The Bible and Politics

from the October 18, 2011 eNews issue

http://www.khouse.org (visit their website for a FREE subscription)

---

Texas Gov. Rick Perry has worked to distance himself a bit from Robert Jeffress, a senior pastor at First Baptist Church in Dallas, who called Massachusetts Gov. Mitt Romney's Mormonism a "cult." Rick Santorum, Michele Bachmann, and Herman Cain are all seeking the votes of not just the conservative Right, but specifically of the Christian Right. Even Newt Gingrich has openly confessed his past marital failings to pastors. Faith plays a massive role in United States elections, but Christians need to be careful about assuming the hand of God behind any one candidate.

"A lot of pastors and social conservative activists are looking at each other and asking, 'What horse do we bet on here?' My sense is right now it's fairly muddled," said Ralph Reed, founder of the national Christian Coalition who now heads the Faith and Freedom Coalition.

Jimmy Carter and Ronald Reagan both described themselves as born again Christians, yet they had vastly different foreign policy approaches. On the other hand, the administrations of both George W. Bush, the compassionate conservative, and the not-so-godly Bill Clinton contributed to the sub prime mortgage housing bubble that popped messily all over the US economy. A host of Christians are gearing up to run for the office of US President in 2012, but their faith or lack thereof does not guarantee they will do their jobs well.

America does need a righteous leader, one who is wise and capable and experienced, one with strong leadership ability. Ultimately, elected officials remain responsible under God for their actions and decisions, and we need to pray for whoever ends up in office. The issue is not whether we want a God-fearing president who will lead America well. Of course we do. The issue is that a church leadership or church body might back one candidate over all the others, as though the voice of God had spoken. One pastor may support the candidacy of Rick Perry and another pastor might support Barack Obama. The fact that a church leader backs a particular candidate does not necessarily give God's view on the matter. Voters need to do their homework.

The Bible and PoliticsThe Bible is not silent about political matters. Civil government exists by God's command and not because a group of men got together and created a social contract. In Proverbs 21:1, Solomon says that God can turn a ruler's heart. In Daniel 2:20-21, Daniel declares that God both removes and sets up rulers. Ultimately, God is in charge of the institutions of human government, and He has power over them. Paul writes in Romans 13:1:

"Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God."

In fact, Paul calls civil rulers the "ministers of God," who were to be respected (Rom 13:3). Civil leaders are doing the will of God by maintaining civil order and upholding justice. That's their job.

The Bible constantly treats the position of authority as one that is given by God for His purposes. "For promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge: He putteth down one, and setteth up another" (Psalm 75:6-7). That does not mean that those who became leaders obeyed God or served Him well. There are plenty of kings and rulers in Israel who turned away from God and followed their own desires. Yet, God still gave them the position for His purposes. And while there were many leaders in Israel's history who made evil decisions, there was Esther, who came through for her people after she was made a wife of the king of Persia, "for such a time as this," (Esther 4:14).

American Christians: Christians who are American citizens hold a certain responsibility in the governance of their country and states and counties. The United States is a representative form of government, which means that the people of America have far more control – and therefore responsibility – over what happens in their government than do the citizens of a kingdom or a dictatorship. The United States is a government of, by, and for the people, and Christians have the same civic duties as all citizens: to serve on juries, to give direction to their legislatures about which bills to pass, to pay taxes, to vote, to support those political candidates they consider most qualified.

Where Our Trust Lies: Ultimately, though, the salvation of this world does not come through the messy business of politics. Governmental decisions are important, but salvation for the human race comes through Jesus the Messiah. As the Psalmist says, "It is better to trust in the LORD than to put confidence in princes," (Psalm 118:9).

As we wait for Him, we are to keep praying for the leaders that are in place.

"I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour;" (1 Tim 2:1-3).

Our civil leaders and representatives carry a lot of responsibility. They need us to uphold them so that they can make wise decisions that are good for the country and pleasing to God, whether they are the leaders that would have been our first choices – or not.

Related Links:
  •   Evangelical Pastors Divided Ahead of 2012 Caucuses - AP
  •   The Role Of Faith In President Jimmy Carter's Life - Fox News
  •   Ronald Reagan's Faith, Not Just Policies, Undermined Communism - Christianity Today
  •   Topical Bible Studies On America - Koinonia House

Acts 15

Compiled notes from my BSF group


Acts 15:1–12


One of the differences between Antioch Christians and Jerusalem Christians were circumcision: Antioch Christians were uncircumcised, whereas the Jerusalem Christians were circumcised (Acts 15:1).


I think the Jewish Christians were concerned about the number of Gentiles who were joining the church because of fear. The Gentiles were of a different cultural background, and the Jews worried about integration. Instead of trusting God and just following God’s inspiration through all the unknowns, the Jews let their fear of the unknown prevent them from marching forward with God’s plans.


http://www.gci.org/bible/acts15
The conflict exists because there are people in the church from sharply varying cultural backgrounds. At one end are devout Jerusalem Jews who continue to worship at the Temple. They scrupulously observe all the cultic practices that define the Jewish way of life — all the laws found in the covenant God made with the Jews at Mt. Sinai. Circumcision is a crucial point. From the time of Abraham, circumcision helped define a person‟s faith in God and being part of the people of God (Genesis 17:10-14, 23-27; 21:4; 34:15-24; Exodus 12:44, 48; Leviticus 12:3; Joshua 5:2-8). But now an increasing number of formerly pagan Gentiles are entering the church. Their religious life had been centered around pagan temples and their culture had been that of the wider Greek and Roman world. They had been idolaters with little interest in the Jewish way of life. And they do not want to undergo the painful circumcision process since it has no cultural meaning for them. The Jewish Christians are afraid that many Gentiles have grown up in a culture of loose morals. Their easy entrance into the church might weaken the moral standards. Thus, the circumcisers want Gentiles to become like Jews in lifestyle — as evidence of their conversion, if nothing else.


The Judaizers insisted that Paul's converts be circumcised because they believed that only people who were circumcised according to the custom taught by Moses were saved (Acts 15:1).


Zondervan NIV footnote:


* 15:1 Some men. Probably from "the party of the Pharisees" (v. 5). These were believers who insisted that before anyone could become a true Christian they must keep the law of Moses, and the test of such compliance was circumcision. from Judea. Meant that these Judaizers (or legalists) were given a hearing, not that they correctly represented the apostles and elders of Jerusalem (cf. v. 24).


http://www.gci.org/bible/acts15
The Jewish extremists accept the idea that the gospel is going to Gentiles; they know that the covenant of blessing extends to all nations (Genesis 12:3; 22:18; 26:4). The Scriptures say that the Gentiles will be saved in the last days (Isaiah 2:2; 11:10; 25:8-9; 49:6; 55:5-7; 56:7; 60:3-22; Zephaniah 3:9-10; Zechariah 8:23). So what‟s the problem? They do not want to exclude the Gentiles, but they insist on certain requirements for how inclusion is possible: The Gentiles should be proselytized in the context of Jewish faith, and not apart from it. Hence, they call for Gentile circumcision, for Gentiles to become Jews. That is why these people are commonly called Judaizers. The Judaizers see Israel — or at least the righteous people within it — as God‟s agent in bringing the blessings of salvation to the Gentiles. They can be saved only through Jewish customs, the methods God approved to keep the remnant righteous, or within the covenant of salvation. Thus, the conclusion about Jewish observances is obvious to the Judaizers. Yes, God is giving salvation to the Gentiles. But if they want salvation, they must begin observing the Jewish ritual laws. Before they can be accepted as first-class Christians they must begin living like the Jewish Christians do. In short, the Judaizers say that Gentiles have to become Jews before they can be Christians. Thus, the stage is set for a fundamental showdown between the Judaizers and people like Paul, who say that Gentiles are grafted into the church through faith alone.


