CFM: July 24–30
Videos and Podcasts
Video/ Podcast | Lesson Extension | Additional Materials |
Scripture Central | ||
Follow Him | ||
Line Upon Line | ||
Teaching with Power | | |
Don't Miss This | | |
CFM New Testament | ||
Unshaken | | |
The Interpreter Foundation | ||
Teaching Helps with John Hilton | Acts 16-21 (not yet posted) | |
Talk of Him | | |
Ponderfun | Acts 16-21 (not yet posted) | |
Talking Scripture |
Resources and Insights about this Week's Lesson
The following maps and videos below provide an excellent summary of this week's lesson material. The videos trace the footsteps of Paul, and take the viewer to the actual locations. This is enormously beneficial because it is helpful to see the ruins, geography, and culture of the area, helping to bring the story to life.
Historical & Cultural Context
The following textbook was issued to my son during the height of COVID homeschooling, and it is actually pretty decent. It provides a broad and very approachable summary of Ancient Greek and Roman History & Culture and can provide some beneficial context for those wanting to brush up on the social and political environments leading up to and surrounding Paul's mission: Ancient Greece and Rome Reader
Canonization of the New Testament
The process of canonization, which occurred over several centuries, involved the compilation and acceptance of certain texts as inspired and authoritative within the Christian faith. By the end of the first century/ beginning of the second century AD, the thirty-nine documents that now comprise our Old Testament and the twenty-seven documents that now comprise our New Testament were written and circulated among early Christian communities in addition to many others. However, it was not until much later that these texts were collectively acknowledged as part of the authoritative body of Christian scripture. Additionally, different sects of Christian communities include different books in their official cannons. For example, the LDS Cannon includes 69 books if one adds the Book of Mormon, D&C, and The Pearl of Great Price. Whereas, other communities include more or less. For example, the Ethiopian Orthodox Tewahedo canon includes 88 books.
The LDS Old Testament canon most closely aligns with the Protestant canon, and our New Testament most closely resembles the Athanasius New Testament Canon, which was consolidated in 367 AD.
The term "canon," comes from the Greek κανών, meaning "reed," or "measuring rod," and it refers to a defined catalog of inspired and authoritative texts, whereas "scripture" denotes the inspired and authoritative status of a written document. The distinction between the two is crucial because Christians did not immediately create universally accepted lists of authoritative texts following Jesus Christ's death. Instead, for several centuries, various texts were considered scriptural without a commonly agreed-upon canon.
Historically, the development of the New Testament Canon can be classified into three stages:
1. In the first and second centuries, certain writings, such as the four Gospels, several Pauline letters, 1 Peter, and 1 John, were widespread. However, they were not formally consolidated. Other writings, such as Hebrews, 2 Peter, 2–3 John, James, Jude, Revelation, and others, were also in circulation but held less prominence and authority.
2. During the second to the early fourth centuries, a variety of additional writings emerged and circulated, some of which were eventually included in the New Testament canon. However, there were also writings that circulated but were later excluded from various canons by different communities for various reasons, including the Apocrypha and Pseudepigrapha. Despite remaining in the canons of Orthodox and Catholic communities, the Apocrypha and Pseudepigrapha were not regarded as authoritative as others. In the 1500s, during the Protestant Reformation, Martin Luther moved these books to the end of the Protestant canon, and in the 1800s, printers omitted them entirely. Some records state that this was for theological reasons, others claim it was more for practical reasons, to make the Bible more accessible by reducing printing costs. In reality, it was probably a bit of both.
Moreover, several significant texts that were widely known in the ancient church have been recently uncovered through archaeological findings and in ancient library collections of various communities. As the ancient church expanded, debates arose concerning the value of many texts that were in circulation, leading to questions about authorship, doctrine, accuracy, interpretation, authority, and politics. These debates created skepticism and concern among the different Christian communities. Certain writings challenged contending religious dogmas and caused significant political controversies and divisions. Topics related to the Trinity and Arianism, the roles of women, slaves, and different ethnic groups, doctrinal differences between numerous Christian sects, issues pertaining to the calendar, festival observance, liturgical practices/ traditions, and concepts considered idolatrous or heretical were some of the contentious issues.
