Latter-day Saints revere Joseph Smith as a prophet of God. His role is absolutely central to the claims of Mormonism. LDS Church President Joseph Fielding Smith highlighted this important role:

“Mormonism, as it is called, must stand or fall on the story of Joseph Smith. He was either a prophet of God, divinely called, properly appointed and commissioned, or he was one of the biggest frauds this world has ever seen. There is no middle ground.” (Joseph Fielding Smith, Doctrines of Salvation 1:188. Italics in original)

In light of this, it makes sense to examine the story of Joseph Smith to evaluate what we should think of him. Consider five elements of his story that bear upon this question.

Occult Treasure Hunting Money digging was a fairly common practice in frontier America in the late 1700s and early 1800s. It involved certain rituals or ceremonies performed to obtain buried treasure. The treasure was thought to be guarded by evil spirits. Joseph Smith as a young man offered his services for hire as a money digger. Smith’s entire family practiced various folk-magic practices, including visions, dreams and occult rituals.

Joseph’s method in finding lost treasure involved the use of a seer stone, which he discovered in 1822 while digging a well for a neighbor. He would place this small rock in his hat and pull his hat up over his face to block out the light. He claimed that he could see supernaturally through the stone to help locate the place where the treasure was buried.

The Vagrant Act, a New York law at the time, defined a disorderly person to include one who pretended to have skill in palm reading, telling fortunes, or discovering where lost goods could be found. In 1826 - during the period while Joseph was supposedly being prepared by God to receive the gold plates containing the Book of Mormon - he was arrested, brought before a judge, and charged with being a “glass-looker” and a disorderly person. The judge determined that Joseph was guilty, though no penalty was administered.

Shortly after this, Joseph stopped money digging but kept the seer stone. It was with this stone that he claimed to find the gold plates and to later produce the Book of Mormon. Historians have documented many points of connection between Joseph’s early occult practices and the origins of the Book of Mormon.

The First Vision Joseph Smith’s “First Vision” is a key part of the LDS story and establishes several unique LDS beliefs. The official account of this vision describes how the 14-year-old Smith, eager to learn the truth about which of the competing Christian churches was true, went to a secluded grove to ask God. There God the Father and Jesus Christ appeared to him and told him not to join any of them, for all of them were apostate. That event launched the prophetic mission of Joseph Smith to restore Jesus’ original church to the earth. The official account, now included in LDS scriptures, was written by Joseph Smith in 1838, 18 years after the events it recounts.

Yet historical research in recent years has uncovered eight other accounts of the First Vision. Some were written by Smith himself, or were recorded by others who heard Smith tell about it. Most of these accounts are earlier than the official version. It appears that over time, the story changed and grew into its final form. In some versions, two personages appear to Smith. In another, only “the Lord” appears. In others, the glorious personage is an angel. In the official version, the personages tell Smith that all churches are corrupt. In another version, this message comes from an angel. In other versions, this message is missing. In some versions, In one version, Smith reports that he was told, “Your sins are forgiven.” But this is absent in other versions. The official account says that Joseph was 14 when he had the vision. Another version, in Smith’s own handwriting, says that he was 15. Others give his age as 17.

The LDS Church’s Gospel Topics Essay: First Vision Accounts

The Kirtland Banking ScandalThe LDS Church was officially founded in 1830 in New York, near Joseph Smith’s home town. By the early 1830s Smith and his followers moved to Kirtland Ohio, where a number of converts had joined the church. New converts from other areas converged on Kirtland to be part of the LDS community. But the church’s presence in Ohio didn’t last long.

There was friction with the locals on a number of points, which led to persecution. But one significant issue emerged when Joseph Smith and other LDS leaders organized an illegal bank in 1836, called the Kirtland Safety Society. Smith not only broke the law to form the bank; he had no expertise in financial matters and hid behind his prophetic mantle to convince others to fund the bank, claiming that the audible voice of God instructed him to establish it. He prophesied that the bank would grow and flourish, surviving when others failed. Yet this bank failed in 1837, releasing a hornet’s nest of creditors who demanded payment, leading to numerous lawsuits and threats of violence. Many in the LDS church at that time lost faith in Smith’s prophetic leadership. Others were convinced that Smith intended to defraud investors from the beginning. Joseph left Kirtland in January 1838 under cover of darkness, never to return again.

FreemasonryFreemasonry was prevalent in the areas where Joseph Smith grew up. In fact, Joseph’s brother Hyrum became a Mason while the family was still living in Palmyra, New York. Some years later, in Nauvoo, Illinois, when the LDS church was at its height, many prominent Latter-day Saints were Masons. Joseph became a Mason in March 1842. Less than two months later, he introduced the core ritual of the LDS temple, the endowment ceremony. Numerous scholars have pointed out the many parallels between the Masonic ritual and the LDS temple ritual, such as: the language of the ritual; the handshakes and other physical signs; the oaths and promises made; the vows of secrecy; the clothing involved in the ceremonies; the presentation of the ritual through drama, and more. Masonic themes and symbols are also reflected in the architecture of the Nauvoo temple, such as the beehive; the sun, moon and stars; the square; and the all-seeing eye. The LDS temple ritual, said by Mormons to have been given by divine revelation, is actually based on Masonic rituals.

PolygamyPlural marriage in Mormonism began with Joseph Smith. He was toying with the principle of polygamy as early as 1831, and began introducing the doctrine shortly thereafter, but the revelation outlining the practice was not written down until 1843. Around 1834, Smith had a sexual relationship with Fanny Alger, a teenager living in his home. Faithful LDS scholars view this as the first of his plural marriages, but early LDS leader Oliver Cowdery described it as a “dirty, nasty, filthy affair.” By 1842, Joseph had married 10 women. That summer, he married six additional women, along with 17 others in 1843. Two of these were only 14 years old. While Mormons have denied it for years, the LDS Church has acknowledged that many of these marriages were physically consummated.

The revelation authorizing plural marriage is found in Doctrine and Covenants 132. There, Joseph’s wife Emma is threatened with destruction if she does not go along with Joseph’s polygamy. (Today, most people would view that as spiritual abuse.) Section 132 also requires plural wives to be virgins. Yet Joseph married a number of women who were already married to other men. The revelation required a man taking plural wives to obtain the permission of his first wife. Yet Joseph married many women without Emma’s knowledge.

The LDS Church’s Gospel Topics Essay: Plural Marriage in Kirtland and Nauvoo

Again, Latter-day Saint leaders have challenged us to consider Joseph Smith’s story, to discern whether he was a prophet of God. These five elements of Joseph’s history give evidence that he was not.

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Today we go over your step by step guide to finally having freedom from lust

Chronological Chapter Timestamps* - The Missing Roadmap: Why willpower isn't enough and the need for a comprehensive blueprint.

- The True Foundation: Why personal connection—not rigid religious duty—is the power source for freedom.
- The Seven Sons of Sceva: A striking story in Acts revealing why the enemy isn't afraid of your tactics.
- Standing on Bought Ground: Shifting from fighting for freedom to defending ground already won.
- Actionable Faith: How true belief manifests through intentional daily movement.
- The Baseline Question: Are you actually ready to be free? (And what to do when the answer is no).
- The Victory Routine: Morning and evening anchors that eliminate unstructured temptation.
- Environmental Audit: Why abstinence is easier than moderation when clearing out media and dopamine traps.
- Eye & Thought Discipline: Master the art of "bouncing your eyes" and stopping thoughts from building a nest.
- The Ultimate Weapon: How Jesus fought temptation in the wilderness—and why scripture memory is your only live ammunition.
- The Trachenberg Strategy: What Napoleon's defeat teaches us about "Fight by Flight."
- The 3-Step Fight Protocol: Name it, Reject it, Replace it.
- One Day at a Time: Winning the current wave instead of getting crushed by the weight of forever.

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In this opening episode of a 12-week series on The Pursuit, Pastor Bryan Dwyer, Pastor Ross Anderson, and Tracy Dwyer introduce the fundamental truths of embarking on a journey with God. Designed for both seasoned believers looking to disciple others and seekers exploring Christianity for the first time, the hosts address common misconceptions about God's character and religious expectations. The conversation centers on a pivotal core truth: God is actively for you, not against you, regardless of your past, mistakes, or perceived distance from Him. Drawing from the story of Jesus healing the leper in Matthew 8, the episode illustrates Christ's willingness to draw near to and transform those who feel isolated or unworthy. We introduce the concept of a "full-circle faith"—a dynamic process that begins by trusting Jesus for salvation and naturally progresses into living a life that honors Him and culminates in making disciples.

The PursueGOD Truth podcast is the “easy button” for making disciples – whether you’re looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday.

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Timestamps & Key Topics 00:03 - Introduction to "The Pursuit" Series Pastor Brian, Pastor Ross, and Tracy introduce the 12-week series designed to equip Christians to make disciples while offering seekers a clear, biblical picture of God. * 01:31 - Reframing the Image of God Addressing common cultural and religious baggage, the hosts discuss shifting from a rule-based view of faith to understanding God's heart and intentions toward individuals. * 04:50 - Evaluating Your Standing with God A prompt encouraging listeners to reflect on where they fall on the continuum of feeling far from vs. close to God. * 07:10 - Truth #1: God is For You, Not Against You Unpacking the assurance that God is not intimidated by anyone's past or sin, and exploring how Jesus actively pursued the broken rather than avoiding them. * 08:33 - The Story of the Leper (Matthew 8) An analysis of Jesus reaching out to touch and heal a leper, highlighting Christ's compassion, power, and willingness to restore those who feel rejected. * 14:43 - The Pitfall of Self-Righteousness & Religious Systems Examining Mark 2:17 and why trying to earn God’s favor through moral effort or rule-keeping keeps people from experiencing genuine grace. * 18:00 - Truth #2: A Pursuit of God Changes Everything Discussing John 10:10 ("life to the full") and how whole-life Christianity impacts eternity as well as daily relational, emotional, and practical living. * 20:55 - The Full-Circle Faith Framework: Trusting Jesus Understanding the first arrow of the full-circle model: starting a relationship with God strictly through faith in Jesus Christ rather than self-improvement or good works (Romans 3:22). * 28:53 - The Full-Circle Faith Framework: Living to Honor God* Exploring how genuine faith shifts internal desires, leading believers to align their choices, habits, and allegiance with God out of gratitude rather than obligation.

Key Takeaways God Is Willing and Good: Jesus's interaction with the leper demonstrates that God possesses both the power to transform lives and the desire to draw near to those who feel defiled or far away. * Salvation Is a Gift, Not an Achievement: Relationship with God begins solely by placing faith in Jesus Christ (Romans 3:22). It cannot be bought, earned, or supplemented by human effort. * Faith Is a Journey, Not Just a Destination: Following Christ offers "life to the full" (John 10:10), impacting every area of daily living—relationships, habits, and internal peace—rather than just securing a future outcome. * Grace Drives Obedience:* Good works do not earn salvation; rather, experiencing God's free gift creates a natural desire to live a life that honors Him out of gratitude and love.

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After spending more than 50 years trying to earn God’s approval, Leanne began the difficult journey of leaving Mormonism and learning to trust Jesus instead of religious leaders. She shares how studying church history, reading the Bible for the first time, and stepping into a Christian church transformed her understanding of grace. Her story reaches a powerful turning point when Jesus shows her that she can stop running—because He already finished the race for her.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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What happens when trying to be worthy becomes an exhausting race you can never finish? After more than 50 years in Mormonism, Leanne shares how religious scrupulosity, fear, and relentless rule-keeping left her anxious and caused Jesus to feel less and less important. In this episode, she opens up about the experiences that shaped her faith, the moment her testimony began to collapse, and how Jesus emerged from the rubble.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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If you sat down with nothing but a Bible, would you ever actually come up with your current belief system? In this episode, Bryan reacts to a classic sermon clip from Francis Chan detailing his front-door encounter with LDS missionaries. But stick around for the twist at the end—because Francis doesn't just challenge LDS theology; he turns the mirror directly on modern evangelical church culture.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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What happens when one of the most famous modern preachers gets a knock on his door from LDS missionaries?

In this episode of Unveiling Mormonism, Pastor Bryan reacts to a powerful sermon clip from Francis Chan. We dive into Chan's incredibly gracious, question-based approach to Mormon theology, compare "traditional" LDS doctrines (like eternal progression and the pre-existence) with modern LDS branding, and tackle a massive challenge that every evangelical Christian needs to hear.

Key Takeaways The Power of Asking Questions: Why Francis Chan’s gentle, curious approach to LDS missionaries is far more effective than getting "fired up" or preachy. * The "Two Mormonisms": The difference between the front-page, Jesus-centric marketing of modern Mormonism and the actual, traditional doctrines of eternal progression and grandfather gods. * A High View of Scripture: Why starting and ending with the Bible changes the entire conversation—and why we must encourage our LDS friends to read it without any external "filters." * The Twist Challenge for Christians:* If you only read the Bible from cover to cover, would you actually come up with the consumer-driven, mega-church programs we see today?

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What Can Christians Learn from the Mormon Church?

It might seem strange to ask this on a podcast usually dedicated to exposing the doctrinal and historical flaws of Mormonism. But while we remain uncompromising on biblical truth, we have to ask: Are there things the LDS Church simply does better than many Christian churches?

Drawing from 27 years of ministry in Utah, pastor and host Bryan breaks down 4 powerful principles that ministry leaders and churchgoers can glean from their Mormon neighbors. From creating a "high bar" culture to relentlessly prioritizing the family, we explore how to elevate our commitment to Christ without falling into the trap of legalism.

In this episode, we discuss:

The High Bar Culture: Why lowering the bar makes it too easy for people to walk away from the church.
Prioritizing the Family: Shifting the spiritual burden from church programs back to the home.
Proactive Community Support: Building a structural safety net so no one falls through the cracks.
Shared Identity: Overcoming Christian infighting to build a unified front for the gospel.

Read the full article and get the group discussion guide at pursueGOD.org: What Can Christians Learn from the Mormon Church?

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Are Mormons Christians? In a recent viral interview, Christian and cultural commentator Allie Beth Stuckey sat down with Latter-day Saint (LDS) apologist Jacob Hansen to answer that exact question. While the conversation used a lot of shared vocabulary, a deeper dive reveals that historic biblical Christianity and Mormon theology are built on completely different foundations. In this episode, Bryan breaks down the interview, defines the terms, and untangles the crucial, unbridgeable gaps between the LDS worldview and the biblical gospel. Whether you are a Christian wanting to understand your faith better or a Mormon evaluating your own traditions, this episode will help you look past the vocabulary to see the actual theology.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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ARE MORMONS CHRISTIANS? In a recent viral episode, cultural commentator Allie Beth Stuckey hosted Jacob Hansen, a prominent Latter-day Saint (LDS) apologist, to tackle a question that has long puzzled many believers and observers alike: Are Mormons Christians? While the conversational surface appeared agreeable, a deeper exploration reveals that beneath shared terminology lies a radically different foundation.

For listeners on Spotify or viewers over on our YouTube channel, this breakdown is designed to untangle the terminology and clarify the crucial, unbridgeable gaps between biblical, classical Christianity and Mormon theology.

The Context of Wisdom: Joseph Smith and James 1:5The foundational story of the LDS movement begins in 1820 with a 14-year-old Joseph Smith who, confused by denominational infighting, read James 1:5: "If any of you lack wisdom, let him ask of God..." Smith went into a grove of trees to pray, leading to what Mormons call the "First Vision," where he claimed God the Father and Jesus Christ told him all existing churches were corrupt and lacked ecclesiastical authority.

However, extracting James 1:5 to validate a brand-new revelation takes the text entirely out of context. James was writing to persecuted Jewish Christians scattered abroad, encouraging them to seek God’s wisdom to endure trials—not establishing a formula to discover a new gospel. Furthermore, if we look just two chapters later, James 3:13 tells us that true godly wisdom is proven by "living an honorable life."

When examining the life of Joseph Smith, the historical reality is deeply troubling. The LDS church has openly admitted over the last decade that Smith practiced polygamy, marrying multiple women, including a 14-year-old girl. From a biblical perspective, this lifestyle fundamentally contradicts the honorable fruit of divine wisdom described by James.

The Ontological Gap: Same Species or Creator and Creation?During the interview, Hansen noted that while Mormons consider themselves Christians, they are not "creedal Christians." Creedal Christians adhere to historical, biblical summaries like the Nicene Creed, which outline the biblical nature of God.

While the official LDS website uses deeply Christian-sounding language—stating that Jesus is our Savior and God loves us—digging deeper reveals a completely different ontology (the study of being):

Biblical Christianity teaches an infinite, unbridgeable gap between God and humanity. God is the eternal, uncreated Creator; we are His finite creation.
Mormon Theology teaches that God and men are the same species. They believe God the Father was once a man who progressed to Godhood, and that human beings can undergo "eternal progression" to eventually become gods themselves.

To call this a minor difference is to miss the entire point of biblical revelation. This is not a secondary issue; it is a fundamentally different view of who God is.

The Gospel: Simple Grace vs. Priesthood KeysOn paper, an LDS person might agree with a basic definition of the gospel: that Jesus died for our sins to rescue us. But the deception lies in how terms are defined.

In biblical Christianity, salvation is a straight line: we are saved by grace alone, through faith alone, in Christ alone (Ephesians 2:8-9). It is a free gift, entirely independent of institutional alignment.

In Mormonism, a distinction is made between "general salvation" (resurrection) and exaltation (reaching the highest level of heaven to become a god). To get the "fullness" of relationship with God and achieve exaltation, Hansen explained that an individual must participate in specific ordinances (like temple marriages and secret rituals) that can only be performed by someone holding the "priesthood keys" of the LDS church.

When you tell people that Jesus's sacrifice isn't enough on its own, and that they must add a checklist of institutional works and ordinances to be fully reconciled to God, you are no longer preaching the biblical gospel. As Paul strictly warned in Galatians 1:8, anyone preaching a altered, different gospel is under a divine curse.

Universalism vs. The Reality of JudgmentFinally, the interview exposed a strong current of modern universalism within modern LDS thinking. Hansen argued that the traditional Christian view of a binary Heaven and Hell is too rigid, preferring a "spectrum" of three celestial kingdoms where almost everyone ends up happy. He downplayed the concept of "Outer Darkness" (the LDS version of Hell), claiming it's tough to know who actually goes there.

Yet, historical Mormonism is quite clear. Second LDS President Brigham Young explicitly stated in the Journal of Discourses that apostate Mormons—those who leave the LDS faith—are the ones destined for Outer Darkness.

More importantly, Jesus Himself repeatedly warned of a definitive, binary reality regarding eternity: those who are in Christ inherit eternal life, and those who reject Him face eternal separation (John 14:6, Acts 4:12). True love doesn't rewrite the blueprint of eternity to sound pleasant; it tells the truth about the cancer of sin and points faithfully to the only True Doctor, Jesus Christ.

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Rinsley grew up with deep roots in Mormonism—even tracing her family line back to Hyrum Smith and Brigham Young’s brother. But despite her devotion, she was overwhelmed by anxiety, guilt, and the crushing pressure of trying to be good enough for God. After becoming involved in a Mormon splinter movement that promised greater truth and spiritual experiences, she eventually discovered that no amount of effort, rituals, or religious devotion could bring the peace she was searching for. In this powerful episode, Rinsley shares how she found true freedom, not through works, but through the grace of Jesus Christ.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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In this episode, Marie shares her powerful story of how God transformed her life—from depression, anxiety, suicidal thoughts, and hopelessness to a completely new life in Jesus Christ. She is a new creation. After years of feeling like her prayers went unheard and struggling to find God within the LDS Church, everything changed when God met her in an unexpected moment on a raft in the middle of a lake. Hear how God relentlessly pursued her and her family, revealed His grace, and led her into a life-changing relationship with Jesus.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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In this episode, Bryan and Brandi Bronson take a closer look at the growing divide between “old Mormonism” and “new Mormonism,” exploring how teachings on prophets, scripture, salvation, exaltation, and the Great Apostasy are being reinterpreted today.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Has Mormonism changed?

That’s the question at the heart of this conversation. For many former Latter-day Saints, the answer is an emphatic yes. What they were taught growing up seems very different from what many younger Mormons believe and teach today.

In this episode, Brandi shares her experience growing up in what she calls “old school Mormonism” and contrasts it with what she sees as a rapidly emerging “new Mormonism.”

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Have you ever felt spiritually exhausted, constantly wondering if you’ve done enough for God? In this episode, we unpack Hebrews 12 and explore the difference between trying to earn God’s approval and resting in the finished work of Jesus Christ. Instead of running a fear-driven treadmill of religious performance, believers are invited to fix their eyes on Jesus and run the race in the freedom, grace, and security He already secured on the cross.

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Hebrews 12: Getting Off the Treadmill of ReligionHave you ever felt exhausted trying to be “good enough” for God? For many people coming out of Mormonism or other works-based religions, faith can feel like a treadmill that never stops speeding up. You keep trying harder, hoping you’ll finally measure up.

But Hebrews 12 gives us a completely different picture.

After spending eleven chapters explaining who Jesus is and what He accomplished on the cross, the author says, “Therefore… run the race.” Hebrews 12:1-2. The difference is this: Christians don’t run to earn God’s love. They run because Jesus has already secured it.

Jesus already did the work.

Hebrews teaches that Jesus is the perfect sacrifice for sin. He paid the penalty we could never pay and sat down at the right hand of God because the work was finished. Hebrews 10:11-14. Salvation is not about trying harder—it’s about trusting Jesus.

That’s why Hebrews 12 tells believers to “strip off every weight” and run with endurance. Hebrews 12:1. Some weights are obvious sins, but others are things like fear, pressure, perfectionism, or constantly trying to please people. Those burdens can keep us from fully resting in Christ.

The chapter also gives practical encouragement for following Jesus:

Embrace God’s loving discipline. God trains His children because He loves them, not because He wants to punish them. Hebrews 12:7
Pursue peace with others. Christianity calls us to honesty, humility, and reconciliation. Hebrews 12:14
Pursue holiness. God changes us from the inside out through His Spirit. Hebrews 12:14
Encourage one another. Christians are meant to help each other remember God’s grace. Hebrews 12:15
Uproot bitterness. Hurt and anger can poison our hearts if we hold onto them too long. Hebrews 12:15

One of the most important verses in the chapter says that Jesus is “the champion who initiates and perfects our faith.” Hebrews 12:2. Jesus doesn’t just start salvation and leave us to finish it ourselves. He is both the author and finisher of our faith.

That means believers don’t live in fear of losing God’s love every time they fail. Instead, they live in freedom, knowing Jesus already secured victory through the cross.

Hebrews 12 ends with an incredible promise: believers are receiving “a kingdom that is unshakable.” Hebrews 12:28. Our hope is not built on our own performance or worthiness. It is built on Jesus.

So stop trying to earn what Christ already paid for. Fix your eyes on Jesus and run the race in freedom.

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In this episode, we explore Hebrews 11 and discover that real faith is not built on visible proof, emotional experiences, or religious performance—but on trusting the unshakable character of God. Looking at the “Faith Hall of Fame,” we’ll see how biblical faith looks backward at God’s faithfulness, forward to His promises, and trusts Jesus even in the uncertainty of the present moment.

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Hebrews 11 and Real Biblical FaithWe live in a world that wants visible proof for everything. People trust what they can measure, touch, and verify. But Hebrews 11 teaches that real faith goes beyond what we can physically see.

Hebrews 11:1 (NLT) says:

“Faith shows the reality of what we hope for; it is the evidence of things we cannot see.”

The author of Hebrews was writing to people who were tempted to go back to religious systems because following Jesus had become difficult. They were losing comfort, security, and approval. Hebrews reminds them that true faith is not rooted in visible religion or performance—it is rooted in Jesus.

Faith Looks BackwardHebrews 11:3 says that by faith we understand God created the universe by His command. Biblical faith begins by trusting God as Creator and believing He is sovereign over all things.

If God spoke the universe into existence, then He is powerful enough to sustain us today.

Faith Looks ForwardThe chapter then walks through the stories of Abel, Noah, Abraham, Moses, and others who trusted God even when they didn’t receive everything they were promised during their lifetime.

Hebrews 11:13 (NLT) says:

“All these people died still believing what God had promised them.”

Their faith was not based on comfort or earthly success. Their confidence rested in the character of God and the promise of something better ahead.

Abraham is a perfect example. God promised him a nation, yet Abraham died owning only a burial plot. Still, he trusted God.

Biblical faith is not about getting everything we want right now. It is about trusting God even when life feels uncertain.

Faith Is About JesusHebrews 11 points us toward Jesus. The Old Testament believers looked forward to the coming Messiah, but today we live after the cross and resurrection.

Faith is not something we manufacture through religious effort or perfect feelings. Faith means trusting the finished work of Jesus and relying on God’s promises even when we cannot fully see the outcome.

Hebrews 11 reminds us to:

Look backward at God’s faithfulness
Look forward to God’s promises
Trust Jesus in the present moment

Hebrews 11:6 (NLT) says:

“And it is impossible to please God without faith.”

Real faith is not about performance—it’s about dependence on God.

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The New Covenant isn't a restoration of ancient temple rituals or a performance-based "covenant path," but a relationship with the person of Jesus who already finished the work for us. When He sat down at the right hand of God, He ended the "waiting game" of religious worthiness and opened the veil for everyone to enter His rest.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Are We There Yet? Finding Rest in the New CovenantMany of us grew up feeling like we were on a spiritual road trip that never quite reached its destination. In the backseat of faith, we constantly ask, "Are we there yet? Am I worthy enough? Have I done enough?" For those coming from a background in Latter-day Saint (LDS) theology, this feeling is often amplified by the teaching that we live in a "restoration" of ancient patterns—new temples, new rituals, and a "covenant path" that can feel more like a performance-based contract than a relationship.

However, the book of Hebrews offers a "game-changer" for anyone exhausted by the waiting game. The Word of God shows us that the destination isn't a future point of perfection we reach through our own effort; the destination has already been reached in the person of Jesus Christ.

From Contracts to CovenantsIn our daily lives, we understand contracts: "I do this, you do that, and if one of us fails, the deal is off." It is purely transactional. A covenant, in the biblical sense, is relational—like a marriage. It is God saying, "I will be your God, and you will be my people."

While many religious systems turn the "covenant path" into a contract—where blessings are earned through tithing, temple attendance, and dietary codes—the New Covenant flips the script. It isn't about what you do to stay on the path; it’s about what Jesus did to become the path.

The Fulfillment of Every PromiseThe Old Testament is a series of layers building toward a climax. Jesus didn't just add another layer; He fulfilled them all:

The Noahic Covenant: God promised never to destroy the earth again, symbolized by a "war bow" pointed toward heaven. Jesus took the arrow of that judgment upon Himself.
The Abrahamic Covenant: God promised a "seed" to bless all nations. Jesus is that promised seed.
The Mosaic Covenant (The Law): This was a conditional covenant that Israel failed to keep. The sacrificial system acted like a "credit card statement"—it showed the debt of sin but could never pay it off.

The Sacrifice That Ended All SacrificesHebrews 10:12 provides a direct challenge to the idea that we need to restore ancient temple rituals: "But our High Priest offered himself to God as a single sacrifice for sins, good for all time. Then he sat down."

In the ancient Tabernacle, there were no chairs because a priest's work was never finished. The fact that Jesus sat down is a beautiful, definitive statement. If His sacrifice was good for all time, we no longer need animal sacrifices or modern temples with veils. When Jesus died, the veil was torn, signifyng that the "waiting game" is over.

Living in the "Already and Not Yet"We still live in a broken world where we struggle with sin and sickness. Theologians call this the "already and not yet." Our sins are already forgiven and the debt is paid, but the world is not yet fully made new.

The difference for a believer is the move from anxiety to assurance. We aren't waiting to see if our check clears at the bank of heaven; the check has already cleared. We are simply waiting for the final statement. You don't need a temple; through the Holy Spirit, you are the temple. You don't need to earn your way; Jesus is the way. It’s time to step out of the car and enter His rest.

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In this episode, we look at chapter 6 in Hebrews to discover how Jesus serves as the ultimate High Priest, retiring human gatekeepers and removing every ladder between you and the presence of God.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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The End of Gatekeepers: Understanding Priesthood in HebrewsFor many, especially those coming from a Latter-day Saint background, the word priesthood is synonymous with a ladder of authority—a series of offices, keys, and lineages required to act in God's name. In this view, the Aaronic and Melchizedek priesthoods are essential roles that men must hold to administer ordinances and bridge the gap between God and man.

However, a "crash course" in the Book of Hebrews reveals a radically different story. In the Bible, the priesthood isn't a ladder you climb to get more authority; it is the story of how God removed every ladder so you could finally walk directly into His presence.

The Tabernacle: A "Keep Out" SignIn the Old Testament, the priesthood system served as much as a barrier as it did a bridge. The Tabernacle was designed in layers—the outer court, the Holy Place, and finally, the Most Holy Place. This innermost room, representing God’s presence, was strictly restricted. Only the high priest could enter, and only once a year with a sacrifice. As Hebrews 9:8 explains, this system was designed to show that the way into the holiest place was not yet freely open.

The Problem with the Aaronic SystemWhile many are taught that the Aaronic priesthood is a necessary office for today, Hebrews describes it as a "shadow system." Hebrews 7:18 goes as far as to call these Old Testament regulations "weak and useless" because they could never truly clear a person's conscience. They were a temporary fix that became obsolete the moment the true High Priest, Jesus, arrived.

The Untransferable Priesthood of MelchizedekThe most significant point of tension lies in the Melchizedek priesthood. In the LDS tradition, this is a higher office given to many men. But Hebrews 7:24 says that Jesus holds His priesthood permanently because He lives forever. The Greek term used here implies that His priesthood is untransferable—it does not pass from one person to another.

If Jesus’ priesthood cannot be transferred, then no other man—past or present—can hold it. Jesus didn't come to restore a priesthood for men to hold; He came to be the Priest so that human mediators would no longer be necessary.

The Veil is TornWhen Jesus finished His sacrifice on the cross, the massive curtain in the temple was torn in two from top to bottom. This was God’s "Emancipation Proclamation," signaling that the restricted zone is now open to everyone.

Today, we don't need a human gatekeeper, a temple recommend, or a specific office to reach God. Because of Jesus, every believer is part of a "royal priesthood" (1 Peter 2:9). We are invited to come boldly to the throne of grace, not because of our own authority or a certificate, but because of the finished work of Jesus Christ.

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In this episode, we explore the shift from a system where the thinking is done for you to the "solid food" of studying the Bible for yourself. Drawing from Hebrews 5, we discuss the stinging rebuke to those who remain spiritually "dull" and why it’s time to move past the milk to a direct, living relationship with Jesus. It’s time to stop being a consumer of a religious institution and finally launch into the mission of God.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Failure to Launch: Moving from Milk to MeatIn 2018, the story of Michael Rotondo went viral—a 30-year-old man sued by his parents because he refused to move out, pay rent, or help around the house. A judge finally had to step in and order him to "launch." While we laugh at the absurdity, the author of Hebrews delivers a similar stinging rebuke to believers who have been in the faith for years but are still "spiritually living in their parents' basement."

The Danger of Spiritual InfancyFor those coming out of the LDS Church, this passage hits a specific nerve. Many have spent decades in a system that often keeps members in a state of perpetual spiritual infancy, relying on a central organization to dictate what to think, what to eat, and how to interpret every verse of Scripture. When the "thinking has been done for you," spiritual muscles atrophy.

In Hebrews 5:11-14, the author stops a deep theological discussion on Melchizedek to sigh: "You are spiritually dull and don't seem to listen." The Greek word for "dull" is nothros, meaning sluggish or lazy. Maturity requires moving past "predigested" milk to the "heavy meat" of the Word.

How to Study for YourselfBiblical maturity requires Inductive Bible Study. Instead of "proof-texting"—searching for verses to confirm what a leader has already said—true study follows three steps:

Observation: What does the text actually say? (Not what a manual says it says).
Interpretation: What did it mean to the original audience?
Application: How does this change my life today?

From Consumer to ContributorMaturity isn't just about knowledge; it's about discernment. Hebrews 5:14 says the mature have "trained themselves" (gymnaso—the root of "gymnasium"). It’s about learning to recognize right and wrong based on the character of God, not just a handbook of instructions.

The "mic drop" moment of the passage is this: "You have been believers so long now that you ought to be teaching others." The goal of the Christian life isn't just self-improvement; it's multiplication. The cure for spiritual dullness isn't more consumption—it's contribution. We don't mentor others to become worthy; we do it because Jesus is worthy, and He has already transferred His perfection to our account.

It's time to stop being a consumer and start being a contributor. The eviction notice is on the door: it's time to grow up and launch.

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In a culture often focused on maintaining a perfect outward appearance, the Word of God serves as a precise scalpel that penetrates past our masks to expose the hidden motives of the heart. This isn't a process of condemnation, but a necessary surgery led by our High Priest, Jesus, who was pierced for our transgressions so that we could be truly healed.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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In this episode, we unpack seven powerful reasons for the incarnation, showing how Jesus didn’t just make salvation possible—He came down to accomplish it.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Why Did Jesus Have to Become Human? (Hebrews 2)

Last week we explored the “cosmic Jesus”—the Creator and Sustainer of all things, the exact imprint of God’s nature. But Hebrews 2 brings the focus down from the throne of the universe to the dust of humanity, asking a deeply personal and essential question: Why did Jesus have to become human?

In this episode, we unpack seven powerful reasons for the incarnation straight from Hebrews 2. Jesus became human to represent us, to take on a body capable of dying so He could pay for our sin, and to decisively break the power of the devil through His death. He didn’t just make a way for us to save ourselves—He accomplished the work fully and finally.

We also explore how Jesus frees us from the fear of death, becoming not just a distant Savior but our compassionate High Priest who understands our struggles firsthand. As both fully God and fully man, He is the perfect bridge between us and God—the priest who is also the sacrifice. And because He experienced real temptation and suffering, He is able to help us in our daily battles with sin and doubt.

This conversation also highlights a key contrast between biblical Christianity and Mormon theology. Rather than a system where we climb a ladder of effort and obedience to reach God, Hebrews presents a radically different picture: God came down to us. The incarnation isn’t about Jesus progressing to something greater—it’s about God rescuing humanity.

If you’ve ever felt like God is distant, or wondered if you’ve done enough to be accepted, this episode offers hope. Jesus didn’t come to help you earn salvation—He came to be your salvation. The ladder didn’t go up. It came down.

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In this powerful series premiere, we kick off a nine-week deep dive into the Book of Hebrews—a text that serves as "ground zero" for anyone standing at the crossroads between religious systems and the person of Jesus Christ. For those navigating the "covenant path" of the LDS Church, the pull of tradition, community, and structured "plan of salvation" charts can be overwhelming. However, the author of Hebrews dismantles the need for "precept upon precept" by presenting a theological sledgehammer: Jesus is not a step in your progression; He is the end of it. We explore how the first four verses of Hebrews redefine revelation, replace fragments with fullness, and introduce a Savior who didn't just come to help—He came to finish the work and sit down.

Key Themes & Discussion PointsThe Gravity of "Better"

The First-Century Crisis: Understanding the original audience—Jewish believers in AD 65 tempted to retreat from the "shame" of the cross back to the safety and tangibility of the Temple.
The Modern Parallel: For those leaving the LDS faith, the "vacuum of tradition" is real. We discuss the temptation to keep Jesus "in your pocket" while still clinging to the shadows of the old system for comfort.

Fragments vs. The Fullness

The Slow-Release Trailer: Historically, God spoke through prophets in "many times and many ways" (dreams, bushes, still small voices).
The Final Word: Hebrews 1:1-2 declares that God has now spoken "in Son." If Jesus is the final period at the end of God’s sentence, the need for "continuous revelation" or additional volumes of scripture is rendered obsolete. Why use a flashlight when the sun has risen?