Paul did not oppose the circumcision of the Gentiles. Paul opposed the idea that “circumcision saves”. Paul was trying to teach the Jews that there is only one way to salvation, and that one and only way is Jesus Christ. With Jesus’ death on the cross, Jesus fulfilled the Law of Moses and freed mankind from sin. There is no way we could ever fulfill the Law perfectly, so how could us following the Law ever save ourselves from our sins? No. Only Jesus could fulfill the Law perfectly, and He did. And so, only through Him could we ever receive salvation.


http://www.gci.org/bible/acts15
Peter‟s experience with Cornelius (Acts 10) shows that any effort to distinguish between "clean" and "unclean" people has no relevance as far as salvation is concerned. Peter explained this to the Jerusalem church. At the time, the Jewish Christians swallowed their concerns and accepted the fact that God is giving salvation to Gentiles (11:18).
*Acts 10:28-29 = He said to them: "You are well aware that it is against our law for a Jew to associate with or visit a Gentile. But God has shown me that I should not call anyone impure or unclean. So when I was sent for, I came without raising any objection. May I ask why you went for me?"


Zondervan NIV footnote:


* Acts 10:28 God has shown me. Peter recognized that his vision had deeper significance than declaring invalid the distinction between clean and unclean meat; he saw that the barrier between Jew and Gentiles had been removed (see Eph 2:11-22).


http://www.gci.org/bible/acts15
Unbearable yoke to bear (15:10): Peter brands the zealots ‟desire to force the Gentiles to live as Jews a test of God — challenging something he has already done" — and "a yoke that neither we nor our fathers have been able to bear" (15:10). He says the legalistic faction is calling into question God's will — which he had already made quite evident. God is circumcising the Gentiles through the Spirit, not with the knife. Insisting on the ritual law is challenging God himself on his actions, Peter is saying. It is questioning the rightness of God in his cleansing the Gentiles through the Spirit. The call for circumcision has the effect of putting God on trial. The Judaizers are saying that God is not doing enough, nor doing it right, in allowing Gentiles as Gentiles to be full participants in his body, the church. Rather, what should be on trial is the cultic cleansing system of the Jews. It had been tried for hundreds of years and found deficient. The law of Moses is irrelevant as far as salvation is concerned and is simply a burdensome lifestyle of "do's-and-don'ts." In one word, it was a "yoke." The word "yoke" (Greek, zygos) refers to a restraint. It can be a physical restraint placed on oxen (Deuteronomy 21:3). Or it can be a metaphor for political or social oppression (2 Chronicles 10:10; 1 Timothy 6:1). In this case, the law of Moses is both a physical burden and a form of religious oppression, even though well-meaning Jews are using it to keep themselves separate from the world. But when people use it to separate themselves from other believers, they are failing to keep in step with what God is now doing, bringing Gentiles and Jews into one people. Jesus said "my yoke is easy and my burden is light" (Matthew 11:30). People burdened and weary with sin, guilt and religious duty can come to Christ and find rest in him. That is what Peter is saying. The Christian way of life should not be religiously burdensome. That is a lesson all churches and religions need to learn. Peter ends his speech by echoing the thought of Paul: "We believe it is through the grace of our Lord Jesus that we are saved, just as they are" (15:11). Peter is on Paul‟s side and his thoughts are quite Pauline. Peter puts his stamp of approval on Paul‟s work, phrasing salvation in terms of grace — as the apostle to the Gentiles will frequently do as well. Luke, quoting Peter‟s words to this effect, now makes no further mention of Peter anywhere in Acts.


The event Peter refers to in Acts 15:7-11 was the vision that Peter had when God told him, "Do not call anything impure that God has made clean." (Acts 10:15) This was to encourage Peter to minister to the Gentiles. He then went to Cornelius's House, ministered to everyone there and saw the Holy Spirit poured out even on the Gentiles (Acts 10:45).


Zondervan NIV footnote:


* 15:7 Peter got up. After a period of considerable discussion by the apostles and elders, Peter addressed them. Gentiles might hear. Peter's argument was his own experience: God had sent him to preach to the Gentiles (see 10:28-29 and note on 10:28).


http://www.gci.org/bible/acts15
Peter‟s speech (15:7-11): At some point in the meeting Peter gets up. He makes a strong case for admitting Gentiles into the church on the basis of faith alone. He argues that God established a precedent, perhaps a decade earlier, of bringing Gentiles into the body of believers through faith. (He is referring to the example of Cornelius and his family discussed in Acts 9:32 through 11:18.) "God, who knows the heart," said Peter, "showed that he accepted them [the Gentiles] by giving the Holy Spirit to them, just as he did to us. He made no distinction between us and them, for he purified their hearts by faith" (16:8-9). God showed that he accepted a Gentile even while he was uncircumcised. This summarizes Peter‟s argument. He insists that faith is more important than ritual observance in defining a Christian. The proof is that God is giving his Spirit to the Gentiles without them first becoming Jews. Peter emphasizes that conversion is God‟s doing, not the work of either the preacher or the believer. People do not decide on their own to take a place among the people of God. God is the one who converts them, and he does it by giving his Spirit, not by requiring the person to practice certain rituals. Luke enables Peter to finally draw the full conclusions from his initial vision and command, "Things God has cleansed, you stop making common‟ (10:15). Peter has come to understand not only that the vision was about the Gentiles, but recognizes that faith is the principle used by God for this "cleansing of the heart" (Luke Timothy Johnson, The Acts of the Apostles, Sacra Pagina Series, volume 5, page 262). Although the council doesn't make an issue of it, the truth is that only faith can cleanse Jews as well (a point made in the book of Hebrews). Everyone is saved by the grace of God, not through the practice of any system of cultic religious works. Faith is the basis of salvation for Jews and Gentiles alike. This faith is a righteousness that comes from God through the Holy Spirit, and is mediated by Christ. It is this faith that saves (Galatians 2:16; Ephesians 2:8; Romans 3:28).


Galatians 1:1–2:10


Galatians was written to the churches of Iconium, Lystra, Pisidian Antioch, and Derbe, where Judaizers taught that salvation was not by faith in Christ alone, but also required circumcision and keeping the ceremonial and traditional laws (Excerpt from BSF notes).


The true Gospel preached by all the apostles is that we are all saved by the grace of God through Jesus and ONLY Jesus.


Zondervan NIV footnote:


* 1:6 so quickly. So soon after your conversion. one who called you. God. grace of Christ. The test of a pure, unadulterated gospel.


* 1:7 no gospel at all. Because it lacks the heart of the gospel - the good news of God's marvelous grace in Christ (see notes on Mk 1:1; 1Co 15:3). some people.


The following verses in Galatians 2 show that forcing the Gentiles to be circumcised would have undermined faith in Christ? (See also Galatians 3:3–5, 10–11; 5:1–7)


- Galatians 2:15-16 = "We who are Jews by birth and not sinful Gentiles know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified."