The presence of pseudepigraphical writings and texts with uncertain authorship introduced additional complexities into the discussions surrounding the formation of the New Testament canon. Pseudepigraphical writings and the use of pseudonyms were common practices in the ancient world. These records were written in the style of and attributed to specific authors who did not actually write the texts, and multiple factors contributed to the existence of such writings. While some were intentionally deceptive, others may have been well-intentioned, meant to be more biographical or traditional in nature, possibly condensed or translated from earlier records or oral traditions.
Various theories and explanations surround these pseudepigraphical texts, and these were all issues that canonical compilers had to weigh and consider. It is generally assumed that they sought to discern and exclude writings that lacked verifiable authenticity. Nevertheless, modern scholars believe that a few texts included in the canon might not have been genuinely authored by the figures they were ascribed to. For instance, among the thirteen Pauline epistles, some scholars contend that only seven letters were actually written by Paul: Galatians, 1st Thessalonians, 1st Corinthians, 2nd Corinthians, Romans, Philippians, and Philemon. Later writers are thought to have composed 1st Timothy, 2nd Timothy, and Titus. Additionally, there is ongoing debate regarding the authorship of 2nd Thessalonians, Colossians, and Ephesians. The Epistle to the Hebrews is traditionally included in the Pauline letters, but the writer of the document is anonymous, and the form of the letter does not match Paul's other letters.
It is crucial to acknowledge that while Paul may not have written these contended writings, it does not discredit them. The developers of the canon deemed these books to have merit and may have possessed more information about the circumstances of their origins than we have today. Yet, understanding the historical context and complexities surrounding authorship can help us to better approach these texts with scholarly and critical discernment. This can be particularly helpful when encountering contradictory concepts, as such instances do frequently occur.
As a result of the many challenges that existed, the process of determining the canon became intricate, with various factors influencing the inclusion or exclusion of certain texts. The debates and controversies surrounding these writings reflect the diverse perspectives and theological considerations of early Christian communities, making the formation of the New Testament canon a dynamic and nuanced process.
3. In the fourth and fifth centuries, early Christians made significant efforts to define and differentiate between authoritative and non-authoritative texts. Surprisingly, the Church scribes in Alexandria were actually inspired by the writings of Homer. Initially, their goal was to model the Biblical canon after the Homeric tradition, which divided the canon into sections that corresponded with the 24 letters of the Greek alphabet. However, with the Biblical canon, there was debate regarding what alphabet they should use, the Hebrew alphabet, which had 22 letters, or the Greek, which had 24. Ultimately, that goal was abandoned because there were too many records to compile.
Church leaders drafted numerous lists of canonical books during this period. Ultimately, as the official canons emerged, the more established texts that were traditionally accepted by the widest audiences ended up making the cut. The earliest known list endorsing the exclusive use of the twenty-seven books now comprising the New Testament was compiled by Athanasius in AD 367. Subsequently, several church councils ratified this list and effectively closed the New Testament canon for many Christians.
While many writings were rejected for inclusion into the canon, they do provide valuable insights into the early Christian world. They offer significant details about the history, culture, and groups that existed among the various traditions. They demonstrate many of the ideas that were circulating at the time and identify some of the fractions that existed between different communities. The fact that so many of these records have been discovered in multiple locations throughout both Jewish and Christian communities demonstrates how widely these records and ideas spread. Listed are a few resources relevant resources that offer additional information: the Dead Sea Scroll, Nag Hamadi Codices, St Catherine's Monastery of Sinai, Pseudepigrapha, Apocrypha, and Sacred Writings, Stone
The Pauline Epistles
The Book of Acts serves as a vital framework for understanding and contextualizing the Pauline Epistles within the broader narrative of the New Testament and the materials that we cover in this and last week's lesson form the foundation for future materials. So it is important to approach these writing with that goal in mind. Acts, written as the second volume of the Gospel of Luke, chronicles the acts and ministry of the apostles after Jesus' ascension, with a particular emphasis on the missionary journeys and teachings of the apostle Paul.