The Anatomy of a God: The Seven Attributes We contrast the "Elder Brother" Christology of Mormonism with the majestic, uncreated Christ of Hebrews 1:

The Heir: He is the "Why" behind the universe, not one of many potential heirs to "worlds without end."
The Creator: As the agent of creation (aionas), He stands outside of time and "progression."
The Radiance: He is the light flowing from God, not a reflection of it.
The Expression: The charaktēr (exact imprint) of God’s essence. This challenges the "separate beings" doctrine.
The Sustainer: He holds your very atoms together by His word, not by learned priesthood keys.
The Savior: "After making purification..." — a finished action in the past tense.
The Ruler: He sat down. In a system where the work is never done (no chairs in the Temple), Jesus signals total victory by taking His seat.

Addressing the "Cheap Grace" Objection

The distinction between doing "works" to get to Jesus versus "works" as an act of worship because of Jesus.
The mathematical reality: "Jesus + Anything = Nothing." Adding to the finished work of Christ is a subtraction of its power.

Memorable Quotes

"If you are a Mormon today and you are tired... it’s because you are trying to stand up where Jesus has already sat down."

"Jesus is not a 'great addition' to your life. He isn't a 'step' in a progression. Jesus is the End."

Scripture References Hebrews 1:1-4 (The Exordium) * D&C 130:22* (Contrast regarding the nature of God)

TakeawayIf Jesus is who Hebrews says He is, He isn't just "better" than your old life—He is everything. You don't need a middleman, a recommend, or a correlation committee. You need the Son. Stop trying to earn a place in a kingdom that already belongs to the Heir. Look at the Seated King, and finally... just breathe.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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In this episode, AJ and Brandi return to the studio to dive into one of the most jarring and controversial chapters of Mormon history: the Doctrine of Blood Atonement. AJ recounts the "shelf-breaking" moment at BYU when he first discovered that early prophets—specifically Brigham Young—taught that certain sins were beyond the reach of Jesus Christ’s sacrifice, requiring the sinner to shed their own blood for salvation. The discussion explores the massive disconnect between 19th-century Mormonism and modern LDS teachings, the theological implications of a "prophet who can lead you astray," and how the biblical definition of atonement offers a stark, grace-filled contrast to the works-heavy requirements of the LDS faith.

Key Discussion Points1. The Discovery and the "Shelf" The BYU Moment: AJ shares how a simple student question in a Book of Mormon class led to a dismissive response from a professor, sparking a late-night research session that left him "sick to his stomach." * The Infallibility Crisis:* Growing up with the song "Follow the Prophet," AJ was taught that a prophet could never lead the church astray. Discovering Blood Atonement shattered this belief, as he realized a prophet had taught something he considered the "antithesis of the gospel."

2. Defining Blood Atonement The Core Doctrine: Taught primarily by Brigham Young and Jedediah Grant in the 1850s, it suggested that sins like murder, apostasy, and adultery were so "grievous" that Christ’s blood was insufficient to cover them. * Literal vs. Rhetorical: While some modern apologists argue the language was metaphorical, historians (including faithful LDS scholars like Richard Turley) acknowledge instances where the doctrine was taken literally and carried out. * The Motivation:* Ironically, it was framed as an act of "love"—shedding a person's blood to save their soul from eternal damnation.

3. The Changing Narrative at BYU Inoculation vs. Secrecy: Brandy and AJ discuss the shift in how the Church handles "difficult" history. While AJ’s generation faced silence and "weirdness" from professors, younger generations are being "properly inoculated" with the information early to prevent future shocks. * The Internet Factor:* The group agrees that the transparency isn't necessarily a choice but a necessity in the information age; the Church can no longer "cover up" what is easily accessible on Wikipedia or historical archives.

4. Biblical Atonement vs. LDS Atonement Where it Happened: The guests note the cultural Mormon emphasis on Gethsemane as the primary site of atonement, whereas the Bible and traditional Christianity point to the Cross. * Sufficiency: The biblical view (e.g., Colossians 1:20, Hebrews 9:22) asserts that Jesus’ sacrifice was "finished" and all-sufficient. * The "Ladder" Analogy: Brandy describes the LDS view of Christ providing a "ladder" that the believer must then climb through obedience, whereas the biblical view is that Jesus is* the way, not just a provider of the means to work.

Notable Quotes

"I can no longer in good faith ever say the prophet can't lead you astray because I have a clear example of that happening here." — AJ

"Mormonism blinds people to the gospel. When you say things like 'trust alone for Jesus's righteousness,' they're going to go, 'That's too easy.'" — Brandi

"If the president of the church should ever lead people astray, God would take him away... So when you learn of something like blood atonement, it is so damaging." — AJ

Resources Mentioned Books: Vengeance is Mine: The Mountain Meadows Massacre and Its Aftermath by Barbara Brown Jones and Richard Turley. * Podcasts: Sunstone Mormon History Podcast, Mormon Stories. * Websites:* MRM.org (Mormonism Research Ministry), PursueGod.org.

Scripture References 1 John 1:9: Confession and cleansing from all unrighteousness. * Hebrews 9:22: The necessity of the shedding of blood for remission. * Colossians 1:20: Peace made through the blood of the cross. * John 19:30: "Tetelestai"* — It is finished.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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In this episode, Bryan unpacks the striking parallels between Mormonism and Islam to show how both systems ultimately shift the focus away from the finished work of Jesus and back onto human effort, contrasting it with the true gospel of grace found in the Bible.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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This episode takes a deeper look at the striking parallels between Mormonism and Islam, highlighting how both begin with the claim that the original message of Christianity was corrupted and needed to be restored. Each introduces a new prophet—Joseph Smith and Muhammad—along with new scriptures revealed through angelic encounters, ultimately reshaping core biblical truths about who Jesus is and how salvation works. The conversation walks through how these systems, while different in many ways, both shift the focus away from the finished work of Christ and toward human effort, obedience, and religious performance.

Grounding the discussion in passages like Galatians 1 and Ephesians 2, this episode challenges listeners to examine the reliability and sufficiency of the Bible and the true gospel message. Rather than needing a restored or updated version of Christianity, Scripture points us back to the once-for-all revelation of Jesus. The takeaway is clear and encouraging: salvation is not something we achieve through striving, but something we receive by grace through faith. In a world full of competing truth claims, this episode helps clarify why the gospel of Jesus stands alone—and why it’s still enough today.

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This episode uncovers the history of the secretive Danite group in early Mormonism and contrasts their use of intimidation and violence with the radically different way of Jesus, whose kingdom advances through truth, not force.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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In this episode, we explore a little-known chapter of early Mormon history: the rise of the Danites, a secret group formed in 1838 during the Missouri conflict. Recently published historical documents have confirmed that this group existed and operated as a kind of paramilitary society within early Mormonism, using secret oaths and intimidation to silence dissenters—even other Mormons.

We also examine how religious movements can drift when loyalty to leaders begins to outweigh commitment to truth and biblical principles. Looking at passages like 2 Corinthians 10:3–4 and John 18:36, the episode contrasts the violent methods used by the Danites with the way of Jesus, whose kingdom advances not through force but through truth, humility, and sacrificial love.

Ultimately, this conversation reminds us that God’s kingdom doesn’t need secrecy, intimidation, or violence to advance. Jesus didn’t ask for secret oaths or blind allegiance—He gave His life so that people could be free and walk in the light of truth.

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In this episode, Bryan sits down with two siblings who grew up on an ostrich farm in a strict Mormon home. Their stories took very different paths—one running into rebellion, the other chasing perfection—but both eventually discovered the life-changing difference between performance-based religion and the gospel of grace.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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James and Madi grew up in an unexpected setting—an ostrich farm—inside a deeply committed LDS home led by parents who valued hard work, obedience, and doing “all you can.” As James hit his teen years, the pressure of performance-based religion collided with real-life struggles, leading to conflict, shame, and eventually being asked to leave home at 15. Madi, only seven at the time, watched it all happen and absorbed a powerful message: don’t mess up. She doubled down on Mormon checklists and perfection, while James spiraled into instability, early fatherhood, and chasing acceptance wherever he could find it.

As the years passed, James carried that same performance mindset into the Marine Corps, then into adulthood—along with addiction and a strained marriage. Madi’s story took a different path: religious OCD, emotional despair, theological questions she couldn’t get answered, and eventually stepping away from the church entirely. But when James and his wife encountered Jesus through a local Christian church, everything shifted—his identity, his marriage, and his sense of being loved without conditions. Watching that transformation sparked Madi’s own journey of deconstruction, as she began to see the profound difference between Mormon doctrine and the gospel of grace—and the hope of becoming a disciple-maker for others coming out of the same world.

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In this provocative episode of Unveiling Mormonism, Pastor Bryan challenges the very bedrock of the LDS faith: the necessity of a modern priesthood. By comparing the Church of Jesus Christ of Latter-day Saints’ definitions of the Aaronic and Melchizedek offices against the biblical text of the NLT, we explore whether Joseph Smith truly restored an ancient order or created a new organizational hierarchy. From the "toll collectors" of religious systems to the liberating New Testament doctrine of the Priesthood of All Believers, this conversation shifts the focus away from human "keys" and back to the finished, unchangeable work of Jesus Christ.

Key Discussion Points1. The Hook: The High Stakes of the Middleman 2. Religion often positions itself as the "toll collector" on the bridge between humanity and God. In Mormonism, the priesthood is presented as the essential authority required to access the highest heaven. We ask the "edgy" question: Does the bridge still need a middleman? 3. The Aaronic Priesthood: Ritual or Bloodline? 4. An investigation into the Old Testament requirements for the Aaronic Priesthood reveals stark differences from the LDS "preparatory" office for 12-year-olds. 5. Lineage: Biblical priests required specific DNA (descendants of Aaron). 6. Maturity: Service began at age 25–30, not 12. 7. Purpose: The biblical office was defined by animal sacrifice—a "shadow" that pointed toward the ultimate sacrifice of Jesus. 8. The Melchizedek Mystery: Who Really Holds the Keys? 9. In the New Testament, the Melchizedek Priesthood isn't a category of office for thousands of men; it is a unique, untransferable ($aparabatos$) office held by Jesus alone. Because Jesus lives forever, He requires no successor or local "holder" of His authority. 10. The Priesthood of All Believers: No More Middlemen 11. Exploring the radical shift in 1 Peter 2:9, where the "royal priesthood" is extended to every believer—regardless of gender, age, or status. The tearing of the Temple veil signaled the end of the religious hierarchy, granting every person direct access to the throne of grace. 12. Closing the Loop: The Finished Work 13. The bridge to God isn't built of "worthiness interviews" or human rituals. It was built by the cross. For the follower of Jesus, standing with God is tied to the Savior, not a system.

Scriptural Highlights (NLT)

Hebrews 7:23-24: "There were many priests under the old system, for death prevented them from remaining in office. But because Jesus lives forever, his priesthood lasts forever."

1 Peter 2:9: "But you are not like that, for you are a chosen people. You are royal priests, a holy nation, God’s very own possession."

Keyword: Priesthood
Why Is The “Priesthood Of All Believers” So Important?
What Is the Melchizedek Priesthood in Mormonism?
How Does the Mormon Aaronic Priesthood Compare to the Bible?

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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In this episode Pastor Bryan challenges the popular but dangerous habit of "narcissistic" Bible reading—treating the Scriptures like a mirror to validate our own feelings rather than a window into the mind of God. By exploring the critical distinction between Eisegesis (reading our own meaning into the text) and Exegesis (drawing God’s meaning out of it), we uncover how misusing "inspiring" verses like Jeremiah 29:11 or Philippians 4:13 can actually silence the Holy Spirit's true intent. Listeners will walk away with a practical four-pillar framework for Hermeneutics, shifting from seeking "nuggets of personal approval" to encountering the transformative, Christ-centered reality of the Word.

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Keyword: Bible Study
What’s the Difference between Eisegesis and Exegesis?
What Is Biblical Hermeneutics?

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In this episode, former Mormon apologist Michael Flournoy shares how debating Christians and studying Scripture to defend Mormonism unexpectedly led him to the doctrine of grace—until he realized Jesus’ righteousness is a gift, not something you earn. His journey exposes the “impossible gospel” of performance and points to the sufficiency of Christ alone.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

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Link to "From Mormon Apologist to Christian: The Story of Michael Flournoy" https://www.youtube.com/watch?v=fi5XP1Qh6Os

The Story of Michael FlournoyWhat does it mean to be a “Mormon apologist”? Michael Flournoy explains it with a smile: it’s not someone who’s good at apologizing. It comes from the Greek word apologia—a defense. In other words, an apologist is someone who argues their case and tries to prove they’re right.

And for years, that was Michael.

He wasn’t employed by the LDS Church, but he took the job personally. As a Mormon missionary, Michael ran into evangelical Christians who used the Bible to challenge Mormon beliefs. Instead of backing down, he doubled down. He became a student of Scripture—not to surrender to it, but to “undermine” Christian arguments. He debated Christians online and in person, wrote a book titled A Biblical Defense of Mormonism, and tried to persuade Christians that Mormons were truly Christians… just with “more truth.”

But the story doesn’t stay there.

When the Bible Didn’t CooperateMichael describes an early turning point on his mission. A Christian man confronted him with questions about God’s nature, authority, and salvation. The conversation became combative and intense, lasting hours. Meanwhile, Michael’s missionary companion tried (and failed) to locate a key proof-text Michael assumed was in the Bible—something to support the Mormon idea that humans can become gods.

As the Christian man quoted passage after passage from memory, Michael felt stunned. His assumption was simple: “The Bible is supposed to be on our side.” But suddenly, it felt like Scripture was testifying against him.

That moment didn’t immediately make Michael a Christian—but it did awaken something: a hunger for certainty. Mormonism often leaves people with shifting ground—“maybe the prophet was speaking as a man,” or “maybe that revelation was partly human.” Michael didn’t want “maybe” anymore. He wanted truth that wouldn’t move. So he committed to reading the Bible and believing what it said.

Ironically, he came out of that study more convinced Mormonism was true—at least for a while. He was using the Bible, but he admits he didn’t yet understand how to interpret it faithfully. He collected scattered verses, stretched meanings, and attempted what he later calls “mental gymnastics.” If Christians had to accept the Bible, he figured, he could use it as “checkmate” to prove Mormonism.

So he finished his mission, got married, and even dropped out of college to write his book. He wanted to defend Mormonism publicly—especially as he watched media coverage during Mitt Romney’s presidential run. In Michael’s mind, Christian resistance to Romney was proof that Christians simply misunderstood Mormonism. If he could change that, he could change everything.

The Cracks Start to ShowAs his debates continued, Michael noticed something. It was relatively easy to derail conversations by raising secondary issues and watching Christians argue among themselves. But deeper down, a more unsettling pattern emerged: Christians seemed to have a clear, consistent message about salvation—while Mormon answers varied widely.

Then came a debate with Lynn Wilder (an ex-Mormon former BYU professor) that didn’t go well for him. Even his own dad joked that she “had him for breakfast.” It wasn’t just the debate performance; it was the growing realization that Christianity wasn’t merely “Mormonism with less truth.” The two messages were fundamentally different.

Michael began to feel like a lawyer for a guilty case—always twisting and stretching evidence to make it fit. And eventually he set out to confront a question that even some LDS defenders struggled to answer:

Is the Mormon gospel impossible?

The Book of Mormon’s phrasing can sound like grace is real—but only after you’ve done enough. Michael decided he would spend a year studying grace to crush the Christian idea of salvation by grace alone. But as he dug in, he discovered something shocking: Mormonism had become a tangled ball of “Christmas lights.” Words like salvation, heaven, and hell could mean multiple different things depending on the conversation. Nothing felt clean, simple, or settled.

And then he tried to prove the gospel was possible by doing the impossible: becoming perfect now. That effort crushed him. The harder he tried, the more he realized how deeply sin clung to him. The stress intensified until he felt haunted by a thought: “If you died right now, you would not go to heaven.”

The Breakthrough: Imputed RighteousnessA Christian friend introduced Michael to the doctrine of imputed righteousness—the idea that Jesus lived a fully righteous life on our behalf and credits His righteousness to us as a gift. Michael had never heard anything so relieving. At first it sounded too good to be true… but what if it was?

He even began to see faint “shadows” of the concept in LDS symbolism—like doing temple ordinances for the dead, where someone else performs what another person cannot. But as he finally turned to the Bible with fresh eyes, he saw the truth plainly:

Jesus is sufficient.

If Jesus has done everything needed for salvation and eternal life, then we don’t add to it. We receive it. That’s when Michael realized something he never intended: he had become a Christian. He could no longer honestly call himself a Latter-day Saint.

Eventually Michael met with Christian teacher Keith Walker, expecting to confront him. Instead, he asked for clarity—one more explanation of grace. And after hearing the gospel, Michael trusted Jesus.

His message to LDS listeners is simple and loving: Be honest about God’s standard. Perfection is required—and none of us can reach it. A god who cannot save us in our sins cannot save us at all. But the Bible proclaims good news: Jesus saves sinners completely. We don’t need extra authorities beside Scripture, because any added authority eventually replaces Scripture. And we don’t need a temple to return to God, because Jesus is the true temple—the One who did the work for us. All that remains is to receive Him by faith.

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Welcome back to the podcast!

Soul Surgery: When God’s Word Cuts to HealText: Hebrews 4:12–13 (NLT)

Big Idea: God’s Word isn’t just a book to be read; it’s a scalpel used by the Great Physician to heal us from the inside out.

About fifteen years ago, I went under the knife for an appendectomy. Surgery is never something you look forward to. You surrender control. You trust someone else to cut you open. It sounds terrifying—until you remember the goal isn’t harm, but healing.

Hebrews 4:12–13 shows us a different kind of surgery—soul surgery. The author writes:

Hebrews 4:12 (NLT)

“For the word of God is alive and powerful. It is sharper than the sharpest two-edged sword, cutting between soul and spirit, between joint and marrow. It exposes our innermost thoughts and desires.”

Hebrews 4:13 (NLT)

“Nothing in all creation is hidden from God. Everything is naked and exposed before his eyes, and he is the one to whom we are accountable.”

This passage is both comforting and confronting. Comforting because God is active. Confronting because nothing in us is hidden.

The Living Word (Logos)The Greek word translated “word” is logos. Long before the New Testament, Greek philosophers used logos to describe the logic or ordering principle behind the universe. It explained why the world wasn’t chaos but a structured system. Jewish philosopher Philo of Alexandria later used the term to bridge Greek thought and Hebrew Scripture, describing the logos as the “mind” of God expressed in creation.

But the New Testament goes further. The logos isn’t just a principle—it’s a person.

John 1:1 (NLT)

“In the beginning the Word already existed. The Word was with God, and the Word was God.”

The Word is Jesus. When Hebrews says God’s Word is “alive and powerful,” it isn’t describing ink on a page. It’s describing the living Christ speaking through Scripture. God is not silent. He is active in our lives right now.

And that matters, especially when we feel abandoned or disappointed. Hebrews was written to believers tempted to drift away. The reminder? God is still speaking. His Word is still working.

The Sharp Instrument (Machaira)Hebrews says the Word is “sharper than the sharpest two-edged sword.” The Greek term machaira refers not to a long battlefield sword but a short dagger used in close combat. Its strength was precision.

Picture not a broadsword swinging wildly, but a scalpel in a surgeon’s hand.

The Word of God “cuts between soul and spirit, between joint and marrow.” This isn’t about splitting human anatomy into categories. It’s about penetration. God’s Word reaches the deepest parts of us—the hidden motives, secret intentions, unspoken loyalties.

In Acts 2, Peter preached the gospel, and the result was immediate:

Acts 2:37 (NLT)

“Peter’s words pierced their hearts, and they said to him and to the other apostles, ‘Brothers, what should we do?’”

That’s soul surgery. The Word cuts—not to condemn—but to convict. It exposes who we really are, rather than who we pretend to be. It gives us an objective standard, so we stop comparing ourselves to other sinners and start responding to a holy God.

Laid Bare (Trachēlizō)Verse 13 intensifies the image. “Everything is naked and exposed before his eyes.” The Greek word translated “exposed” means to lay bare the neck. It was used of bending back the neck of a sacrificial animal—or of a wrestler forcing his opponent into submission.

The image is sobering. We can’t hide. We can’t bluff. We can’t spin our motives. Before God, we are fully seen.

But this exposure has a purpose. Hebrews isn’t about public humiliation; it’s about revealing our true allegiance. Will we harden our hearts? Or will we trust and obey?

The prophet Isaiah reminds us:

Isaiah 55:11 (NLT)

“It is the same with my word. I send it out, and it always produces fruit. It will accomplish all I want it to, and it will prosper everywhere I send it.”

God’s Word always accomplishes something. It never returns empty. When it cuts, it cuts with intention.

Why the Surgery?Why would God expose us like this? Why lay bare our necks and operate on our souls?

Because untreated sin is deadly.

Just as my appendix had to be removed to save my life, pride, unbelief, bitterness, and hidden rebellion must be addressed in ours. The Great Physician doesn’t cut casually. He cuts carefully. And though the process may hurt, it heals from the inside out.

For believers, this means inviting God’s Word to examine us daily. Let it convict. Let it correct. Let it produce fruit.

For seekers, maybe you feel “cut to the heart.” That’s not coincidence. That’s invitation. The same Word that exposes also saves. Jesus—the living Logos—went under the knife of judgment for us on the cross. Because he was pierced, we can be healed.

Soul surgery sounds scary. But in the hands of a loving Savior, it’s the very thing that brings life.

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Welcome back to the podcast! Join us this week for a special episode, highlighting the updates to our website in 2026!

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Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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In this episode Bryan connects the dots between modern prophetic scandals and early Mormonism, exposing how unchecked authority and “new revelation” can lead to deception, cover-up culture, and spiritual harm. This episode warns all believers to test everything against the Word of God, even in the Christian church.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Cover-Up Culture and the Modern Prophetic MovementImagine believing a leader hears directly from God—only to discover manipulation, deception, and hidden sin behind the scenes. Recent scandals in parts of the modern prophetic movement have exposed troubling patterns of spiritual abuse, cover-ups, and unchecked authority.

In this episode, we connect the dots between today’s prophetic controversies and similar patterns from church history—particularly early Mormonism. This isn’t about attacking charismatic Christians. It’s about recognizing red flags that can emerge whenever leaders claim special revelation and avoid accountability.

The goal? Spiritual discernment. Protecting your faith. Keeping your eyes on Jesus.

What We Cover in This Episode1. What Is the Modern “Prophetic Movement”?In some charismatic and Pentecostal circles, certain leaders claim to receive fresh, specific revelations from God. With social media and online platforms, these voices now have massive reach and influence.

Recent investigations have exposed:

Data mining disguised as prophecy
Manipulation through spiritual language
Allegations of moral failure and abuse
Institutional efforts to protect reputations over victims

These patterns aren’t new.

The Historical Parallel: Early MormonismIn the 1800s, Joseph Smith claimed prophetic authority and new revelation. Over time, a culture developed that:
Shielded leadership from accountability
Suppressed inconvenient truths
Protected institutional reputation
Minimized or denied moral failures

The release of the Gospel Topics Essays in 2013 revealed how long some historical realities had been obscured.

The lesson? Cover-up culture thrives wherever leaders claim unquestionable authority.

The Core Issue: Authority and “New Revelation”The connective tissue between past and present movements is this idea:

When someone claims direct revelation from God that overrides Scripture or bypasses accountability, danger follows.

Scripture never elevates any modern leader above the Word of God. The Bereans in Acts 17 were commended for testing even the Apostle Paul against Scripture.

No one is above God’s Word.

Five Red Flag QuestionsUse these to evaluate any church, ministry, influencer—or even this podcast.

Is the “anointing” used as a shield against accountability?If questioning a leader is labeled rebellion or “touching God’s anointed,” that’s a warning sign.

Biblical leaders welcome testing. False leaders silence it.

Is brand management prioritized over victim care?When:
NDAs silence victims
Image protection overrides transparency
Whistleblowers are shamed

You may be witnessing institutional self-protection rather than shepherding.

Is there a true plurality of leadership?Healthy churches have:
Multiple elders
Shared authority
Real oversight
Clear accountability structures

Unchecked, concentrated power almost always leads to corruption.

How are failed prophecies handled?Biblically, if someone claims to speak for God and the prophecy fails, they were wrong.

Deleting videos. Reframing predictions. Moving goalposts.

These are not biblical responses.

Does “new revelation” contradict Scripture?This is the ultimate test.

If a “fresh word”:

Overrides Scripture
Adds to Scripture
Reinterprets clear biblical teaching
Elevates a leader’s voice above the Bible

It is not from God.

The canon is closed. Jesus is the final and complete revelation of God.

The Real DangerThe enemy’s primary weapon is deception.

Cover-up culture doesn’t just damage institutions—it damages faith. When leaders fall and secrets surface, people often walk away from Jesus entirely.

But Jesus is not the problem.

Human pride and unchecked authority are.

The Bottom LineDon’t let:

Spiritual hype
Celebrity influence
Emotional experiences
Claims of secret knowledge

Distract you from the simple, sufficient Word of God.

The Bible doesn’t point to modern prophets.

It points to Jesus.

He has nothing to hide.

He needs no cover-up.

He is enough.

Related Resources1. What Is Cover-Up Culture in Prophetic Circles Today?(Article at PursueGOD.org) 2. Episodes on Mormon Gospel Topics Essays (Unveiling Mormonism Podcast) 3. Link to Mike Winger's Youtube: Mike Winger

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Greater Than the G.O.A.T.Hebrews 3:1–6

Who’s the Greatest of All Time?

In football, fans argue over quarterbacks. In basketball, it’s Jordan or LeBron. In soccer, Messi or Ronaldo. Every generation debates its heroes. Today we’re asking that same question—but for the Bible.

If you had asked a first-century Jewish believer, the answer would have been simple: Moses. He wasn’t just a leader. He was the prophet, the lawgiver, the deliverer, the mediator. If you had Moses, you had everything.

But Hebrews chapter 3 makes a bold claim: Jesus is greater.

The Pressure to Go BackThe book of Hebrews was written to Jewish Christians under intense pressure. They were facing persecution and social rejection. Following Jesus wasn’t easy. Going back to Judaism—to Moses—looked safer.

Can you relate? Sometimes faith costs something. Maybe it’s awkward conversations at work. Maybe it’s tension in your family. In those moments, the “old life” can look comfortable.

That’s why the author writes:

Hebrews 3:1–6 (NLT)

“And so, dear brothers and sisters who belong to God… think carefully about this Jesus whom we declare to be God’s messenger and High Priest… Moses was certainly faithful in God’s house as a servant… But Christ, as the Son, is in charge of God’s entire house. And we are God’s house, if we keep our courage and remain confident in our hope in Christ.”

Moses was faithful. But Jesus is greater.

Why Moses? Because to understand how great Jesus is, you have to understand how great Moses was.

The Prophet: The Mouthpiece vs. The MessageMoses was the great prophet of Israel—Moshe Rabbenu, “Moses our Teacher.” When God spoke, Moses delivered the mail.

At the burning bush, God said:

Exodus 3:10 (NLT)

“Now go, for I am sending you to Pharaoh. You must lead my people Israel out of Egypt.”

Moses went up the mountain and came down with God’s words. He was the mediator. The messenger.

But Hebrews tells us something bigger.

Hebrews 1:1–2 (NLT)

“Long ago God spoke many times and in many ways to our ancestors through the prophets. And now in these final days, he has spoken to us through his Son.”

Moses delivered a message. Jesus is the message.

Moses told us what God said. Jesus showed us who God is. The difference isn’t subtle—it’s seismic.

The Architect: The Snapshot vs. The Whole PictureMoses didn’t just speak for God. He shaped a nation.

At Sinai, he brought down the Ten Commandments. In a world ruled by tyrants, this was revolutionary. Authority answered to a higher authority. Justice wasn’t based on mood; it was rooted in God’s character.

Even the Sabbath command was radical:

“Six days you shall labor… but the seventh day is a sabbath.”

In a world of slavery and subsistence farming, rest was unheard of. God declared that human worth wasn’t measured by productivity.

But even this was just a snapshot.

Fifteen hundred years later, Jesus revealed the whole picture:

Matthew 22:37–40 (NLT)

“‘You must love the LORD your God with all your heart, all your soul, and all your mind.’… ‘Love your neighbor as yourself.’ The entire law and all the demands of the prophets are based on these two commandments.”

Moses gave structure. Jesus gave fulfillment.

The law was never the final word—it was the frame around a greater portrait. Jesus didn’t abolish the law; He completed it.

The Servant: The Old House vs. The New HouseHebrews 3:5 says:

“Moses was certainly faithful in God’s house as a servant. His work was an illustration of the truths God would reveal later.”

An illustration. A preview. A shadow.

For centuries, God worked primarily through Israel. Kings like David. Prophets like Elijah and Isaiah. All servants in the house.

But the house wasn’t the destination—it was the conduit.

Even the Law hinted at something bigger:

Numbers 15:15 (NLT)

“Native-born Israelites and foreigners are equal before the LORD and are subject to the same decrees.”

Foreigners? Equal?

It was there all along.

Then comes the mic drop:

“But Christ, as the Son, is in charge of God’s entire house. And we are God’s house…”

Not just Israel. Jews and Gentiles. Insiders and outsiders. The offer of salvation goes out to all.

Moses served in the house. Jesus rules over it. And through Christ, we become it.

The Testimony of MosesIf you asked Moses, “Are you the one we should follow?” he would point beyond himself.

Jesus said:

John 5:46 (NLT)

“If you really believed Moses, you would believe me, because he wrote about me.”

That’s the point of Hebrews 3.

Moses was great. Faithful. Foundational. But his entire ministry was an illustration of what God would reveal later.

Jesus is greater than the prophet because He is the Word made flesh.

Greater than the architect because He fulfills the law.

Greater than the servant because He is the Son.

And if you belong to Him, you are part of His house.

So when the pressure comes—when faith feels costly—remember this:

Don’t retreat to the shadow when you have the substance.

Don’t go back to the servant when you have the Son.

Don’t settle for the snapshot when you’ve seen the whole picture.

Jesus is greater than the G.O.A.T.

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When a Latter-day Saint (Mormon) says they believe the Bible is the Word of God, they aren't lying—but they are using a different dictionary. In this episode, we pull back the curtain on the LDS "Eighth Article of Faith" and the massive disclaimer that follows their view of Scripture: "as far as it is translated correctly." We explore the "Great and Abominable Church" narrative, the bold claims of the Joseph Smith Translation (JST), and how a "broken" Bible created a vacuum that only a modern prophet could fill. Ultimately, we compare the Mormon hierarchy of truth against the biblical claim that Jesus is the "final word," challenging listeners to return to the sufficiency of the original text.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

Got questions or want to leave a note? Email us at podcast@pursueGOD.org.

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Mormons, members of The Church of Jesus Christ of Latter-day Saints (LDS), believe the Bible is the word of God, but only as far as it is translated correctly. While they value the Bible as holy scripture, they do not believe it is the final or complete authority for faith. Instead, they view it as one part of a larger collection of scriptures that includes the Book of Mormon.

The Bible and the "Translation" CaveatTo understand what Mormons believe about the Bible, you first have to look at their eighth Article of Faith. It states that they believe the Bible to be the word of God "as far as it is translated correctly." This phrase is a major pivot point. For evangelical Christians, the Bible is the inspired, inerrant, and sufficient Word of God. For a Mormon, the Bible is seen as a book that has suffered from the loss of "plain and precious parts" over centuries of translation and human interference.

Because of this perspective, the LDS Church generally uses the King James Version (KJV) but views it with a level of caution. They believe that through the centuries, many truths were removed by a corrupt church. This is why they believe a "restoration" was necessary. In their view, the Bible is a good book, but it is a damaged book that requires modern revelation to fix its perceived gaps.

The Role of the Book of MormonMormons often describe the Book of Mormon as "Another Testament of Jesus Christ." They believe it serves as a companion to the Bible, acting as a second witness to the divinity of Jesus. However, in practice, the Book of Mormon often takes precedence. Since they believe the Book of Mormon was translated by Joseph Smith through divine power, they consider it the "most correct of any book on earth."

This creates a hierarchy of authority. When a biblical passage seems to contradict a teaching in the Book of Mormon or modern LDS revelation, the Bible is usually the one that is reinterpreted. For a Mormon, the Bible is the starting point, but the Book of Mormon is the clarifying finish line. They believe the two books work together to tell a more complete story of God’s dealings with humanity, specifically those in the ancient Americas.

The Need for Modern RevelationA core belief in Mormonism is that the "canon" of scripture is not closed. While evangelical Christians point to the ending of the book of Revelation or the historical consensus of the early church to show that God has said what He needs to say in the Bible, Mormons believe God continues to speak through living prophets. This means they have three other books they consider equal to or more authoritative than the Bible: the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price.

2 Timothy 3:16-17 All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It corrects us when we are wrong and teaches us to do what is right. God uses it to prepare and equip his people to do every good work.

When Paul wrote these words to Timothy, he was pointing to the sufficiency of God’s Word. The biblical view is that the Scriptures we have are enough to "prepare and equip" us for every good work. In contrast, the LDS view suggests that the Bible is insufficient on its own. They believe that without a living prophet and additional books, people would be lost in a sea of confusion regarding the Bible's "missing" parts.

Joseph Smith’s Translation (JST)One of the most unique aspects of the Mormon view of the Bible is the "Joseph Smith Translation" or the Inspired Version. Joseph Smith did not translate this from original Greek or Hebrew manuscripts. Instead, he went through the King James Bible and "corrected" verses or added long passages based on what he claimed were direct revelations from God. Many Mormons use a Bible that contains footnotes or an appendix with these JST changes.

These changes often fundamentally alter Christian theology. For example, Smith added details to the book of Genesis that support Mormon-specific doctrines regarding the nature of man and the "Plan of Salvation." By doing this, the LDS church effectively moves the goalposts. Instead of testing their prophets against the Bible, they use their prophets to change the Bible so it fits their preferred narrative.

Jesus in the Bible vs. MormonismAt the heart of the matter is the person of Jesus. The Bible presents Jesus as the eternal, uncreated God—the Word who was with God and was God (John 1:1). In the Mormon view, the Bible’s description of Jesus is supplemented by the Book of Mormon, which teaches that Jesus is the literal "elder brother" of humanity and the firstborn spirit child of Heavenly Father and a Heavenly Mother.

While Mormons will use biblical language to talk about Jesus, the definitions behind those words are different. They believe the Bible is a record of Jesus’s ministry in the Middle East, while the Book of Mormon records His supposed ministry in the Americas after His resurrection. This "additional" information often leads to a version of Jesus that looks quite different from the one described by the original apostles in the New Testament.

The TakeawayMormons believe the Bible is the word of God, but they do not believe it is the final word. They see it as a beautiful but flawed book that has been corrupted over time. To "fix" these flaws, they rely on the Book of Mormon and the words of their living prophets. For the biblical Christian, the Bible remains the supreme and sufficient authority, whereas for the Mormon, it is just one piece of a much larger, evolving puzzle.

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WHY DID JESUS HAVE TO BECOME HUMAN? (CHRISTOLOGY 2)

Last week, we began our journey through Hebrews by focusing on Christ’s divine nature. In just four verses, we saw that Jesus is the agent, purpose, sustainer, and ruler of creation. He is fully God—uncreated, eternal, and the exact expression of God’s nature. That was a lot of theology packed into a small space.

Today we slow down and move to Christology part two: Jesus’ human nature. This raises a crucial question for Christians then and now: Why did Jesus have to become human?

The theological term for this is the incarnation—the central Christian belief that the eternal Son of God took on human nature in the person of Jesus Christ. Importantly, Jesus did not stop being God when He came to earth. He retained His divine nature and added a fully human nature. This means Jesus is one person with two distinct natures: fully God and fully man. No other being in the universe exists like this.