- Galatians 2:21 = "I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!"


Zondervan NIV footnote:


* 2:16 A key verse in Galatians (see Introduction: Theological Teaching). Three times it tells us that no one is justified by observing the law, and three times it underscores the indispensable requirement of placing one's faith in Christ. not by observing the law. Paul is not depreciating the law itself, for he clearly maintained that God's law is "holy, righteous and good" (Ro 7:12; see note there). He is arguing against an illegitimate use of the OT law that made the observance of that law the ground of acceptance with God. justified by faith. The essence of the gospel message (see Ro 3:20, 28; Php 3:9; see also notes on Ro 3:24, 28). Faith is the means by which justification is received, not its basis. Cf. notes on Eph 2:8-9; Jas 2:14-16.


* 2:21 Christ died for nothing. To mingle legalism with grace distorts grace and makes a mockery of the cross.


http://www.gci.org/bible/gal2
Paul explains that Jews are saved by faith, not by keeping the law: “We who are Jews by birth and not „Gentile sinners‟[8] know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified (vv. 15-16). Paul's first statement about “justification” is that it does not come through the law. This negative way of introducing the term suggests that it was not Paul‟s original way of explaining the gospel. Rather, the Judaizing opponents were using the word, saying that people could be justified (or declared righteous) only by keeping the law.[11] Paul uses their terminology, but turns it around. Even those who try to keep the law cannot be justified by doing the law, because everyone fails at some point or another. We cannot claim to be righteous on our own merits — if we are going to be declared righteous, it must be on some other basis. That is why the Jewish believers, like the Gentiles, put their trust in Christ, not in themselves. The implication here is that since Jews and Gentiles are accepted by God on the same basis, for the same reason, then they ought to accept one another. Jews are not required to eat Gentile foods, but they should be willing to sit down at the same table! 


http://www.gci.org/bible/gal2
A perfect source of righteousness: We are not justified by keeping the law. Does that mean that God doesn't care whether we sin? No. Paul asks, “If, while we seek to be justified in Christ, it becomes evident that we ourselves are sinners, does that mean that Christ promotes sin? Absolutely not! (v. 17). We are justified in Christ, by being united with him, so that he shares his righteousness with us. When we trust in Christ rather than ourselves, we admit that we are sinners, and that we cannot be declared righteous on our own merits. God accepts us even though we are sinners, but his pardon should not be interpreted as permission to sin. (The Judaizers were apparently saying that Paul's gospel encouraged people to sin.) Paul's next statement is puzzling: If I rebuild what I destroyed, I prove that I am a lawbreaker (v. 18). It seems that Paul was accused of inconsistency, but it isn't clear what he is referring to. An inconsistency would prove that Paul broke the law either before or after his change. His point seems to be about sin and the law, for his next statement is: For through the law I died to the law so that I might live for God (v. 19). Elsewhere, Paul explains that people die to the law through Christ (Rom. 6:3; 7:4). Christ suffered the worst penalty of the law on our behalf, and it has no further claim on us. Since we died with Christ, the law has exacted its penalty on us. But this does not mean that we are free to live however we please — rather, it means that we are to live for God. Paul will elaborate on that in the last third of his letter. Paul explains his new outlook on life: I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me (v. 20). Paul no longer views himself as an individual trying his best to keep the laws of God. That old approach was flawed, and it died with Christ. Paul considers all his previous merits as good as dead (see Phil. 3:7), and his life has value now only as it is empowered by Christ, only as it is in union with Christ. He was united with Christ in his crucifixion, and he is united with Christ in his resurrection. Whatever good he does, even his faith/fulness, is from Christ living in him. The reference point for Paul's life is not the law, but the fact that the Son of God loved Paul and gave himself to save not just the whole world, but for Paul himself. It became personal for Paul. Christ gave himself to save Paul, and when Paul started to believe that, he abandoned his own agenda for life and began to live for God, letting his life be directed by Christ. This emphasis on Christ does not promote sin — it promotes a radically God-centered life. Paul concludes: I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!” (v. 21). There is a contrast: Either righteousness is based on the law, or it is based on grace. Either it is earned, or it is given. And Paul figures that if there was any way on earth that people could get righteousness by keeping laws, then Jesus died in vain — and that is simply unthinkable. Paul had seen proof with his own eyes that Jesus was alive, that God had given him resurrection life ahead of everyone else, which meant that he was the Messiah. And God would not let the Messiah suffer the most ignominious death unless it were absolutely necessary. The fact that God let his own Son be crucified was proof to Paul that righteousness could be attained in no other way. Salvation comes through Christ, not through the law!


Zondervan NIV footnote:


* Galatians 2:4 false brothers. Judaizers who held that Gentile converts should be circumcised and obey the law of Moses (cf. Ac 15:5, 2Co 11:26). spy on. Used in the Septuagint (the pre-Christian Greek translation of the OT) in 2Sa 10:3 and 1Ch 19:3 of spying out a territory. freedom. See 5:1, 13; Ro 6:18,20,22; 8:2. "Free" and "freedom" are key words in Galatians, occurring 11 times (here; 3:28; 4:22-23, 26, 30-31; 5:1,13)


James suggested the following solution about the Gentiles: "We should not make it hard for the Gentiles to turn to God. Instead, simply write them a letter, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood" (Acts 15:19-20).


http://www.gci.org/bible/act15
The judgment of James: After Barnabas and Paul told "about the miraculous signs and wonders God had done among the Gentiles" (Acts 15:12), James spoke. As leader of the Jerusalem church, he had a lot of influence. Some of the Judaizers even claimed him as their authority (Gal. 2:12), but Luke tells us that James was in complete agreement with Peter and Paul. "Brothers, listen to me. Simon [Peter] has described to us how God at first showed his concern by taking from the Gentiles a people for himself" (Acts 15:13-14). The fact that God has already acted was powerful evidence. James then quoted from the Greek translation of Amos to show that Scripture agreed with what was happening (vs. 15-18). He could have used other Old Testament prophecies, too, about gentiles being included among God's people. Experience and Scripture pointed to the same conclusion. "It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God" (v. 19). There is no need to require the yoke of Moses, for that would make things unnecessarily difficult for the gentile believers. James then suggested four rules: "Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood" (v. 20). Instead of making things difficult for the gentiles, these four rules would be enough. Obviously, gentile believers should not lie, steal and murder. They already knew that, so they did not need a special reminder about it. Why, then, these four rules? Some scholars say the Jews believed that these laws dated back to the time of Noah, and therefore applied to all nations. Others say that all four rules were associated with idolatry. Some say that these four rules were laws of Moses, and were given so gentiles and Jews could eat together. None of these suggestions is fully convincing. (See/bible/acts/decree1 for more details.) However, the decree makes it clear that gentiles do not have to be circumcised, nor do they have to obey the laws of Moses. They are circumcised spiritually, not physically. God never gave those commands to the gentiles. Moses is preached We should not make it difficult for the gentiles, James said. Instead, it will be enough to give them four rules, which they will find easy to comply with. Why give them these rules? Notice the reason that James gives: "For Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath" (v. 21). James was not encouraging gentile Christians to attend the synagogues. He was not saying they should listen to the laws of Moses. No, but because those laws were commonly preached, the apostles should tell the gentiles four rules. Then they would not think that Christianity is more difficult than it is. To summarize: Some men said that gentiles should be circumcised and obey the laws of Moses or else they could not be saved. Not so, said the apostles. Gentiles are saved by grace and faith. God is pleased to dwell in people who aren't circumcised and who don't keep the rituals. But since Moses is widely preached, we need to give a decree that clearly distinguishes the Christian faith from the Law
of Moses. This pleased the entire church, so they wrote it in a letter and sent it to Antioch, where they "were glad for its encouraging message" (v. 31).