Acts provides essential historical and geographical context for the Pauline Epistles. Without understanding Acts, the epistles lack essential context and historical perspective. The Book of Acts narrates Paul's conversion, his subsequent calling as an apostle to the Gentiles, and his pivotal role in spreading Christianity beyond its Jewish origins. It details Paul's missionary journeys to various cities, including his interactions with local communities, Jewish synagogues, and pagan audiences.
By understanding the events recorded in Acts, readers gain insight into the circumstances and challenges faced by the early Christian communities to whom Paul later wrote his epistles. Acts offers a window into the religious and cultural milieu of the first-century Mediterranean world, showcasing the diverse contexts in which Paul's teachings took root and the diverse audiences he addressed.
Furthermore, Acts provides valuable historical continuity between the Gospels and the Pauline Epistles, showing how the teachings and experiences of Jesus' ministry informed and influenced Paul's own understanding of the Gospel message. It illustrates the continuity of the apostolic tradition and the organic growth of the early Christian faith.
The Book of Acts also highlights the key theological themes that Paul addresses in his epistles, such as justification by faith, the role of the Law, the inclusion of Gentiles in the new covenant, and the nature of the Church as the body of Christ. Acts reveals how Paul's interactions with diverse communities shaped and informed his theological reflections, leading to his pastoral instructions and theological explanations in the epistles.
There are a few key things to understand when one examines the Book of Acts in context with the Epistles of Paul. This will be helpful as we move on to other books within the CFM Curriculum.
The historical context for the letters, which is outlined in the Book of Acts.
The literary framework of Paul's letters.
The purpose of the letters, as is demonstrated by the overall themes.
The traditional view of the historical context:
The chart below demonstrates when Paul's letters were initially thought to have been composed. These are organized in correlation with the chronology of the Book of Acts.
The literary framework of Paul's letters:
All of Paul's thirteen letters used a fairly standard outline.
The Salutation: the name of the sender and the name of the recipient, whether that was a targeted person or group of people.
An Apostolic Greeting: Typically, this greeting included words of thanksgiving and prayer, as Paul often expressed gratitude for the recipients' faith, offered prayers on their behalf, and sometimes provided commendations or words of encouragement.
Body of the Letter: This section constituted the bulk of the letter and contained the central teachings, theological discussions, and pastoral exhortations. Paul addressed various issues facing the audience that he was addressing, answering their specific questions, and addressing the challenges faced by the recipients, offering theological insights and practical guidance. Therefore it is crucial to understand the historical context of each letter in order to understand their doctrinal relevance.
Personal Exhortations and Instructions: These were practical and specific instructions to individuals or groups within the community, addressing moral behavior, relationships, and the application of Christian principles in daily life.
Final Greetings and Closing: The letter concludes with final greetings, expressions of love, and sometimes additional prayers or blessings.
The purpose of Paul's letters, as is demonstrated by the overall themes.
The Pauline Letters were written to various Christian communities and individuals across different regions of the ancient Roman Empire. Their primary purpose can be observed by identifying the main themes included in Paul's letters. As one learns more about the historical significance of the various locations Paul addresses, one can learn to better appreciate the doctrinal and practical significance of Paul's message, as it pertains to the community that he was addressing and as it pertains to us in our lives, society, and circumstance.
There are many ways one can find value in these messages, and how one interprets them can play a pivotal role in the quantity and quality of information that one can gain from them. Understanding these messages in the context that Paul intended them is essential for accurate interpretation, and this is an important concept that Biblical students should strive for. The terms "eisegesis" and "exegesis" are sometimes used among scholars when describing how one interprets scripture. These terms refer to two contrasting approaches to interpretation. Understanding and applying each perspective is essential for maintaining sound and accurate perspective and insight.