While on earth, Jesus didn’t “turn off” His divine power. Instead, He chose not to exercise His divine attributes independently. He lived in complete dependence on the Holy Spirit. The early church called this mystery the hypostatic union. It’s deep theology, but the book of Hebrews doesn’t present it as abstract theory. It presents it as good news.

Let’s slow down and read our passage for the day:

Hebrews 2:14–18 (NLT)

Because God’s children are human beings—made of flesh and blood—the Son also became flesh and blood. For only as a human being could he die, and only by dying could he break the power of the devil, who had the power of death. Only in this way could he set free all who have lived their lives as slaves to the fear of dying…

From this passage, Hebrews gives us seven reasons Jesus had to become human.

First, Jesus became human because we are human. Since God’s children are flesh and blood, the Son also became flesh and blood. Only a human could represent the human race before God. To save humanity, the Savior had to belong to humanity. In God’s courtroom of justice, Jesus stands as our representative—one who truly understands our condition.

Second, Jesus became human so He could die. Death is the penalty for sin, established by God from the beginning. This is the great paradox of the gospel: the Author of life became mortal. If Jesus had remained only divine, He could not have died—and if He could not die, we could not overcome death. Hebrews later reminds us that without the shedding of blood, there is no forgiveness of sins.

Third, Jesus became human so He could break the power of the devil. Hebrews says that through death, Jesus destroyed the one who had the power of death. Satan once held the authority to accuse humanity and hold eternal separation over our heads. Notice the tense—had the power of death. Through the cross, that authority was broken.

Fourth, Jesus became human to set us free from the fear of death. Death is still inevitable, but it no longer has the final word. In the ancient world, death was a constant companion, and fear of it shaped daily life. The Christian hope of resurrection transformed everything. As Paul later declared, “O death, where is your victory?” Christians don’t have to live as slaves to fear anymore.

Fifth, Jesus became human so He could be our high priest. A priest bridges the gap between a holy God and broken people. Jesus had to be made like us in every respect to fulfill this role. He is merciful toward our weakness and faithful toward God’s holiness. Hebrews will return to this theme again and again.

Sixth, Jesus became human so He could be our sacrifice. In the Old Testament, priests offered animals. In the New Covenant, the Priest is the sacrifice. This is the ultimate power move of grace: Jesus offered Himself to take away the sins of the people.

Seventh, Jesus became human so He could help us in our testing. Hebrews was written to believers facing persecution and temptation to give up. Jesus understands. He was abandoned, tempted, grieving, and suffering. Because He endured testing Himself, He is able to help us when we are tested.

The author later sums it up beautifully: because Jesus is our great High Priest, we can come boldly to God’s throne. If Jesus had remained distant in heaven, God’s throne would be a place of terrifying judgment—a “Keep Out” sign for sinners. But because Jesus added a human nature to His divine nature, God is now approachable.

You don’t have to clean yourself up. You don’t need fancy words. You come boldly—not because you are worthy, but because Jesus is. At the throne of grace, we receive mercy, not judgment.

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In this episode, Brandi and AJ share how unanswered questions, painful discovery, and an honest search for truth led them from “grinding for godhood” in Mormonism to encountering the real Jesus of the Bible.

Check out Brandi's Book: The Journey to Jesus: Finding Christ after Leaving Mormonism

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The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Brandi and AJ’s Story: Mormon to Atheist to ChristianBrandi and AJ were doing everything “right.” They were BYU grads, married, building a life, raising kids, and fully committed to the LDS vision of a faithful future. AJ describes it like “grinding for godhood”—a life built on steps, worthiness, temple goals, and constant striving. But then the foundation started to crack.

For AJ, some of the doctrinal history raised unsettling questions (including ideas like “blood atonement,” which they mention they’ll unpack later). For Brandi, the tipping point was watching changes in the LDS church after COVID and feeling like the church was shifting in a more progressive direction. She tried to address it the way a devoted member would: she wrote letters to Salt Lake City headquarters about what she saw as inconsistency—especially related to abortion and human life. She wasn’t trying to tear anything down. She genuinely believed the LDS church was true, and she wanted it to be consistent.

But the response felt dismissive—more like a polite pat on the head than a meaningful engagement. That frustration pushed them into a place they never thought they’d go: researching.

Looking for answers… without wanting to “deconstruct”Brandi makes an important clarification: they weren’t hunting for “gotcha” moments. They didn’t go searching because they assumed the church was false. In fact, they needed it to be true. That’s why reading outside sources felt dangerous. AJ describes that fear as avoiding the “cognitive dissonance fire”—because their hearts were convinced, and they didn’t want their minds persuaded that everything was a lie.

But once they started reading, the “genie” didn’t go back in the bottle.

They looked at sources like MormonThink because it included multiple perspectives—both critical claims and apologetic responses. That felt more balanced. Still, it wasn’t official, and Brandi felt guilty even being there. Eventually, as more historical issues piled up (like multiple First Vision accounts, questions surrounding the Book of Abraham, and other details they had never been taught), Brandi felt desperate for the church itself to clarify things. So they turned to the Gospel Topics Essays—official LDS content hosted on the LDS website.

That’s where everything shifted.

Instead of restoring confidence, the essays confirmed key issues and, in Brandi’s view, exposed more “spin” than clarity. For the first time, she seriously wrestled with the question: What if the church isn’t true?

The crossroads: nuance or truthAJ explains how people often survive early doubts by “nuancing” their faith—making room for uncomfortable data while keeping the system intact. But eventually, they reached a crossroads: Would they live in a growing pile of nuance just to keep the community and structure—or would they follow truth wherever it led, even if it cost them everything?

For them, it took about six months of intense study—re-reading, checking footnotes, cross-referencing sources, and trying to disprove what they were learning. And then came a painful realization: staying “for the good parts” wasn’t enough. They feared raising their kids inside something they no longer believed—only to have their kids later say, “You knew, and you still taught us.”

So they left.

Why ex-Mormons often leave faith altogetherThey explain why this often leads to losing all faith. Mormonism doesn’t just shape beliefs—it shapes identity, habits, relationships, and your entire framework for “the good life.” If you were taught you had the pinnacle of truth—and it collapses—then everything else can feel like lesser options or chaos.

AJ’s next step was simple: keep morality, keep family values, and “worship God in the mountains.” Brandi’s journey was darker at first. For a moment, atheism felt peaceful—like relief from endless striving and spiritual pressure. But that peace didn’t last. Holding her baby, she started asking deeper questions: Why is there something rather than nothing? Where does consciousness come from? Can I really trust my feelings to define truth?

She realized she needed sturdier ground than emotion and authority.

A new search: truth, the Bible, and the resurrectionBrandi began exploring arguments for God, morality, and the reliability of the Old Testament. That season pulled her into what she calls her “Jewish era”—not literally converting, but deeply studying the Hebrew Scriptures and seeing how unique the Bible’s ethical monotheism really is.

But she also noticed something: the story didn’t feel finished.

Eventually, the Old Testament pushed her toward the question she didn’t want to touch: Jesus. After years of associating His name with LDS pain and betrayal, she approached Jesus through a historical lens: Who was this man who changed the world’s calendar? Why does every major worldview have to deal with Him?

Then she went straight to the hinge point: the resurrection.

Because if Jesus rose from the dead, He is not just a teacher—He is Lord. And if He is Lord, then Christianity isn’t another “system.” It’s a surrender. Brandi describes the moment she felt the implications land: If this is true, it’s the most important event in human history.

AJ’s journey took a different route. He had to be confronted with sin—not just mistakes, but real guilt before a holy God. The Bible dismantled his “good person” confidence. He began to see that the gospel isn’t self-improvement. It’s rescue.

That’s the contrast they highlight:

In Mormonism, the “problem” is untapped potential.
In Christianity, the problem is sin and separation from God.
In Mormonism, the “solution” is a system of ordinances and obedience.
In Christianity, the solution is Jesus—His finished work, received by faith.

And that’s where their story is headed: not toward a better version of themselves, but toward a Savior who actually saves.

Scripture References (NLT): Jeremiah 29:13; Mark 4:9; Isaiah 53:5-6; Romans 3:10-12; Isaiah 64:6; Romans 6:23; Ephesians 2:8-9; 1 Corinthians 15:3-8.

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The Seven Attributes of Jesus (Christology 1)Big Idea: Jesus Christ is not just a chapter in the story of God; He is the Author, the Hero, and the Ending. When we see Jesus for who He truly is, every other priority in our lives finds its proper place.

Today we begin a nine-week journey through the Book of Hebrews, a letter written to magnify the greatness of Jesus Christ. Hebrews isn’t primarily about religious rules, moral improvement, or spiritual techniques. It’s about Jesus—who He is and what He has done. Everything else flows from that foundation.

The original audience was likely Jewish Christians living under Roman rule, facing intense persecution. As pressure mounted, many were tempted to abandon their faith in Jesus and return to the familiarity and safety of traditional Judaism. Hebrews speaks directly into that tension with one clear message: Jesus is greater than anyone or anything that came before Him. To walk away from Him would be to walk away from the fulfillment of all God’s promises.

The author of Hebrews remains anonymous, one of the great mysteries of the New Testament. While Paul may have influenced it, the writing style is far more polished and rhetorically sophisticated than Paul’s letters. Hebrews chapter 1 proves this immediately. Verses 1–4 form a single, majestic sentence in the original Greek—an exordium, designed to grab attention with both beauty and weight.

Hebrews 1:1–4 (NLT) sets the stage:

“Long ago God spoke many times and in many ways to our ancestors through the prophets. And now in these final days, he has spoken to us through his Son…”

In the Old Testament, God spoke in fragments—a dream here, a burning bush there, a prophet’s warning along the way. But in Jesus, God didn’t just send messages; He sent the Message. This is Christology—the study of the person and work of Jesus Christ—and Hebrews wastes no time getting to the point.

In verses 2–3, the author unleashes a rapid-fire description of Jesus using seven distinct attributes. In Scripture, the number seven represents completeness and perfection. Together, these form a full portrait of the Son.

Jesus is the Heir—the goal of history. God has promised everything to Him as an inheritance. History is not random; it is moving toward the coronation of King Jesus. He is the “why” behind all creation.

Jesus is the Creator—the architect of reality. Through Him, God made the universe. Jesus is not a created being; He is the source of all things. Nothing exists apart from His will.

Jesus is the Radiance—the shining glory of God. He doesn’t merely reflect God’s glory like the moon reflects sunlight; He radiates it. The Son is the visible manifestation of the invisible God—“Light from Light.”

Jesus is the Expression—the exact imprint of God’s nature. The Greek word charaktēr refers to a stamp or seal. Jesus doesn’t resemble God; He perfectly represents Him. To see Jesus is to see God.

Jesus is the Sustainer—the glue of the cosmos. He holds everything together by the power of His word. The universe doesn’t persist on autopilot; it endures because Jesus commands it to.

Jesus is the Savior—the cleanser of sin. When He purified us from our sins, the work was finished. Unlike Old Testament priests who never sat down, Jesus completed the work once for all.

Finally, Jesus is the Ruler—the seated King. He sat down at the right hand of the Majesty in heaven, a position of total authority. The victory is won.

Hebrews 1:4 reminds us that Jesus is far greater than angels, traditions, or anything else we might be tempted to trust. For believers facing hardship, this truth re-centers everything.

The message of Hebrews is clear: It’s all about Jesus. When we see Him rightly, everything else falls into place.

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In this episode, Bryan sits down with Brandi and AJ to hear how a lifetime of devotion to Mormon exaltation turned into what they call “grinding for godhood”—a relentless pursuit of worthiness, temple marriage, and eternal approval. Their story reveals the hidden pressure of a works-based faith and sets the stage for how God began to unravel everything they thought was true.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

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Check out Brandi's Book: The Journey to Jesus: Finding Christ after Leaving Mormonism

Grinding for Godhood: Life Inside Mormon ExaltationIn this episode, Bryan talks with Brandi and AJ, two former Mormons who were fully committed to their faith from childhood. Brandi introduces a phrase that captures their experience perfectly: “grinding for godhood.” It describes a life shaped by striving—keeping covenants, qualifying for temple blessings, and doing everything necessary to reach exaltation.

What does “grinding for godhood” mean?Brandi explains that from a young age she believed her purpose was to tap into her divine nature and eventually become like God. This wasn’t driven by ego or a desire to be worshiped. It felt like obligation—this is what I was created for, and I have to take it seriously.

AJ felt the same pressure. The temple represented the ultimate goal: exaltation, eternal family, and eternal progression. Getting to the temple—and staying worthy—was everything.

Women, godhood, and the templeFor Brandi, godhood wasn’t just a “male” idea. She fully expected to become like a “Heavenly Mother,” even though Heavenly Mother was rarely discussed in Mormonism. Eternity was tied to temple marriage, which meant finding the right husband wasn’t optional—it was essential.

That belief raised the stakes on dating, college decisions, and life itself.

Utah vs. California MormonismAJ grew up in Utah, where Mormonism was normal and rarely questioned. Brandi grew up in California, constantly interacting with non-Mormons and Christians who challenged her beliefs. Instead of weakening her faith, that pressure made her more confident and outspoken.

Brandi actively debated theology, defended the Restoration, and gave Book of Mormons to friends and teachers—believing she was sharing something life-changing.

BYU and the pressure to marryAt BYU Provo, the urgency intensified. Brandi describes the dating culture as competitive and stressful. Being single as a junior or senior felt like failure. Marriage wasn’t just about love—it was about eternity.

When Brandi and AJ began dating, the pressure followed them into engagement. Brandi admits she feared something tragic might happen before they were sealed in the temple. Eternity felt fragile, dependent on timing, worthiness, and obedience.

Garments, worthiness, and spiritual pressureBrandi explains receiving her endowment and garments—milestones she had looked forward to for years. They symbolized progress toward exaltation. Yet at the same time, she felt uncomfortable with the legalism and image-driven culture she saw in Utah Mormonism.

She loved Mormon theology and the idea of living the “higher law,” but she also felt suffocated by expectations to look perfect and hide weakness.

The first cracksNeither Brandi nor AJ were looking to leave Mormonism. They loved it. Their families were all in. But cracks began to form.

AJ’s started when he learned about blood atonement in a BYU religion class—something he had never heard despite years in the church. It forced him to reconsider the claim that prophets would never teach error.

Brandi’s concerns began with leadership decisions and perceived contradictions. Those questions eventually led them to consider researching issues more deeply—something they had been taught to avoid.

They describe that moment as frightening and disorienting. Looking outside approved sources felt wrong, even sinful. But once they started asking honest questions, everything changed.

The episode ends on a cliffhanger as Brandi and AJ stand at the edge of a journey they never planned to take.

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In this episode, Bryan and Layne show why the Holy Spirit isn’t a reward you earn or a feeling you chase—but God’s personal presence given to everyone who trusts in the real Jesus.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

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How the Holy Spirit Works Personally (and Why Mormonism Leaves People Unsure)In the last episode, we talked about how a biblical church doesn’t need one “capital P” Prophet to speak for God. Jesus didn’t set up His church to be led by a single man with exclusive access to heaven’s messages. Instead, the book of Acts shows something radically different: God gives His Holy Spirit to every believer, revealing truth through Scripture and confirming it through the people of God.

But here’s the question that hits closer to home: How does the Holy Spirit work on a personal level?

That’s where this conversation gets especially helpful—because Layne lived for 40 years inside Mormonism, where the Holy Spirit is often treated like something you earn, maintain, or even lose. And if you grew up LDS, you know the anxiety: Do I have the Holy Ghost? Did I lose it? Am I worthy enough today?

The “Holy Ghost” in Mormonism: A Gift You’re Never Quite Sure You HaveIn Mormon teaching, people are told about the “gift of the Holy Ghost,” along with ideas like “confirmations,” “warm feelings,” and the famous “burning in the bosom.” It’s often described as something that comes after baptism, through priesthood hands, and after ongoing obedience and ordinances.

But here’s the problem: many Latter-day Saints live with what Layne calls Holy Spirit insecurity.

You might feel something during prayer or a testimony meeting—then you mess up later and wonder if God is gone. The whole cycle can become spiritually exhausting, emotionally draining, and mentally confusing. Instead of a steady relationship with God, you’re chasing a spiritual signal that feels like it comes and goes.

The Holy Spirit Is a “He,” Not an “It”One of the practical moments in this episode is when the guys stop and talk about pronouns—because it reveals something deeper.

In biblical Christianity, the Holy Spirit isn’t an impersonal force. He is a person. Not a “thing” or “energy” or “vibe.” He has personhood. That’s why Christians speak of Him as “He,” not because the Spirit has a gender, but because He’s personal—God Himself dwelling in believers.

Mormonism may technically describe the Holy Ghost as a person, but it’s within a very different framework: Father, Son, and Holy Ghost as separate beings (and functionally separate gods). That changes everything. Instead of God’s direct presence, the Holy Ghost becomes more like a messenger—someone sent—while leaving people unsure what God the Father is doing, and unsure whether they can really trust what they’re experiencing.

Feelings vs. Fruit: What Are You Actually Chasing?A big “aha” in this conversation is how Mormon “spiritual feelings” often function differently than Christian worship and discipleship.

In many Christian settings, feelings can be part of worship—people may feel deeply connected to God. But in Mormonism, the emotional goal often shifts toward something else:

Feeling affirmed that the church is true
Feeling confirmed that Joseph Smith was a prophet
Feeling validated that “we can’t all be wrong”
Feeling like you made the right choice by staying loyal

Layne describes how testimony meetings can become an emotional loop where everyone repeats the same ideas in a “vanilla” way, and the shared group emotion becomes “evidence.” It turns subjective, and over time, it trains people not only how to think—but how to feel.

And if you’re not feeling it? You hide it. You fake it. You wonder what’s wrong with you.

That’s not the freedom Jesus offers.

The Bible’s Answer: You Receive the Holy Spirit When You BelieveHere’s the clearest contrast of the entire episode:

In the Bible, the Holy Spirit is not earned. He is received.

Jesus promises that those who believe will receive the Spirit:

John 7:38–39 explains that the “living water” Jesus offers is the Holy Spirit, given to everyone who believes.
Galatians 3:2 says believers receive the Spirit by faith, not by works.
Ephesians 1:13 says when you believed in Christ, you were marked as God’s own by the promised Holy Spirit.

That means you don’t have to wonder every day whether you “still have Him.” You don’t have to earn His presence with performance. When you trust Jesus—the Jesus of the Bible—God seals you as His own.

And that leads to an important (and challenging) statement: Mormonism offers counterfeits—of Jesus, the gospel, and the Holy Spirit. The goal of this episode isn’t to help people “fake it better.” It’s to call people to the real Christ and the real Spirit.

The Spirit’s Main Job: Glorify JesusJohn 16:13–14 makes it clear: the Holy Spirit guides believers into truth, and that truth centers on one thing—glorifying Jesus.

That becomes a diagnostic question:

Is “the Spirit” you’re following pointing you to a prophet—or pointing you to Christ?

If your spiritual experiences consistently push you toward trusting a man, a system, or an institution as the ultimate authority, that should raise red flags. The Holy Spirit’s mission is to make Christ clearer, not to make a prophet central.

Transformation Is the EvidenceLayne ends with five “fruit checks”—not to prove you have the Spirit (faith in Jesus settles that), but to show what the Spirit produces over time:

Love for God’s Word and truth
Conviction of sin and repentance without shame
Joy and peace not dependent on circumstances
Christlike character (the fruit of the Spirit)
Dependence on Christ instead of earning God’s favor

The real evidence isn’t a momentary feeling—it’s long-term transformation.

And that’s good news: because even when you don’t “feel” spiritual, you can still trust God’s promises. Faith isn’t following emotions. Faith is trusting the Word of God—and the Spirit uses that truth to change you from the inside out.

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In this episode, Bryan and Layne show from Acts and the Old Testament that Jesus didn’t set up His church to be led by “one guy,” but by the Holy Spirit—giving every believer direct access to God with Jesus as the Head.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

Got questions or want to leave a note? Email us at podcast@pursueGOD.org.

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How Does God Lead His Church Today?Many people assume that if God is real, and if the church matters, then God must lead His people through one central human authority—one prophet, one president, one pope, one voice you can always trust. That’s a natural assumption, especially if you grew up in a system where spiritual certainty came from the top down.

In Mormonism, that “one guy” model is baked into the culture. You’re taught to trust the prophet’s voice. You stand when he enters. You sing songs about him. You learn, subtly, to confuse the voice of the Spirit with the voice of a leader. And over time, it can become so normal that you don’t even notice what’s happening: you start substituting God’s voice for the voice of man.

But here’s the key question: Is that how Jesus set up His church to work?

When we open the Bible, the answer is clear—no. Jesus did not design His church to depend on one human “main character” who can’t be questioned. Instead, Jesus promised something far more personal, more powerful, and more stable: He would lead His church by the Holy Spirit, with Jesus as the Head.

Jesus’ Blueprint Starts in ActsIf you want to understand how God leads the church, you have to start in Acts 1:8. Right before Jesus ascends to heaven, He gives His disciples their mission: they will receive power when the Holy Spirit comes, and they will be His witnesses—starting in Jerusalem and spreading outward to the ends of the earth. Acts 1:8

Notice what’s missing: Jesus doesn’t single out Peter and say, “I’ll speak through him now.” He doesn’t announce an ongoing chain of centralized authority. Instead, He points them to the Spirit’s power and the global mission ahead.

Then comes Acts 2, and it’s one of the most important moments in church history. At Pentecost, the Holy Spirit comes—not on one leader—but on all believers gathered together. That’s the point. The Spirit is not reserved for one office or one “elite” class. God’s presence is now available to every follower of Jesus. Acts 2:1-4

That alone challenges the entire “one guy” model.

The Apostles Were a Foundation, Not a Forever OfficeMormons and Catholics both appeal to the idea of apostolic succession. But the New Testament treats the original apostles as something unique: a foundation.

Paul says the church is “built on the foundation of the apostles and prophets.” Ephesians 2:20

A foundation is laid once. You don’t rebuild it every generation.

Acts itself supports this. After Judas dies (after betraying Jesus), the apostles replace him to restore the Twelve. Acts 1:15-26 But later, when James is martyred, the church doesn’t replace him. Acts 12:1-2 Why? Because Judas was a special case tied to betrayal and the completion of the Twelve. The apostles were the original witnesses of Christ and the beginning foundation of the church—not an endlessly refilled office.

The Old Testament Predicted This “New Way”This wasn’t a last-minute change. God promised long before Jesus came that He would make a new covenant—one where His law wouldn’t merely be written on stone tablets, but written on hearts.

Jeremiah prophesied that a day was coming when people wouldn’t need someone to constantly say, “Know the Lord,” because they would know Him personally. Jeremiah 31:31-34

That’s exactly what happens through the Holy Spirit. God doesn’t just hand you more rules. He comes to live in you—transforming you from the inside out.

The Holy Spirit Is Received by Faith, Not by a SystemPaul confronts religious legalism head-on in Galatians. He asks believers how they received the Holy Spirit: by obeying rules, or by believing the message about Christ?

His answer is unmistakable: you received the Spirit because you believed. Galatians 3:2

And he warns them not to start in the Spirit and then attempt to “become perfect by your own human effort.” Galatians 3:3

That “Jesus plus” mindset is exactly what traps people in religious systems. It keeps you dependent—always needing the next instruction, the next worthiness check, the next leader to tell you what God “really” wants.

But Christianity is different: Jesus is the final revelation of God, and the Spirit is God’s presence given to every believer. John 14:26

God Leads Through a TrifectaSo how does God lead His church today? Not through a single unchallengeable authority. He leads through a beautiful, stabilizing “trifecta”:

God’s Spirit living in every believer. Acts 2:1-4
God’s Word as the final, trustworthy authority. 2 Timothy 3:16-17
God’s People—a Spirit-filled community that restores, corrects, and encourages with humility. Galatians 6:1

That’s why Christianity doesn’t collapse into chaos without a prophet-president. The Holy Spirit produces fruit—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control—in real people living real lives. Galatians 5:22-23

And when believers stumble, the solution isn’t spiritual exile. The solution is restoration—helping each other back onto the right path.

That’s the new way Jesus promised. That’s what the Bible teaches. And that’s why a personal relationship with God is not a “bonus feature” of Christianity—it’s the whole point.

Jesus is the Head of the church. The Spirit is the guide. And every believer is invited into direct, personal access to God—no middleman required.

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In this episode, Bryan and Layne explore how the Bible teaches direct access to God through Jesus, not through prophets or religious institutions, using the torn temple veil as the key turning point. Drawing from Layne’s journey out of Mormonism, they explain why trusting the Holy Spirit over human authority leads to true freedom.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

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Torn Veil, Open Access Layne (a former Mormon of 40 years) and Bryan talk about what access to God looks like in Mormonism compared to biblical Christianity. The big contrast: Mormonism tends to route access through an institution and its leaders, while the Bible teaches direct access to God through Jesus, guided by the Holy Spirit.

They anchor the whole conversation in a key moment from the crucifixion: when Jesus died, the temple veil was torn from top to bottom (Matthew 27:51). That wasn’t just a detail in the story—it was God’s way of saying, “The separation is gone. The way is open.”

What This Episode CoversAccess to God: simple vs. structuredLayne describes growing up Mormon with a built-in ladder of authority—bishop, stake president, prophet—where “hearing from God” felt filtered through leadership. Bryan points out that the idea of having a personal relationship with Jesus often feels like “Christian language,” not the normal relational emphasis inside Mormon culture.

Why the torn veil changes everythingIn the Old Testament temple system, the veil represented a barrier between people and God’s presence. Only the high priest could pass through, and only once a year, with a sacrifice.

But when Jesus died, God tore the veil Himself—from top to bottom—showing that man didn’t open the way; God did. The cross didn’t just pay for sin. It also removed the whole structure of “you need someone else to get you to God.”

Prophets then vs. the Holy Spirit nowThey walk through the New Testament idea that God used prophets “in times past,” but something changes after Jesus (Hebrews 1:1–2). Jesus promised the Holy Spirit would guide believers into truth (John 16:13). Layne puts it plainly: dependence on a prophet is replaced by direct access through Jesus and the indwelling Spirit.

Why people prefer a prophet anywayEven if it’s not biblical, a prophet can feel comforting because he’s visible, official, and “safe.” Bryan compares it to legalism: rules feel helpful because they’re clear and controllable—but clarity isn’t the same thing as truth. Layne agrees: when a system is built on control, it can’t survive if people learn they can truly hear and trust God directly.

“What about chaos?” Pastors vs. prophetsThey address a common objection: If you don’t have a prophet, won’t everything fall apart? Their answer: biblical Christianity still values church, leadership, and community—but a pastor isn’t a prophet, and no leader gets to trump Scripture. The moment any person claims “God speaks through me in a way that overrides the Bible,” you’re right back to mediation and control.

Layne’s turning pointLayne shares how reading the Bible—initially to defend Mormonism—created “cracks in the foundation.” Over time, he realized he was constantly checking Scripture through the lens of church leaders instead of trusting God’s Word and the Spirit’s guidance. He describes leaving as hard, costly, and slow—but ultimately freeing.

Scriptures Mentioned (Quick List)Matthew 27:51; Hebrews 1:1–2; Acts 2; John 16:13; John 10; John 14:6; Ephesians 1:13; Ephesians 2:18; Hebrews 10:19–22; Deuteronomy 13 & 18; Amos 3:7; Psalm 118.

Where This Is HeadedThey end by teeing up the next conversation: If God doesn’t lead His church through prophets, how does He lead it—without it becoming chaos?

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Comparison is the silent killer of joy. It steals your confidence, shifts your focus, and leaves you spiritually drained. In this episode, we dive into 1 Samuel 18 to look at the lives of Saul and David. David’s victory over Goliath should have been a moment of national unity, but instead, it exposed the dangerous power of comparison in King Saul’s heart.

Join us as we explore how to break free from the "sideways energy" of jealousy and find true confidence in your identity in Christ.

Key Takeaways:1. Comparison Strangles Your Joy: Saul had every reason to celebrate, but he let a song of praise for David turn into personal insecurity. When we look sideways at what others have, we forget the goodness God has already given us. 2. Comparison Stunts Your Growth: Jealousy is like "cancer in the bones" (Proverbs 14:30). It keeps you from being mentored by or mentoring others because you view everyone as a threat rather than a partner in God’s kingdom. 3. Comparison Steals Your Focus: You cannot follow Jesus effectively while watching someone else's calling. What you stare at is what you steer toward—if you stare at others' success, you'll steer toward envy.

Episode Highlights:[00:00] The Celebration That Turned Into Jealousy David’s victory was celebrated by the nation, but Saul fixated on the lyrics: "Saul has killed his thousands, and David his ten thousands!" (1 Samuel 18:7). Saul heard a threat where he should have heard a victory for God.

[04:30] The Modern Comparison Trap Social media has made comparison effortless. We discuss how "scrolling" affects our spiritual health and why Psalm 34:10 is the antidote: "Those who seek the Lord will lack no good thing."

[09:15] Sideways Energy Saul spent more time watching David than ruling his kingdom. We look at Jesus’ words to Peter in John 21:22: "What is that to you? As for you, follow me."

[15:45] From Competition to Confidence The Gospel replaces insecurity with identity. Like the Apostle John, we can move from chasing status to resting in the love of the Father (1 John 3:1).

Scripture References:1. 1 Samuel 18:7-12 – Saul’s jealousy of David. 2. Psalm 34:10 – Lacking no good thing in the Lord. 3. Proverbs 14:30 – The physical and spiritual toll of jealousy. 4. John 21:22 – Jesus’ command to focus on our own walk. 5. 1 John 3:1 – Our identity as children of God.

Mentions & Resources:1. Learn more about David’s life and biblical leadership at pursueGOD.org. 2. Start a Conversation: Use this episode to talk with a friend or small group. Find the full discussion guide at pursueGOD.org/david. 3. Follow us for more discipleship resources to help you walk with God.

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In this episode of the PursueGOD podcast, we dive into the life of David to discover a fundamental truth: God’s promises always come with a process. Long before David stood on the battlefield against Goliath, he was being shaped in the "darkroom" of the wilderness. Through faithful obedience in small things, private victories over hidden temptations, and the courage to lead with his unique giftings, David became a man after God's own heart.

Whether you feel hidden in an "inglorious" season or are facing your own "lions and bears," this conversation will help you recognize God's hand at work in your development. Learn why your private faithfulness is the prerequisite for your public calling and how God is already orchestrating the "good things" planned for your life.

Key Discussion Points1. Developed in the DarkroomThe making of a leader happens in hidden places. Like a photograph, if we are exposed to the "light" of fame or responsibility too soon, the image is ruined. David’s journey to the throne began with a "cheese run"—a simple act of obedience to his father (1 Samuel 17:17-20).

The Principle: If you’re too big to serve, you’re too small to lead.
Bible Link: “Well done, my good and faithful servant. You have been faithful in handling this small amount, so now I will give you many more responsibilities.” (Matthew 25:21)

2. Private Victories Protect Public CallingsBefore David faced the giant, he faced the lion and the bear in solitude (1 Samuel 17:34-37). Your private battles—with pride, envy, or lust—are the training ground for your future.

The Principle: Hidden obedience produces visible power.
Bible Link: “People who conceal their sins will not prosper, but if they confess and turn from them, they will receive mercy.” (Proverbs 28:13)

3. Walk in Your Own ArmorDavid refused Saul’s heavy armor because he hadn't "tested" it. He knew that a sling he was used to was better than a sword he couldn't carry (1 Samuel 17:38-40).

The Principle: If you don’t walk in it, you can’t war in it. God equips you uniquely for your specific calling.
Bible Link: “Do not neglect the spiritual gift you received...” (1 Timothy 4:14)

4. God Prepares the Worker and the WorkGod isn’t improvising your story; He is orchestrating it. Just as the head of the idol Dagon fell before the Ark years prior, David’s victory over Goliath was a prophetic echo of God’s supremacy.

The Principle: God’s preparation always runs ahead of our participation.
Bible Link: “For we are God’s masterpiece. He has created us anew in Christ Jesus, so we can do the good things he planned for us long ago.” (Ephesians 2:10)

Weekly Takeaways (The Challenge)1. The Service Challenge: Identify one “inglorious” assignment this week and do it as an act of worship (Colossians 3:23). 2. The Integrity Challenge: Identify your “lions and bears” (private sins) and bring them into the light through confession and accountability (James 5:16). 3. The Discovery Challenge: Clarify the "stones" in your hand. What spiritual gifts has God given you to use for His Kingdom?

Resources & Next Steps1. Find more episodes and tools for your spiritual journey at pursueGOD.org. 2. Start a Conversation: This content is designed to be discussed with a mentor, friend, or small group. 3. Dive Deeper: Search for our "David" series on the PursueGOD website for more in-depth study.

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In this episode, we kick off a 6-week series exploring the life of David, one of the most significant figures in the Bible. But to understand the king David became, we first have to look at the man he replaced: Saul.

Saul looked like a king on the outside—tall, handsome, and commanding—but his heart drifted from God on the inside. Through the story of Israel’s first king, we discover that it’s possible to "look the part" while lacking spiritual power. We’ll contrast Saul’s heart with David’s and identify three dangerous spiritual drift patterns: fear, expedience, and pride.

Key Discussion Points1. From Fear to TrustWhen God doesn’t show up on our timeline, fear often takes the driver’s seat. Saul felt "compelled" to disobey God’s instructions because he was afraid of his dwindling army and a looming enemy.

The Lesson: Every sin begins as a failure to trust. Faith is the ability to wait on God when fear tells you to rush.
Scripture: 1 Samuel 13:12-14

2. From Expedience to ObedienceExpedience is taking the convenient shortcut rather than doing what is right. Saul tried to mask his partial obedience as a "sacrifice" to God, but Samuel reminded him that "obedience is better than sacrifice."

The Lesson: Integrity means doing what is right even when it’s inconvenient. You are only as accountable as you make yourself.
Scripture: 1 Samuel 15:22

3. From Reputation to RepentanceEven when confronted with his sin, Saul’s primary concern was his public image. He asked Samuel to honor him before the elders rather than humbling himself before God.

The Lesson: True repentance doesn’t make excuses or worry about saving face; it focuses solely on returning to God.
Scripture: 1 Samuel 15:30

The Man of the Moment: David and the Grace of GodGod rejected Saul’s man-made efforts and chose David—a man after His own heart. While Saul represented human effort, David’s story points us toward grace. Centries later, Jesus (the "Source and Heir of David") offers us the same Spirit that empowered David. When we fail, Jesus provides the transformation we cannot achieve on our own.

Resources & Next Steps1. Reflect: Are you currently making decisions based on fear or trust? 2. Go Deeper: Find more Bible studies, videos, and leadership resources at pursueGOD.org. 3. Discuss: Share this episode with a friend or your small group to talk about the "drift patterns" in your own life.

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In this episode, Bryan wraps up 2025 and gives us a clear snapshot of what God has been doing through PursueGOD—and what’s coming next in 2026.

Find resources to talk about these episodes at pursueGOD.org.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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In this episode, Bryan talks with Noemi about her journey leaving Mormonism and discovering a relationship with the God of the Bible.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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In this episode, we compare the church in the book of Acts with the church Joseph Smith built—showing how the LDS ‘restoration’ actually rebuilds the hierarchy, temples, and priesthoods Jesus fulfilled and the Reformers fought to remove. It’s not a return to the New Testament but a reversal of the freedom Christ brought.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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SUMMARY

Latter-day Saints teach that after the apostles died, the church fell into total apostasy—losing authority, truth, and the gospel—and that Joseph Smith “restored” the original church in 1830.

But when we compare the Bible, early church history, and the medieval church, a clear pattern emerges: the LDS system doesn’t look like the church in the book of Acts. It looks like the institutional system that developed centuries later.