On God's authority, James preached the above, which was proven through both experience (Acts 15:13) and Scripture (Acts 15:15-18, Amos 9:11-12).


Judas (aka, Barsabbas) and Silas, along with Paul and Barnabas (Acts 15:22) delivered the letter to the Gentiles and received great outcomes:
1) The people read it and were glad for its encouraging message (Acts 15:31).
2) Judas and Silas said much to encourage and strengthen the believers (Acts 15:32).


The long-term accomplishments of the Jerusalem Council included:
1) It allowed the gentile mission to move forward and thus, the spreading of God's Word to all nations.
2) It helped transform the churches from being Jews only to include Gentiles. In the process, the churches were freed from Judaism laws.
3) It helped build unity of the church. We are ONE in Christ. There is no difference between Jews and Gentiles.


http://www.gci.org/acts/decree1
Acts 15 is the center of the book of Acts. In the story-flow of Acts, the Jerusalem council resolves crucial issues and enables the gentile mission to go forward with the approval of the Jerusalem church. The council helps portray the unity of the church and helps explain the church's transformation from being essentially Jewish toward being a predominantly gentile community freed from laws characteristic of Judaism. The apostolic decree (15:20, 29; 21:25) summarizes the results of the council: an inspired list of requirements for gentile converts. It shows how gentiles fit into the people of God.


Paul wrote about how Peter stumbled Christians by not eating with Gentiles. Peter was being a hypocrite. On one hand, he declares that Gentiles and Jews are ONE in Christ through faith. Yet, he (a Jew) differentiates himself from the Gentiles by eating with the Jews and not with the Gentiles.


Zondervan NIV footnote:


* Gal 2:11 Antioch. The leading city of Roman Syria and third leading city of the empire (after Rome and Alexandria; see map, p. 1737). From it Paul had been sent out on his missionary journeys (see Ac 13:1-3; 14:26). in the wrong. For yielding to the pressure of the circumcision party (the Judaizers), thus going against what he knew to be right.


* Gal 2:12 circumcision group. Judaizers, who believed that circumcision was necessary for salvation (cf. Ac 10:45; 11:2; Ro 4:12).


* Gal 2:13 other Jews. Jewish Christians not associated with the circumcision party but whom Peter's behavior had led astray. hypocrisy. See note on Mt 6:2.


http://www.gci.org/bible/gal2
A disagreement between Peter and Paul's next words when Peter came to Antioch: Paul introduces this topic as if the readers already knew that Peter had gone to Antioch, and that they knew what Peter had done there. Paul's opponents had probably told the story; now Paul tells his side: I opposed him to his face, because he was clearly in the wrong (1:11). Paul backs up to give the context of the story: Before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group (1:12). Old Testament laws did not require Jews to eat separately from Gentiles, but Jewish custom did (cf. Acts 11:3). Peter knew that this custom was not biblical, so he ignored it. However, when representatives of the Jerusalem church arrived, he changed his behavior. It was a change of behavior based on a desire to please people — the very thing Paul had been accused of (1:10). However, this separation implied that the Gentiles were second-class citizens, that they would not be fully acceptable unless they conformed to Jewish laws. Paul saw this as a violation of the gospel. If God was willing to live in these people, then the Jewish believers ought to be willing to eat with them. Other people followed Peter‟s example: The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray (2:13). The change in behavior was not consistent with their beliefs, and was not consistent with the gospel, so Paul spoke to them all by addressing Peter, who had set the example: When I saw that they were not acting in line with the truth of the gospel, I said to Peter in front of them all, “You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs? (v. 14). Peter had been living like a Gentile, and he should not pretend that he didn‟t. He had been ignoring the rules that separated Jews from Gentiles, but his change in behavior implied it was wrong to be a Gentile. “Peter is in effect requiring the Gentile converts at Antioch to adopt a higher standard of Torah observance than he himself would normally follow.” Social discrimination violates the truth of the gospel. Unity in the church does not require that everyone follow the strictest opinions. God does not require Gentiles to live like Jews — and he does not require Jews to do it, either! Even the Jews are allowed to live like Gentiles, and the church should not let itself be tyrannized by overly conservative critics.


Despite being publicly rebuked, Peter supported Paul's assessment and believed that Paul wrote truthfully based on the wisdom that God gave him.


Zondervan NIV footnote:


* 2 Peter 3:15 our Lord's patience means salvation. See v. 9 and note. our dear brother Paul. Peter expresses warmth in his reference to Paul. The unity of teaching and purpose that governed their relationship, abundantly attested in Paul's letters and the book of Acts, is confirmed here by Peter.


* 2 Peter 3:16 writes the same way in all his letter. Peter may be referring in general to the exhortations to holy living in v. 11-14, which parallel many passages in Paul's writings. ignorant and unstable people. The ignorant are simply the unlearned who have not been taught basic apostolic teaching and thus may be easily led astray (cf. 2:14 and note). other Scriptures. Peter placed Paul's writings on the same level of authority as the God-breathed writings of the OT (see 1:21, 2Ti 3:16 and notes).

Acts 14

Notes compiled from my BSF group


Acts 14:1–7


- Paul and Barnabas spoke effectively (Acts 14:1) and boldly (Acts 14:3).


- The following are results of Paul and Barnabas’ preaching in Iconium:
* A great number of Jews and Gentiles believed (Acts 14:1) - The Jews who refused to believe pitted Gentiles against each other (Acts 14:2)
* The Lord enabled Paul and Barnabas to perform miraculous signs and wonders (Acts 14:3)
* The people of the city were divided; some sided with the Jews, others with the apostles (Acts 14:4)
* The unbelievers plotted stone them, but they fled (Acts 14:5-6)


* Zondervan NIV footnote:


14:1 at first there was good success, then bitter opposition from the Jews (v. 2). But these evidently failed in their initial attempt, for Paul and Barnabas remained there a considerable time (v. 3). A second wave of persecution was planned, involving violence (v. 5).


- The Jews were expecting a King, and yet they had a poor carpenter’s son. Furthermore, Jesus questioned their heart and told them works will not save them. They have been living by the Torah all these years thinking they were God’s people, but Jesus made them think twice and questioned whether they truly understood God’s will at all. And instead of repenting and reviewing their ways, they stood proud, shutting their eyes and ears to the Truth preached by Jesus. The unbelieving Jews were so upset because they were offended that the Truth Jesus preached were not the truth they had long believed. And so, they were blinded by their pride.




Acts 14:8–18
Psalm 19:1–6
Romans 1:18–32


- Paul preached first before he performed a miracle (Acts 14:8-9).


- Paul saw that the lame man had faith to be healed. It was the lame man's faith that singled him out for healing (Acts 14:9).


- Paul and Barnabas are preaching for people to stop worshiping idols. They need to see that there is only one true God and not waste their time with man-made objects and images (Acts 14:15, Romans 1:25): “Men, why are you doing this? We too are only men, human like you. We are bringing you good news, telling you to turn from these worthless things to the living God, who made heaven and earth and sea and everything in them.” However, when the crowd saw Paul’s miraculous healing, they started worshipping both Paul and Barnabas.