Exegesis: Exegesis is the process of extracting meaning from a text by carefully analyzing and interpreting it in its historical, cultural, and literary context. The goal of exegesis is to uncover the original intent and meaning of the biblical author. It involves studying the grammar, syntax, historical background, literary genre, and cultural context of the text. Exegesis seeks to answer questions such as "What did the original author mean to convey to their original audience?" and "What is the historical and cultural backdrop that shaped the message?" This approach is grounded in careful scholarship and aims to let the text speak for itself.
The Importance of Exegesis: Exegesis is vital for a reliable understanding of Scripture. It ensures that interpretations are based on evidence from the text itself and the historical context in which it was written. By using exegesis, we can avoid reading our own biases or preconceptions into the text, and instead, let the biblical authors and their cultural context inform our understanding. This approach fosters a deeper appreciation for the original message and facilitates accurate application to our lives today.
Eisegesis: Eisegesis is the interpretive approach where readers bring their personal experiences, beliefs, and spiritual insights into their study of the Scriptures, enriching their understanding of the text by connecting it with their individual lives. It involves allowing the timeless truths of the Bible to resonate with one's own experiences, leading to a deeper and more meaningful personal connection with God's Word. When practiced responsibly and with a humble heart, eisegesis can foster a profound spiritual journey, encouraging individuals to apply the teachings of Scripture in relevant and transformative ways in their daily lives.
Concerns to be aware of with Eisegesis: When one interprets a text by reading one's own ideas, beliefs, or preconceived notions into it, rather than drawing meaning from the text itself, the interpreter can impose their own agenda onto the biblical text, distorting its original meaning to fit their personal beliefs or theological biases. This approach can result in misinterpretations and misapplications of Scripture.
Eisegesis can be detrimental to biblical understanding because it can lead to misinterpretation and the misrepresentation of the biblical message. It is essential to avoid imposing personal or political beliefs and agendas into the text. Instead, one should strive to remain faithful to the historical and cultural context in which the text was written. Misusing eisegesis can lead to the promotion of false teachings and a lack of integrity in biblical interpretation.
The Importance of Balancing Both Approaches: To gain a comprehensive understanding of the Bible, it is crucial to strike a balance between exegesis and eisegesis. Exegesis provides the solid foundation for accurately interpreting Scripture, ensuring that we stay true to the original intent and meaning of the text. On the other hand, we should be cautious with eisegesis to avoid misinterpretation and confusion, refraining from imposing our personal biases onto the text.
By skillfully applying exegesis, we can grasp the rich insights and timeless truths the biblical authors intended to convey. Combining this with a measured and thoughtful approach to eisegesis, we open ourselves to the personal relevance of the Scriptures. When approached with humility and openness, eisegesis can allow the Word of God to resonate with our unique life experiences, fostering a deeper connection and spiritual growth.
By thoughtfully employing both approaches, we can cultivate a profound understanding of God's Word and its practical application in our lives. The balanced use of exegesis and eisegesis enriches our study, deepens our faith, and guides us in living out the transformative message of the Gospel.
In the graphs below, I have included links in the locations that provide additional information about the different cities and communities that Paul visited. All links are underlined. This is in addition to the video tours listed at the beginning of the Resources section. If you have not watched those already, these offer excellent information regarding the culture, geography, and topics described in the materials that we cover this week.