This episode walks through that history and shows why Mormonism isn’t a restoration of the New Testament—it’s a rebuilding of the very system Jesus fulfilled and the Reformers worked to correct.

1. What the Early Church Actually Looked Like (Book of Acts)* No temples * No priestly hierarchy * No prophet-president * No exclusive priesthood lineage * Believers met in homes, prayed, broke bread, and studied Scripture * Leadership was shared among elders/pastors * Every believer was a priest (1 Peter 2) * Access to God came directly through Jesus, not through mediators

Bottom line: The early church was simple, Spirit-led, and centered entirely on Jesus.

2. How the Church Drifted in the Middle AgesBy the 4th century, especially after Constantine:

The church became tied to political power
Bishops became rulers
Priests acted as mediators
Salvation was tied to rituals and sacraments
A single head (the Pope) claimed God-given authority

This system dominated medieval Christianity and buried the gospel under layers of tradition and hierarchy.

3. The Reformation: Returning to ScriptureLuther, Calvin, Zwingli, and the Anabaptists didn’t invent a new church.

They removed the medieval layers and returned to:

Scripture alone
Grace alone
Christ alone
Faith alone

Real renewal happens when ordinary believers open the Bible again.

4. Joseph Smith Recreates the Medieval SystemDespite claiming to “restore” the church, Joseph Smith introduced:

A layered priesthood (Aaronic & Melchizedek)
A prophet-president with final authority
Temple rituals and restricted access
Ordinances required for salvation
Centralized headquarters claiming exclusive truth

This mirrors the medieval Catholic model, not the church in Acts.

5. The LDS Temple: The Most Striking IronyJesus ended the temple system:

The veil tore
Jesus became the final High Priest
The church became the temple (Ephesians 2)
The Spirit lives in every believer

The early church never rebuilt temples or practiced proxy work for the dead.

The LDS Church brings back the very system the New Testament declares obsolete.

6. The Pattern in Real Church HistoryAcross movements—the Hussites, Reformers, Moravians, Anabaptists, Puritans—renewal always happens the same way:

By returning to the Bible
By preaching the gospel
By centering everything on Jesus

No new prophets.

No restored priesthood.

No rebuilt temple.

No extra books or hierarchy.

Just Scripture, Christ, and the Spirit.

THE MAIN POINTJesus didn’t leave His church.

The gospel was never lost.

The Holy Spirit never disappeared.

The early church didn’t need to be restored—because Christ kept His promise to build it.

The LDS restoration story isn’t a recovery of the New Testament church.

It’s a reversal—a return to the very structures Jesus fulfilled and the Reformers removed.

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In this episode, we trace how small movements, bold revivals, and ordinary believers shaped the explosive growth of Protestant Christianity from Europe to America—and created the denominational family tree we’re part of today.

Find resources to talk about these episodes at pursueGOD.org.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Episode SummaryIn today’s final episode of our Church History series, we trace how Protestantism crossed the Atlantic, sparked massive revival movements, and gave rise to the denominational landscape we see today. From the Moravians and the First Great Awakening to Pentecostalism and the modern church, this episode connects the dots and shows how the global church family took shape.

1. The Moravians: The Spark Behind Modern MissionsWhere we left off last time.

• Descendants of John Hus (the Hussites / Unity of the Brethren)

• Refugees who fled to Count Zinzendorf’s estate in Saxony (3–600 people total)

Why they mattered:

• Experienced a powerful renewal on Aug 13, 1727

• Launched a 24/7 prayer chain that lasted 100 years

• Sent more missionaries than all Protestants combined by 1760

• Known for radical sacrifice—including missionaries willing to sell themselves into slavery

• Mission field spread across the West Indies, Africa, Asia, and North America

The John Wesley connection:

• Wesley encountered Moravians during a terrifying storm at sea in 1736

• Their fearless faith pushed him toward his own conversion

• This eventually shaped the Methodist movement—the largest U.S. denomination by the 1850s

2. The First Great Awakening (1730s–1740s)A transatlantic revival that birthed the modern evangelical identity—people committed not only to studying Scripture but sharing the gospel.

The Big ThreeJohn Wesley – The Organizer

• Anglican priest, Oxford “Holy Club” leader

• Had his conversion at Aldersgate (“heart strangely warmed”)

• Formed Methodist societies and class meetings

• Emphasized holiness, discipline, and new birth

• By his death: 72k British & 57k American Methodists

George Whitefield – The Preacher

• Electrifying communicator; could preach to 20k–30k without amplification

• Crossed the Atlantic seven times, preaching across all 13 colonies

• Popularized the phrase “born again”

• First international Christian “celebrity”

• Outdoor, mass evangelism pioneer

Jonathan Edwards – The Thinker

• Pastor, theologian, philosophical genius

• Sparked revival in Northampton (1734–35)

• Wrote Religious Affections, the defining book of revival theology

• Fired for restricting communion to true believers

• Later became president of what is now Princeton

• Legacy includes U.S. Senators, college presidents, and even Vice President Aaron Burr

3. Awakening & the American RevolutionThe First Great Awakening shaped the convictions behind independence:

• Human equality before God

• Freedom of conscience

• Resistance to tyranny

• Authority from God, not kings

Many revival-shaped pastors—known as the Black Robe Regiment—preached these themes and influenced the Revolutionary generation.

4. The Second Great Awakening (1790s–1840s)As post-Revolution America drifted spiritually, God brought a fresh wave of revival.

Cane Ridge Revival (1801)• Frontier Kentucky: violent, isolated, spiritually empty

• Revival broke out at a simple communion meeting

• 20–25k people attended—10% of Kentucky’s population

• Pastors from multiple denominations preached together

• Marked a shift from elite clergy to lay involvement and frontier evangelism

Birth of the Restoration MovementKey leaders: Barton W. Stone and Alexander Campbell

• Sought to recover New Testament Christianity

• Produced Churches of Christ, Christian Churches, and Disciples of Christ

• Influenced future independent & non-denominational churches

5. The Holiness Movement (Mid-1800s)Rooted in Wesley’s teaching on sanctification.

Emphasized:

• Heart purity

• Holy living

• Spirit-empowered transformation

This movement produced:

• Salvation Army (1865)

• Church of the Nazarene (1908)

• The Wesleyan Church

• Free Methodist Church

Most importantly: it laid the groundwork for Pentecostalism.

6. The Rise of Pentecostalism (1901–1914)Charles Parham (Topeka, 1901):

• Interpreted speaking in tongues as evidence of Spirit baptism

• Laid the foundation for classical Pentecostal doctrine

Azusa Street Revival (1906) – William J. Seymour

• Multiracial worship

• Tongues, healing, prophecy

• Thousands came from around the world

• Sparked global Pentecostal missions

Today:

• Over 600 million Pentecostals worldwide

• Includes Assemblies of God, COGIC, Foursquare, Pentecostal Holiness, Vineyard, Calvary Chapel, and more

7. The Protestant Family Tree — Four RootsHere are the four major roots from which almost all denominations grow.

Root 1: The Free (Radical) Reformation• Waldensians, Wycliffe, Huss

• Direct descendants: Mennonites, Amish, Moravians

• Influenced later groups: Baptists, Restoration Movement, modern non-denominational churches

Root 2: The Lutheran Tradition• German & Scandinavian Lutherans

• Pietism

• Later movements: Evangelical Free Church, charismatic Lutherans

Root 3: The Reformed Tradition• Calvin, Zwingli

• Reformed churches & Presbyterians

• Later movements: Reformed Baptists, modern Reformed resurgence

Root 4: The Anglican / English ReformationThe most influential root.

Direct and indirect descendants include:

• Episcopalians

• Puritans

• Congregationalists

• Baptists

• Methodists

• Pentecostal & charismatic churches

• Many modern denominations

• Much of evangelicalism today

8. Final ChallengeJesus promised:

“I will build my church, and all the powers of hell will not conquer it.”

Across 2,000 years—revivals, failures, institutions, reforms—Jesus has been faithful to build His people.

This series wasn’t just about studying history.

It was about rediscovering what a biblical church looks like:

• Rooted in the gospel

• Led by the Spirit

• Faithful to God’s Word

• Devoted to making disciples

Pick up your Bible. Plug into a local church. Stay awake spiritually. And keep building the kind of church Jesus envisioned.

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This episode shows how the church moved from state-controlled religion to voluntary, Scripture-governed communities—and how the Baptists, Congregationalists, Evangelical Free, and eventually Methodists emerged.

Find resources to talk about these episodes at pursueGOD.org.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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How England’s Reformation Took a Very Different PathWhile Luther and Calvin led theological reform on the continent, England’s story began with politics.

Henry VIII wanted a male heir, the Pope refused to annul his marriage, and the king broke from Rome.

The Act of Supremacy (1534) created the Church of England—but it simply replaced the pope with a king. It wasn’t a movement of revival; it was a power play.

After Henry, England spun between Protestant and Catholic identities depending on the monarch. Edward VI pushed Protestant reforms, Mary I violently restored Catholicism, and Elizabeth I settled for a middle-way Anglicanism. The constant whiplash raised a crucial question:

If kings can change doctrine overnight, where does true faith come from—crown or conscience?

Puritans, Separatists, and the Search for a Church Governed by ScriptureTwo groups rose in response:

Puritans — Anglicans who wanted deeper biblical reform.
Separatists (Pilgrims) — Puritans who believed the system was beyond repair.

King James I shut down most Puritan reforms (except authorizing the King James Bible). He made Anglican worship mandatory by law, and that pressure pushed both groups out of England.

The Separatists, who fled first, would shape the future of the church in profound ways.

The Birth of the Baptists and CongregationalistsThe Gainsborough Group escaped to Amsterdam and encountered the Anabaptists—believers who rejected state-run religion and emphasized personal faith. John Smyth and Thomas Helwys embraced these ideas and in 1609 founded the first Baptist church. They insisted:

Faith must be personal
Baptism belongs to believers
Local churches should govern themselves
Government must never control conscience

Helwys returned to England in 1612 and founded the first Baptist church on English soil, writing boldly to the king, “You have no power over the souls of your subjects.”

Another group—the Scrooby Separatists—fled to Holland, then boarded the Mayflower and founded Plymouth Colony in 1620. Their self-governing church became the root of Congregationalism, shaping early American values of freedom, conscience, and community.

Europe’s Crisis and the Rise of PietismMeanwhile, Europe erupted into the Thirty Years’ War (1618–1648) over forced religion. Millions died. When the war finally ended, the dream of a unified Christendom was gone—but so was spiritual vitality. Churches were full of rituals but empty of life.

Into that dryness stepped Pietism, led by Philip Jacob Spener, a Lutheran who called people back to:

Bible reading
Personal conversion
Lay ministry
Holiness of life
Pastors who shepherd, not just lecture

Pietism energized Lutheranism and spread into Scandinavia, inspiring the Free Church movement—churches of the reborn, not the state-registered. Scandinavian immigrants later brought this DNA to America, forming what became the Evangelical Free Church.

Why Denominations Actually FormedLooking across this whole story, one truth rises to the surface:

The gospel had been recovered—but true religious freedom had not.

Baptists, Congregationalists, Separatists, Puritans, and Pietists all rejected the idea that kings or councils could decide the faith of the people. They believed:

The church should be voluntary
Membership should be based on faith, not geography
Authority should come from Scripture, not the state
Unity should be in Christ, not enforced by law

That’s what a denomination originally meant—not a brand, but a free church, governed by the Bible and formed by conviction.

And through all these twists and turns, Jesus’ promise remained true:

“I will build my church, and the gates of hell will not prevail against it.”

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In this episode, we trace how the Reformation rediscovered the gospel—from Luther’s 95 Theses to the rise of Protestant movements—and how God used ordinary people, Scripture, and the printing press to bring His Word back to the world.

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Episode SummaryBy the early 1500s, the Catholic Church had become powerful, wealthy, and deeply political. Salvation was treated like a transaction through rituals and indulgences, and the gospel was buried under centuries of human authority. The Bible was locked away in Latin, unreadable to most people. But God was preparing a movement of rediscovery—the Protestant Reformation.

In this episode, we’ll see how men like Martin Luther, Ulrich Zwingli, John Calvin, John Knox, and the lesser-known Anabaptists helped bring Christianity back to the simple gospel of faith in Jesus Christ.

The Reformation wasn’t rebellion—it was rediscovery. It was a return to the gospel buried under layers of religion.

The Reformation BeginsMartin Luther, a German monk, struggled with guilt and never felt good enough for God. While reading Romans 1:17, he discovered that righteousness is a gift from God—received by faith, not earned by works. Around that time, the Church was selling indulgences to raise money for St. Peter’s Basilica, claiming that people could buy forgiveness. Outraged, Luther wrote his 95 Theses and nailed them to a church door in Wittenberg on October 31, 1517.

The document spread quickly thanks to the newly invented printing press, and a movement was born. Luther stood before church authorities and declared, “My conscience is captive to the Word of God. Here I stand. I can do no other.” While hiding from persecution, he translated the Bible into German so ordinary people could read it for themselves.

Other Reformers Across EuropeWhile Luther led in Germany, others joined the cause across Europe:

Ulrich Zwingli in Switzerland preached directly from Scripture, opposed indulgences, and emphasized simple, Bible-centered worship.
John Calvin in France and later Geneva wrote The Institutes of the Christian Religion, organizing Christian theology and emphasizing God’s sovereignty, grace, and the authority of Scripture.
John Knox in Scotland, a student of Calvin, boldly preached the gospel to kings and queens and helped establish the Presbyterian Church, governed by elders with Christ as its head.
William Tyndale in England translated the Bible into English so people could read it in their own language.

The Reformation spread rapidly, dividing Europe between those who followed the old system and those who embraced this rediscovered gospel of grace.

The Radical Reformers: The AnabaptistsNot everyone thought the Reformation went far enough. A group in Switzerland called the Anabaptists believed that faith must be personal and voluntary—not forced by rulers or religious systems. They practiced believers’ baptism, nonviolence, and freedom of conscience.

When Felix Manz and others baptized each other as adults in 1525, it was considered rebellion. Sadly, Manz was executed—not by Catholics, but by Protestants who still held to church-state control. The Anabaptists’ bold stand would later inspire groups like the Mennonites, Amish, Baptists, and non-denominational churches today.

The gospel had been freed from superstition—but not yet from compulsion. The Anabaptists carried the Reformation to its logical conclusion: that the church is not an empire, but a community of believers freely following Jesus.

The Five Solas of the ReformationThe Reformers summarized their beliefs in five Latin phrases—all beginning with the word sola, meaning “alone.” These truths became the backbone of Protestant faith:

Sola Scriptura — Scripture Alone: The Bible is the final authority for faith and life (2 Timothy 3:16).
Sola Fide — Faith Alone: We are made right with God through faith in Jesus (Romans 3:22).
Sola Gratia — Grace Alone: Salvation is a free gift from God, not earned by works (Ephesians 2:8).
Solus Christus — Christ Alone: Jesus is the only mediator between God and people (1 Timothy 2:5).
Soli Deo Gloria — To the Glory of God Alone: All of life and salvation exist for God’s glory (Romans 11:36).

The Legacy of the ReformationOnce people could read the Bible for themselves, faith became personal again. New movements formed—Lutheran, Reformed, Presbyterian, Baptist, Methodist, and many others. The gospel spread beyond Europe to the New World, carried by people who wanted to live out biblical Christianity in their own time and culture.

The Word of God is alive and powerful. (Hebrews 4:12)

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In this episode, we explore the courageous men who paved the way for Martin Luther—followers of Jesus who, long before the Reformation, risked everything to return the church to the authority of Scripture.

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Big Idea:

Long before Martin Luther nailed his 95 Theses, God was already stirring reform in the hearts of ordinary believers. From Peter Waldo to John Wycliffe, Jan Hus, and William Tyndale, the spark of reformation began not in cathedrals but in the conviction that the Bible—not the pope—was the true authority of the church.

Episode OverviewFormation → Conformation → Deformation → Reformation

The first-century church was formed as a grassroots gospel movement led by the apostles (Acts 2).
The following centuries saw conformation through creeds and councils that clarified core doctrine.
After the fall of Rome, the church experienced deformation—institutional corruption, superstition, indulgences, and a Bible out of reach for the common person.
Yet even in the “Dark Ages,” God raised reformers who called His people back to the Word.

Key ReformersPeter Waldo (1170 AD)

A wealthy merchant who gave up his riches after reading Matthew 19:21.
Funded the first vernacular translation of Scripture into French.
His followers—the Waldensians—preached repentance, memorized Scripture, and survived centuries of persecution.

John Wycliffe (1320s–1384)

Oxford scholar who rediscovered the gospel of grace through Scripture.
Declared that “Scripture alone, not popes or councils, is the final authority.”
Produced the first complete English Bible (translated from the Latin Vulgate).
His followers, the Lollards, secretly spread handwritten English Bibles and published the Twelve Conclusions (1395)—early “theses” against corruption, indulgences, and unbiblical traditions.

Jan Hus (1369–1415)

Czech priest inspired by Wycliffe’s writings.
Preached the gospel in Czech so people could understand the Bible.
Wrote On the Church, teaching that Christ alone—not the pope—is head of the church.
Burned at the stake for refusing to recant, proclaiming, “You may roast this goose, but in a hundred years a swan will arise whose song you will not silence.”
A century later, Martin Luther would see himself as that “swan.”
His followers, the Hussites, became the Moravians, who later influenced John Wesley and the Methodist Revival.

William Tyndale (1494–1536)

Scholar fluent in seven languages, determined to make Scripture accessible to every English speaker.
Translated the Bible directly from Greek and Hebrew—the first of its kind in English.
Famous vow: “If God spare my life, I will cause a boy that driveth the plow to know more of the Scripture than thou dost.”
Printed Bibles were smuggled into England and widely read despite persecution.
Martyred for his work; his dying prayer: “Lord, open the King of England’s eyes.”
Within three years, King Henry VIII authorized the Great Bible, largely based on Tyndale’s translation.

TakeawayThe Reformation didn’t start with Luther’s hammer—it began in hidden rooms, candlelit homes, and underground movements of faithful men and women who believed every believer should have access to God’s Word.

The true reform of the church has always been about returning to the Bible, rediscovering grace, and declaring Christ alone as head of His church.

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In this episode, we trace how one global faith became divided between East and West — from the councils of Nicaea, Chalcedon, and Constantinople to the final break in 1054 — and discover what it means to return to the unified, Spirit-led Church Jesus originally envisioned.

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Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Last week, we ended with a coronation that changed history.

In 800 A.D., Pope Leo III placed a crown on the head of Charlemagne, declaring him “Emperor of the Romans.” It was the rebirth of a Christian Rome — what we now call the Holy Roman Empire.

It seemed like a moment of triumph for the Church, but it came with a cost.

That act blurred the line between heaven and earth — between spiritual authority and political control.

The pope gained protection.

Charlemagne gained divine legitimacy.

But the partnership that promised unity in the West sent shockwaves through the East.

In Constantinople, Christian leaders looked on in disbelief. The Eastern emperor was already the rightful heir of Rome — so who gave a Western pope the right to crown another?

It was more than a political power play; it was the outworking of deeper cracks that had been forming for centuries.

So before we move forward to the Great Schism of 1054, we’re going to back up — to the early councils of the Church, when East and West still sat at the same table.

We’ll see how questions about who Jesus is, who leads the Church, and how truth is defined began to pull believers in different directions long before anyone realized the family was breaking apart.

From One Empire to Two WorldsWhen Emperor Constantine moved the capital of the Roman Empire to Constantinople in 330 A.D., the center of gravity in the Christian world began to shift.

Rome was still revered as the old seat of power, but Constantinople — “New Rome” — quickly became the heart of a thriving, educated, and deeply spiritual East.

In the West, life revolved around survival. As the empire crumbled under invasions and chaos, the Church became the glue that held society together. Latin was the common language, law and order were prized, and the bishop of Rome — later known as the pope — grew in influence as emperors disappeared. By the time Rome finally fell in 476 A.D., it was the Church, not the state, that provided leadership and stability.

In the East, the story looked very different. The Byzantine Empire remained strong and sophisticated, speaking Greek, preserving classical learning, and weaving theology into every part of public life. The emperor saw himself not just as a ruler, but as a protector of the faith, working hand in hand with church leaders in Constantinople.

This wasn’t a rivalry at first — just two cultures expressing the same faith in different ways.

But over time, those differences deepened.

In the West, Christianity took on a more legal and institutional shape. The Church developed systems, laws, and hierarchies, with the pope eventually claiming to stand in Peter’s place as the “Vicar of Christ.”

When Did the Bishop of Rome Become “the Pope”?
The title pope (from the Latin papa, meaning “father”) was originally used broadly for bishops across the Christian world.
By the 4th century, it became increasingly associated with the bishop of Rome.
Under Gregory the Great (590–604 A.D.), the office gained immense influence during times of crisis, and from then on, pope became an exclusive title for the bishop of Rome.
By the time of the Great Schism (1054 A.D.), the pope’s title symbolized Rome’s claim to universal jurisdiction — something the Eastern Church could not accept.

In the East, Christianity retained a mystical and communal spirit. Authority was shared among several patriarchs — in Rome, Constantinople, Alexandria, Antioch, and Jerusalem — each overseeing their own region while recognizing one another as equals.

Even as East and West developed distinct personalities, they still saw themselves as one Church — united by their faith in Christ and their commitment to guard the truth.

But as Christianity spread across languages, cultures, and continents, new questions began to surface: Who is Jesus, really? How does His divinity relate to His humanity? Who has the final say when the Church disagrees?

To answer those questions, Church leaders from every corner of the empire gathered in a series of monumental meetings known as the ecumenical councils.

These councils would clarify essential truths about God, Christ, and the Holy Spirit — and at the same time, begin to expose the tensions that would one day divide the family of faith.

The Early Councils: Defining Christian OrthodoxyThe Council of Nicaea (325 A.D.)Called by Emperor Constantine in the city of Nicaea (modern-day Turkey), this was the first worldwide gathering of Church leaders — bishops from both East and West.

They met to confront the teaching of Arius, who denied that Jesus was fully divine. The council affirmed that Jesus is “of one substance (homoousios) with the Father,” and produced the Nicene Creed — the first official statement of Christian orthodoxy.

This was a rare moment of unity: East and West stood together in defense of the truth about Christ.

✝ The Council of Constantinople (381 A.D.)Half a century later, Emperor Theodosius I called a second council — this time in Constantinople, the new imperial capital.

Only Eastern bishops attended, since travel from the West was difficult and the Roman Church was preoccupied with internal struggles.

This council expanded the Nicene Creed to include a fuller statement about the Holy Spirit — affirming His divinity and role in the Trinity.

While the council’s conclusions were later accepted by the West, the lack of Western participation began to show early cracks in Church unity.

The Council of Chalcedon (451 A.D.) — The First Great Split70 years after Constantinople, Church leaders gathered again at nearby Chalcedon to settle lingering questions about Christ’s nature. The result was another milestone — and another fracture.

The Council of Chalcedon declared that Jesus Christ is one person in two natures, fully God and fully man, “without confusion, change, division, or separation.” This balanced statement — called the Chalcedonian Definition — became the cornerstone of orthodox Christology for both East and West.

However, not everyone agreed.

Christians in Egypt, Syria, and Armenia rejected the Chalcedonian formula, believing it overstated the distinction between Christ’s natures. They preferred the language of “one united nature” (miaphysis) — a view they believed best preserved the mystery of the Incarnation.

The result was the first enduring break in the Christian world:

The Coptic Orthodox Church (Egypt),
The Ethiopian Orthodox Church,
The Syriac Orthodox Church (Syria), and
The Armenian Apostolic Church

all separated from the imperial (Chalcedonian) Church. These are known today as the Oriental Orthodox Churches.

This split, happening centuries before 1054, revealed a recurring pattern: theological disagreements expressed in different languages, shaped by culture and politics, could tear the Church apart.

Chalcedon was the first precursor to the Great Schism, proving that even sincere pursuit of truth can divide when humility and communication break down.

The point: By the time the Roman Empire finally fell in the West (476), the seeds of future division — linguistic, cultural, and theological — had already been planted.

The Filioque Controversy (pronounced “FEE-lee-oh-kway”)One of the most famous theological flashpoints that illustrated the tension centered on a single Latin word — filioque, meaning “and from the Son.”

Originally, the Nicene Creed (325 A.D.), reaffirmed at Constantinople (381 A.D.), declared that the Holy Spirit “proceeds from the Father.” Both East and West agreed on that wording for centuries.

But in the late 6th century, bishops in Spain added the phrase filioque to the Creed, teaching that the Holy Spirit proceeds from the Father and the Son. They did this to defend the full divinity of Christ against lingering Arian heresies in the West. The change spread slowly through the Latin-speaking world and gained traction during the Carolingian era (8th–9th centuries) under Charlemagne’s influence.

The Eastern Church, however, was never consulted. To them, the addition broke the rules of unity — a universal creed could not be changed without a universal council. Theologically, they also worried the phrase confused the distinct roles of the Father and the Son within the Trinity.

By the time Rome officially adopted the phrase in 1014 A.D. under Pope Benedict VIII, the damage was done.

For the West, the filioque was a necessary clarification — an expression of Christ’s equality with the Father.

For the East, it was an act of theological arrogance — a symbol of the West’s growing independence and disregard for shared authority.

What began as a single word in a creed became a defining fault line between two visions of the Church: one emphasizing doctrinal precision and papal authority, the other emphasizing mystery and conciliar unity.

Political Tension — Two Empires, One FaithThe political divide between East and West came to a breaking point in 800 A.D., when Pope Leo III crowned Charlemagne, king of the Franks, as “Emperor of the Romans.”

To believers in the West, it was a moment of renewal — the Church and the empire united once again under Christian leadership. But to the Byzantine emperor in Constantinople, it looked like open rebellion. The East already had a Christian emperor; the pope had no right to crown another.

That single act created two competing centers of power — two “Roman Empires,” each claiming divine authority to rule in Christ’s name.

The Western Church tied itself ever more closely to political power, while the Eastern Church remained intertwined with imperial authority in Constantinople.

What had once been one faith under one empire was now a rivalry between two worlds — each convinced it was defending the true kingdom of God.

Worship and Practice — One Faith, Different ExpressionsThe split between East and West wasn’t just political or theological — it was cultural.

Even the way believers worshiped began to reflect their distinct worlds.

In the East, Communion was celebrated with leavened bread, symbolizing the risen Christ. In the West, it was unleavened bread, following the Jewish Passover tradition.
Eastern priests could marry, while the Western Church required clerical celibacy as a sign of full devotion to God.
The Eastern liturgy was poetic and mystical, filled with incense, chant, and sacred icons meant to draw the heart toward heaven. The Western liturgy was structured and formal, emphasizing order, logic, and Latin precision.

None of these differences, on their own, were heresies. But over time, they became symbols of suspicion.

Each side began to view the other as drifting from “true faith” — not because of what they believed about Christ, but because of how they expressed that belief.

Cultural diversity, once a strength, had become another source of mistrust.

Transition: From Division to DisasterBy the time the eleventh century arrived, the divide between East and West was more than theological — it was personal, political, and deeply human.

Centuries of miscommunication and mistrust had hardened into arrogance on both sides.

In Rome, popes saw themselves as guardians of order and truth — but too often mixed spiritual authority with political ambition, using faith to strengthen their influence over kings and emperors.

In Constantinople, the patriarchs were no saints either. Many had become entangled in imperial politics, defending their own prestige just as fiercely as the truth of the gospel.

The result was a Church led by men who often claimed to represent Christ — yet acted more like rivals defending territory than brothers pursuing unity.

Each side spoke a different language, followed different customs, and operated under different assumptions about leadership, worship, and power.

What began as diversity within one family of faith had become a cold distance between estranged relatives.

All it would take was a spark — a clash of egos and empires — to turn that tension into a permanent break.

That spark came in 1054 A.D., when envoys from Rome arrived in Constantinople, and the long-simmering differences between two churches, two empires, and two visions of Christianity finally exploded into open division.

The Breaking Point — 1054 A.D.The split that had been centuries in the making finally erupted in 1054 A.D., and it wasn’t over a single issue — it was over everything that had been festering for generations.

Language barriers, theological disputes, political rivalry, and personal pride all collided in one combustible moment.

When Pope Leo IX sent Cardinal Humbert to Constantinople, it was supposed to be a diplomatic mission — a chance to repair strained relations and reaffirm unity. But by the time Humbert arrived, tensions were already boiling. The Patriarch of Constantinople, Michael Cerularius, was outspoken, defiant, and fiercely protective of Eastern traditions. He had publicly condemned Latin practices, even closing Western-style churches in the city.

Humbert, for his part, was no diplomat. Known for his arrogance and quick temper, he arrived with letters from Rome that accused the Eastern Church of heresy and rebellion. He and Cerularius clashed almost immediately — two proud men representing two proud institutions, both convinced they alone were defending the faith.

On July 16, 1054, in a moment that would define the next thousand years of Christian history, Humbert marched into Hagia Sophia, the great cathedral of Constantinople, and placed a bull of excommunication on the altar during worship. The document denounced Cerularius and the entire Eastern Church.

Cerularius responded in kind. He convened his own council, denouncing Humbert and excommunicating the pope’s envoys. The two sides effectively excommunicated each other, each claiming to speak for the one true Church — and neither willing to back down.

The rift was now official.

The Church that had once stood united under persecution was permanently divided:

The Roman Catholic Church in the West, centered in Rome and led by the pope.
The Eastern Orthodox Church in the East, centered in Constantinople and governed by councils of patriarchs.

And while later attempts would be made to heal the wound, the bitterness of 1054 would never fully fade.

What began as a family dispute over theology and leadership ended as a tragic story of pride, politics, and lost unity — a reminder that even those who claim to represent Christ can forget to act like Him.

After the DivideThe Great Schism of 1054 was only the beginning of separation. Over the next several centuries, events cemented the divide.

10th–11th Centuries — Seeds of SeparationEven before the split, Saints Cyril and Methodius (9th century) had brought the gospel to the Slavs, creating the Cyrillic alphabet and translating Scripture.

Their work led to Prince Vladimir of Kiev’s conversion in 988, establishing Orthodox Christianity among the Slavs — the foundation for the future Russian Orthodox Church.

12th–13th Centuries — Deepening the DivideRelations worsened during the Crusades. The most devastating moment came in 1204, when Western Crusaders sacked Constantinople, looting churches and desecrating holy sites. To the Orthodox world, this betrayal by fellow Christians sealed the wound.

14th–15th Centuries — New Centers of OrthodoxyAs the Byzantine Empire declined, leadership in Eastern Christianity shifted northward.

In 1448, the Russian Orthodox Church declared independence from Constantinople.

When Constantinople fell to the Ottoman Turks in 1453, the ancient Christian capital came under Islamic rule.

Moscow soon saw itself as the new guardian of Orthodoxy — the “Third Rome.”

The Family of Eastern ChurchesBy the late Middle Ages, Eastern Orthodoxy was a communion of autocephalous (self-governing) yet...

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In this episode, we're kicking off a new series walking through the story of the Church — from the apostles to the modern day — to uncover where things went right, where things went wrong, and what it means to stay faithful to Jesus’ design.

Find resources to talk about these episodes at pursueGOD.org.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

Got questions or want to leave a note? Email us at podcast@pursueGOD.org.

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Drive through any city and you’ll see it — church signs everywhere.

Catholic. Baptist. Methodist. Presbyterian. Pentecostal. Non-Denominational.

How did we get here? And more importantly… have we lost something along the way?

In this series, we’re walking through the story of the Church — from the apostles to the modern day — to uncover where things went right, where things went wrong, and what it means to stay faithful to Jesus’ design.

Here’s where we’re going:

From the Apostles to the Catholic Church (The Church Takes Shape)
The Great Schism – East and West Divide
Pre-Reformation Movements – Wycliffe, Hus, and the Anabaptists
The Protestant Reformation – Truth Rediscovered
The Denominational Explosion – 1600s – 1800s
Modern Movements – Pentecostals, Evangelicals, and Non-Denoms

When Jesus said, “I will build my church,” He wasn’t talking about buildings, politics, or denominations. He was launching a movement — a family of believers united by truth, transformed by the Spirit, and commissioned to make disciples of all nations.

Over the next two thousand years, that movement grew, spread, divided, and institutionalized. Some of it was faithful. Some of it wasn’t.

Our goal isn’t just to study history. It’s to recover the essence of a biblical church — one rooted in the gospel, led by the Spirit, and faithful to God’s Word.

What does it mean to be the kind of church Jesus actually envisioned?

The Church Jesus FoundedJesus made an unshakable promise:

“I will build my church, and all the powers of hell will not conquer it.” — Matthew 16:18 (NLT)

At Pentecost (Acts 2), that promise became reality. The Holy Spirit filled believers, Peter preached, and thousands came to faith.

“All the believers devoted themselves to the apostles’ teaching, and to fellowship, and to sharing in meals (including the Lord’s Supper), and to prayer.” — Acts 2:42 (NLT)

The Church began as a grassroots movement of ordinary people empowered by an extraordinary Spirit. There were no buildings, no denominations, and no political power — just a message of forgiveness and hope in Jesus Christ.

The Structure of the New Testament ChurchAs the gospel spread, the apostles appointed elders (presbyteroi), also called pastors (poimēn) or overseers/bishops (episkopoi), to shepherd local congregations. These terms describe different aspects of one office — mature, Spirit-led shepherds guiding God’s people.

Paul told the Ephesian elders:

“Guard yourselves and God’s people. Feed and shepherd God’s flock—his church, purchased with his own blood—over which the Holy Spirit has appointed you as leaders.” — Acts 20:28 (NLT)

Church leadership was plural and local, not centralized. Deacons served practical needs (Acts 6:1–6), and every believer was equipped for ministry (1 Corinthians 12).

Christ Himself was the Head of the Church (Colossians 1:18). Authority rested not in hierarchy, but in the apostles’ teaching — the inspired Word of God.

The Foundation of the ApostlesPaul described the Church as:

“Built on the foundation of the apostles and the prophets. And the cornerstone is Christ Jesus himself.” — Ephesians 2:20 (NLT)

This “foundation” refers to the original eyewitness apostles, personally chosen and commissioned by Jesus (Luke 6:13). Their authority was unique and unrepeatable.

When James the Apostle was martyred in Acts 12, no one replaced him. Unlike Judas — whose betrayal required another to complete the Twelve — James’s death marked the close of that foundational era.

There are no “capital-A Apostles” today. Their teaching, recorded in the New Testament, remains the lasting foundation.

The Church stands on the apostolic Word, not an apostolic office.

Scripture, not succession, is our authority.

How the Early Church Made Decisions — Acts 15When Gentile believers began following Christ, some argued they must also follow the Mosaic Law. The issue threatened to divide the Church.

The apostles and elders met in Jerusalem to seek God’s will.

“So the apostles and elders met together to resolve this issue.” — Acts 15:6 (NLT)

After prayer and testimony, James concluded:

“We should not make it difficult for the Gentiles who are turning to God.” — Acts 15:19 (NLT)

“We believe that we are all saved the same way, by the undeserved grace of the Lord Jesus.” — Acts 15:11 (NLT)

The result was a letter affirming salvation by grace through faith and urging unity among believers.

The process was biblical, Spirit-led, and communal — a model for decision-making in every age of the Church.

From Persecution to PowerThe Era of Persecution (A.D. 64–313)For nearly three centuries, Christianity was illegal in the Roman Empire.

Nero (64 A.D.) blamed Christians for Rome’s fire and executed them publicly.
Domitian (81–96) demanded emperor worship; John was exiled to Patmos.
Decius (249–251) required sacrifices to Roman gods; refusal meant death.
Diocletian (303–311) launched the Great Persecution, destroying Scriptures and imprisoning believers.