* Zondervan NIV footnote:


14:12 Zeus was the patron god of Lystra, and his temple was there. People who came to bring sacrifices to Zeus apparently decided to make an offering to Paul and Barnabas instead. The identification of Zeus with Barnabas may indicate that his appearance was more imposing, and Paul was identified as the god Hermes (the Roman Mercury) because he was the spokesman (see 28:6). This incident may have been occasioned by an ancient legend that told of a supposed visit to the same general area by Zeus and Hermes. They were, however, not recognized by anyone except an old couple. So the people of Lystra were determined not to allow such an oversight to happen again.
*http://www.gci.org/bible/acts14 The Lystrans think that they are experiencing a divine visitation. The idea of gods coming to earth in human form is familiar in this region because of a legend. The existence of this ancient legend may explain the wildly emotional response of the Lystrans to the healing of the cripple by Paul and Barnabas. According to the legend, Zeus and Hermes (to use their Greek names) came to earth in the neighboring district of Phrygia disguised as human beings. They seek lodging, but no one shows them hospitality and takes them in. Finally, an old peasant couple, Philemon and his wife Baucis, welcome them as house guests, even though it depletes their meager resources. The gods are angry and destroy the whole population for their lack of hospitality, except for the gracious Philemon and Baucis. The couple’s humble cottage is transformed into a temple, of which they are given the charge until their death. This legend is preserved in a Latin story-poem by Ovid (Metamorphoses, "The Story of Baucis and Philemon" 620-724). He tells the ancient legend about half a century before Paul’s first missionary journey. (Ovid called them by their Latin names, Jupiter and Mercury.) This ancient legend is well known in southern Galatia, and it may explain why Paul and Barnabas become the objects of such a wild celebration. Paul’s healing of the crippled man make the Lystrans think he and Barnabas are the gods Zeus and Hermes once again come down in human form. If the people of ancient times failed to pay homage to the gods on their previous visit, the Lystrans are determined not to make the same mistake and incur their wrath again. Thus, the priest at the local temple arranges for a sacrifice to honor the presence of Paul and Barnabas. Luke says he "brought bulls and wreaths to the city gates because he and the crowd wanted to offer sacrifices to them" (14:13).


- Paul warned the Lycaonians that they were worshiping "worthless things" (Acts 14:15).


* Zondervan NIV footnote: Acts 14:15 worthless things. Used in the OT to denote false gods (see 1Sa 12:21).


1Sa 12:21 = Do not turn away after useless idols. They can do you no good, nor can they rescue you, because they are useless.


1Sa 12:21 useless idols. No rivals to the Lord can deliver or guarantee security (see Ex 20:3 and note.)


Exodus 20:3 = "You shall have no other gods before me".


Exodus 20:3 before. The Hebrew for this word is translated "in hostility toward" in Ge 16:12, 25:18. Something of that sense may be intended here. In any event, no deity, real or imagined, is to rival the one true God in Israel's heart and life.


- Paul’s words act as a warning for us today as well:
* We should turn away from worthless idols and turn toward the one and only LIVING God (Acts 14:15)!
* We must not waste our time with futile thinking, offering our attention to false idols when we should be focusing on following our Lord (Ephesians 4:17).


* Zondervan NIV footnote:


Acts 14:15 worthless things. Used in the OT to denote false gods (see 1Sa 12:21).


Ephesians 4:17 futility of their thinking. Life without God is intellectually frustrating, useless and meaningless (see e.g., Ecc 1:2 and note; Ro 1:21).


Ecclesiastes 1:2 = "Meaningless! Meaningless!" says the Teacher. "Utterly meaningless! Everything is meaningless." Briefly states the author's theme (see 12:8 and note). Meaningless! This key term occurs about 35 times in the book and only once elsewhere (Job 27:12). The Hebrew for it originally meant "breath" (see Ps 39:5, 11; 62:9; 144:4). The basic thrust of Ecclesiastes is that all of life is meaningless (useless, hollow, futile, vain) if it is not rightly related to God. Only when based on God and his word is life worthwhile. Everything. See v. 8; whatever human beings undertake apart from God.


Romans 1:21 knew God = For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. From seeing his revelation in creation (vv. 19-20). The fact that these people were idolaters (v. 23)and knew God only through the creation order indicates that they were Gentiles. gave thanks. For earthly blessings, such as sun, rain and crops (see Mt 5:45 and note; Ac 14:17).




Acts 14:15–17; 17:24–30
Romans 1:18–32


- God created the heavens, the earth, the sea and everything in them. He gave us everything, therefore, our responsibility is to worship the living God and not false gods (Acts 14:15-17).


- God created the world and everything in it. He gives everyone life and breath and everything else. Our responsibility is to seek God and reach out for Him and find Him (Acts 17:24-27).


- We need to glorify God and give thanks to Him (Romans 1:21). We should serve the Creator (God) and not the created (Romans 1:25). We should retain the knowledge of God (Romans 1:28).


- As the Creator of all things, God bore witness of Himself through His blessings to mankind. This is best exemplified through the Bible, as it has documented every important event that has happened, is happening, and will happen through the sovereignty of God. Thus, we shall all carefully read the Bible and consider the facts.


Remember the prophets. Isaiah, for example, was able to predict the sacrificial death of Jesus hundreds of years before Jesus was even born (Isaiah 53). This is just one event correctly predicted by the prophets through inspirations from God.


Flip through the Bible and study every predicted event. There is not one prophetic event that did not happen exactly the way God’s prophets had announced. The probability of this happening is so miniscule, based on today’s science, we can only come to one conclusion: There is a power that resides outside our time domain. What? Imagine we are walking along a line. We don’t know when the line ends or begins because we can see far enough. But, if we were flying above the line in a plane, we can easily see where the line begins and ends. For us, that line is our current timeline. We can't see into the future or back in the past before us because we are "walking along the line". The power that I was talking about, that power can see us from a bird’s eye view, so to speak. It doesn’t matter what we call that power. We cannot deny its existence. Why? Because the probability of all these predicted events happening exactly the way it was prophesied is so small, it is a scientific fact that it would be deemed "statistically insignificant", aka impossible.


Think about that statement. Despite our confidence in science today, all science can tell us about this is that it is scientifically impossible for all these events predicted hundreds, even thousands, of years prior to happen by chance. One event, sure, the prophets got lucky. Two? Really lucky. Hundreds? That’s more than just luck. It is impossible and yet IT HAPPENED. That is a miracle. This is a fact statement, because we can scientifically show the impossibility of it all happening by chance.


As a scientist, I would be blind and lying if I do not
objectively look at the evidence in front of me and conclude there must be an outside power that can see beyond our timeline to offer us timely advice.


Does it matter what we call this power? For those who thinks "God" is God's name, recall the following two events. Moses asked God what he should tell the people if they asked him, "What is His name?" And God replied, "I AM WHO I AM" (Exodus 3:14). Similarly, when Jacob asked God for His name, God replied, "Why do you ask my name?" (Genesis 32:29). In fact, the Hebrew word for God is YHWH, taking the view that the name of our Lord is so sacred, it cannot be verbalized. This is also why some translate that to "G-D" in the English language.