Major Topics & Events
Major Topics & Events | Location | Scripture | Cross References | Videos & Resources |
| ||||
Timothy Joins Paul and Silas | Lystra, Derbe, and various cities in Galatia, Late 40s or early 50s | Acts 16:1-5 | Galatians 1:1-2, 1 Timothy 1:2 | |
Paul meets Timothy, a disciple with a good reputation, and decides to take him along on the journey. | | Verses 1-2 | | |
Timothy is circumcised due to Jewish sensitivities, and Paul and Timothy deliver the decrees of the Jerusalem Council to the churches, resulting in increased strength and growth in faith. | | Verses 3-5 | | |
Paul's Vision of the Macedonian Man, (*It is likely by this point that Luke has joined Paul as suggested by the "we, us" statement in Acts 16:10) | Various cities in Asia Minor (modern-day Turkey), Late 40s or early 50s AD | Acts 16:6-10 | | |
Paul and his companions are prevented by the Holy Spirit from preaching in Asia. | | Verses 6-7 | | |
Paul has a vision of a man from Macedonia urging them to come and help, prompting their decision to go to Macedonia. | | Verses 8-10 | | |
Lydia's Conversion and the Philippian Jailer | Acts 16:11-40 | Lydia, "seller of purple" (Tyrian Purple dyes associated with Phoenician traditions). Philippians (Paul's letter to the Philippians) | Acts 16: Lydia Bible Story for Kids, Acts 16: Lydia's Story (8:02-16:00) | |
Paul and his companions arrive in Philippi, a leading city of Macedonia, and meet Lydia, a God fearer, who believes and is baptized along with her household. Lydia is the first European convert | | Verses 11-15 | | |
Paul and Silas encounter a slave girl possessed by a spirit of divination, which leads to their arrest, beating, and imprisonment. | | Verses 16-24 | | |
While in prison, Paul and Silas sing hymns and pray, resulting in an earthquake that opens the prison doors. The jailer and his household are saved and baptized. | | Verses 25-34 | | |
Paul and Silas are released after the authorities realize their Roman citizenship, and they encourage the believers before departing from the city. | | Verses 35-40 | | |
Major Topics & Events | Location | Scripture | Cross References | Videos & Resources |
| INT | | | |
Preaching in Thessalonica | Thessalonica (Macedonia), Late 40s or early to mid 50s AD | Acts 17:1-9 | 1 Thessalonians, 2 Thessalonians | |
Paul and Silas preach in the synagogue in Thessalonica, reasoning from the Scriptures and proclaiming Jesus as the Messiah. | | Verses 1-4 | | |
Some Jews become jealous and incite a mob against Paul and Silas, leading to their departure from the city. | | Verses 5-9 | | |
Preaching in Berea | Berea (Macedonia), modern name Veria, Late 40s or early to mid 50s (historic sites) | Acts 17:10-15 | | |
Paul and Silas go to Berea, and the Berean Jews receive the message with eagerness, examining the Scriptures daily to verify the teachings. | | Verses 10-12 | | |
Jews from Thessalonica come to Berea and stir up opposition, prompting Paul's departure to Athens, while Silas and Timothy stay behind. | | Verses 13-15 | | |
Preaching in Athens | Acts 17:16-34 | | ||
Paul arrives in Athens and is troubled by the many idols in the city. He engages with the philosophers in the marketplace. | | Verses 16-21 | | |
Paul delivers a speech at the Areopagus, proclaiming the true God to the Athenians and their unknown God. Some respond with mockery, while others believe. | | Verses 22-34 | |
Major Topics & Events | Location | Scripture | Cross-References | Videos & Resources |
| | | ||
Ministry in Corinth | Acts 18:1-11 | 1 Corinthians, 2 Corinthians | ||
Paul arrives in Corinth and meets Aquila and Priscilla, who become his close companions. He engages in tentmaking to support himself. | | Verses 1-4 | | |
Paul devotes himself to preaching the word, facing opposition and blasphemy from the Jews. | | Verses 5-6 | | |