Yet persecution purified the Church. Martyrs like Polycarp, who prayed for his captors, and Perpetua and Felicity, who sang hymns before death, inspired courage. The blood of the martyrs became the seed of the Church.

The Turning Point — Constantine and the Edict of Milan (313 A.D.)In 312 A.D., Emperor Constantine claimed to see a cross in the sky with the words “In this sign, conquer.” After victory, he legalized Christianity through the Edict of Milan.

For the first time, Christians could worship openly. Property was restored, persecution ceased, and bishops gained influence. Constantine later convened the Council of Nicaea (325 A.D.), where church leaders affirmed that Jesus is “of one substance with the Father.” The Nicene Creed became a foundational statement of faith.

The shift from persecution to privilege changed everything. The once-oppressed Church became favored by the state — and power began to shape its structure.

The Rise of Imperial ChristianityUnder Theodosius I (380 A.D.), Christianity became the official religion of the Roman Empire. Churches grew wealthy, clergy gained social status, and faith became cultural rather than personal.

The empire’s five key cities — Rome, Constantinople, Alexandria, Antioch, and Jerusalem — became centers of church authority. The bishop of Rome, claiming Peter’s legacy, gradually asserted supremacy over others.

When the Western Empire fell in 476 A.D., the bishop of Rome filled the leadership vacuum. Over time, that role evolved into the papacy, and the Roman Catholic Church emerged as both a spiritual and political power.

By the Middle Ages:

The Pope was seen as Christ’s representative on earth.
Salvation was mediated through church sacraments.
Worship was conducted in Latin, inaccessible to the common believer.
Tradition often outweighed Scripture.

The Church gained stability — but drifted far from the simplicity of Acts 2.

Voices That Shaped the EraEven as the Church developed structure and faced persecution, God raised up theological thinkers whose writings would shape doctrine for centuries.

Ignatius of Antioch (c. 35–108 A.D.) – A disciple of the Apostle John, Ignatius wrote letters urging believers to stay united in truth and avoid false teachers. On his way to martyrdom in Rome, he declared, “It is better to die for Christ Jesus than to reign over all the ends of the earth.” His letters show how early Christians viewed Christ’s divinity and the Church’s unity.

Justin Martyr (c. 100–165 A.D.) – A philosopher-turned-Christian, Justin defended the faith before Roman officials, arguing that Christianity fulfilled the deepest longings of philosophy. His Apologies and Dialogue with Trypho helped bridge faith and reason, introducing the idea that all truth ultimately points to Christ.

Augustine of Hippo (354–430 A.D.) – Living after Constantine, Augustine’s writings defined Western theology. In Confessions, he showed how grace transforms the human heart; in The City of God, he contrasted the kingdom of God with the kingdom of man. Augustine taught that salvation is by grace through faith — ideas that would deeply influence the Reformers a thousand years later.

Each of these men reminds us that ideas matter — and that truth must be defended in every generation.

The Fall of Rome and the Rise of the Holy Roman EmpireBy the 400s, the Western Roman Empire was collapsing under internal corruption, economic decline, and repeated invasions by Germanic tribes (Visigoths, Vandals, Ostrogoths).

In 476 A.D., a Germanic general named Odoacer deposed the last Western emperor, Romulus Augustulus, and declared himself ruler of Italy.

That moment marked the symbolic end of the Western Roman Empire.

The Eastern Roman Empire (later called the Byzantine Empire) survived for nearly a thousand more years, with its capital in Constantinople.

After 476, the Roman Church — especially the bishop (pope) of Rome — became the only unifying institution left in the West. The popes, monks, and bishops preserved learning, provided leadership, and filled the political vacuum left by Rome’s collapse.

The “Christian Rome” DreamIn the centuries after the fall, Europe was a patchwork of tribal kingdoms — Franks, Goths, Lombards, and others. Most people looked to the Church for order and moral authority.

The popes began to see themselves as successors not only to the apostles, but also as heirs to the moral leadership once held by the emperors. The ideal of a Christian empire — where church and state worked together under God’s authority — began to take shape.

This idea would culminate in a new empire — one that claimed to be “holy” (under God), “Roman” (the successor to ancient Rome), and an “empire” (uniting Europe under a single Christian ruler).

The Rise of the Holy Roman Empire (800 A.D.)In 800 A.D., nearly 300 years after the fall of Rome, Pope Leo III crowned Charlemagne, king of the Franks, as “Emperor of the Romans.” This act symbolized the rebirth of a Christian Rome in Western Europe — what we now call the Holy Roman Empire.

It was an alliance:

The pope gained protection and political backing.
Charlemagne gained divine legitimacy for his rule.

The empire united much of Western Europe under a Christian identity, but it also blurred the line between spiritual authority and political control.

As historian Voltaire famously quipped centuries later, “The Holy Roman Empire was neither holy, nor Roman, nor an empire.”

But in its time, it became the central stage for the medieval Church’s growing power — setting up centuries of conflict between popes and emperors over who truly ruled in Christ’s name.

Next week, we’ll see how East and West finally broke apart — how theology, culture, and authority collided in the event known as the Great Schism — and what it reveals about the Church’s ongoing struggle between truth and control.

What We LearnThe early church began as a Spirit-led movement built on Christ and the apostles’ teaching. Over time, it became an institution shaped by empire and hierarchy.

But Jesus never stopped building His Church. Through persecution, philosophy, and politics, He continued to preserve the truth of the gospel.

The lesson for us is clear:

A biblical church is not defined by power or popularity, but by truth, humility, and dependence on Christ.

When we drift from those essentials, history repeats itself.

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Many people coming out of Mormonism ask, “So now that I’m free to choose, how do I pick a church?” In this episode, we explore what it really means to find a healthy, biblical Christian church — one that’s Jesus-centered, Bible-based, and grace-driven.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

Got questions or want to leave a note? Email us at podcast@pursueGOD.org.

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Leaving Mormonism can feel like losing your spiritual “home base.” In LDS culture, wards are assigned by address. In biblical Christianity, you’re free to choose a local church family. But freedom raises a wise question: How do you pick a healthy, Bible-teaching, Jesus-centered church?

Start with Scripture, Not a SystemMany former Latter-day Saints have heard 1 Timothy 3:15 used to imply that the “true church” must be a single organization with one earthly headquarters and priesthood keys: “This is the church of the living God, which is the pillar and foundation of the truth.” (NLT) Paul isn’t describing a corporate institution; he’s describing a community of believers built on Christ with qualified local leaders (read all of 1 Timothy 3). The foundation is Jesus himself—not a modern hierarchy. “For no one can lay any foundation other than the one we already have—Jesus Christ.” (1 Corinthians 3:11, NLT) “Together, we are his house… built on the foundation of the apostles and the prophets. And the cornerstone is Christ Jesus himself.” (Ephesians 2:20, NLT)

In other words, the “pillar and foundation of the truth” is the global family of men and women who belong to Jesus and uphold his Word in local congregations.

Three Non-NegotiablesHealthy churches are:

Jesus-centered (the person and work of Christ are central),
Bible-based (Scripture is the final authority),
Grace-proclaiming (the gospel is good news, not good advice).

“All Scripture is inspired by God and is useful to teach us what is true.” (2 Timothy 3:16, NLT)

“There is salvation in no one else!” (Acts 4:12, NLT)

“For everyone has sinned… Yet God, in his grace, freely makes us right in his sight.” (Romans 3:23-24, NLT)

A Loving but Discerning Warning about the Prosperity GospelSome churches teach that God guarantees health, wealth, and constant success if you have enough faith. That’s not the New Testament gospel; it’s motivational religion with Bible words. Jesus said, “If any of you wants to be my follower, you must give up your own way, take up your cross daily, and follow me.” (Luke 9:23, NLT) The Bible prepares us for valleys as well as victories: “Even when I walk through the darkest valley, I will not be afraid, for you are close beside me.” (Psalm 23:4, NLT) Don’t swap LDS performance religion for a health-and-wealth counterfeit.

Look for Real CommunityJesus said, “Your love for one another will prove to the world that you are my disciples.” (John 13:35, NLT) In a healthy church you’ll find people who speak the truth in love, carry one another’s burdens, pray honestly, confess sins, and extend grace. “Share each other’s burdens, and in this way obey the law of Christ.” (Galatians 6:2, NLT)

A 10-Question Church-Evaluation ChecklistUse these questions as you explore websites, listen to sermons, and visit services or small groups:

What do they believe about the Bible? Is Scripture the final authority—without “new revelation” that replaces or overrides it? (2 Timothy 3:16)
Who do they say Jesus is? Fully God, fully man, the only Savior and Lord? (Acts 4:12)
What is their gospel? Salvation by grace alone through faith in Christ alone—not Jesus plus baptism, rituals, or rule-keeping? (Romans 3:23-24)
How do they handle money and suffering? Do they teach generosity without promising guaranteed prosperity? Do they prepare people to trust God in trials? (Luke 9:23; Psalm 23:4)
Is politics in its proper place? Do they preach biblical truth about moral issues without turning the pulpit into a campaign rally?
What’s the community like? Do you see truth and love in action, and pathways into groups and serving? (John 13:35; Galatians 6:2)
How do they teach about the Holy Spirit? Biblical, Christ-exalting, orderly—avoiding unbiblical extremes or sensationalism.
How is leadership structured? Qualified elders/pastors, shared accountability, no cult of personality. (See 1 Timothy 3; 1 Peter 5:3)
How do they respond to questions and doubts? Are honest, Bible-anchored questions welcomed rather than shamed?
Do you sense freedom in Christ? “So now there is no condemnation for those who belong to Christ Jesus.” (Romans 8:1, NLT) Is grace the air they breathe?

Final EncouragementYou’re not trading one organization for another—you’re entering a living family built on Christ’s finished work. Jesus promised, “I will build my church, and all the powers of hell will not conquer it.” (Matthew 16:18, NLT) Find a church that is Jesus-centered, Bible-based, and grace-proclaiming—and plug in.

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In this episode we reveal how the infamous Kinderhook Plates—once hailed by Joseph Smith as an ancient record—turned out to be a deliberate 19th-century hoax that exposes the cracks in Mormonism’s prophetic claims.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

Got questions or want to leave a note? Email us at podcast@pursueGOD.org.

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In 1843, Joseph Smith—the founder of Mormonism—was handed what looked like an ancient discovery: six mysterious brass plates unearthed in Illinois. But the “Kinderhook Plates” weren’t ancient at all; they were a deliberately crafted hoax designed to test Smith’s prophetic gift. In this episode, we uncover the full story—how the plates were forged, why they were presented to Smith, what he claimed about them, and how the LDS Church eventually admitted they were fake. More than a quirky historical footnote, the Kinderhook Plates pose a serious question about the foundation of Mormonism and the claims of its prophet. We’ll also point you back to the solid ground of Scripture and the simple gospel of Jesus Christ.

What You’ll Learn in This Episode:

The backstory of the Kinderhook Plates and why they were created
How Joseph Smith responded and what he claimed they revealed
Evidence from eyewitnesses, later confessions, and modern scientific testing proving the plates were man-made
How the LDS Church’s position on the plates has shifted over time
What the Bible says about testing prophets and why Jesus—not any modern prophet—is God’s final revelation

Why This Matters:

This isn’t just an old scandal. It’s a living test case for Joseph Smith’s credibility and for the LDS Church’s truth claims today. If a prophet can’t discern a man-made fraud, what does that say about his revelations?

Scripture Highlight:

Deuteronomy 18:21-22 – God’s own test for identifying false prophets.

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This week we tackle a big question: Who really speaks for God? With the Catholic Church appointing a new pope this year, and the Mormon prophet passing away just this weekend, both traditions are again highlighting their unique systems for choosing a spiritual leader. Catholics gather in Rome and elect a pope. Mormons promote their longest-serving apostle to prophet. But both groups agree on one thing: their leader is God’s one true mouthpiece on earth.

In this episode, we’ll explore:

How prophets are chosen in the Bible — God personally calls His messengers (Exodus 3, Isaiah 6, Jeremiah 1).
How Mormons pick their prophet — by seniority in the Quorum of the Twelve Apostles.
How Catholics choose their pope — by election among cardinals.
What each group believes about their leader — both claim he speaks with divine authority.
Why both systems are unbiblical — Hebrews 1:1–2 shows that in these last days God speaks through His Son.
Real-world examples of the danger of unchecked authority — LDS prophets reversing “eternal” teachings, Catholic popes pushing indulgences.
The biblical test of prophets — Deuteronomy 13 and 18 show how to spot false authority.
The biblical model of leadership — pastors and elders serving under Christ and His Word (1 Peter 5, Titus 1, Acts 17).
The good news — Jesus is the final Prophet, Priest, and King. We don’t need a pope in Rome or a prophet in Salt Lake City. We need Christ.

Key Verses:

Hebrews 1:1–2
Isaiah 8:20
Deuteronomy 13:1–5; 18:21–22
1 Peter 5:2–3
Acts 17:11
1 John 4:1

Takeaway:

Catholics say, “Follow the pope.” Mormons say, “Follow the prophet.” But Jesus says, “Follow me.”

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

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In this episode, Bryan and Layne unpack the final temple recommend questions—showing how LDS “worthiness” tests create pressure and why the Bible offers true confidence through Jesus’ finished work, not our performance.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

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Temple Recommend Questions (Part 2): Worthiness and the Gospel

In this episode, Bryan and Layne continue their conversation about the 16 temple recommend questions every Latter-day Saint must answer in order to be considered “worthy” to enter the temple. Picking up at question nine, they explore the topics of honesty, tithing, the Word of Wisdom, divorce obligations, temple covenants, serious sins, and the final worthiness questions.

Layne shares from his own experience as a former Mormon how these interviews shaped his view of God and created constant pressure to prove his worthiness. Together, Bryan and Layne contrast that system with the Bible’s message of grace—where worthiness is not earned by man but fully given through Christ.

You’ll hear how:

Honesty and integrity matter, but only Jesus was perfectly honest.
Tithing becomes a “fire insurance” requirement in Mormonism, but the Bible calls us to joyful generosity.
The Word of Wisdom mixes biblical wisdom with added, shifting rules.
Temple covenants are heavy and impossible to keep perfectly—yet Jesus kept the law on our behalf.
True confession begins with God, not with a bishop or stake president.
Our worthiness is found in Christ alone, not in passing a list of man-made questions.

This episode helps listeners see the difference between the pressure of man’s system and the freedom of Christ’s finished work.

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In this part 1 of 2 episodes, Bryan and Layne pull back the curtain on Mormonism’s temple recommend—walking through the 16 worthiness questions, why they emphasize loyalty and performance over Jesus’ finished work, and what the Bible says about true access to God.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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What Is a Temple Recommend in Mormonism?In this episode, Bryan and Layne take listeners inside one of the most important—and least understood—practices in Mormonism: the temple recommend interview.

For members of the Church of Jesus Christ of Latter-day Saints (LDS), receiving a temple recommend is like getting a spiritual passport. Without it, you cannot enter Mormon temples, where sacred ordinances such as baptisms for the dead, eternal marriages, and endowments are performed. To get one, every member must answer the same 16 “worthiness questions” in interviews with both their local bishop and their stake president.

Layne, who held temple recommends for decades before leaving Mormonism, explains what these questions are, what they test, and how they compare with the Bible’s teaching about salvation, worthiness, and grace.

What Is a Temple Recommend?A temple recommend is a physical card (now often digitized) that allows a Mormon to enter any LDS temple worldwide. It is valid for two years, after which the member must repeat the interview process to renew it.

For many Mormons, obtaining a recommend is the pinnacle of religious devotion. From childhood classes to teenage priesthood offices, LDS culture builds anticipation for the temple. Preparation includes six weeks of temple prep classes and then the recommend interview.

The interview itself consists of 16 standardized questions. These questions are designed to measure whether someone is “worthy” to enter the temple. But as Layne explains, they often test external performance more than internal faith.

What the Questions Really TestThe first few questions sound straightforward:

Do you have faith in God the Father, His Son Jesus Christ, and the Holy Ghost?
Do you have a testimony of the Atonement of Jesus Christ and His role as Savior and Redeemer?

At face value, many Christians could answer “yes.” But the problem arises in the definitions. A biblical Christian would describe God as one eternal Being in three persons—the Father, Son, and Spirit. Yet Mormonism defines them as three separate gods. Similarly, Mormons often emphasize Jesus’ suffering in Gethsemane rather than His finished work on the cross.

The result? The questions aren’t just about belief in God or Christ—they’re about belief in the LDS version of God and Christ.

Other questions reveal more clearly the institutional loyalty expected:

Do you have a testimony of the “restoration” of the gospel through Joseph Smith?
Do you sustain the current prophet and apostles as seers and revelators?
Do you support or promote any teachings contrary to those of the LDS Church?

One “wrong” answer can disqualify you from temple access. As Layne puts it, these questions measure whether you are following the system—not whether you truly trust in Jesus.

Sensitive and Personal QuestionsSome questions also probe deeply into personal morality:

Do you live the law of chastity (sexual purity)?
Is your family life in harmony with church teachings?
Do you keep the Sabbath day holy by attending church and avoiding prohibited activities?

For young people, this can mean sitting in closed-door interviews with male bishops who ask about pornography use or sexual struggles. Layne reflects as a father how troubling this practice is—especially for daughters as young as 12 who are required to answer these questions alone with an older man.

While purity matters, the Bible makes clear that true cleansing comes through Christ’s sacrifice, not through checking boxes in an interview.

The Bible’s View of WorthinessThe temple recommend questions highlight the contrast between Mormonism and the Bible. In Mormonism, worthiness is measured by performance, institutional loyalty, and adherence to man-made rules. In the Bible, worthiness is found only in Christ:

“It is finished.” John 19:30 (NLT)
“God saved you by his grace when you believed… Salvation is not a reward for the good things we have done.” Ephesians 2:8-9 (NLT)
“People judge by outward appearance, but the Lord looks at the heart.” 1 Samuel 16:7 (NLT)

The gospel is not about earning access to God through interviews or rituals. It’s about receiving His finished work by faith.

Why It MattersFor LDS members, the pressure to qualify for a temple recommend can be overwhelming. Many live in fear of failing to measure up. Some bend the truth to get a “yes.” Others are tormented by conscience, wondering if they’re ever “good enough.”

The good news of the Bible is that no one is good enough—and that’s why Jesus came. His perfect righteousness, not ours, is what gives us access to God.

As Layne reflects, “These questions are laying out my righteousness. But the gospel points me to Christ’s righteousness.”

Key Takeaways* A temple recommend is required for Mormon temple worship and is renewed every two years. * Members must answer 16 questions about belief, morality, and loyalty to LDS leadership. * Many questions sound biblical but carry LDS definitions that differ from historic Christianity. * The system measures outward performance, but the Bible emphasizes inward faith in Christ. * True worthiness before God is found in Jesus’ finished work, not in our answers to man-made tests.

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What role does the Holy Ghost (or Holy Spirit) really play in a believer’s life? In this episode, Bryan and Layne explore how Mormonism, the Book of Mormon, and the Bible describe the work of the Spirit—and why those descriptions matter.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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What We Talk About in This Episode The LDS view of the Holy Ghost – As Layne shares from his own experience, many Mormons grow up seeing the Holy Ghost primarily as a “burning in the bosom,” a feeling that validates the truth of the LDS Church. But in practice, that “confirmation” is not enough—modern Mormonism teaches you also need prophets, temples, ordinances, and authority. * The contrast in the Book of Mormon – Interestingly, passages like 2 Nephi 32:5 and Moroni 10:4-5 describe the Holy Ghost much more like the Bible does: as sufficient to lead believers into all truth, without extra rituals or institutions. * The biblical picture of the Holy Spirit – The Bible consistently teaches that the Spirit is given when we believe (Ephesians 1:13, Galatians 3). He permanently indwells every believer, guiding us into truth, glorifying Jesus, and assuring us of salvation. The Spirit is a He, not an it, the third Person of the Trinity. * How modern LDS doctrine complicates things – Later revelations in the Doctrine & Covenants change the role of the Spirit. Instead of being sufficient on His own, the Spirit is portrayed as temporary, conditional, and dependent on temple ordinances and priesthood authority. This shift points believers back to an institution rather than to Christ. * Why the simplicity of Christ matters* – Both the Bible and the Book of Mormon highlight the “plain and precious” truth: the Holy Spirit Himself is enough to guide and teach. Jesus promised that the Spirit would never leave believers (John 14:26, John 16:13). Mormonism adds layers of requirements that move away from that simplicity.

Key Takeaways The Holy Spirit’s role* is to glorify Jesus and point us to Him—not to a prophet, a church, or an institution. * According to both the Bible and the Book of Mormon, the Spirit is sufficient to guide believers into all truth. * Modern Mormonism shifts the focus, teaching that prophets, temples, and ordinances are necessary for the fullness of the Spirit. * The Bible teaches that the Spirit permanently indwells every believer at the moment of faith—no rituals, worthiness interviews, or temple covenants required. * True freedom and assurance come when we embrace the simplicity of Christ and the sufficiency of His Spirit.

Why This MattersIf you’re LDS, former LDS, or just curious, this conversation raises an important question: Is the Holy Ghost enough, or do we need more than the Spirit to truly connect with God? Bryan and Layne show how the answer you give will shape your entire understanding of salvation, faith, and your relationship with God.

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In today’s episode, Bryan and Layne explore how the Jesus of the Book of Mormon compares with the Jesus of modern Mormonism and the unchanging Jesus of the Bible.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Finding Jesus: Book of Mormon Jesus vs. Modern LDS Jesus vs. the BibleWhen it comes to Jesus, definitions matter. In this episode, we explore three portraits: the Jesus often taught in modern-day Mormonism (LDS), the Jesus presented in the Book of Mormon (published in 1830), and the Jesus revealed in the Bible. Understanding the differences isn’t just academic—it’s the difference between a gospel of human progress and the good news of divine rescue.

The Modern LDS View (as many were taught)

Many lifelong Latter-day Saints were taught a framework where Jesus (Jehovah) is a created spirit-son of Elohim and a Heavenly Mother, the elder brother of all humans—and even of Lucifer. In that system, God the Father Himself once progressed to Godhood, and Jesus is likewise on a path of progression. This view filters into temple endowment language about “organizing” existing matter, reinforcing the idea that God is more architect than Creator. The result? A Jesus who feels closer to us by nature, but further from us in power—a Savior on the way up, rather than the eternal Lord who stoops down to save.

The Book of Mormon’s Higher Christology

Interestingly, the earliest Book of Mormon language often sounds more like historic Christian claims about Christ’s full deity. For example, passages highlight worship directed to Jesus and language that closely parallels biblical titles for God. Whatever one concludes about its origins, the Book of Mormon’s Christological tone (especially early editions) frequently reads closer to biblical Trinitarian language than to later LDS teachings. That’s a crucial observation for anyone comparing sources within the broader Latter-day Saint tradition.

The Bible’s Timeless Witness about Jesus

Scripture presents an unchanging Christ—from eternity past to eternity future. “In the beginning the Word already existed. The Word was with God, and the Word was God” John 1:1-3 NLT. Jesus isn’t created; he is the eternal Son through whom all things were made. “So the Word became human and made his home among us” John 1:14 NLT. The New Testament repeatedly ascribes to Jesus names, works, and worship belonging to God alone. He is “the exact likeness of God,” the preeminent One through whom and for whom all things were created Colossians 1:15-17 NLT. He bears the personal divine name “I AM” John 8:58 NLT and claims the titles “Alpha and Omega…the Almighty” Revelation 1:8 NLT.

This has massive implications. If Jesus is uncreated, then salvation rests not on our ascent to Godhood, but on God’s descent to rescue sinners. The torn temple veil at Jesus’ death dramatizes this shift from ritual ladders to a Person—direct access to the Father through the finished work of the Son (Matthew 27:51) NLT.

Why This Matters for You

If your background trained you to “follow the prophet,” the Bible gently but firmly redirects your trust: “Long ago God spoke…through the prophets. And now in these final days, he has spoken to us through his Son” Hebrews 1:1-3 NLT. Christianity is not a pyramid of worthiness requirements; it’s a cross-shaped gift of grace. “God saved you by his grace when you believed…It is a gift from God” Ephesians 2:8-9 NLT. And that gift is received personally: “Those who listen to my message and believe…have eternal life” John 5:24 NLT.

A Path Forward

If you’re LDS or formerly LDS, consider this: Which Jesus can actually save—an exalted being on the way up, or the eternal Son who came down? The Bible’s Jesus doesn’t evolve with leadership changes or new essays; he is “the same yesterday, today, and forever” (Hebrews 13:8) NLT.

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This episode exposes how Joseph Smith’s view of God shifted dramatically between the Book of Mormon and his later teachings—raising big questions about the nature of God and the foundations of Mormon theology.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Podcast Shownotes: Who Is God According to the Book of Mormon?Episode OverviewIn this episode, we take a deep dive into how Joseph Smith’s view of God evolved from the publication of the Book of Mormon in 1830 to his famous King Follett Discourse in 1844—just months before his death. Layne and Bryan explore the stark contrast between the eternal, unchanging God of the Book of Mormon and the progressive, exalted man described in later Mormon scriptures.

Whether you’re LDS, a former Mormon, or simply curious about church history, this episode will challenge assumptions and invite you to ask critical questions about the nature of God, the reliability of scripture, and what it all means for faith today.

What You’ll Learn Joseph Smith’s Changing Theology * How his earliest writings portray God as eternal and unchanging—while later teachings suggest God was once a man who progressed to godhood. * The Book of Mormon vs. Later Mormon Scriptures * Why the God described in the Book of Mormon looks much more like the God of the Bible than the God of the Doctrine and Covenants or Pearl of Great Price. * The King Follett Discourse * What Joseph Smith taught about God just three months before his death—and why it marked a major theological shift. * Contradictions and Questions * How LDS leaders respond when members raise concerns about conflicting teachings across Mormon scripture. * A Call to “Test Everything”* * Why the Bible encourages believers to examine claims critically instead of blindly following authority.

Why It MattersYour view of God shapes everything—your faith, your worship, and ultimately, your eternal hope. If the God of the Book of Mormon and the Bible is eternal, unchanging, and unique, what does that mean for the progressive, exalted man described in later LDS teachings?

This episode invites you to wrestle honestly with these questions and discover why your view of God matters more than you might think.

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In today’s episode, we compare what the Book of Mormon says about salvation with what the Bible teaches, exposing the extra layers Mormonism has added and pointing back to the simplicity of the gospel in Christ.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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In this episode, Bryan and Layne continue their deep dive into the Book of Mormon and what it teaches about salvation—specifically looking at 3 Nephi 11. Jesus’ words in this passage lay out four simple principles: faith, repentance, baptism, and the Holy Ghost. Layne shares how, as a former Mormon missionary, this message was taught plainly at first but later complicated by the added layers of temple rituals, exaltation, and ongoing revelations in Mormonism.

Together, they unpack key questions:

Why does Jesus in the Book of Mormon keep the doctrine of salvation simple, yet Mormonism adds dozens of extra requirements?
How does the LDS plan of salvation differ from what the Bible clearly teaches about salvation by grace through faith?
Why does the Book of Mormon present Jesus as the unchanging God, yet later Mormon doctrine redefines His nature?

This conversation challenges listeners—especially those with an LDS background—to examine whether they are truly following Jesus or simply following the changing words of modern prophets. In the end, Bryan and Layne point back to the Bible’s consistent and clear message: salvation is found in Christ alone, not in works, rituals, or added revelation.

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Layne, a former Mormon of 40 years, has a deep love for the LDS community and a heart to help them see how the Book of Mormon points to the biblical Jesus.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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In this episode, Bryan sits down with Layne to explore his unique approach to sharing Jesus with Latter-day Saints—by starting with the Book of Mormon itself. Layne, a former Mormon of 40 years, has a deep love for the LDS community and a heart to help them see how the Book of Mormon points to the biblical Jesus.

The conversation centers on 3 Nephi 11, where Jesus of the Book of Mormon lays out His doctrine: faith in Him, repentance, baptism, and receiving the Holy Spirit—warning not to add or take away from these essentials. Layne shares how these simple principles in the Book of Mormon contrast sharply with the later, expanded LDS requirements found in other scriptures and modern church teachings.

Along the way, Layne reflects on:

Why the Book of Mormon sounds more like historic Christianity than modern Mormonism.
How LDS members are often conditioned to trust the prophet over their own study of scripture.
Why progressive revelation has allowed doctrines to shift far from the original text.
His own journey from “all-in Mormon” to “all-in for Jesus.”

This is just the beginning of a multi-part series where Bryan and Layne will examine what the Book of Mormon says about the nature of God, Jesus, the Holy Spirit, and salvation—and compare it with both the Bible and current LDS teaching.

Key Topics in This Episode:

Layne’s story and heart for the Mormon people.
Understanding the “testimony wall” and how to lower it.
Context of 3 Nephi 11 in LDS scripture.
Jesus’ four unchanging principles—and His warning about adding more.
The gap between the Book of Mormon and later LDS doctrines.

Quote to Think About:

“You don’t need a system—you need a Savior. Jesus already finished it fully and completely.”

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The story of the missing 116 pages isn’t just an early Mormon mishap—it’s a revealing glimpse into how Joseph Smith used “divine revelation” to cover his tracks and shape a theology on the fly.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

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Introduction One of the most embarrassing and revealing scandals in Mormon history is the story of the missing 116 pages of the original Book of Mormon manuscript. * This event not only highlights the human invention at the heart of Mormon origins but also shows how Joseph Smith used convenient “revelations” to cover his tracks. * Even South Park* famously mocked this story—because it’s so unbelievable that even secular audiences can see through it.

The Story of the Missing 116 Pages In 1828, Joseph Smith began dictating what he claimed was a divine translation of ancient golden plates, with Martin Harris* as his scribe.
Harris, facing skepticism from his wife and others, begged to take the manuscript home to prove the work's authenticity.
Smith claimed to receive divine permission after initially being told “no” twice.
Harris lost the first 116 pages—they were never recovered.

LDS Scripture:

Doctrine & Covenants 3 (July 1828):

This is Joseph Smith’s first recorded revelation after the disaster.
It is a sharp rebuke from God, calling Joseph to repentance for his disobedience but also offering reassurance that the work would still move forward.
This marks the first time Smith claimed to receive a dictated revelation directly from God, setting a pattern for how Mormon “scripture” would develop.
Why Couldn’t Smith Just Retranslate?If Smith was truly translating by the gift and power of God, why not simply redo the translation?
If the translation was truly by “the gift and power of God,” shouldn’t it have produced the same result, word for word, no matter what?
Why would God, all-powerful and sovereign, allow a human scheme to thwart the process?
If the book was engraved on plates, why not simply translate them again as-is?

Smith claimed that evil men would alter the original pages to expose him as a fraud if he attempted a retranslation.

The supposed solution: God had prepared a backup record—the Small Plates of Nephi—which covered the same historical period but with a spiritual focus.

LDS Scripture:

Doctrine & Covenants 10 (Summer 1829):

Smith claimed God told him not to retranslate but to use the Small Plates, which God had foreseen would be necessary.
The “Small Plates of Nephi” ExplainedThe Small Plates are described in 1 Nephi 9:2-5:

Nephi claims to have written two records:

Large Plates (political/historical)

The Book of Lehi was part of the large plates of Nephi — a record Mormon had abridged.

Small Plates (spiritual teachings)

Nephi says he doesn’t fully know why—only that it’s for a “wise purpose,” which Smith later claimed referred to the future loss of the 116 pages.

Reality Check:

The Small Plates narrative was written after the loss and looks like a retroactive invention to cover for the problem.

Key Fact:

The Small Plates (1 Nephi–Omni) were not part of the original translation but were added later in 1829 as a theological replacement for the missing material.
What Happened to Pages 117 and Forward? The lost material only affected pages 1–116 (the so-called Book of Lehi*).
When Smith resumed translating in April 1829, he skipped ahead and continued with Mosiah—what would have been page 117+ of the original work.
These pages were never shared with Harris or anyone else and remained intact.
Later, Smith dictated the Small Plates material (1 Nephi–Omni) and inserted them at the beginning of the Book of Mormon.

In a preface to the 1830 edition of the Book of Mormon, Smith writes of the lost 116 pages:

I translated, by the gift and power of God, and caused to be written, one hundred and sixteen pages, the which I took from the Book of Lehi, which was an account abridged from the plates of Lehi, by the hand of Mormon; which said account, some person or persons have stolen and kept from me, notwithstanding my utmost exertions to recover it again -- and being commanded of the Lord that I should not translate the same over again, for Satan had put it into their hearts to tempt the Lord their God, by altering the words that they did read contrary from that which I translated and caused to be written; and if I should bring forth the same words again, or, in other words, if I should translate the same over again, they would publish that which they had stolen, and Satan would stir up the hearts of this generation, that they might not receive this work: but behold the Lord said unto me, I will not suffer that Satan shall accomplish his evil design in this thing: therefore thou shalt translate from the plates of Nephi, until ye come to that which ye have translated, which ye have retained; and behold ye shall publish it as a record of Nephi; and thus I will confound those who have altered my words. I will not suffer that they shall destroy my work;

Quick Timeline:

Loss of 116 pages (Book of Lehi)

Summer 1828

D&C 3: First revelation, rebuke, and call to repent

July 1828

Translation resumes (Mosiah forward)

Spring 1829

D&C 10: “Backup plan” revealed

Summer 1829

Dictation of Small Plates (1 Nephi–Omni)

Late 1829

Book of Mormon published

March 1830

Pop Culture Mockery: South Park’s TakeThe South Park episode “All About Mormons” (Season 7, Episode 12) hilariously retells this story:
Martin Harris’ wife hides the manuscript to see if Smith can retranslate.
The show highlights the ridiculousness of Smith’s excuses, using the iconic chant: “Dum Dum Dum Dum Dum”.

Even non-Christians can see that this is not how real divine revelation works.

That's a fair and provocative way to put it — and it captures what many critics have suggested:

🤔 The Skeptical View: A Pattern of Creative ReinventionOnce Joseph Smith “got away with” explaining the loss of the 116 pages by appealing to divine revelation and an alternative source, he felt emboldened to apply the same strategy to the Bible — offering “restorations” and new material under the claim of divine authority.

Critics argue this:

The 116 pages incident set a precedent: Smith claimed God had provided a backup and that retranslation was off-limits — and it worked. His followers accepted the explanation and moved forward.

Emboldened by that success, Smith then extended the same method to the Bible, saying:

The Bible was corrupted over time (just like the lost pages could be tampered with).
He was authorized to restore the original text by revelation — just as he’d done with the Book of Mormon.

This culminated in the Joseph Smith Translation (JST), which contains:

New verses (e.g., prophecy about Joseph Smith in Genesis),
Doctrinal revisions (e.g., clarity on the Godhead),
Entire new chapters (e.g., Book of Moses, Enoch material).

💬 To critics, this looks like a pattern of theological improvisation — with Smith claiming divine revelation whenever a textual problem or doctrinal opportunity arose.

Biblical Response: God's Word vs. Joseph Smith's StoryThe Bible declares that God’s Word is eternal and preserved:
Isaiah 40:8 — God's Word stands forever.
Matthew 24:35 — His words will never pass away.
Psalm 12:6-7 — God protects His Word from corruption.

Irony: The Bible never needed “backups” because God’s sovereign hand preserved it through centuries of faithful transmission.

The Apostle Paul warns of false gospels in Galatians 1:6-9—which is exactly what we see in the origins of Mormonism.

Why This Still Matters TodayThe missing 116 pages incident is rarely discussed in LDS circles today because it undermines the claim of divine authenticity.

It shows:

The human error and inconsistency behind the Book of Mormon’s origins.
The pattern of retroactive revelation to solve theological problems.

Christians can gently ask:

Would the true God of the Bible lose His revelation?
Does this incident resemble the way God preserved Scripture?