The point of all this is, we need to recognize God's SOVEREIGNTY. The point is not in what we call God. Obviously, I would argue we should show this greater power some respect and not just call it whatever we want. It doesn’t matter what He is called. It matters only that He IS. That is a powerful statement. God IS. That is another fact statement, a statement that best proves Him as the Creator of all--For only He who is the Creator can see all.


* Zondervan NIV footnote:


Romans 1:18-20 No one - not even one who has not heard of the Bible or of Christ - has an excuse for not honoring God, because the whole created world reveals him.


- I think Paul discussed the true God and the created world when he talked to the Lycaonians because Paul was trying to make the Lycaonians realize that there it is useless worshiping other men and man-made things.


God created all things. God answers our prayers when we’re in trouble. Only He who created us has the power to save us. What can fellow men do but fall short? One man is no better than another! And what of man-made idols? They are made by fallible men! Do we honestly think the products of our own hands can save us? Throughout Biblical history, we see how easy it was for people to turn to idols. We do it even today, making money, power, fashion, sports, etc. our idols! And because of our tendency for idolatry, prophets have preached hard against this, to wake us up from our stupor, to make us realize how futile it is for us to place our hopes and dreams in something that has no meaning! I believe Isaiah said it best when he tried to turn the Israelites away from worshipping idols (Isaiah 44:6-23).


* http://www.gci.org/bible/acts14
"We too are only men" (14:14-15)


Paul makes an impassioned speech in hopes of thwarting the attempt of the Lystrans to worship the missionaries. This speech, in verses 14-17, is an example of how the gospel might be introduced to purely pagan audiences. A more complete example is the speech delivered by Paul to the Athenian Court of the Areopagus (17:22-31). The speech here differs widely in content from those Peter, Paul and others deliver to Jewish and Gentile followers of Judaism. When speaking to Jews and those worshiping with them, Christian speakers can assume their listeners have some knowledge of the Old Testament Scriptures, and that they know about the one true God of Israel. With a purely pagan audience, the speaker has to back up a step to first proclaim the existence of the one true God.


In his speech to the Lystrans, Paul begins by explaining that the one God is the Creator of all living things (14:15). Even before this, however, Paul and Barnabas are forced to deny that they are gods. When they understand what the Lystrans think — and that they are going to sacrifice to them — they race into the crowd yelling for them to stop. "We too are only men, human like you," Paul shouts (14:15). (This assumes that Paul gives the speech, as he is chief speaker.) More literally, the Greek means we are "of the same nature as you." That is, Paul is saying that he and Barnabas share the human condition with the Lystrans and they have no special qualities about them.


The Bible rejects the idea that humans have any spiritual uniqueness worthy of special homage. This is true for even the greatest of God’s servants. James says to Jewish Christians that Elijah was "a man just like us" (5:17). Peter refuses any special reverence from Cornelius, saying, "I am only a man myself" (10:26). Even angels are not to be given special adoration (Revelation 19:10).


Turning from idols (14:15-18) Paul and Barnabas urge the Lystrans to give up their idolatry — to "turn from these worthless things to the living God" (14:15). The rejection of idolatrous worship practices is a basic test of conversion for Gentiles. Of course, these Gentiles should also accept Jesus Christ as their Savior. But knowing God is the starting point for pagan Gentile conversion. As Paul will later write, the Gentile Thessalonians understand this and turn "to God from idols to serve the living and true God" (1 Thessalonians 1:9). At Lystra, Paul identifies the true God as the One "who made heaven and earth and sea and everything in them" (14:15).


Paul and Barnabas are beginning their sermon on an elementary level, starting with nature rather than Scripture. They are saying that nature itself testifies to the existence of a Creator. Paul says the same in his letter to the Romans (1:20). If people understand and accept that God is the Creator of everything, they are also led to worship him.


It is said that there are two books of God. One is his word, the Bible. The second is nature, and the lessons about God that people should draw from it. In short, the existence of the creation demonstrates that God exists and is the creator. But nature does not tell us about a Savior — that is normally communicated through evangelism. Even further, Paul and Barnabas insist that the works of creation should lead us to understand that God is kind and merciful (14:17). God does not fall into a rage in response to minor matters (as Zeus and Hermes supposedly did when they destroyed people who failed to show them hospitality). Paul says that God’s kindness is shown in his providing rain in due season for crops. The one true God, the missionaries insist, "provides you with plenty of food and fills your hearts with joy" (14:17).


God demonstrates his presence through the good things we enjoy. The goodness of God in providing rainfall and bountiful harvests is an Old Testament theme (Genesis 8:21-22). It is also a common theme in pagan religions. The idea is that the gods supply bounteous harvests.


Since Paul’s audience is probably composed largely of farmers, they understand the importance of food — and that they are dependent on God for its supply. As a beginning for the preaching the gospel of salvation, Paul’s speech is a good start. At best, however, this sermon based on natural theology is only a preamble to the gospel. The speech is incomplete, for it doesn't go on to discuss the death and resurrection of Jesus and its meaning for the listeners. Luke doesn't say if Paul and Barnabas go on to relate this vital aspect of the gospel. Perhaps their immediate intent is simply to stop the crowd from sacrificing to them. Luke implies that the Lystrans don’t really understand Paul’s message; his words barely achieve the immediate goal of stopping the townspeople from sacrificing (14:18).




Acts 16:1–3
Philippians 2:19–21
2 Timothy 1:2–5


- Paul brought Timothy into the Christian life and was a great mentor to him for the rest of his life. The last letter he wrote before his death was written to Timothy.


- The fellowship between Paul and Timothy was so strong, Paul’s work was able to be carried on by Timothy upon Paul’s death.


We are God’s disciples. Our number one duty, as Paul exemplified brilliantly, is to spread the Gospel, DESPITE ALL DIFFICULITES. There is no other goal. And if we can pass on this mission before our physical body decays, we can pass away knowing at least God’s Word can continue to spread.


Why is this so important? Because we are trying to save as many souls as we can before God releases His wrath on Satan and the non-believers who refused to return to God and thus chose to stand with Satan by default!


*http://www.gci.org/bible/acts16
Derbe and Lystra (16:1-2)


After his pastoral visit to the churches in Syria and Cilicia, Paul travels to the city of Derbe. His first trip to this and other cities in Galatia was discussed in 14:6-21. After his activities in Derbe are completed (Luke gives no details), Paul takes the northwest road to Lystra. Again, Luke says nothing about what Paul does in the city. Luke’s main interest here is to show how Timothy becomes Paul’s associate. Apparently Lystra is Timothy’s hometown (20:4). He is already a member of the church, as the disciples in Lystra and Iconium speak well of him. Most likely Timothy was converted as a result of Paul’s preaching on his first missionary journey. Timothy’s mother and grandmother are also Christian believers (2 Timothy 1:5). His mother, Eunice, is Jewish and has instructed Timothy in the Hebrew Scriptures. Timothy will become the most important of Paul’s associates in his mission to the Gentiles. Luke mentions his role several times in Acts (17:14-15; 18:5; 19:22; 20:4). Paul refers to Timothy as a "fellow worker" (Romans 16:21). Two New Testament letters are addressed to Timothy personally. In several, he is listed as an author alongside of Paul. Paul has a special affection for Timothy, calling him "my son whom I love" (1 Corinthians 4:17). In Paul’s mind, there is no individual quite like Timothy, whose thinking is so much like his own (Philippians 2:19-20). Timothy remains a close confidant and friend up to Paul’s death. Paul even sees him as a successor who will continue his work. He is used on a number of occasions to help with Paul’s pastoral and gospel-preaching responsibilities (1 Corinthians 4:17; 16:10; Philippians 2:19; 1 Thessalonians 3:2, 6; 1 Timothy 1:3).