Paul leaves the synagogue and begins teaching in the house of a man named Titius Justus, and many Corinthians believe and are baptized. | | Verses 7-11 | | |
Paul's Trial Before Gallio | Corinth (Greece), Late 40s or early to mid 50s AD | Acts 18:12-17 | | |
The Jews in Corinth bring Paul before the tribunal of Gallio, accusing him of teaching contrary to Jewish law. | | Verses 12-13 | | |
Gallio dismisses the case, refusing to be involved in religious matters. | | Verses 14-17 | | |
Paul's Departure from Corinth | Acts 18:18-23 | | | |
Paul takes leave of the Corinthian believers, accompanied by Aquila and Priscilla, and shaves his head in Cenchreae due to a vow. | | Verses 18-19 | | |
Paul travels to Ephesus, leaves Aquila and Priscilla there, and continues his journey, visiting various regions and strengthening the disciples. | | Verses 20-23 | | |
Major Topics & Events | Locations | Scripture | Cross References | Videos & Resources |
| | | ||
Ministry in Ephesus | Ephesus (Asia Minor), Late 40s or early to mid 50s AD | Acts 19:1-20 | Ephesians, 1 Timothy, 2 Timothy | |
Paul arrives in Ephesus and encounters disciples who had received the baptism of John. He teaches them about the Holy Spirit, and they are baptized in the name of Jesus. | | Verses 1-7 | | |
Paul spends two years preaching and teaching in the synagogue and the lecture hall of Tyrannus, impacting both Jews and Greeks. | | Verses 8-10 | | |
Extraordinary miracles occur through Paul, leading some Jewish exorcists to attempt to use the name of Jesus without authority. The incident causes fear and leads many to believe and confess their practices. | | Verses 11-20 | | |
Riot in Ephesus | Ephesus (Asia Minor), Late 40s or early to mid 50s AD | Acts 19:21-41 | | |
Paul plans to travel to Jerusalem and then to Rome, sending Timothy and Erastus ahead to Macedonia. | | Verses 21-22 | | |
Demetrius, a silversmith, stirs up a riot among the craftsmen who make silver shrines of Artemis, resulting in a chaotic scene in the city theater. | | Verses 23-34 | | |
The town clerk calms the crowd, urging them to take legal action if they have a case against anyone. The assembly is dismissed. | | Verses 35-41 | | |
Paul's Departure from Ephesus | | Acts 20:1 | | |
Major Topics & Events | Location | Scripture | Cross References | Videos & Resources |
| | | ||
Ministry in Troas | Acts 20:1-12 | | ||
After departing from Ephesus, Paul travels through Macedonia, encouraging the believers, and arrives in Troas. | | Verses 1-6 | | |
On the first day of the week, Paul preaches a lengthy message in an upper room. A young man named Eutychus falls from a window but is miraculously revived by Paul. | | Verses 7-12 | | |
Farewell to the Ephesian Elders | Assos (Asia Minor), Miletus (Asia Minor), Late 40s or early to mid 50s AD | Acts 20:13-38 | Ephesians, 1 Timothy, 2 Timothy | |
Paul leaves Troas by ship, while the rest of his companions travel by foot to Assos. | | Verses 13-16 | | |
Paul sends for the elders of the Ephesian church and delivers a farewell speech, exhorting them to care for the flock, warning of future hardships, and commending them to God's grace. | | Verses 17-35 | | |
Paul prays with the Ephesian elders, and they say their goodbyes with much emotion. | | Verses 36-38 | | |
Paul's Journey to Jerusalem | Miletus (Minoan colony, Ionian settlement Asia Minor) to Jerusalem (Judea), Late 40s or early to mid 50s AD | Acts 20:16-38 | Thales of Miletus Phoenician heritage, tutor of Pythagoras, one of the Ancient "Seven Sages" video; Hecataeus of Miletus "father of geography" | |
Paul hurries to reach Jerusalem by the day of Pentecost, bypassing Ephesus. | | Verses 16-17 | | |
Paul meets with the elders from Ephesus once again, testifying to his ministry and the coming hardships he will face. | | Verses 18-25 | | |
Paul emphasizes his innocence and integrity, commends them to God, and bids them farewell. | | Verses 26-38 | | |