Final Takeaway:The Missing 116 Pages episode reveals the human fingerprints all over Mormonism’s origins.

D&C 3 shows the first time Joseph Smith used a “thus saith the Lord” revelation to maintain control of the story—a pattern that continued throughout his life.

The Bible stands alone as the tested, preserved, and trustworthy Word of God, never needing patches or do-overs.

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Layne spent 40 years fully committed to Mormonism, but realizing that the temple veil was torn revealed that true access to God is through Jesus alone—not a religious system.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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This episode explores the true biblical meaning of covenant—and how it offers freedom through Christ, not the pressure of performance found in Mormonism.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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IntroductionMormons often speak of “making covenants” and “keeping covenants” as central to their spiritual journey, particularly in temples.

Common Mormon Language Around “Keeping Covenants”:“Keeping my covenants helps me stay on the covenant path.”

This is one of the most common phrases in modern LDS teaching.
The “covenant path” is seen as the lifelong journey of obedience to temple covenants, commandments, and church requirements to eventually achieve exaltation (godhood).

“I need to stay worthy to enter the temple by keeping my covenants.”

Mormons must follow strict behavioral guidelines to maintain a temple recommend—this includes tithing, the Word of Wisdom, chastity, loyalty to church leaders, and more.
Failure to keep these standards can result in losing temple privileges.

“We renew our covenants every Sunday by taking the sacrament.”

Mormons are taught that by taking the sacrament (communion), they are renewing the covenants they made at baptism—and by extension, all temple covenants as well.
This creates a weekly cycle of striving to stay “worthy” of God’s blessings.

“By keeping my covenants, I can qualify for eternal life and exaltation.”

In LDS belief, eternal life (not just salvation but godhood in the highest heaven) is conditional on faithful covenant-keeping.
This includes baptism, priesthood ordination (for men), temple endowment, celestial marriage, and ongoing obedience.

“I want to be a covenant-keeper so I can be with my family forever.”

LDS doctrine teaches that only those who keep all covenants faithfully to the end will achieve celestial marriage and eternal family unity.
But what is the true biblical meaning of covenant? And how does it expose the flaws in Mormon doctrine?
This is a vital conversation for anyone transitioning from Mormonism to true biblical Christianity.
The Biblical Idea of Covenant In Scripture, a covenant is a divinely initiated relationship where God sets the terms and fulfills the promises*.

Key biblical covenants:

Noahic Covenant (Genesis 9)
Abrahamic Covenant (Genesis 12, 15, 17)
Mosaic Covenant (Exodus 19-24)
Davidic Covenant (2 Samuel 7)
New Covenant (Jeremiah 31:31-34; Luke 22:20)
The Power of Genesis 15: God’s One-Sided CovenantIn Genesis 15, God formalizes His covenant with Abraham:
God promises land, descendants, and blessing.
In the ancient Near East, covenant ceremonies involved both parties walking through slain animal pieces, symbolizing: “If I break this covenant, may I die.”

But in Genesis 15:

Abraham falls asleep (Genesis 15:12).
God alone, symbolized by a smoking firepot and flaming torch, walks through the pieces (Genesis 15:17).

This signifies:

God Himself takes full responsibility for fulfilling the covenant.
It’s unconditional—Abraham does nothing to “keep” it.
A precursor to salvation by grace through Christ, not by human works or performance (Romans 4:3-5).
The LDS View of Covenants vs. the BibleMormonism’s view:
Covenants are a series of promises we make to God: baptism, temple, marriage, obedience to laws and ordinances (2 Nephi 31:5-21; D&C 132).
D&C 82: 8 And again, I say unto you, I give unto you a new commandment, that you may understand my will concerning you; 9 Or, in other words, I give unto you directions how you may act before me, that it may turn to you for your salvation. 10 I, the Lord, am bound when ye do what I say; but when ye do not what I say, ye have no promise.
D&C 132: 4 For behold, I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory.
7 And verily I say unto you, that the conditions of this law are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made and entered into and sealed by the Holy Spirit of promise, of him who is anointed…whom I have appointed on the earth to hold this power (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this priesthood are conferred), are of no efficacy, virtue, or force…
Keeping covenants = earning exaltation.
19 And again, verily I say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them… by him who is anointed… they shall pass by the angels, and the gods, which are set there, to their exaltation….
20 Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting…

What is the Bible’s “New and Everlasting Covenant”?1. The New Covenant in the Bible:The New Covenant is the central promise of God fulfilled in Jesus Christ.

It was foretold in the Old Testament:

Jeremiah 31:31-34 — “The day is coming,” says the Lord, “when I will make a new covenant… I will put my instructions deep within them, and I will write them on their hearts.”
It promises:
Forgiveness of sins
New hearts empowered by God’s Spirit
Intimate relationship with God

Jesus inaugurates this covenant:

Luke 22:20 — “This cup is the new covenant between God and his people—an agreement confirmed with my blood.”

The New Covenant is:

Unconditional for the believer—secured by Christ alone.
Internal not external—written on the heart, not on stone tablets.
Everlasting—eternal life with God that can never be lost (Hebrews 9:15, Hebrews 13:20).
The “Everlasting Covenant” Language in the Bible:The Bible often refers to God’s covenants as everlasting because:
God Himself is faithful and unchanging.
The New Covenant through Jesus is the final and eternal covenant—it will never be replaced or superseded.

Examples:

Hebrews 13:20 — Jesus is the “great Shepherd of the sheep by the blood of the everlasting covenant.”
Isaiah 55:3 — Speaks of an “everlasting covenant” linked to the faithful love promised to David.
How This Contradicts Mormonism’s “New and Everlasting Covenant”:Mormon Doctrine (Doctrine & Covenants 132:6-7, 19-20):
The “new and everlasting covenant” is identified primarily as celestial marriage—the requirement to be married in an LDS temple for exaltation (godhood).
In LDS teaching, it is conditional: you must keep your covenants, be sealed in the temple, and live righteously to achieve the highest heaven.

The Bible’s teaching:

The true “everlasting covenant” is Jesus Himself and His finished work—not marriage, temple rites, or human performance.
Eternal life is a gift of grace (Ephesians 2:8-9), not a reward for keeping temple covenants.
The Land, the Covenant, and Lehi’s DepartureIn the Old Testament, the covenant with Israel is inseparable from the land of Israel (Deuteronomy 30:19-20).

The Messiah was to come through the line of David, in the land of Israel, as fulfillment of God’s unbroken promises.

The Book of Mormon claims Lehi’s family was called to a new promised land in the Americas (1 Nephi 2:2).

Theological problem:

This contradicts God’s own covenantal pattern.
God does not create separate covenant peoples and lands—the covenant is fulfilled in Christ in Israel (Galatians 3:16).
The New Covenant extends the blessings of Israel to all nations, not to a splinter group in the Americas.
The True New Covenant: Secured by Christ AloneJesus declared: “This cup is the new covenant in my blood” (Luke 22:20).

The New Covenant:

Secured solely by Christ—not by our works (Hebrews 8:6-13).
Brings forgiveness, transformation, and eternal life.
The Genesis 15 principle is fulfilled: God does it all—we simply receive it by faith (Romans 4:16).
For Those Coming Out of MormonismComing to grips with grace-based covenant means:
No more temple worthiness interviews to prove yourself.
No more fearing failure to keep covenants.
Resting in the finished work of Jesus—God’s covenant keeper (Hebrews 10:14).

Verses to cling to:

Romans 8:1—No condemnation for those in Christ.
John 19:30—“It is finished.”

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We’re wrapping up our series in Galatians by looking at what grace looks like in real life—especially when someone falls short. From restoring others gently to boasting only in the cross, this final chapter gives us a powerful picture of what it means to live out grace in community.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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👉 Big Picture:

The entire letter has been Paul’s passionate plea: stop adding to the gospel. Salvation is not Jesus plus anything—not circumcision, not temple work, not “after all you can do.” It is faith alone in Christ alone. He’ll come back to this at the end of the letter, but first…

What happens when you DO screw up in a grace-filled community?

That’s what Paul answers next
Along with:
Financial generosity in that community
Should you pay your pastors?
And some final thoughts
Restore Gently, Carry One Another’s Burdens (Galatians 6:1-5)Galatians 6:1-5 (NLT) 1 Dear brothers and sisters, if another believer is overcome by some sin, you who are godly should gently and humbly help that person back onto the right path. And be careful not to fall into the same temptation yourself. 2 Share each other’s burdens, and in this way obey the law of Christ. 3 If you think you are too important to help someone, you are only fooling yourself. You are not that important. 4 Pay careful attention to your own work, for then you will get the satisfaction of a job well done, and you won’t need to compare yourself to anyone else. 5 For we are each responsible for our own conduct.

Key Point:

Spirit-led living means being a community of restoration: when someone sins, we help them back—not with condemnation, but with gentleness and humility.

Contrast with LDS Approach:

In Mormonism, serious sin often leads to public confession to leadership, loss of temple access, and time-based restoration that can feel shaming and hierarchical.
In the Bible, restoration is immediate through grace and repentance (James 5:16).

👉 Biblical Truth:

We are all saved by grace and need to be carriers of grace for one another.

Share All Good Things with Your Teachers (Galatians 6:6)Galatians 6:6 (NLT) 6 Those who are taught the word of God should provide for their teachers, sharing all good things with them.

Key Point:

Those who receive spiritual instruction are to share generously with their teachers—this includes financial support.

Expositor’s Commentary Insight:

Paul is likely referring to money and material support.
The context of doing good (v.10) and Paul’s broader emphasis on helping the poor (Galatians 2:10) points to generosity as a heart issue.

LDS Accusation: “Hirelings of Satan”

Joseph Smith called Christian pastors “hirelings of Satan” (History of the Church, Vol. 2, p. 385) for receiving pay.
The LDS system’s unpaid clergy is presented as more righteous, but the Bible never condemns paid ministry—only false motives (1 Corinthians 9:13-14; 1 Timothy 5:17-18).

👉 Biblical Truth:

It’s not about whether a teacher is paid—it’s whether they are faithful to the gospel.

Sowing and Reaping: Generosity and Righteousness (Galatians 6:7-8)Galatians 6:7-8 (NLT) 7 Don’t be misled—you cannot mock the justice of God. You will always harvest what you plant. 8 Those who live only to satisfy their own sinful nature will harvest decay and death from that sinful nature. But those who live to please the Spirit will harvest everlasting life from the Spirit.

Key Point:

You reap what you sow—whether in your generosity or in your moral choices. This is both a spiritual principle and a financial one (2 Corinthians 9:6).

LDS Distortion:

Mormonism turns this into a works-for-reward system: obey the commandments, earn blessings, climb the ladder to exaltation.
Biblical Christianity says: salvation is never earned. Good works flow from salvation, not toward it (Titus 3:5).

👉 Biblical Truth:

Sow to the Spirit, not the flesh. The harvest is spiritual, not merely temporal reward.

Don’t Grow Weary in Doing Good (Galatians 6:9)Galatians 6:9 (NLT) 9 So let’s not get tired of doing what is good. At just the right time we will reap a harvest of blessing if we don’t give up.

Key Point:

Doing good can be tiring—but Paul says: Don’t give up. The harvest will come.

Contrast with LDS Perfectionism:

The LDS system demands lifelong “worthiness” with no assurance of salvation. It leads to weariness and shame.
In Christ, we persevere with joy—not because we fear losing heaven, but because we are secure in grace.

👉 Biblical Truth:

We don’t work to become accepted—we work because we are accepted.

Do Good to All, Especially the Household of Faith (Galatians 6:10)Galatians 6:10 (NLT) 10 Therefore, whenever we have the opportunity, we should do good to everyone—especially to those in the family of faith.

Key Point:

Generosity and kindness are not limited to insiders—we’re called to do good to all, but especially fellow believers.

Expositor’s Insight:

This echoes almsgiving and financial generosity—another sign that Paul had material support in mind throughout this passage.

LDS Contrast:

The LDS community often focuses on helping fellow members, while non-members are seen as projects for conversion.
Biblical love and generosity extend beyond church walls—to neighbors, enemies, strangers (Matthew 5:44).

👉 Biblical Truth:

True generosity reflects the boundless grace of God.

Paul’s Final Words: Boast Only in the Cross (Galatians 6:11-18)Galatians 6:11-18 (NLT) 11 NOTICE WHAT LARGE LETTERS I USE AS I WRITE THESE CLOSING WORDS IN MY OWN HANDWRITING.

12 Those who are trying to force you to be circumcised want to look good to others. They don’t want to be persecuted for teaching that the cross of Christ alone can save. 13 And even those who advocate circumcision don’t keep the whole law themselves. They only want you to be circumcised so they can boast about it and claim you as their disciples.

14 As for me, may I never boast about anything except the cross of our Lord Jesus Christ. Because of that cross, my interest in this world has been crucified, and the world’s interest in me has also died.

Key Point:

Paul takes the pen himself (v.11) to personally emphasize his closing thoughts.
He warns again against those who boast in external religion—in his day, circumcision; in ours, temple works, missions, and LDS ordinances.
How Mormons Commonly Boast (Explicitly or Implicitly):
1. Boasting in Temple Worthiness
A key measure of “worthiness” in Mormonism is holding a valid temple recommend—which requires adherence to a strict code of behaviors (tithing, Word of Wisdom, sexual purity, church attendance, sustaining LDS leaders).
Many Latter-day Saints subtly boast in their temple status, seeing it as a badge of spiritual superiority over non-temple-worthy members or outsiders.
1. Boasting in Missionary Service
LDS young adults who have served full-time missions are often given elevated status within the community. Returned missionaries are admired, and their service is seen as a spiritual rite of passage.
There is unspoken pride in having served a mission, with some viewing non-returned missionaries as less committed or “less faithful.”
1. Boasting in Genealogical Work and Proxy Ordinances
Mormons often highlight their participation in baptisms for the dead and other proxy temple ordinances for deceased ancestors.
Success in genealogical research or number of ordinances completed can become a spiritual measuring stick—something to quietly brag about in lessons or talks.
1. Boasting in Church Callings (Leadership Roles)
LDS culture often places high value on leadership positions—bishoprics, Relief Society presidencies, stake leadership, or area authorities.
Holding important callings can become a source of spiritual pride, with those without leadership roles sometimes seen as less faithful or capable
1. Boasting in Family Size and Obedience to LDS Family Ideals
Mormons frequently boast—sometimes subtly, sometimes overtly—in having large families, temple marriages, and obedient children.
The “ideal Mormon family” is often presented as a benchmark of righteousness, leaving singles, childless couples, or those from broken homes feeling spiritually “less than.”

The Real Boast:

Paul says: “May I never boast except in the cross of our Lord Jesus Christ” (v.14).
He makes it clear: external signs (circumcision then; temple garments now) mean nothing—what matters is being a new creation in Christ (v.15).

Galatians 6:15-18

15 It doesn’t matter whether we have been circumcised or not. What counts is whether we have been transformed into a new creation. 16 May God’s peace and mercy be upon all who live by this principle; they are the new people of God.

17 From now on, don’t let anyone trouble me with these things. For I bear on my body the scars that show I belong to Jesus.

18 Dear brothers and sisters, may the grace of our Lord Jesus Christ be with your spirit. Amen.

The True Israel:

Paul speaks peace over those who follow this rule—those who understand that salvation is by grace, not law (v.16).

Final Thought:

Paul closes with grace—the same way he started (v.18).
The gospel of grace is the true gospel—anything else is slavery.

👉 Biblical Truth:

The Christian life is grace from start to finish. Our only boast is the cross, not our own performance.

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What if the very system you trust to bring you closer to God is actually pulling you away from His grace—and true freedom is found somewhere you might not expect? In Galatians 5, Paul reminds us that true freedom comes not from religious rule-keeping or law-based performance, but from living by the Spirit through faith in Christ alone.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Galatians 5 | True Freedom in Christ

Section 1: Stand Firm in Freedom (Galatians 5:1-6)

Galatians 5:1-6 (NLT)

Christ has truly set us free. Paul urges us to stay free and not get tied up again in slavery—this time, not slavery to old sinful habits, but to religious legalism. Both are equally destructive.

Many Mormons follow rules, believing this makes them justified before God. Paul, once a Pharisee, believed the same until he encountered Christ:

Philippians 3:7-9 (NLT): Paul calls his former religious achievements "garbage" compared to knowing Christ.

Relying on works, like circumcision in Paul’s day or LDS temple worthiness today, cuts people off from Christ and God's grace. True righteousness comes by faith alone.

Big Idea: Christ set us free—don’t return to a system of religious control.

Illustration: Jesus didn’t come to give us a new set of religious rules. He came to set us free (Matthew 11:28-30).

Section 2: The Danger of Legalism (Galatians 5:7-12)

Galatians 5:7-12 (NLT)

The Galatians were running well until false teachers led them astray, adding law-keeping to the gospel. Paul warns that even small false teachings spread like yeast.

Who holds Mormons back today? Consider the "Four Horsemen" of LDS control:

LDS Leadership
LDS Scriptures
LDS Temple System (worthiness interviews, temple recommends)
LDS Culture and Social Pressure

All these create a performance treadmill, keeping people from the simple gospel of grace.

Paul is blunt: False teachers deserve judgment.

Section 3: Freedom Isn’t a License to Sin (Galatians 5:13-15)

Galatians 5:13-15 (NLT)

Freedom from the law doesn’t mean freedom to indulge the sinful nature. It leads to loving and serving others.

Key Point: True freedom leads to love and service, not selfishness.

LDS Misconception: Evangelicals are often accused of "cheap grace."

Examples:

Bruce R. McConkie (Book: Mormon Doctrine (2nd ed., 1966), p. 671) : “One of the most pernicious heresies of modern Christendom is the concept that man is saved by grace alone... This concept, as interpreted by modern Christians, removes all the restraints which encourage personal righteousness and offers salvation to the sinner merely for confessing Christ.”
Spencer W. Kimbal (Book: The Miracle of Forgiveness (1969), p. 206) : “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.”
True to the Faith (A Gospel Reference (Official LDS Manual, 2004, p. 77): “The phrase ‘after all we can do’(2 Nephi 25:23) teaches that effort is required on our part to receive the fulness of the Lord’s grace and be made worthy to dwell with him.”

Paul anticipates this: True gospel freedom produces holiness, not lawlessness (Romans 6:1-2).

Biblical Truth: The Holy Spirit empowers believers to live differently—not to earn salvation, but because we already have it.

Section 4: The Flesh vs. The Spirit (Galatians 5:16-26)

Galatians 5:16-23 (NLT)

The Christian life is Spirit-led, not law-driven. The Holy Spirit guides us, gives us new desires, and directs our lives.

Without the Spirit, we live in the "works of the flesh" (Gal 5:19-21): sexual immorality, jealousy, fits of anger, selfishness, etc.

With the Spirit, we see the "fruit of the Spirit" (Gal 5:22-23): love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.

Key Point: Fruit is evidence of a Spirit-led life—not a behavioral checklist for worthiness.

LDS Misunderstanding: Mormonism often presents the fruit as a checklist for earning God’s favor.

Biblical Application: True Christian living is not about trying harder but walking closer with Christ (Gal 5:25).

Galatians 5:24-26 (NLT)

Those who belong to Christ have already crucified their old sinful nature. This is positional truth—the old life is dead.

Now we walk in the Spirit daily—this is practical sanctification: living out the reality of what Christ has already done.

The LDS Contrast: No Finished Work, No Assurance

In Mormonism, justification and sanctification blur together. There’s no "it is finished" moment of assurance (John 19:30). Worthiness is always in question.

Example (Gospel Principles, Chapter 47): "We must strive continually to remain worthy…"

Key LDS mindset: Salvation is always future-oriented and uncertain.

In contrast:

Biblical Christianity offers freedom through faith in Christ.
True fruit is produced by the Holy Spirit, not by works.
Salvation is by grace alone, not grace "after all you can do."
Obedience flows from love, not fear or duty.

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In Galatians 4, Paul draws a bold line between spiritual slavery and true sonship—and if you’ve ever felt trapped by religious performance like in Mormonism, this chapter is your invitation to step into the freedom of being fully adopted by God through faith in Christ alone.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

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Galatians 4 | From Slavery to Sonship

Theme: Freedom in Christ vs. LDS Legalism and Spiritual Bondage

Last time in Galatians 3, Paul made it crystal clear: Salvation comes by faith in Christ—not by keeping the law. Paul dismantled the idea that law-keeping could ever make someone right with God.

He pointed to Abraham, showing that even he was saved by faith long before the law was given. Paul explained that the law was like a temporary guardian or tutor, showing us our sin but never designed to save us.

The big takeaway from Chapter 3: We are made right with God by faith in Jesus Christ—not by religious performance or obedience to commandments.

Where Galatians 4 Picks Up:

Now, in chapter 4, Paul continues that argument—but he shifts the focus to something deeply relational. He introduces the beautiful truth that believers aren’t just forgiven sinners—they’re adopted children of God!

Paul uses family language—sons, heirs, adoption, Abba Father—to contrast the cold slavery of law-based religion with the warm relationship of grace-based Christianity.

This next section will especially hit home for LDS listeners, because Mormonism still keeps people under law, denies full adoption until after lifelong worthiness, and often replaces a personal relationship with God with institutional loyalty and religious performance.

Let’s dive into Galatians 4: From Slavery to Sonship.

Section 1: Galatians 4:1-7 | From Slaves to Sons: Relationship by Faith, Not Law

Paul starts with a cultural illustration. In ancient times, heirs had no more rights than slaves until their father declared them full sons.

Jewish context: Age 12, "son of the law"
Greek context: Coming of age around 18
Roman context (likely Paul’s audience): The father chose the time for full adoption and inheritance

Spiritual point: Before Christ, people lived like spiritual minors—under guardianship, lacking freedom.

Galatians 4:3 says we were slaves to the basic spiritual principles of this world—elemental spiritual forces linked to pagan gods and demonic powers.

Modern LDS Parallel:

Many LDS today engage in spiritualistic practices: energy healing, chakra work, astrology apps, spirit communication, manifestation, and lightworking. Mormonism’s openness to extra-biblical revelation makes this trend possible and widespread.

God’s Rescue Mission Through Christ (Galatians 4:4-5):

Jesus came at God’s appointed time to redeem those under the law. Not just freedom from slavery—but full adoption as sons and daughters.

Result (Galatians 4:6-7):

Believers receive the Holy Spirit, prompting us to call God "Abba, Father." We are no longer slaves but God’s own children and heirs.

Contrast with LDS Doctrine:

LDS salvation is future, conditional, and performance-based. Biblical salvation is present, relational, and grace-based.

Section 2: Galatians 4:8-11 | Warning: Don’t Trade One Slavery for Another

Before Christ, the Galatians were slaves to false gods—demonic powers behind pagan religions. Now that they know God, Paul is shocked they would turn back to "weak and miserable principles."

Expositor’s Insight: Legalism and false religion are weak (they can’t redeem) and miserable (they can’t provide adoption).

LDS Application:

Mormonism today offers another powerless, performance-based religion: temple worthiness, tithing, Sabbath observance, priesthood ordinances.

Paul warns against religious calendar legalism—observing special days, months, seasons, and years—as another form of spiritual slavery.

Section 3: Galatians 4:12-20 | Paul’s Pastoral Plea: Don’t Turn on the Messenger

Paul reminds the Galatians how they once welcomed him like an angel, despite his illness. But now, because he’s telling them hard gospel truth, they’re treating him like an enemy.

Joseph Smith Parallel:

Paul’s words fit what Joseph Smith did—alienating people from gospel-preaching churches and setting himself up as the only voice of truth, introducing a new legalistic, works-based system.

Paul expresses deep emotional pain, longing for Christ—not law—to be fully formed in them.

Evangelical Reflection:

Christians today don’t want to win arguments with Mormons—we want them to experience true spiritual rebirth.

Section 4: Galatians 4:21-31 | Two Covenants: Hagar (Law) vs. Sarah (Promise)

Paul uses the story of Abraham’s two sons:

Hagar represents the Old Covenant, law, slavery, and earthly Jerusalem.
Sarah represents the New Covenant, promise, freedom, and heavenly Jerusalem.

Key spiritual point:

Ishmael was born by human effort (law and works), Isaac was born by supernatural promise (grace and faith).

LDS Application:

Mormonism is modern Hagar:

Founded by human effort and Joseph Smith
Built on law, temple covenants, priesthood ordinances, and works righteousness

Biblical Christianity is Sarah:

Supernatural, Spirit-born
Resting on God’s promise of salvation through Christ alone

Paul ends with a strong command: "Cast out the slave woman and her son… we are not children of the slave woman but of the free woman."

Evangelical Call to LDS Listeners:

Leave Mormonism’s slavery. Embrace spiritual freedom, adoption, and grace through faith in Christ alone.

Chapter 4 Summary for Mormons:

LDS Religion:

Man-made, law-based, performance-driven
Founded by human effort (Joseph Smith)
Requires obedience to ordinances and priesthood covenants
Keeps people enslaved under weak and miserable principles

Biblical Christianity:

God-made, grace-based, Spirit-born
Founded on Christ’s finished work
Offers adoption and freedom the moment you trust Christ
Grants full sonship and inheritance through the Holy Spirit

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God's Word isn't just a collection of wise sayings—it’s alive, powerful, and confrontational. In this episode, we dive into 1 Thessalonians 2:13–16 to explore how Scripture doesn’t merely inform us—it exposes us. From heartfelt conversion to outright rejection, everyone ultimately has to deal with the truth of God’s Word. Are you willing to submit to what it reveals in you?

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Title: The Power of God’s Word (1 Thessalonians 2:13-16)

This week:

God’s Word doesn’t just inform you—it exposes you.
Whether you believe it or not, the Word of God will reveal what’s really going on inside.
You can run, but you can’t hide from God’s Word.
The power of God’s Word
Specifically, how it can expose you
Whether you believe or not, what’s really going on inside you
I meet with people all the time, and I can’t always tell where they stand
Some of you might say, “I don’t know myself!”
But here’s what we can say for sure:
God’s Word will eventually expose everyone
You can run, but you can’t hide from God’s word.
Our key verse actually comes from another book of the Bible
Hebrews, author unknown (possibly Apollos)
Hebrews 4:12 (NLT) 12 For the word of God is alive and powerful. It is sharper than the sharpest two-edged sword, cutting between soul and spirit, between joint and marrow. It exposes our innermost thoughts and desires.
God’s word draws a line in the sand
Are you willing to submit to God?
We’ll see this in action in our text today
Start with our question:
Q. When was the last time God’s Word exposed something in you?
Reading the Bible, finding something objectionable
Ex: Kenzie reading the Bible in high school…
Or listening to a sermon…

1 Thessalonians 2:13a Therefore, we never stop thanking God that when you received his message from us, you didn’t think of our words as mere human ideas. You accepted what we said as the very word of God—which, of course, it is.

Pay attention to two words here
Received = paralabontes
(Pillar New Testament Commentary) The reception of teachings from a teacher by a student was commonly described using the word employed here (paralabontes)... as in the case of Alexander the Great, who "received from his master [Aristotle] his ethical and political doctrines"...
Intellectual assent
Accepted = edexasthe
(Pillar New Testament Commentary) While accepted (edexasthe) is almost synonymous with received of the previous clause, the verb commonly places more emphasis on personal appropriation. In other words, they solemnly received the sacred message and appropriated it for themselves.
Not just head level, but heart level
Gut-level belief
IOW Paul is describing their moment of conversion
They shared the good news about the Messiah (more than philosophy)
In their words, a human appeal (on the surface)
But really God’s word, a divine invitation (beneath the surface)
1 Thessalonians 1:5 (NLT) 5 For when we brought you the Good News, it was not only with words but also with power, for the Holy Spirit gave you full assurance that what we said was true.
The Thessalonians received and accepted it
2 Thessalonians 2:14 (NLT) 14 He called you to salvation when we told you the Good News; now you can share in the glory of our Lord Jesus Christ.
This is how God’s Word works for those who believe:
The External Call: Someone shares the message
You’re broken, Jesus can save you
Physical ears
The Internal Call (Acts 2:37): God Makes It Personal
The Holy Spirit convicts of sin, opens eyes to the truth of the gospel, and invites the person to respond (John 16:8-11).
Spiritual ears
This work is real, personal, and internal—not just hearing a message, but feeling the weight of God's call on your heart.
Acts 2:37 (NLT) 37 Peter’s words pierced their hearts, and they said to him and to the other apostles, “Brothers, what should we do?”
Faith and Repentance (Romans 10:9): Our Response to God’s Work
Romans 10:9 (NLT) 9 If you openly declare that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.
God’s word has exposed my innermost thoughts and desires.
And now I’m responding to it (accepting it)
Once God gives spiritual life, a person willingly and joyfully turns to Him.
They repent—turn away from sin—and believe the gospel.
This is what we usually call conversion: our active response to God’s saving grace.
Regeneration: God Gives a New Heart
The person is “born again”, made spiritually alive
Note: Calvinists would say that regeneration happens before Faith/Repentance
See Calvinism vs Arminianism (series)
Changed Life (1 Thess 2:13): Evidence of True Conversion
New desires, growing obedience, and love for Jesus.
1 Thessalonians 2:13b And this word continues to work in you who believe.

What about people who reject God’s word? (The Tragic Response of Unbelief)

Let’s read on…

14 And then, dear brothers and sisters, you suffered persecution from your own countrymen. In this way, you imitated the believers in God’s churches in Judea who, because of their belief in Christ Jesus, suffered from their own people, the Jews. 15 For some of the Jews killed the prophets, and some even killed the Lord Jesus. Now they have persecuted us, too.

Notice that Paul is calling out those who reject God’s word
It has a different effect on them
They heard the same external call
But instead of responding to the message with faith and repentance
They killed the messengers
Prophets first
1 Kings 19:10 (NLT) 10 Elijah replied, “I have zealously served the LORD God Almighty. But the people of Israel have broken their covenant with you, torn down your altars, and killed every one of your prophets. I am the only one left, and now they are trying to kill me, too.”
Jesus: Matthew 23:37 (NLT) 37 “O Jerusalem, Jerusalem, the city that kills the prophets and stones God’s messengers! How often I have wanted to gather your children together as a hen protects her chicks beneath her wings, but you wouldn’t let me.
Stephen: Acts 7:51 (NLT) 51 “You stubborn people! You are heathen at heart and deaf to the truth. Must you forever resist the Holy Spirit? That’s what your ancestors did, and so do you!
Resist, reject the internal call (see above)
Jesus second
Now some of the believers

The harshest words come next:

15b They fail to please God and work against all humanity 16 as they try to keep us from preaching the Good News of salvation to the Gentiles. By doing this, they continue to pile up their sins. But the anger of God has caught up with them at last.

The Bible is clear: not everyone is neutral. Some are actively resisting, mocking, or even trying to undo God’s purposes. This was true in biblical times, and it’s still true today.
Obviously: Persecutors of the Church
Governments, extremists, or individuals who arrest, silence, or kill Christians around the world today.
North Korean Government
Radical Islamist Groups (e.g., Boko Haram, ISIS)
Also: Militant Atheists
Some aren’t just skeptical—they are aggressively anti-God and anti-Bible.
Richard Dawkins, who calls belief in God a “delusion” and encourages others to mock religion.
And even: Activists Who Reject God’s Design
Movements that promote confusion about gender, the devaluation of life, or sexual immorality are often grounded in rebellion against God’s created order (Romans 1:18-32).
Planned Parenthood promotes and profits from abortion, undermining the sanctity of human life made in God’s image (Psalm 139:13-16).

Some people resist God out of ignorance. Others actively oppose Him with their words, actions, and influence. But no one will stop His plan.

Hebrews 4:12 (NLT) 12 For the word of God is alive and powerful. It is sharper than the sharpest two-edged sword, cutting between soul and spirit, between joint and marrow. It exposes our innermost thoughts and desires.

Close: Finish with the next verse

Hebrews 4:13 (NLT) 13 Nothing in all creation is hidden from God. Everything is naked and exposed before his eyes, and he is the one to whom we are accountable.

The Greek term there (“trachēlizō”)
Hebrews 4:13 (Expositor's Bible Commentary: Abridged Edition (2 Volumes)) "Laid bare" is an unusual word, sometimes used of wrestlers who had a hold that involved gripping the neck and brought victory. So the term can mean "to prostrate" or "overthrow."
A submission hold in wrestling (and other combat sports like MMA or jiu-jitsu) is a technique that forces the opponent to tap out (submit) because of pain, pressure, or the threat of injury. It's designed to make someone completely surrender control.
Line in the sand: are we willing to submit?

Bottom line:

Whether you're a skeptic or a seeker, believer or doubter, God’s Word will confront you.

You will either resist it, or let it change you.

Q. When was the last time God’s Word exposed something in you?

And then… did you respond with rejection—or repentance?

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Galatians 3 is Paul’s bold rebuke to any religion that adds effort to grace—and that includes modern Mormonism. In this episode, we unpack Paul’s powerful message that salvation doesn’t come through priesthoods, ordinances, or performance—but by faith alone. From Abraham to the cross to the new covenant, God’s promise has always been simple: Trust in Jesus, and you belong. Mormonism complicates what God made clear. This chapter shows why that matters.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

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In this episode, we dive into Galatians chapter 2 and uncover a powerful message about freedom in Christ—a freedom threatened by religious rules, even in the early church. Paul recounts his face-to-face confrontation with Peter over hypocrisy, challenges the idea of adding requirements to the gospel, and defends salvation by grace alone.

For Latter-day Saints, this chapter raises important questions:

Do we need religious leaders to validate our message from God?
Are modern commandments—like the Word of Wisdom—spiritually necessary?
What does it really mean to be “justified by faith”?

📖 Key Scriptures: Galatians 2:4-5 – “They wanted to enslave us… but we refused to give in.” * Galatians 2:6 – “They added nothing to me.” * Galatians 2:11 – Paul opposes Peter to his face * Galatians 2:16 – “We are made right with God by faith in Jesus Christ, not by obeying the law.” * Galatians 2:21 – “If keeping the law could make us right with God, then there was no need for Christ to die.”*

🔍 Main Takeaways: Paul's Gospel Didn’t Come from Church Leaders: He didn’t need Peter’s approval—and neither do you need a prophet to affirm what Christ has already revealed. * Religious Rules Can Undermine Grace: Just like Jewish food laws, modern LDS regulations can create barriers to true fellowship. * The Word of Wisdom Parallel: Paul would not have endorsed any rule that divided believers or suggested that Christ’s work was incomplete. * Justification Is Not Earned: We are declared righteous by faith—not after all we can do, but because of what Christ already did.*

💬 Questions to Ponder or Discuss:1. What “modern regulations” might be adding pressure to your faith? 2. Do you relate more to Paul’s gospel of grace—or to Peter’s moment of religious compromise? 3. How would your relationship with God change if you truly believed that Jesus finished the work?

📣 Join the Challenge:This is Part 2 of the Galatians Challenge for Mormons. Read Galatians 2 this week. Pray honestly. Ask hard questions. The true gospel is worth fighting for—just like Paul did.

👉 Subscribe to follow the full series and share it with someone who’s ready to rethink religion.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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In this kickoff episode of the Galatians Challenge for Mormons, we dive into chapter 1 of Paul’s letter to the Galatians—a bold defense of the one true gospel. Paul says even if an angel preaches another message, let him be cursed. Sound familiar? We explore the striking parallels between Paul’s warning and Joseph Smith’s claims about receiving the “fullness of the gospel” from the angel Moroni.

We also examine Paul’s background as a Pharisee, how the early church responded to his conversion, and why that response stands in stark contrast to Joseph Smith’s rejection of all existing churches. This episode challenges listeners to consider: Are you following the gospel revealed by Jesus—or a different one?

📖 Bible Text: Galatians 1

📚 LDS References: Joseph Smith—History 1:19; Moroni’s message (1838 account)

🔍 Key Questions:

What does Paul say about authority and grace?
How should we respond to “new” gospels, even from angels?
Why did the early church praise God for Paul—but Joseph Smith denounced them?