At some point, Timothy is ordained to the ministry. Perhaps it is at this time in Lystra. Paul says that Timothy was given a special divine ability, and the knowledge of it came as a result of divine revelation (1 Timothy 1:18). "Do not neglect your gift," Paul admonishes him, "which was given you through a prophetic message when the body of elders laid their hands on you" (1 Timothy 4:14).




It is unlikely that 2 Corinthians 12:1-4 describes Paul's experience at Lystra. 2 Corinthians is dated to be written in A.D. 55. The event Paul writes of he states occurred 14 years ago (2 Corinthians 12:2), which would be around A.D. 41, BEFORE his first missionary journey (A.D. 46-48).


* Zondervan NIV footnote:


2 Corinthians 12:2, 4 caught up to the third heaven... caught up to paradise. Paul is unsure whether this remarkable experience included his body or took place in separation from it (cf. Eze 8:3 and note). The "third heaven" designates a place beyond the immediate heaven of the earth's atmosphere and beyond the further heaven of outer space into the presence of God himself. Thus the risen and glorified Lord Jesus is said to have passed "through the heavens" (Heb 4:14; see note there), and now, having "ascended higher than all the heavens" (Eph 4:10), to be "exalted above the heavens" (Heb 7:26). The term "paradise" (see Ne 2:8; Lk 23:43; Rev 2:7 and notes) is synonymous with the third heaven, where believers who have died are "at home with the Lord" (5:8 [see note there]; cf. "with Christ," Php 1:23).


2 Corinthians 12:2 a man in Christ. Paul himself. fourteen years ago. Early in his ministry, before his first missionary journey (Ac 13:4 - 14:28).




Acts 14:20b–28


- Gaius, one of Paul's co-workers, came from Derbe


- The mission in Derbe seemed relatively easy with not many oppositions. The missionaries were also able to win a large number of disciples (Acts 14:21).


*http://www.gci.org/bible/acts14
In Derbe (14:21)


After Paul revives, he goes back into Lystra, and then he and Barnabas leave the next day for Derbe. Though there is some doubt about its exact location, Derbe is probably about 60 miles (97 kilometers) southeast of Lystra, on the eastern end of the Lycaonian region of Galatia. Luke gives no details about the activities of Barnabas and Paul in Derbe. However, their missionary work must be successful, because their preaching wins "a large number of disciples" (14:21). Among those converts may be Gaius, who becomes a member of Paul’s missionary company (20:4).


Apparently the missionaries do not suffer any persecution in Derbe. Luke records none, and 2 Timothy 3:11 implies that there isn't any. This is, in a sense, the end of the first missionary journey as far as preaching the gospel to outsiders is concerned, except for a brief notice of it in Perga (14:25).


- By setting up challenges hard enough to build their character but not so much that it crushes their spirits, we see how God nurtures and cares for His suffering servants. And when needed, He show signs of hope and encouragements.




Acts 14:21–23
Paul strengthened the disciples and encouraged them to remain true to the faith.




2 Corinthians 7:3
The people had a place in Paul's heart that he would live or die with them.




Galatians 4:19
Paul sees the people as his dear children.




1 Thessalonians 2:7–11
Paul cares for them as a nursing mother would care for her children. He deals with them as a father would deal with his own children.




1 Thessalonians 2:19–20
The people are Paul's hope, glory and joy.




1 Thessalonians 3:8
Paul truly lives when they are standing firm in the Lord.




Acts 14:20b–28
Paul and Barnabas worked hard, but most importantly, they also prayed for God's guidance and did things according to God's will. Thus, they were blessed in everything they did and were able to strong and united despite all obstacles.

What does Mormonism teach?

Resource:
http://carm.org/teachings-of-mormonism
(It takes a while to load, so be patient.)


If you don't have the time to read it, let me sum it up for you:
Mormons are not Christians. Mormonism is a cult.


If you disagree, read the Bible. Research the historical, archaeological, and scientific facts that support the Bible. Then, read the following and decide for yourself. Your eternity depends on it.




What Does Mormonism Teach?


by Matt Slick


The doctrines of The Church of Jesus Christ of Latter-day Saints (Mormons) are very interesting. Most of the 'odd' ones are not initially taught to potential converts. But they should be. Instead, "they are revealed later as one matures and gains the ability to accept them."


The LDS Church tries to make its official doctrines appear Christian but what underlies those Christian sounding terms is far from Christian in meaning. Following are the teachings of its officials throughout the years.


Please note that these teachings are documented from Mormon writers, not anti-Mormon writers.


Finally, many Mormons respond that most of the citations below are not from official Mormon writings, as if that disproves the doctrines they teach. If they are not official, fine. But, if not, then why have the Mormon apostles and high officials taught them, written them, and why are their books sold in Mormon bookstores?


The truth is, the following is what Mormons are taught.




1. Atonement


A. "Jesus paid for all our sins when He suffered in the Garden of Gethsemane," (Laurel Rohlfing, “Sharing Time: The Atonement,” Friend, Mar. 1989, p. 39.).


B. "We accept Christ's atonement by repenting of our sins, being baptized, receiving the gift of the Holy Ghost, and obeying all of the commandments," (Gospel Principles, Corporation of the President of the Church of Jesus Christ of Latter-day Saints, 1979, p. 68.).




2. Baptism


A. Baptism for the dead, (Doctrines of Salvation, vol. II, p. 141). This is a practice of baptizing each other in place of non-Mormons who are now dead. Their belief is that in the afterlife, the "newly baptized" person will be able to enter into a higher level of Mormon heaven.




3. Bible


A. "We believe the Bible to be the word of God as far as it is translated correctly. . ." (8th Article of Faith of the Mormon Church).


B. "Wherefore, thou seest that after the book hath gone forth through the hands of the great and abominable church, that there are many plain and precious things taken away from the book, which is the book of the Lamb of God," (1 Nephi 13:28).




4. Book of Mormon


A. The book of Mormon is more correct than the Bible, (History of the Church, 4:461).




5. The Devil


A. The Devil was born as a spirit after Jesus "in the morning of pre-existence," (Mormon Doctrine, p. 192).


B. Jesus and Satan are spirit brothers and we were all born as siblings in heaven to them both, (Mormon Doctrine, p. 163).


C. A plan of salvation was needed for the people of earth so Jesus offered a plan to the Father and Satan offered a plan to the father but Jesus' plan was accepted. In effect the Devil wanted to be the Savior of all Mankind and to "deny men their agency and to dethrone god," (Mormon Doctrine, p. 193; Journal of Discourses, vol. 6, p. 8).




6. God


A. God used to be a man on another planet, (Mormon Doctrine, p. 321; Joseph Smith, Times and Seasons, vol. 5, p. 613-614; Orson Pratt, Journal of Discourses, vol. 2, p. 345; Brigham Young, Journal of Discourses, vol. 7, p. 333).