Major Topics & Events | Location | Scripture | Cross Reference | Videos & Resources |
| | | ||
Paul's Journey to Jerusalem | Acts 21:1-16 | | | |
Paul sets sail from Miletus and travels to various cities, including Cos, Rhodes, and Patara. | | Verses 1-6 | | |
Paul and his companions arrive in Tyre, where they meet with disciples and stay for seven days. | | Verses 7-9 | | |
A prophet named Agabus warns Paul about the imprisonment and hardships he will face in Jerusalem, but Paul remains steadfast in his determination to go. | | Verses 10-14 | | |
Paul and his companions continue their journey and arrive in Caesarea, staying at the house of Philip the evangelist. | | Verses 15-16 | | |
Paul's Arrival in Jerusalem | Jerusalem (Judea), Late 50s AD | Acts 21:17-26 | | |
Paul and his companions are warmly received by the brethren in Jerusalem | | Verses 17-19 | | |
James and the elders inform Paul about the rumors circulating among Jewish believers regarding his teaching on the Law, and they advise him to participate in a purification ritual to demonstrate his adherence to Jewish customs. | | Verses 20-26 | | |
Paul's Arrest in the Temple | Locations: Jerusalem (Judea), Late 50s AD | Acts 21:27-40 | | |
Jews from Asia stir up the crowd against Paul, accusing him of bringing Gentiles into the temple, leading to a commotion. | | Verses 27-30 | | |
Roman soldiers intervene and arrest Paul, rescuing him from the crowd's violence. | | Verses 31-36 | | |
Paul addresses the Roman commander and requests permission to speak to the people, which the commander grants. | | Verses 37-40 | | |
Church Videos & Resources
After the Resurrection (Full Movie)
New Testament Times at a Glance: The Early Apostles—Their Lives and Letters
We are the Offspring of God (Ward members might even recognize a familiar face)
Scripture Central
Some of the links on the Scripture Central website were not working, so I included those and added a few additional resources to their reading list below:
Commentary on Acts
Lynne Hilton Wilson, "Acts 16–21," Come Follow Me: The New Testament, 2019.
Taylor Halverson, “The Role and Purpose of Synagogues in the Days of Jesus and Paul,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 34 (2020): 41-52.
Eric D. Huntsman, “‘The Wisdom of Men’: Greek Philosophy, Corinthian Behavior, and the Teachings of Paul,” Shedding Light on the New Testament: Acts–Revelation, ed. Ray L. Huntington, Frank F. Judd Jr., and David M. Whitchurch (Provo, UT: Religious Studies Center, Brigham Young University, 2009), 67–97.
Ted L. Gibbons, “Paul as a Witness of the Work of God,” in Go Ye into All the World: Messages of the New Testament Apostles, 31st Annual Sidney B. Sperry Symposium (Salt Lake City: Deseret Book, 2002), 27–40.
J. Philip Schaelling, “The Western Text of the Book of Acts: a Mirror of the Doctrinal Struggles in the Early Christian Church,” in Apocryphal Writings and the Latter-day Saints, ed. C. Wilfred Griggs (Provo, UT: Religious Studies Center, Brigham Young University, 1986), 155–72.
Kevin R. Duncan, “The Sacred Roles of the Holy Ghost,” Ensign October 2014.
Dallin H. Oaks, “Sharing the Restored Gospel,” General Conference October 2016.
David A. Bednar, “Come and See,” General Conference October 2014.
Neil L. Anderson, “A Witness of God,” General Conference October 2016.
Mervyn B. Arnold, “To the Rescue: We Can Do It,” General Conference April 2016.
Elder S. Gifford Nielsen, “Hastening the Lord's Game Plan!” General Conference October 2013.
Dallin H. Oaks, "Sharing the Gospel," General Conference October 2001 .
D. Todd Christofferson, "Why We Share the Gospel," Ensign August 2014.
The Bible Project
BYU’s RSC
Video Tours of the Holy Land & Key Sites
Listed throughout the summaries above
Additional Videos & Insights
Paul, Apostle of Christ (full movie available for purchase or rental on YouTube)
Early Church History Timeline 0 to 500 AD (PDF version, download)