✅ Perfect for:

LDS truth-seekers, former Mormons, and anyone wanting to understand the unchanging gospel of grace.

🔗 Learn more: PursueGOD.org/galatians-mormons

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Welcome to Galatians Challenge for Mormons—a Bible study series for Latter-day Saints who are ready to explore the message of grace straight from Scripture. In this first lesson, we dive into Galatians chapter 1 and confront a question that rocked the early church... and still matters today:

“What is the true gospel?”

Galatians 1:1 (NLT) This letter is from Paul, an apostle. I was not appointed by any group of people or any human authority, but by Jesus Christ himself and by God the Father, who raised Jesus from the dead.

Paul wastes no time making something clear—his message isn’t secondhand, and it didn’t come from church leaders or tradition. It came straight from Jesus Christ.
🧠 Evangelical View:
True spiritual authority comes from God’s direct calling—not priesthood succession or church offices. Paul's authority didn’t come from Peter or James—it came from Christ alone.
👀 Mormon Viewpoint:
The LDS Church teaches that priesthood authority was lost and restored through Joseph Smith. But Paul says his authority didn't come through men at all—challenging the idea that authority must be passed through earthly hands.
🔍 Challenge Question:
If Paul wasn’t ordained by men, what does that say about the necessity of priesthood succession for gospel authority today?

Galatians 1:2-5 (NLT) 2 All the brothers and sisters here join me in sending this letter to the churches of Galatia.3 May God the Father and our Lord Jesus Christ give you grace and peace. 4 Jesus gave his life for our sins, just as God our Father planned, in order to rescue us from this evil world in which we live. 5 All glory to God forever and ever! Amen.

There’s the gospel in simple terms!
It’s all about Jesus

Galatians 1:6-7 (NLT) 6 I am shocked that you are turning away so soon from God, who called you to himself through the loving mercy of Christ. You are following a different way that pretends to be the Good News 7 but is not the Good News at all. You are being fooled by those who deliberately twist the truth concerning Christ.

Context: Judaizers
The earliest Christians were Jews. Jesus was Jewish. The apostles were Jewish. And in the beginning, the movement was seen as a sect within Judaism. But then Gentiles started coming to faith—and that’s when things got messy.
Some Jewish Christians believed that faith in Jesus was not enough. They insisted Gentiles had to become culturally Jewish too—especially by being circumcised and keeping dietary laws and Sabbath observance (see Acts 15:1, Galatians 2:3-5).
These were the Judaizers.
They weren’t outsiders. They were part of the early church—but they were promoting a hybrid gospel: Jesus as the Messiah, yes, but only for those who also accepted the yoke of Moses.
This tension reached a boiling point in Acts 15—the Jerusalem Council.
Acts 15:1 (NLT) 1 While Paul and Barnabas were at Antioch of Syria, some men from Judea arrived and began to teach the believers: “Unless you are circumcised as required by the law of Moses, you cannot be saved.”
The apostles debated: Do Gentiles have to become Jews to follow Jesus?
And the answer was a firm no. Peter said:
“Why are you now challenging God by burdening the Gentile believers with a yoke that neither we nor our ancestors were able to bear?” (Acts 15:10)
Paul's letters, especially Galatians and parts of Romans and Philippians, go on the offensive against this distorted gospel. To Paul, the Judaizers weren’t just slightly off—they were undermining salvation itself.
Paul warns the Galatians that a new, “improved” gospel is actually no gospel at all. Even if an angel from heaven preached it—it should be rejected.
⚖️ Evangelical View: The gospel is about grace—salvation by faith in Christ alone. Adding works, laws, or ordinances twists the good news into something dangerous.
📜 Mormon Application:
Joseph Smith claimed to restore the gospel through an angel (Moroni), including new ordinances and covenants. But Paul says even angels can't change the gospel of grace.
📣 “Let him be accursed!”—Paul doesn’t mince words about altering the gospel.
🔍 Challenge Question:
If someone brings a gospel that adds temple rituals or priesthood ordinances to faith in Jesus—how does Paul say we should respond?
Galatians 1:8-9 (NLT) 8 Let God’s curse fall on anyone, including us or even an angel from heaven, who preaches a different kind of Good News than the one we preached to you. 9 I say again what we have said before: If anyone preaches any other Good News than the one you welcomed, let that person be cursed.

Galatians 1:10-12 (NLT) 10 Obviously, I’m not trying to win the approval of people, but of God. If pleasing people were my goal, I would not be Christ’s servant. 11 Dear brothers and sisters, I want you to understand that the gospel message I preach is not based on mere human reasoning. 12 I received my message from no human source, and no one taught me. Instead, I received it by direct revelation from Jesus Christ.

Interesting: this was Joseph Smith’s claim as well!
Here’s the difference:
Paul’s revelation aligned with
Existing scripture
Existing structure (apostles)
More on this in chapter 2
Joseph Smith’s revelation went against
Existing scripture
Existing structure (churches)
Joseph Smith’s revelations changed the gospel over time—first emphasizing the Book of Mormon, then expanding into temple rites and eternal progression. Paul, on the other hand, stuck with one gospel from the very beginning.
🔍 Challenge Question: Is your gospel rooted in a changing tradition—or in the unchanging revelation of Jesus Christ?

Paul finishes the chapter by bearing his testimony:

Galatians 1:13-24 (NLT) 13 You know what I was like when I followed the Jewish religion—how I violently persecuted God’s church. I did my best to destroy it. 14 I was far ahead of my fellow Jews in my zeal for the traditions of my ancestors.

Paul, formerly known as Saul of Tarsus, was a highly trained Pharisee before his conversion to Christianity. He was born into a Jewish family and was a Roman citizen by birth. Paul studied under the famous rabbi Gamaliel in Jerusalem (Acts 22:3), which means he was thoroughly educated in the Hebrew Scriptures and the traditions of the Pharisees—one of the most strict and devout Jewish sects.
As a Pharisee, Paul was zealous for the law and deeply committed to maintaining Jewish purity and tradition. He described himself in Philippians 3:5-6 as:
"Circumcised the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; as for zeal, persecuting the church; as for righteousness based on the law, faultless."
His zeal led him to become a fierce persecutor of early Christians, believing them to be heretics. But after a dramatic encounter with the risen Jesus on the road to Damascus (Acts 9), Paul’s life was radically transformed. He went from persecutor to preacher—turning his deep knowledge of the Law into a powerful foundation for proclaiming the gospel of grace.

15 But even before I was born, God chose me and called me by his marvelous grace. Then it pleased him 16 to reveal his Son to me so that I would proclaim the Good News about Jesus to the Gentiles.

Notice: grace
Paul is not about Paul anymore. He’s all about Jesus.

When this happened, I did not rush out to consult with any human being. 17 Nor did I go up to Jerusalem to consult with those who were apostles before I was. Instead, I went away into Arabia, and later I returned to the city of Damascus. 18 Then three years later I went to Jerusalem to get to know Peter, and I stayed with him for fifteen days. 19 The only other apostle I met at that time was James, the Lord’s brother. 20 I declare before God that what I am writing to you is not a lie.

Again, revelation directly from Jesus.
But: Paul was willing to submit to existing leadership
This is amazing to me!!

21 After that visit I went north into the provinces of Syria and Cilicia. 22 And still the churches in Christ that are in Judea didn’t know me personally. 23 All they knew was that people were saying, “The one who used to persecute us is now preaching the very faith he tried to destroy!” 24 And they praised God because of me.

✅ Biblical Pattern:
Paul didn’t oppose or replace the existing church—he joined it. His message matched theirs, and his conversion encouraged them.
🚫 LDS Contrast:
Joseph Smith, on the other hand, claimed that all existing churches were wrong. In his 1838 First Vision account, he said: “I was answered that I must join none of them, for they were all wrong... their creeds were an abomination in his sight.” (Joseph Smith—History 1:19)
📣 Key Difference:
Paul was embraced by the church because his gospel aligned with theirs. Joseph Smith rejected all churches, claiming they had fallen away and needed restoring.
🔍 Challenge Question:
When someone claims to preach the true gospel—do they unite with the body of Christ, or declare all others to be false?

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Is salvation truly by grace, or is it grace after all we can do? In this video, we take a deep dive into one of the most debated verses in the Book of Mormon—2 Nephi 25:23—and compare the historical LDS interpretation with the biblical gospel.

🔥 We’ll expose the modern LDS attempt to reinterpret this verse (“in spite of all we can do”) and show:

What the 1828 Webster’s Dictionary actually says
How LDS leaders like Spencer W. Kimball, Ezra Taft Benson, and Boyd K. Packer taught this verse
What the official LDS manual True to the Faith says about it
A full list of salvation requirements added after this verse in Mormon theology
The biblical gospel of grace — free, undeserved, and available to all who believe

This is a must-watch for anyone exploring the differences between Mormonism and biblical Christianity.

🗣️ Let’s Talk:

Have you ever wrestled with this verse? Do you think salvation is based on effort or on grace alone? Drop your thoughts in the comments and let’s have a meaningful conversation.

🔔 Don’t forget to LIKE, SUBSCRIBE, and SHARE this video with someone who’s exploring their faith.

Mormonism #GraceVsWorks #2Nephi25 #ChristianApologetics #EvangelicalVsLDS #BookOfMormon #BiblicalGrace #GospelTruth

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

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Notes

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In this episode, Aleck shares her story of coming out of Mormonism and experiencing a real relationship with Jesus.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Welcome back to the pod! Have you ever wondered how the Bible was written, and how exactly it's structured? Listen to today's episode as we talk about those things, as well as unpacking why it matter to us spiritually.

Find resources to talk about these episodes at pursueGOD.org.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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How the Bible WorksToday we continue our How Stuff Works series with a topic that’s both deeply theological and intensely practical: How the Bible Works. For Christians, the Bible is more than just a religious book—it’s the inspired Word of God. But where did it come from? How is it structured? And how do we read it in a way that transforms our lives?

These are big questions, and this summary explores three essential truths that come from our Bible Basics series:

Where Did We Get the Bible?The Bible didn’t fall from the sky, nor was it just a random collection of human wisdom. Scripture teaches that the Bible was inspired by the Holy Spirit.

2 Timothy 3:16 (NLT) “All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It corrects us when we are wrong and teaches us to do what is right.”

“Inspired” literally means “God-breathed.” That means the words of the Bible carry the very breath of God, and He speaks to us through its pages.

Mark 12:36 (NLT) “For David himself, speaking under the inspiration of the Holy Spirit, said…”

Jesus affirmed the divine origin of the Old Testament scriptures. The human authors wrote using their own style and voice, but were guided by the Spirit of God.

2 Peter 1:20-21 (NLT) “No prophecy in Scripture ever came from the prophet’s own understanding... those prophets were moved by the Holy Spirit, and they spoke from God.”

Verbal plenary inspiration means that the very words (verbal) and all parts (plenary) of Scripture are inspired by God. Though the original manuscripts were written in Hebrew, Aramaic, and Greek, God has preserved His message through faithful transmission and translation.

Translation Types:

Word-for-Word (Formal): ESV, NASB
Thought-for-Thought (Dynamic): NIV, NLT

While only the original manuscripts are infallible, modern translations are trustworthy because of careful preservation, thousands of manuscripts, and the sovereignty of God.

What Is the Structure of the Bible?The Bible is one book made up of 66 individual books, divided into two testaments:

Old Testament (39 Books): Written over 1,000 years and originally part of the Hebrew Bible, it includes:

Law (Genesis–Deuteronomy)
History (Joshua–Esther)
Wisdom/Poetry (Job–Song of Songs)
Prophets (Isaiah–Malachi)

New Testament (27 Books): Written within a generation after Jesus' resurrection, it includes:

Gospels (Matthew–John)
History (Acts)
Letters/Epistles (Romans–Jude)
Apocalypse (Revelation)

Matthew 5:17-19 (NLT) “I did not come to abolish the law... but to accomplish their purpose.”

Jesus didn’t reject the Old Testament—He fulfilled it. The New Testament reveals how God’s promises culminate in Jesus.

How Do I Read the Bible?The Bible is not just for study—it’s for transformation. We recommend starting with the Gospel of John and reading through the New Testament one book at a time. Read it like this:
Start with John, then continue through the rest of the NT
Mix in a gospel (Matthew, Mark, or Luke) every few epistles
Repeat the NT before jumping into the OT

Joshua 1:8 (ESV) “This Book of the Law shall not depart from your mouth… meditate on it day and night… then you will have good success.”

Romans 12:2 (NLT) “Let God transform you into a new person by changing the way you think.”

As you read, remember that the Holy Spirit not only inspired the Bible—He also illuminates it today. He helps us understand and apply it to our lives.

The goal isn’t just to gain knowledge—it’s to be transformed by the truth.

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Most people assume baptism for the dead has ancient roots—but it didn’t even exist in early Mormonism. In this epidsode, we trace the origins of the LDS temple ordinance and compare it to what the Bible really teaches.

We’ll look at:

The Book of Mormon’s warning against postmortem salvation
Joseph Smith’s evolving revelations in the 1840s
Why 1 Corinthians 15:29 is not what the LDS Church claims it is
And what the Bible says about death, judgment, and salvation

⛔ Don’t miss why this doctrine is more dangerous than it seems.

📖 Scriptures referenced:

Alma 34:32–35
1 Corinthians 15:29
Hebrews 9:27
2 Corinthians 6:2
Luke 16:19–31
Doctrine & Covenants 124, 128

✝️ Trust in Christ—not temples or rituals—because eternity starts the moment you die.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

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Notes

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Welcome back to the podcast! Join us today as we talk about eternity. Eternity is not just a vague spiritual concept—it’s a concrete reality taught throughout Scripture. Everyone will spend eternity somewhere, and the Bible gives us a clear roadmap to understand what happens after we die.

Find resources to talk about these episodes at pursueGOD.org.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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How Eternity Works: A Biblical Breakdown of the AfterlifeEternity is not a vague hope—it’s a concrete reality. Every human being will live forever in one of two places, and the Bible tells us everything we need to know about what happens after we die. Let’s walk through what Scripture reveals about the nature of the afterlife, judgment, and how to prepare for the day we take our final breath.

Understanding the Biblical Concept of the Afterlife1. Sheol and Hades: The Temporary Realm of the DeadIn the Old Testament, Sheol is described as the “realm of the dead”—a shadowy place where both the righteous and unrighteous awaited judgment. In Greek, the word used is Hades. Jesus gives us a vivid picture of this realm in Luke 16:19-31, telling the story of a rich man in torment and a poor man named Lazarus resting in “Abraham’s bosom.”

“Finally, the poor man died and was carried by the angels to sit beside Abraham at the heavenly banquet. The rich man also died and was buried, and he went to the place of the dead.” (Luke 16:22-23 NLT)

This story reveals three key features of Sheol:

A place of torment for the unrighteous
A place of comfort for the righteous
A great chasm separating the two, uncrossable after death (Luke 16:26)

Peter refers to another compartment—Tartarus—a gloomy prison for fallen angels awaiting judgment (2 Peter 2:4). This concept shows the complexity of the pre-resurrection afterlife.

Jesus Changes Everything: The Cross and the Empty TombAfter His death, Jesus didn’t just remain in the grave—He descended to the realm of the dead. He told the thief on the cross, “Today you will be with me in Paradise.” (Luke 23:43)

Peter writes that Jesus “preached to the spirits in prison” (1 Peter 3:19), and Paul echoes that Jesus “led a crowd of captives” to Heaven (Ephesians 4:8). Paradise was emptied and relocated—those who had died in faith now dwell directly in God’s presence.

“We are... willing rather to be absent from the body, and to be present with the Lord.” (2 Corinthians 5:8)

Today, believers go straight to be with Jesus. Hades remains only as a place of waiting for the unrighteous dead.

Gehenna: The Final Destination of JudgmentThe term Gehenna—used frequently by Jesus—refers to the Valley of Hinnom, a site associated with child sacrifice and later used as a garbage-burning pit. Jesus used it to describe final judgment.

“Fear only God, who can destroy both soul and body in hell.” (Matthew 10:28 NLT)

Jesus also spoke of “outer darkness” where there is weeping and gnashing of teeth (Matthew 8:12). This isn’t a metaphorical inconvenience—it’s eternal separation from the presence of God.

In the end, Hades itself is thrown into the lake of fire—what Revelation calls the “second death” (Revelation 20:14-15). This is the final judgment for all who rejected Christ.

What the Bible Says About Judgment and Salvation

“Each person is destined to die once and after that comes judgment.” (Hebrews 9:27)

There are no second chances after death. No reincarnation. No purgatory. No spirit-world missionaries offering a postmortem gospel.

We all fall short of God’s standard (Romans 3:23). Unrepentant sinners, those who reject Christ, and even the self-righteous will face the same end—eternal separation from God.

“They will be punished with eternal destruction, forever separated from the Lord and from his glorious power.” (2 Thessalonians 1:9)

The Good News: Jesus Came to Rescue UsBut judgment isn’t the end of the story. Galatians 1:4 says that Jesus “gave his life for our sins… to rescue us from this evil world.” He lived a sinless life, died in our place, and rose again to defeat death.

“God... freely makes us right in his sight. He did this through Christ Jesus when he freed us from the penalty for our sins.” (Romans 3:24 NLT)

How to Be Ready for Eternity

“If you openly declare that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” (Romans 10:9)

Salvation is a gift offered to all, but it must be received by faith. The one question that determines your eternal destiny is this: Did you trust in Jesus?

Those who believe will enter eternal life with God. Those who reject Him will face judgment. The choice is yours.

What Will Heaven Be Like?Heaven isn’t floating in the clouds—it’s a renewed creation, rich in beauty, community, and the full presence of God.

“He will wipe every tear from their eyes… All these things are gone forever.” (Revelation 21:4 NLT)

In this new heaven and earth, we’ll enjoy perfect fellowship, unbroken relationships, and life as it was meant to be. Most importantly, God will dwell with us.

“Look, God’s home is now among his people! He will live with them, and they will be his people.” (Revelation 21:3 NLT)

Eternity is real. Are you ready for it?

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Did Jesus really preach the gospel to the dead? And is there a second chance to accept salvation after we die?

In this video, we explore the origin of the Mormon doctrine of spirit-world missionary work, based on Doctrine and Covenants 138 and Joseph F. Smith’s 1918 vision. Using 1 Peter 3:18-20 and 1 Peter 4:6, Mormonism teaches that people can accept the LDS gospel after death—but does that line up with what the Bible actually says?

We’ll contrast the LDS interpretation with the biblical view and explain why this second-chance theology isn’t just wrong—it’s dangerous.

📖 Scriptures referenced:

Hebrews 9:27
1 Peter 3:18-20
1 Peter 4:6
Luke 16:19-31
John 3:18
2 Corinthians 6:2

🧠 Key topics covered:

Spirit Prison and Postmortem Evangelism
LDS Teachings on Baptism for the Dead
Evangelical Interpretation of 1 Peter 3–4
The Finality of Death and Judgment in Scripture

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

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Tune into the podcast today for a special Mother's Day edition of our How Stuff Works series, as we explore how exactly a healthy family works!

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How Healthy Families Work (Mother’s Day Message)

Series: How Stuff Works | Message Theme: Biblical Family Health

Overview:

Mother’s Day is a time to celebrate, honor, and reflect. But it also surfaces a truth we all need to acknowledge: there are no perfect families. The Bible is full of flawed family dynamics—jealousy, rivalry, favoritism, rebellion—and yet, God still worked through those families to accomplish His purposes. This message explores how even in our mess, God calls us toward something better: the pursuit of a healthy family. Not perfect—healthy.

This Mother’s Day message outlines three biblical traits that characterize healthy families. These traits are not reserved for "ideal" households but are accessible to any family that’s willing to trust God, lean into His Word, and do the work.

Dysfunction in the Bible: You’re Not AloneBefore we dive into healthy family traits, it’s important to recognize that dysfunction is nothing new. The Bible gives us raw and honest pictures of broken family systems:

Adam & Eve’s family: Jealousy led to murder (Genesis 4). Cain couldn’t handle being overshadowed by his brother Abel.
Isaac & Rebekah’s family: Favoritism and deception led to betrayal (Genesis 27). Jacob and Esau’s rivalry split their household.
David & Bathsheba’s family: Lust and abuse of power caused trauma, loss, and rebellion (2 Samuel 11-15).
Zebedee’s family (James & John): Even Jesus' disciples struggled with ambition and pride (Mark 10:35-37; Luke 9:54).

These examples remind us that family pain is part of the human experience. But they also reveal that God works with broken people to tell a story of redemption.

Trait #1: Families Who Are Jesus-CenteredHealthy families don’t center around trends—they center around truth. That truth is Jesus.

Why it matters:

Every family is centered on something—money, sports, school, success, or even the family itself.
When Jesus is the center, God’s Word becomes the foundation, and the Holy Spirit empowers the people in the family to grow and serve.

What it looks like:

Time: Prioritizing church, small groups, and faith-based community.
Finances: Giving generously, and including kids in those conversations.
Atmosphere: Creating a culture of worship, spiritual conversation, and daily discipleship at home.

Key Scripture:

Deuteronomy 6:4-9 (NLT) – “Repeat [these commands] again and again to your children… Talk about them when you are at home and when you are on the road…”

Trait #2: Husbands and Wives Who Choose LoveThe health of a family often hinges on the strength of the marriage.

What culture says: Love is a feeling that fades over time.

What God says: Love is a covenant and a choice.

What it looks like:

Choosing each other daily, even when emotions run dry.
Showing affection openly—kids notice this!
Modeling sacrificial love that mirrors Christ’s love for the Church.

Key Scripture:

Ephesians 5:25-26 (NLT) – “Husbands, love your wives, just as Christ loved the church. He gave up his life for her…”

Trait #3: Dads and Moms Who Transfer OwnershipHealthy parenting is about preparation, not perfection. The goal is to gradually transfer responsibility to your kids.

Three parenting styles:

Controlling parents: Never let go of decisions.
Uninvolved parents: Don’t care enough to stay engaged.
Healthy parents: Coach and guide while gradually releasing control.

What it looks like:

Teaching kids to manage time, money, relationships, and faith.
Letting them fail safely so they can learn.
Moving from discipline to dialogue as they mature.

Key Scripture:

Proverbs 22:6 (ESV) – “Train up a child in the way he should go; even when he is old he will not depart from it.”

Conclusion: Embrace the Mess and Trust GodThere are no perfect families. But there are Jesus-centered families. There are love-choosing couples. There are parent-coaches who raise their kids with vision.

Whether you’re a mom, dad, grandparent, or mentor—you can be part of creating a healthy family. It doesn’t happen by default. It happens by design. And it starts with a decision: to let God lead your home.

Challenge for the Week:

Pick one of the three traits and work on it this week.

Maybe that’s inviting Jesus more clearly into your family rhythms.
Or choosing love when it’s easier to walk away.
Or letting go just a little more as your kids grow.

Healthy families don’t happen overnight—but they can happen one choice at a time.

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Joseph Smith, founder of the Mormon Church, claimed to speak for God—but what happens when those prophecies don’t come true? In this episode, we examine three specific prophetic claims made by Joseph Smith that completely failed the biblical test of a true prophet. From doomed cities that never fell, to a failed mission to sell Book of Mormon copyright in Canada, to a temple that was never built—these aren’t just footnotes in history. They raise serious questions about the foundation of Mormonism. And we’ll end by looking at what the Bible says about how to spot a false prophet.

Key Topics Covered:

The failed prophecy about New York and Boston’s destruction
The embarrassing Canadian copyright revelation that went nowhere
The unfulfilled temple prophecy in Independence, Missouri
Why these weren’t just offhand comments—but repeated and reinforced by LDS leaders
What Deuteronomy 18 says about failed prophecy

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

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In this episode, Brigham shares how God broke through and led him to real faith in Jesus — even before he knew all the problems with Mormonism. His story shows how God meets us right where we are and keeps pulling us closer.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Notes

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How can God be three and one at the same time?

In this episode of our How Stuff Works series, we explore the mystery of the Trinity—Father, Son, and Holy Spirit. Using real-world discoveries like Copernicus’ heliocentric model and the outdated belief in bloodletting, we show how truth isn’t something we invent—it’s something we uncover.

Just like scientists observed the universe and aligned their beliefs with reality, we can observe Scripture and align our faith with how God has revealed Himself.

The Trinity isn’t a contradiction—it’s a deep truth waiting to be understood.

🔍 Join us as we explore how the Trinity works—and why it matters for your faith today.

📺 Watch the full How Stuff Works series for more!

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The Gospel of John offers one of the clearest pictures of who Jesus really is—and it stands in direct contradiction to the teachings of Mormonism. In this video, we explore five key doctrines where LDS beliefs clash with Scripture, including Jesus’ eternal identity, salvation by faith, the nature of God, and the false idea of a second chance after death.

What did Joseph Smith do with John 1:1? How does John 8:24 challenge the LDS idea of spirit world conversions? And why does Jesus say He is the only way to God?

We’re diving deep into the Bible to expose the truth and hold fast to the gospel as it was originally given. If you want to understand the real Jesus and compare Mormon theology with Scripture, this video is for you.

📖 Key verses: John 1:1, John 6:47, John 14:6, John 4:24, John 8:24

👍 Like, 💬 comment, and 🔔 subscribe for more Bible-centered truth and apologetics content.

MormonismExposed #BookOfJohn #LDSDoctrine #ChristianApologetics #JosephSmith #JesusIsGod #BibleTruth #FalseTeaching #ExposingMormonism #ChristianityVsMormonism

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Did early Mormon prophets really believe the moon was inhabited? According to historical records, Joseph Smith and Brigham Young taught that men lived on the moon and dressed like Quakers—seriously. While the LDS Church dismisses these claims as speculation, they raise an important question: Should true prophets ever get it this wrong?

In this episode, we unpack the infamous "moon men" doctrine, explore the historical sources behind it, and offer a biblical critique of prophetic authority. Can a prophet be wrong about science, the universe, and still speak for God?

📖 Want to go deeper?

➤ More on LDS Claims vs. the Bible

➤ Deuteronomy 18:20-22 - Test of a True Prophet

➤ Free Bible Studies and Apologetics Resources

👍 Like, 💬 comment, and 🔔 subscribe for more respectful but bold biblical analysis.

MoonMen #MormonHistory #JosephSmith #BrighamYoung #LDSChurch #FalseProphets #EvangelicalApologetics #BibleVsMormonism #ChristianTruth

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Notes

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Welcome back to the podcast! Today, we’re wrapping up our “Generous” series—not with a lesson about money, but about something even more valuable: forgiveness.

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Forgiveness and the $18 Billion Debt: What Jesus Really Meant in Matthew 18The average American household carries over $100,000 in debt, with over $6,000 in credit card balances alone. Debt is normal in our culture. But imagine this: someone walks up and says, “I just paid off your mortgage, your student loans, your credit cards, your car, and your kids’ college tuition.” You’d be speechless.

Now picture yourself turning around and blowing up at someone who still owes you ten bucks from last week’s lunch. That’s the exact contrast Jesus paints in Matthew 18. It’s extreme. It’s uncomfortable. And it’s meant to be.

Forgiveness Isn't Optional—It's Essential

Matthew 18:21-22

Then Peter came to Jesus and asked, “Lord, how often should I forgive someone who sins against me? Seven times?”

“No, not seven times,” Jesus replied, “but seventy times seven!”

Peter thought he was being generous. Jewish tradition taught you only needed to forgive someone three times. So Peter more than doubled that—and Jesus blew it all out of the water. “Seventy times seven” wasn’t a number—it was a mindset. Forgiveness isn’t a ritual; it’s a daily posture.

Jesus’ Parable: The $18 Billion Dollar Debt

Matthew 18:23-24 (paraphrased)

“The Kingdom of Heaven is like a king who called in his debts. One servant owed him 10,000 talents.”

In biblical terms, 10,000 talents is about 200,000 years’ worth of wages—roughly $18 billion today. Jesus was making a point: the debt was absurdly unpayable.

Why so much? The man was likely a tax farmer—someone who paid the empire upfront and then overcharged the people to make his profit. Corruption was baked into the job.

Matthew 18:25-27

“Since he couldn’t pay, the master ordered he and his family be sold. The man begged for mercy. The master had compassion and forgave the debt completely.”

The Greek word used here for compassion—splagchnistheis—refers to deep, gut-level mercy. This is the same word used for Jesus in Matthew 9:36 when he looked at the lost crowds and felt moved to act.

The Twist: The Man Who Couldn’t Forgive $30,000

Matthew 18:28-30

“But the forgiven servant went out and found a fellow servant who owed him 100 denarii (about $30,000 today). He choked him and demanded instant payment.”

It’s infuriating, right? This man had just been forgiven a ridiculous debt. Then he turns around and can’t forgive someone else a fraction of what he owed.

His fellow servant even used the same words: “Be patient with me and I will pay it.” But this time, the plea fell on deaf ears.

Matthew 18:31-34

“When the king heard what happened, he was furious. He threw the first servant into prison to be tortured until the debt could be paid.”

Which—spoiler alert—it never could. Endless torture was the point.

The Point of the Parable: Forgive Like You’ve Been Forgiven

Matthew 18:35

“That’s what my heavenly Father will do to you if you refuse to forgive your brothers and sisters from your heart.”

This story is ultimately about your heart. About your capacity for compassion. About understanding that you owed God $18 billion—and He forgave you. So now, will you forgive the $30k someone else owes you?

What Forgiveness Is (and Isn’t)Let’s get practical. Forgiveness doesn’t mean…

That what happened was okay.
That you’re pretending it didn’t hurt.
That the other person gets off the hook.

Forgiveness does mean…

You’re releasing the power that pain has over your heart.
You’re choosing to stop letting bitterness control you.
You’re giving a double gift—one to yourself, and one to the offender.

Hebrews 12:15 (NLT)

“Watch out that no poisonous root of bitterness grows up to trouble you, corrupting many.”

Forgiveness frees you. You can forgive even if they never say sorry. You can forgive and still have healthy boundaries. And most importantly, forgiveness reflects the heart of God.

Romans 12:18 (NLT)

“Do all that you can to live in peace with everyone.”

Final Challenge: Picture That Person—and ForgiveYou were in spiritual debt up to your eyeballs. God forgave all of it. So now think about that person who hurt you. Picture their face. Say their name. Ask God for the compassion—splagchnistheis—to forgive them from your heart.

This is what relational generosity looks like. And followers of Jesus should be the most generous people in the world.

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Luke 2:52 shows Jesus grew in wisdom and stature, but does that mean He had to progress into godhood? The Bible teaches that Jesus has always been fully God—eternal and unchanging.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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One of the most fascinating verses about Jesus’ early life is Luke 2:52:

"Jesus grew in wisdom and in stature and in favor with God and all the people." (NLT)

This verse raises an important theological question—did Jesus “progress” over time, even spiritually? Some people, including members of the Church of Jesus Christ of Latter-day Saints, see this as evidence that Jesus wasn’t always fully divine. According to LDS teaching, even God the Father was once a man who progressed to godhood, and Jesus followed a similar path. But what does the Bible actually say?

Let’s break it down and compare the LDS view with what Scripture really teaches about the eternal nature of Jesus Christ.

The LDS View: Jesus Progressed to GodhoodIn LDS teachings, Jesus is seen as the “firstborn spirit child” of Heavenly Father and progressed to become like God. One key scripture cited is Doctrine and Covenants 93:12–14, which says:

“And I, John, saw that he received not of the fulness at the first, but received grace for grace;

And he received not of the fulness at first, but continued from grace to grace, until he received a fulness;

And thus he was called the Son of God, because he received not of the fulness at the first.” (D&C 93:12–14)

LDS leaders interpret this to mean that Jesus had to grow spiritually—receiving "grace for grace"—until He became divine. This supports the broader LDS belief that even God the Father was once a mortal man who progressed to godhood. As stated by former LDS President Lorenzo Snow:

“As man is, God once was; as God is, man may become.”

This couplet summarizes a core tenet of Mormon theology—that God the Father and Jesus Christ both progressed from a mortal state to divine status. But this concept stands in contrast to the Bible's teaching about Jesus' eternal nature.

The Biblical View: Jesus Grew in His HumanityLuke 2:52 shows that Jesus experienced real human development. He grew in body (“stature”), in mind (“wisdom”), in relationships (“favor with all the people”), and in His connection with God the Father (“favor with God”).

Jesus didn’t just appear out of nowhere as a fully grown man. He was born as a baby, raised in a family, and matured over time. This aligns with the Christian understanding of the incarnation—that Jesus, though fully God, also became fully human (John 1:14). Hebrews 2:17 says, “Therefore, it was necessary for him to be made in every respect like us, his brothers and sisters, so that he could be our merciful and faithful High Priest before God.”

So yes, Jesus “progressed” in His humanity, not in His divinity. He matured like any person would—because He was truly one of us.

Jesus Was Always Fully GodHere’s where the Christian understanding differs sharply from LDS teaching. While Jesus grew and learned in His human nature, He never stopped being God. From eternity, Jesus was—and is—fully divine.

John 1:1 says, “In the beginning the Word already existed. The Word was with God, and the Word was God.” Jesus didn’t have to “become” God. He didn’t earn it. He is God.

Philippians 2:6-7 explains that “Though he was God, he did not think of equality with God as something to cling to. Instead, he gave up his divine privileges; he took the humble position of a slave and was born as a human being.” Jesus laid aside His privileges—not His divine identity.

His Growth Shows His Willingness to Relate to UsThe fact that Jesus grew in wisdom and stature shows His humility and love. He chose to enter into the human experience completely, not just physically but also mentally and emotionally.

Hebrews 4:15 reminds us, “This High Priest of ours understands our weaknesses, for he faced all of the same testings we do, yet he did not sin.” Jesus’ growth doesn’t mean He was ever lacking or imperfect. It means He was fully human in every way—except sin.

This matters because it means Jesus can truly sympathize with us. He knows what it’s like to grow, to learn, to struggle, and to trust God.

Jesus Did Not Progress to Godhood—He Always Had ItSome people point to verses like Luke 2:52 or D&C 93:12–14 to argue that Jesus “became” divine, as if He wasn’t God before. But Scripture is clear: Jesus is the same yesterday, today, and forever (Hebrews 13:8). His divine nature didn’t evolve—it’s eternal.

The idea that Jesus had to progress to godhood is not found in the Bible. That idea comes from LDS scripture and teachings such as Lorenzo Snow’s couplet. In contrast, the Bible teaches that Jesus condescended, meaning He came down to our level to rescue us.

To go deeper on how Christians understand the eternal nature of God and the Trinity, check out pursueGOD.org/trinity. For more on systematic theology and the core doctrines of biblical Christianity, visit pursueGOD.org/systheo.

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Court and Becca, both inactive Mormons, discuss their experiences with the church and their journey to Jesus. Becca, raised in a more religious family, held onto her faith despite being inactive, while Court, who became inactive at a young age, had no intention of returning.

After having a daughter, Becca felt a sense of urgency to re-engage with the church, leading them to attend services and participate in traditional Mormon practices. They eventually left the church, seeking a more accepting and grace-filled community. Despite initial skepticism, they eventually found a Bible study that rekindled their faith and led them to seek a new church home.

Grace, as defined in the Bible, is a gift from God, not something earned through works. Mormons, who believe in salvation through works, miss out on the true meaning of grace and the forgiveness offered by Jesus.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

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The Book of Hebrews delivers a powerful and clear message about the supremacy of Christ, the sufficiency of His priesthood, and the finality of His sacrifice. Unlike Mormon teachings, which emphasize human effort, ordinances, and a restored priesthood for exaltation, Hebrews declares that salvation comes through Christ alone!