B. "The Father has a body of flesh and bones as tangible as man’s..." (D&C 130:22).


C. God is in the form of a man, (Joseph Smith, Journal of Discourses, vol. 6, p. 3).


D. "God himself was once as we are now, and is an exalted man, and sits enthroned in yonder heavens!!! . . . We have imagined that God was God from all eternity. I will refute that idea and take away the veil, so that you may see," (Teachings of the Prophet Joseph Smith, p. 345).


E. God the Father had a Father, (Joseph Smith, History of the Church, vol. 6, p. 476; Heber C. Kimball, Journal of Discourses, vol. 5, p. 19; Milton Hunter, First Council of the Seventy, Gospel through the Ages, p. 104-105).


F. God resides near a star called Kolob, (Pearl of Great Price, p. 34-35; Mormon Doctrine, p. 428).


G. God had sexual relations with Mary to make the body of Jesus, (Brigham Young, Journal of Discourses, vol. 4, 1857, p. 218; vol. 8, p. 115). - This one is disputed among many Mormons and not always 'officially' taught and believed. Nevertheless, Young, the 2nd prophet of the Mormon church taught it. H. "Therefore we know that both the Father and the Son are in form and stature perfect men; each of them possesses a tangible body . . . of flesh and bones." (Articles of Faith, by James Talmage, p. 38).




7. God, becoming a God


A. After you become a good Mormon, you have the potential of becoming a god, (Teachings of the Prophet Joseph Smith, p. 345-347, 354.)


B. "Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them," (D&C 132:20).




8. God, many gods


A. There are many gods, (Mormon Doctrine, p. 163).


B. "And they (the Gods) said: Let there be light: and there was light," (Book of Abraham 4:3).




9. God, mother goddess


A. There is a mother god, (Articles of Faith, by James Talmage, p. 443).


B. God is married to his goddess wife and has spirit children, (Mormon Doctrine, p. 516).




10. God, Trinity


A. The trinity is three separate Gods: The Father, the Son, and the Holy Ghost. "That these three are separate individuals, physically distinct from each other, is demonstrated by the accepted records of divine dealings with man," (Articles of Faith, by James Talmage, p. 35).




11. The Gospel


A. The true gospel was lost from the earth. Mormonism is its restoration, (Articles of Faith, by James Talmage, p. 182-185.)


B. Consists of laws and ordinances: "As these sins are the result of individual acts it is just that forgiveness for them should be conditioned on individual compliance with prescribed requirements -- 'obedience to the laws and ordinances of the Gospel,'" (Articles of Faith, p. 79)


12. Heaven


A. There are three levels of heaven: telestial, terrestrial, and celestial, (Mormon Doctrine, p. 348).




13. The Holy Ghost


A. The Holy Ghost is a male personage, A Marvelous Work and a Wonder, (Le Grand Richards, Salt Lake City, 1956, p. 118; Journal of Discourses, vol. 5, p. 179).




14. Jesus


A. The first spirit to be born in heaven was Jesus, (Mormon Doctrine, p. 129).


B. Jesus and Satan are spirit brothers and we were all born as siblings in heaven to them both, (Mormon Doctrine, p. 163; Gospel Through the Ages, p. 15).


C. Jesus' sacrifice was not able to cleanse us from all our sins, (murder and repeated adultery are exceptions), (Journal of Discourses, vol. 3, 1856, p. 247).


D. "Therefore we know that both the Father and the Son are in form and stature perfect men; each of them possesses a tangible body . . . of flesh and bones," (Articles of Faith, by James Talmage, p. 38).


E. "The birth of the Saviour was as natural as are the births of our children; it was the result of natural action. He partook of flesh and blood - was begotten of his Father, as we were of our fathers," (Journal of Discourses, vol. 8, p. 115).


F. "Christ was begotten by an Immortal Father in the same way that mortal men are begotten by mortal fathers," (Mormon Doctrine, by Bruce McConkie, p. 547).


G. "Christ Not Begotten of Holy Ghost ...Christ was begotten of God. He was not born without the aid of Man, and that Man was God!" (Doctrines of Salvation, by Joseph Fielding Smith, 1954, 1:18).


H. "Elohim is literally the Father of the spirit of Jesus Christ and also of the body in which Jesus Christ performed His mission in the flesh..." (First Presidency and Council of the Twelve, 1916, "God the Father," compiled by Gordon Allred, p. 150).




15. Joseph Smith


A. If it had not been for Joseph Smith and the restoration, there would be no salvation. There is no salvation [the context is the full gospel including exaltation to Godhood] outside the church of Jesus Christ of Latter-day Saints, (Mormon Doctrine, p. 670).




16. Pre-existence


A. We were first begotten as spirit children in heaven and then born naturally on earth, (Journal of Discourse, vol. 4, p. 218).


B. The first spirit to be born in heaven was Jesus, (Mormon Doctrine, p. 129).


C. The Devil was born as a spirit after Jesus "in the morning of pre-existence," (Mormon Doctrine, p. 192).




17. Prophets


A. We need prophets today, the same as in the Old Testament, (Articles of Faith, by James Talmage, p. 444-445).




18. Salvation


A. "One of the most fallacious doctrines originated by Satan and propounded by man is that man is saved alone by the grace of God; that belief in Jesus Christ alone is all that is needed for salvation," (Miracle of Forgiveness, Spencer W. Kimball, p. 206).


B. A plan of salvation was needed for the people of earth so Jesus offered a plan to the Father and Satan offered a plan to the father but Jesus' plan was accepted. In effect the Devil wanted to be the Savior of all Mankind and to "deny men their agency and to dethrone god," (Mormon Doctrine, p. 193; Journal of Discourses, vol. 6, p. 8).


C. Jesus' sacrifice was not able to cleanse us from all our sins, (murder and repeated adultery are exceptions), (Journal of Discourses, vol. 3, 1856, p. 247).


D. Good works are necessary for salvation (Articles of Faith, by James Talmage, p. 92).


E. There is no salvation without accepting Joseph Smith as a prophet of God (Doctrines of Salvation, vol. 1, p. 188).


F. "The first effect [of the atonement] is to secure to all mankind alike, exemption from the penalty of the fall, thus providing a plan of General Salvation. The second effect is to open a way for Individual Salvation whereby mankind may secure remission of personal sins (Articles of Faith, by James Talmage, p. 78-79).


G. "As these sins are the result of individual acts it is just that forgiveness for them should be conditioned on individual compliance with prescribed requirements -- 'obedience to the laws and ordinances of the Gospel,'" (Articles of Faith, by James Talmage, p. 79).


H. "This grace is an enabling power that allows men and women to lay hold on eternal life and exaltation after they have expended their own best efforts," (LDS Bible Dictionary, p. 697).


I. "We know that it is by grace that we are saved, after all we can do," (2 Nephi 25:23).




19. The Trinity


A. The trinity is three separate Gods: The Father, the Son, and the Holy Ghost. "That these three are separate individuals, physically distinct from each other, is demonstrated by the accepted records of divine dealings with man," (Articles of Faith, by James Talmage, p. 35.).


B. "Many men say there is one God; the Father, the Son and the Holy Ghost are only one God. I say that is a strange God [anyhow]--three in one and one in three. . .It is curious organization… All are crammed into one God according to sectarianism (Christian faith). It would make the biggest God in all the world. He would be a wonderfully big God--he would be a giant or a monster," (Joseph Smith, Teachings, p. 372).


Some Mormons may disagree with a few of the points listed on this page, but all of what is stated here is from Mormon authors in good standing of the Mormon church.