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Mormonism Exposed by the Book of Hebrews

The Book of Hebrews presents a strong theological challenge to Mormonism, particularly in its teachings about the nature of Jesus, the priesthood, and the finality of God’s revelation. Hebrews emphasizes the supremacy of Christ, the sufficiency of His sacrifice, and the unchanging nature of God’s covenant, all of which contrast with key Mormon doctrines. By examining these biblical truths, we can see how Hebrews systematically refutes the foundation of Mormon beliefs and upholds the exclusivity of Christ’s redemptive work.

The Supremacy of ChristOne of the key themes in the book of Hebrews is the supremacy of Christ. He's greater than angels, Moses, Melchizedek, and more.

Hebrews 1:1-3 (NLT) states:

"Long ago God spoke many times and in many ways to our ancestors through the prophets. And now in these final days, he has spoken to us through his Son. God promised everything to the Son as an inheritance, and through the Son he created the universe. The Son radiates God’s own glory and expresses the very character of God, and he sustains everything by the mighty power of his command. When he had cleansed us from our sins, he sat down in the place of honor at the right hand of the majestic God in heaven."

While Hebrews elevates Christ, Mormonism lowers him. Mormonism teaches that Jesus is one of many spirit children of God, the elder brother of humanity and even of Lucifer. The Book of Mormon also teaches that men can become gods, undermining Christ’s unique supremacy. Additionally, Mormon doctrine asserts that Jesus had to earn His godhood through obedience and progression, similar to how humans supposedly do. Here are some of their scriptures that support these ideas:

Abraham 3:22-23 (Pearl of Great Price) – "Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones; And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born."
Moses 4:1-2 (Pearl of Great Price) – "And I, the Lord God, spake unto Moses, saying: That Satan, whom thou hast commanded in the name of mine Only Begotten, is the same which was from the beginning, and he came before me, saying—Behold, here am I, send me, I will be thy son, and I will redeem all mankind, that one soul shall not be lost, and surely I will do it; wherefore give me thine honor."
Doctrine and Covenants 93:12-14 - "And I, John, saw that he received not of the fulness at the first, but received grace for grace; And he received not of the fulness at first, but continued from grace to grace, until he received a fulness." This suggests that Jesus progressed to godhood through obedience, a belief that aligns with Mormon teachings on human exaltation.

Unlike the Mormon view of Jesus as a created being progressing toward godhood, Hebrews affirms His eternal deity and supreme authority. Jesus is not a spirit child among many; He is the preexistent, uncreated Son of God who holds all things together by His power.

Hebrews 13:8-9 (NLT) Jesus Christ is the same yesterday, today, and forever. So do not be attracted by strange, new ideas....

The Finality of Christ’s PriesthoodMormonism promotes a continuation of the Aaronic and Melchizedek priesthoods, bestowing these titles upon male members of their church. Doctrine and Covenants 107:1 states, "There are, in the church, two priesthoods, namely, the Melchizedek and Aaronic." This implies that Mormon authorities have a continuing role in mediating between God and man.

Other Mormon scriptures emphasize the necessity of a restored priesthood:

Doctrine and Covenants 13:1 claims that John the Baptist conferred the Aaronic priesthood upon Joseph Smith and Oliver Cowdery: "Upon you my fellow servants, in the name of Messiah I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins."ns."
Doctrine and Covenants 84:17-21 teaches that without priesthood ordinances, "the power of godliness is not manifest unto men in the flesh."
Doctrine and Covenants 110:11-16 describes the appearance of Moses, Elias, and Elijah in the Kirtland Temple, supposedly restoring priesthood keys to Joseph Smith.
Pearl of Great Price, Joseph Smith—History 1:69-72 records Peter, James, and John conferring the Melchizedek Priesthood upon Joseph Smith, allegedly giving him the authority to administer ordinances.

However, Hebrews makes it clear that Jesus Christ is the only true and final High Priest after the order of Melchizedek. Hebrews 7:23-25 states, "There were many priests under the old system, for death prevented them from remaining in office. But because Jesus lives forever, his priesthood lasts forever. Therefore, he is able, once and forever, to save those who come to God through him. He lives forever to intercede with God on their behalf." There is no need for a restored priesthood, because Christ’s priesthood is eternal and sufficient. Since Jesus is our permanent High Priest, there is no biblical basis for a separate, human-administered priesthood today.

Hebrews 10:19-22 further confirms that believers have direct access to God through Christ: "And so, dear brothers and sisters, we can boldly enter heaven’s Most Holy Place because of the blood of Jesus." This contradicts Mormon teachings that a hierarchical priesthood is required to approach God.

The Certainty of JudgmentMormonism teaches that after death, spirits go to either spirit paradise or spirit prison, where they continue to learn and progress. Those in spirit prison can receive the gospel and move toward exaltation through ordinances performed on their behalf by the living. Doctrine and Covenants 138:32-34 describes this process: "Thus was the gospel preached to those who had died in their sins, without a knowledge of the truth, or in transgression, having rejected the prophets. These were taught faith in God, repentance from sin, vicarious baptism for the remission of sins, the gift of the Holy Ghost by the laying on of hands, and all other principles of the gospel."

Another important Mormon teaching is that spirit paradise is not the final destination but a temporary waiting place before resurrection and judgment. Alma 40:11-12 (Book of Mormon) states: "Now, concerning the state of the soul between death and the resurrection—Behold, it has been made known unto me by an angel, that the spirits of all men, as soon as they are departed from this mortal body, yea, the spirits of all men, whether they be good or evil, are taken home to that God who gave them life. And then shall it come to pass, that the spirits of those who are righteous are received into a state of happiness, which is called paradise, a state of rest, a state of peace, where they shall rest from all their troubles and from all care, and sorrow."

However, Hebrews 9:27 (NLT) states: "...each person is destined to die once and after that comes judgment...." This passage presents a key truth that contradicts Mormon theology: There is only one mortal life before judgment. Mormonism teaches the concept of progression after death, including the possibility of posthumous baptism, spirit prison, and eventual exaltation through continued effort. However, Hebrews affirms that after death comes judgment, negating the idea of second chances or progression after mortality.

Hebrews 9:28 also declares another vital truth about the nature of salvation. Mormonism teaches that temple ordinances, obedience to commandments, and continued works are necessary for exaltation. However, Hebrews emphasizes that Christ’s single, perfect sacrifice is entirely sufficient for salvation. His return is not to deal with sin again but to bring final salvation to those who trust in Him. This refutes the idea that ongoing ordinances and personal effort contribute to one’s eternal destiny.

Hebrews 9:27-28 (NLT) states:

"And just as each person is destined to die once and after that comes judgment, so also Christ was offered once for all time as a sacrifice to take away the sins of many people. He will come again, not to deal with our sins, but to bring salvation to all who are eagerly waiting for him."

TakeawayThe Book of Hebrews presents a powerful and clear message about the supremacy of Christ, the sufficiency of His priesthood, and the finality of His sacrifice. Unlike the teachings of Mormonism, which suggest that human effort, ordinances, and a restored priesthood are necessary for exaltation, Hebrews emphasizes that salvation comes through Christ alone. There is no need for additional mediators, priesthoods, or works to achieve eternal life. Christ’s sacrifice was once for all, and His position as our High Priest remains forever. Those who trust in Him can have full assurance of salvation, knowing that His work is complete and sufficient., so also Christ was offered once for all time as a sacrifice to take away the sins of many people. He will come again, not to deal with our sins, but to bring salvation to all who are eagerly waiting for him."

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The book of Galatians is one of the clearest biblical refutations of false gospels, and it directly challenges the core teachings of Mormonism. Written by the apostle Paul, Galatians warns against adding anything to the gospel of grace through faith in Christ alone. Paul rebukes those who introduce "another gospel," saying they are distorting the true message of salvation (Galatians 1:6-9). This is highly relevant when evaluating Mormonism, which presents a gospel of works, temple ordinances, and additional revelations beyond Scripture.

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Galatians Condemns "Another Gospel"Paul’s strongest words in Galatians are aimed at those who preach a gospel different from the one originally given. He writes:

“I am shocked that you are turning away so soon from God, who called you to himself through the loving mercy of Christ. You are following a different way that pretends to be the Good News but is not the Good News at all. You are being fooled by those who deliberately twist the truth concerning Christ. Let God’s curse fall on anyone, including us or even an angel from heaven, who preaches a different kind of Good News than the one we preached to you.” (Galatians 1:6-8, NLT)

Mormonism claims that an angel, Moroni, appeared to Joseph Smith and gave him a "restored gospel." Yet, Paul explicitly warns against believing even an angel if it brings a different gospel. This alone should cause concern for those who follow the teachings of Mormonism

Salvation Is by Faith, Not WorksOne of the foundational teachings of Mormonism is that salvation requires obedience to laws, ordinances, and good works. However, Galatians repeatedly emphasizes that salvation is by faith in Christ alone, apart from works of the law. Paul writes:

“Yet we know that a person is made right with God by faith in Jesus Christ, not by obeying the law. And we have believed in Christ Jesus, so that we might be made right with God because of our faith in Christ, not because we have obeyed the law. For no one will ever be made right with God by obeying the law.” (Galatians 2:16, NLT)

Mormonism teaches that exaltation (becoming like God) requires obedience to commandments, temple ordinances, and the priesthood. But Paul completely rejects any system that mixes faith with works for justification. If righteousness could be gained through works, Christ’s death would have been meaningless (Galatians 2:21).

The Law Cannot SaveMormonism places a heavy emphasis on laws and ordinances, teaching that they are necessary for full salvation. However, Paul explains that the law was never meant to bring salvation but to point people to Christ.

“Why, then, was the law given? It was given alongside the promise to show people their sins. But the law was designed to last only until the coming of the child who was promised… If the law could give us new life, we could be made right with God by obeying it.” (Galatians 3:19, 21b, NLT)

Mormonism teaches that one must follow laws to attain exaltation, but Galatians makes it clear that righteousness comes through faith, not by observing religious rules. The law was only a tutor to lead people to Christ (Galatians 3:24-25).

We Are Children of the Promise, Not of a Religious SystemPaul contrasts those who live by faith with those who try to earn their place in God's kingdom. He uses the story of Abraham’s two sons—Isaac, the child of promise, and Ishmael, the child of human effort—to illustrate the difference between grace and works-based religion.

“The son of the slave wife was born in a human attempt to bring about the fulfillment of God’s promise. But the son of the freeborn wife was born as God’s own fulfillment of his promise… So, dear brothers and sisters, we are not children of the slave woman; we are children of the free woman.” (Galatians 4:23, 31, NLT)

Mormonism, like many other religious systems, relies on human effort to achieve divine favor. But Galatians teaches that believers are children of God by faith, not through religious performance.

True Freedom Is in Christ AloneThe message of Galatians is a call to freedom in Christ. Those who trust in works remain in bondage, but faith in Jesus brings true freedom. Paul warns:

“So Christ has truly set us free. Now make sure that you stay free, and don’t get tied up again in slavery to the law.” (Galatians 5:1, NLT)

Mormonism places heavy burdens on its followers—temple requirements, tithing obligations, and striving for perfection. But the gospel of Jesus offers complete freedom through faith in Him.

TakeawayThe book of Galatians exposes the false gospel of Mormonism by emphasizing that salvation is by grace alone through faith alone in Christ alone. Paul’s warning about "another gospel" fits Mormonism’s teachings perfectly. No angel, prophet, or religious system can add to the finished work of Christ on the cross. Those who seek salvation through works are rejecting the true gospel.

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Leaving the Church of Jesus Christ of Latter-day Saints (LDS) is a life-altering decision. For many, it’s a painful process that leads to more questions than answers. Once the foundation of Mormonism crumbles, ex-members must decide where to go next. Some turn to biblical Christianity and find truth in the gospel of Jesus Christ, while others venture into different ideological or religious rabbit holes. The search for truth can take many forms, but not all paths lead to freedom and fulfillment in Christ.

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1. Deconstructing Faith AltogetherOne of the most common outcomes for ex-Mormons is the complete deconstruction of faith. After realizing that the LDS Church is not true, many begin to doubt all religious claims, including Christianity. The logical conclusion for some is agnosticism or atheism, believing that if Mormonism was a lie, perhaps all religions are man-made.

This path is often fueled by bitterness or exhaustion from years of religious performance. Former Mormons may feel deceived and unwilling to trust any organized belief system again. Some even become vocal critics of Christianity, equating the Bible with the Book of Mormon and assuming both are unreliable. However, this approach overlooks key differences—unlike Mormonism, biblical Christianity is rooted in historical, archaeological, and theological truth (2 Timothy 3:16-17).

2. Embracing a Godless LifestyleFor some, leaving Mormonism becomes an excuse to indulge in behaviors previously forbidden by the LDS Church. With no more Word of Wisdom restrictions, some turn to excessive drinking, drug use, or promiscuity as a way to reclaim their "freedom." The strict moral code of Mormonism can feel suffocating, and once those restraints are gone, the pendulum swings hard in the opposite direction.

But this new form of “freedom” often leads to emptiness. Without a solid moral foundation, people may experience broken relationships, addiction, or deep dissatisfaction. The Bible warns that “there is a path before each person that seems right, but it ends in death” (Proverbs 14:12, NLT). True freedom is not found in abandoning all moral boundaries but in Christ, who offers abundant life (John 10:10).

3. Turning to New Age SpiritualitySome ex-Mormons don’t abandon spirituality but instead embrace mysticism, energy healing, or Eastern religious ideas. The structured theology of Mormonism can leave a void that alternative spiritualities attempt to fill. Many become drawn to meditation, astrology, or the idea of a “higher consciousness,” believing that they can still connect with the divine—just without the structure of Christianity.

This path can be appealing because it rejects religious authority while still offering a sense of spirituality. However, it is a dangerous deception. The Bible warns against spiritual practices that lead people away from the true God (Deuteronomy 18:10-12). Instead of looking inward or seeking mystical experiences, former Mormons need to seek the real Jesus, who offers salvation, not vague spiritualism (John 14:6).

4. Exploring Eastern Orthodoxy or CatholicismMany ex-Mormons who still desire structured faith are drawn to Eastern Orthodoxy or Roman Catholicism because of their claims to apostolic succession. After realizing that Mormon priesthood authority is unfounded, some seek a church that claims unbroken authority from the apostles. The idea of an ancient, traditional church is appealing after leaving a modern, man-made religion like Mormonism.

While these traditions have deep historical roots, they also come with theological baggage. Many former Mormons find comfort in ritual and tradition but fail to examine whether these traditions align with Scripture. The Bible teaches that salvation is by grace through faith in Christ alone—not through sacraments or church authority (Ephesians 2:8-9). While church history is important, authority must always be tested by the Word of God (Acts 17:11).

Finding Biblical ChristianityThe best path after Mormonism is to examine who Jesus really is and what the Bible truly teaches. Many former Mormons initially resist Christianity because they assume it’s just another version of organized religion. However, biblical Christianity stands apart from Mormonism in fundamental ways.

Unlike Mormonism, the gospel is not about earning God’s favor through works, temple ordinances, or church membership. Jesus offers salvation as a free gift to those who trust in Him alone (Romans 10:9-10). The Bible is reliable, historically supported, and has not been changed to fit human agendas (Isaiah 40:8). True faith is not about an institution—it’s about a personal relationship with Jesus Christ.

ConclusionLeaving Mormonism is a journey with many possible destinations. Some ex-Mormons deconstruct faith entirely, others fall into hedonism or New Age beliefs, and still others explore apostolic traditions. But the ultimate question remains: What is truth?

Jesus made it clear when He said, “I am the way, the truth, and the life. No one can come to the Father except through me” (John 14:6, NLT). Former Mormons must wrestle with this reality. Instead of following another rabbit hole, the best path is to examine Jesus Christ and the Bible, which provide a firm foundation for faith, hope, and eternal life.

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Growing up in a devout Mormon family, Holli never imagined she'd question her faith—until life’s challenges and hidden truths changed everything. In this episode, she shares her journey of doubt, the struggle to balance faith and family, and the beauty of experiencing God's grace.

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In this candid episode, Holli opens up about her lifelong journey within Mormonism and the transformation that led her to question long-held beliefs. Raised in a devout Mormon family and having served a mission in Chile, Holli’s early life was steeped in the traditions and comforts of the church. However, as life’s trials and a series of eye-opening experiences unfolded, she found herself living a double life—physically present in her community while her heart and mind embarked on a quest for deeper truth.

A Lifelong Bond Turned ChallengingHolli shares that her early years were deeply rooted in the church, with family, mission work, and a strong communal identity serving as her rock. The church not only provided her with a sense of purpose but also defined her identity, making the journey of deconstruction all the more painful when personal loss and hidden truths emerged.

The Moment of UnravelingThe turning point came unexpectedly during the COVID-19 pandemic. Discomfort with mandated safety measures and revelations about the church’s financial interests—like its involvement with Pfizer—sparked questions about the institution’s true nature. As Holli discovered unsettling aspects of church history and policies, her once-black-and-white faith began to blur into a complex tapestry of doubt and revelation.

Balancing Family and FaithOne of the most challenging aspects of Holli’s journey is the delicate balance of staying connected to her children’s community while embracing her newfound convictions. Identifying as “pimo” (physically in, mentally out), she continues to participate in church life for her children’s sake, even as her personal beliefs evolve. Her honest approach—attending a local Christian church she loves while gently distancing herself from traditional Mormon practices—exemplifies the struggle many face when re-evaluating deeply ingrained identities.

Embracing Compassion and ListeningDespite the upheaval in her spiritual life, Holli emphasizes the importance of compassion and open dialogue. Her advice resonates with anyone grappling with the complexities of faith: listen deeply, approach others with empathy, and remain open to the transformative power of truth. She also highlights the additional struggles faced by widowed women in the church, urging for a more inclusive and understanding community.

Moving Forward in FaithHolli’s story is a powerful testament to the challenges of unlearning a lifetime of beliefs and the courage required to forge a new path. As she navigates this transition, her journey invites us all to reflect on our own spiritual paths and the ways we can seek a deeper, more honest connection with God.

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In a world where even well-intentioned advice from family can lead you astray, it's crucial to remember that true guidance comes from God—not from those whose perspectives are shaped by a false system. Many Mormon family members, though loving, may offer counsel that reflects their own beliefs rather than the unchanging truth of Scripture.

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Should You Leave the Mormon Church? Every believer faces moments of decision when the question arises: “How do I know if it’s God’s voice or just my own thoughts?” In today’s world—where even our closest friends and family can unintentionally mislead us—it’s essential to learn from Scripture and the example of Paul. His journey, recorded in Acts 21–22 (NLT), offers profound insight into discerning God’s will even when it challenges our most deeply held attachments.

The Challenge of Discerning God’s VoiceThe Bible reminds us in Jeremiah 17:9–10 (NLT) that “the human heart is the most deceitful of all things… But I, the LORD, search all hearts and examine secret motives.” Our own desires, combined with well-meaning advice, can cloud our judgment and make it difficult to distinguish between our thoughts and God’s true direction. Often, we listen for what we want to hear rather than what God is actually saying to us.

Paul’s Journey: A Model for Spiritual DiscernmentIn Acts 20:22–23 (NLT), Paul declares, “I am bound by the Spirit… I don’t know what awaits me except that jail and suffering lie ahead.” Yet, as he continued his journey, Paul encountered conflicting messages. In Acts 21:4 (NLT), local believers, moved by the Holy Spirit, warned him not to go to Jerusalem, and later, Agabus’s dramatic prophecy (Acts 21:10–12, NLT) further complicated matters. Despite these warnings, Paul’s unwavering commitment to Jesus led him to boldly proclaim, “The Lord’s will be done” (Acts 21:13–14, NLT). His example teaches us that true clarity comes not from a momentary decision but from a lifelong dedication to following Jesus.

The “Friendship Effect” and Ruinous EmpathyEven those who care for us deeply—our best friends and loving parents—can sometimes offer advice that reflects their own desires rather than God’s truth. This “friendship effect” or “ruinous empathy” can lure us into staying in familiar yet spiritually compromising situations. When seeking God’s guidance, it is crucial to remember that the Holy Spirit speaks above every other voice, urging us toward the unfiltered truth of God’s Word rather than comforting but ultimately misleading opinions.

Leaving the Mormon Church: A Call to True DiscipleshipFor those questioning, “Should you leave the Mormon church?” the answer is found in a commitment to discerning God’s voice with clarity and conviction. When we compare the unyielding call of Paul with the complex and sometimes deceptive counsel we receive from those within our communities, it becomes clear that a life devoted to Jesus demands obedience—even if that means leaving behind institutions that stray from biblical truth. From an evangelical perspective, the Mormon church’s teachings and practices often diverge from the foundational truths of Scripture. Just as Paul was willing to face suffering for the sake of the gospel (Acts 9:15–16, NLT; Acts 14:22, NLT), so must we be prepared to make difficult decisions that honor the true voice of God in our lives.

Embracing a Lifelong Commitment to JesusDiscerning God’s voice isn’t a one-time event; it’s the fruit of a lifelong commitment to Christ. By immersing ourselves in God’s Word, praying for discernment, and surrounding ourselves with godly counsel, we cultivate the spiritual sensitivity needed to distinguish His voice from our own thoughts. Paul’s example reminds us that following Jesus may require rejecting the comfortable and familiar in favor of a more challenging, yet rewarding, path toward eternal truth.

ConclusionIn our journey of faith, we must be willing to listen carefully to the voice of the Holy Spirit and not be swayed by well-meaning but misguided counsel. When the call to follow Jesus demands that you leave behind teachings and communities that do not align with Scripture, the answer is clear: yes, you should leave the Mormon church.

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The doctrine of the Trinity is one of the foundational beliefs of Christianity, affirming that God exists as three persons—Father, Son, and Holy Spirit—yet is one in essence. However, misconceptions abound regarding its origins, particularly concerning the role of the Council of Nicaea (A.D. 325), Emperor Constantine, and the Arian controversy. Some claim the Trinity was invented at Nicaea or imposed by Constantine, but history tells a different story.

Watch the conversation between Mike Winger and Wes Huff.

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Was the Trinity Invented at Nicaea?A common myth is that the doctrine of the Trinity was created at the Council of Nicaea. In reality, the core concept of God’s triune nature existed long before the fourth century. The early church fathers, including Tertullian (A.D. 160–225) and Origen (A.D. 185–253), wrote extensively about the Father, Son, and Holy Spirit as distinct persons sharing one divine essence. The Council of Nicaea did not introduce the idea but clarified it in response to the Arian controversy.
The Arian Controversy: Was Jesus a Created Being?Arius, a presbyter from Alexandria, taught that Jesus was not eternally God but a created being who was exalted above all creation. This view directly contradicted Scripture, which presents Jesus as fully divine (John 1:1, Colossians 2:9, Hebrews 1:3). Arianism gained traction, prompting a theological crisis that led Emperor Constantine to convene the Council of Nicaea. The council decisively rejected Arianism, affirming that Christ is "of the same essence" (homoousios) as the Father. This was not a new doctrine but a reaffirmation of what the church had always believed.
Did Constantine Impose the Trinity?Another misconception is that Emperor Constantine imposed the doctrine of the Trinity for political reasons. While Constantine did call the council to promote unity in the empire, he did not dictate its theological outcome. He initially leaned toward Arian sympathies but ultimately accepted the Nicene Creed, which was formulated by church leaders based on Scripture, not imperial decree. The council’s decision reflected the consensus of bishops from across the Christian world, not a political mandate.
The Trinity: A Biblical Doctrine, Not a Man-Made OneDespite arguments that the Trinity is a later theological development, the doctrine is firmly rooted in Scripture. Passages such as Matthew 28:19 (“baptizing them in the name of the Father and of the Son and of the Holy Spirit”) and 2 Corinthians 13:14 (“The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all”) clearly present a triune understanding of God. The doctrine of the Trinity is not an invention of the church but a faithful reflection of biblical revelation.

Mormon Beliefs About the TrinityMormons (members of The Church of Jesus Christ of Latter-day Saints, or LDS Church) reject the traditional Christian doctrine of the Trinity as formulated in the Nicene Creed (AD 325). Instead, they believe in the Godhead as three distinct, separate beings: God the Father, Jesus Christ the Son, and the Holy Ghost, who are "one" in purpose rather than being one in substance.

Latter-day Saints reject the idea that God is of one essence or being (homoousios) as defined in the Nicene Creed. Instead, they believe:

God the Father and Jesus Christ are two separate, corporeal beings with glorified bodies of flesh and bone.
The Holy Ghost is a separate personage of spirit.
They are perfectly united in will, purpose, and power, but not in physical being.

Joseph Smith, the founder of the LDS Church, emphasized the distinctness of the Father and the Son in his First Vision account, where he claimed to have seen both of them as separate beings:

“I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other—‘This is My Beloved Son. Hear Him!’”

(Joseph Smith—History 1:17, Pearl of Great Price)

LDS Apostle Jeffrey R. Holland reinforced this belief:

"We believe these divine persons are three distinct beings, but they are one in purpose, in love, and in desire to bring to pass the immortality and eternal life of all mankind."

(Jeffrey R. Holland, General Conference, October 2007)

Mormon Views on the Council of NicaeaThe LDS Church generally views the Council of Nicaea (AD 325) as a departure from original Christian teachings. Mormons believe that after the deaths of the original apostles, doctrinal corruption entered Christianity, which they call the Great Apostasy.

Joseph Smith spoke critically of creeds, including Nicene Christianity:

“I cannot believe in any of the creeds of the different denominations, because they all have some things in them I cannot subscribe to. Though all have a little truth, all are wrong, when taken in their entirety.”

(Joseph Smith, quoted in Teachings of the Prophet Joseph Smith, p. 327)

A modern LDS leader, Bruce R. McConkie, called the Nicene Creed a philosophical distortion:

“The Creeds of Christendom codify what Jeremiah calls ‘the lies’ which ‘have inherited’ from past ages. They say that the Father is unknowable, incomprehensible, and without body, parts, or passions. This is false.”

(Bruce R. McConkie, Mormon Doctrine, p. 269)

LDS scholar James E. Talmage also criticized the Nicene formulation:

“The establishment of the Church of Christ upon the earth was followed by a widespread apostasy. The simplicity of the Gospel was corrupted, and unauthorized changes were made in its structure.”

(James E. Talmage, The Great Apostasy, 1909, p. 79)

Mormons reject the traditional doctrine of the Trinity in favor of a belief in a distinct, embodied Father and Son, with the Holy Ghost as a separate spirit being. They view the Council of Nicaea as part of an apostate deviation from early Christianity, replacing simple, biblical truths with Greek philosophical constructs.

TakeawayThe Trinity is not a man-made doctrine imposed at Nicaea but a biblical truth affirmed throughout church history. The Council of Nicaea addressed the Arian controversy by defending what Christians had always believed: that Jesus Christ is fully God. Constantine did not create or enforce the Trinity; rather, the church, guided by Scripture and the Holy Spirit, defended it against heresy. Understanding these historical realities helps believers stand firm in the truth and proclaim the gospel with clarity and conviction.

The Edict of Toleration and the Council of Nicaea are connected through the broader historical context of the legalization and eventual promotion of Christianity in the Roman Empire during the early 4th century.

The Edicts of Toleration and Legalization of ChristianityBefore the Council of Nicaea (AD 325), Christianity had suffered periods of persecution under the Roman Empire. However, this changed through a series of imperial decrees known as Edicts of Toleration, which granted legal status to Christianity:
Edict of Toleration (AD 311) – Issued by Emperor Galerius, this decree officially ended the Diocletianic Persecution (303–311) and allowed Christians to practice their faith, though with restrictions. Galerius, once a fierce persecutor, acknowledged that his efforts to suppress Christianity had failed, stating:
“Wherefore, for this our indulgence, they ought to pray to their God for our safety, for that of the republic, and for their own.”
(Lactantius, On the Deaths of the Persecutors, 34)
Edict of Milan (AD 313) – Issued by Constantine the Great (Western Roman Emperor) and Licinius (Eastern Roman Emperor), this decree expanded religious freedom, granting full legal rights to Christians and restoring confiscated property. It declared:
“We have resolved to grant to both the Christians and to all others full authority to follow whatever worship each man has desired.”
(Lactantius, On the Deaths of the Persecutors, 48)
Connection to the Council of Nicaea (AD 325)The Edict of Milan set the stage for the Council of Nicaea by legalizing Christianity and giving it imperial favor. This had several important consequences:
Christianity Became an Imperial Concern – With Christianity now legally protected, internal theological disputes (such as the Arian controversy) became an issue of state unity. Constantine sought to unify Christian doctrine to maintain stability in the empire.
Constantine’s Role in Christian Affairs – Though not yet baptized, Constantine saw Christianity as a tool for unifying the empire. He convened the Council of Nicaea in AD 325 to settle the dispute over Arianism (the belief that Jesus was not of the same essence as the Father).
Shift from Persecuted Sect to Imperial Religion – Before the edicts of toleration, Christians faced martyrdom for their faith. After Nicaea, Christianity moved toward becoming the dominant state religion, culminating in Emperor Theodosius I’s Edict of Thessalonica (AD 380), which made Nicene Christianity the official faith of the Roman Empire.

ConclusionThe Edict of Toleration (311) and the Edict of Milan (313) paved the way for Christianity’s legal acceptance, leading directly to the Council of Nicaea (325). The council, convened by Constantine, sought to resolve theological disputes within a now imperially recognized and favored Christian Church, marking the transition from a persecuted minority faith to a religion closely tied to imperial authority.

The word "Trinity" (Latin: Trinitas) was not used at the Council of Nicaea (AD 325). While the council affirmed the divinity of Jesus Christ and his oneness in essence (homoousios) with the Father, the formal doctrine of the Trinity as later articulated was still developing.

What Nicaea Did DefineThe primary purpose of the Council of Nicaea was to address the Arian controversy, which questioned whether Jesus was divine in the same way as God the Father. The council produced the Nicene Creed, which affirmed:

Jesus Christ is "of one substance" (homoousios) with the Father.
He was "begotten, not made," countering Arius' teaching that Christ was a created being.

However, the full Trinitarian doctrine—which includes the co-equality and co-eternality of the Father, Son, and Holy Spirit—was not fully articulated until the Council of Constantinople (AD 381), which expanded the Nicene Creed and explicitly included the Holy Spirit.

Development of the Word "Trinity"
The Council of Constantinople (AD 381) is the council that formally established the doctrine of the Trinity as understood in mainstream Christianity.

Key Contributions of the Council of Constantinople (381):1. Expanded the Nicene Creed – The council reaffirmed and expanded the Nicene Creed (325) to include a more detailed statement on the Holy Spirit, confirming His divinity and personhood. This later version is often called the Niceno-Constantinopolitan Creed. 2. Declared the Holy Spirit as Fully Divine – While Nicaea (325) focused on the Son's divinity (homoousios – "of the same essence" as the Father), Constantinople affirmed that the Holy Spirit is also fully God, proceeding from the Father. 3. Condemned Various Heresies – The council rejected:

Arianism, which denied Christ’s full divinity.
Macedonianism (Pneumatomachianism), which denied the Holy Spirit's divinity.
Completed the Trinitarian Formula – While the term "Trinity" was used earlier (e.g., by Tertullian in the 2nd century), the Council of Constantinople formally established the doctrine that the Father, Son, and Holy Spirit are co-equal, co-eternal, and of the same divine essence (homoousios).

The Final Form of the Trinitarian DoctrineThe Council of Constantinople solidified the Trinitarian formula still used in Christian theology today:

One God in three persons: the Father, the Son (Jesus Christ), and the Holy Spirit, all distinct but fully divine and of the same essence.

This doctrine was reaffirmed in later councils, including:

The Council of Ephesus (431) – affirmed Christ as fully God and fully man in one person.
The Council of Chalcedon (451) – defined the two natures of Christ (divine and human).
The Second Council of Constantinople (553) – further clarified Trinitarian theology.

ConclusionWhile the Council of Nicaea (325) established Christ’s divinity, the Council of Constantinople (381) formally established the doctrine of the Trinity, defining the Holy Spirit as divine and confirming the Trinitarian view that remains central to Christian orthodoxy today.

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Welcome back to the podcast! We've previously looked at seven marks of a healthy church in Acts 2:42, and today we'll revisit that topic. We're going to look at five more marks to help you view your own church, or a church you're curious about, through a biblical lens!

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Q. How do I know if a church is healthy?

This is a question we get all the time when people are moving to a new area
What should you look for in a church? How do you know it’s functioning biblically?
To be sure: there is no perfect church out there
Today’s message is not intended to be overly critical
But there are healthy churches and there are unhealthy churches
And the litmus test is easier than you think
Note: We answered this the first time back in Acts 2
The question for that lesson was: How Do You Grow a Church?
The basic idea was that healthy things grow
The seven marks of the early church, a healthy, growing church: baptisms, biblical teaching, authentic community, commitment to prayer, financial generosity, friendliness to outsiders, and dependency on Christ. Acts 2:42-47
Today we’re going to answer the question again
This time almost 30 years later
The events in Acts 2 take place around 30 AD, the year of the Ascension.
The events in Acts 20 take place during Paul's third missionary journey, which occurred around 53–57 AD.
Paul is sharing his final thoughts with the elders in Ephesus. We’ll extract 5 marks of a healthy church.

Acts 20:16-17 (NLT) 16 Paul had decided to sail on past Ephesus, for he didn’t want to spend any more time in the province of Asia. He was hurrying to get to Jerusalem, if possible, in time for the Festival of Pentecost. 17 But when we landed at Miletus, he sent a message to the elders of the church at Ephesus, asking them to come and meet him.

Didn’t want to be delayed by the church, but sent for elders
I get it! Hard to get out of church sometimes because of all the relationships!
So he sent only for the elders
In a hurry: Probably because he was bringing offering for the believers in Jerusalem
Paul wrote Romans from Corinth during the timeframe of Acts 20
Romans 15:25-27 (NLT) 25 But before I come [to Rome], I must go to Jerusalem to take a gift to the believers there. 26 For you see, the believers in Macedonia and Achaia have eagerly taken up an offering for the poor among the believers in Jerusalem. 27 They were glad to do this because they feel they owe a real debt to them. Since the Gentiles received the spiritual blessings of the Good News from the believers in Jerusalem, they feel the least they can do in return is to help them financially.
Pentecost marked the birth of the church (Acts 2)
But it probably also brought on hardships for Jewish Christians
So the Gentile believers wanted to bless them!

Acts 20:18-20 (NLT) 18 When they arrived he declared, “You know that from the day I set foot in the province of Asia until now 19 I have done the Lord’s work humbly and with many tears. I have endured the trials that came to me from the plots of the Jews. 20 I never shrank back from telling you what you needed to hear, either publicly or in your homes.”

V20 gives us the first sign to look for in a healthy church: preaching that is committed to speaking the truth, even when it’s unpopular.
2 Timothy 4:3-4 (NLT) 3 For a time is coming when people will no longer listen to sound and wholesome teaching. They will follow their own desires and will look for teachers who will tell them whatever their itching ears want to hear. 4 They will reject the truth and chase after myths.
Many churches these days buy into popular, progressive ideology and take a low view of scripture. Watch out for these signs of progressive (woke) “Christianity”:
The Bible is treated as a historical document shaped by human biases rather than as the inspired, authoritative Word of God.
Traditional biblical teachings on sexuality are dismissed as outdated or oppressive.
Hell, judgment, and exclusivity of Christ are often softened or denied.
Evangelism is seen as arrogant or colonialist rather than a biblical mandate.
"Deconstruction" of faith is encouraged, leading many to abandon core Christian beliefs.
Paul didn’t fall for this, and neither should we.
Acts 20:26-27 (NLT) 26 I declare today that I have been faithful. If anyone suffers eternal death, it’s not my fault, 27 for I didn’t shrink from declaring all that God wants you to know.
At Alpine:
That’s why we did the “Kingdom Politics” series
At Alpine we’re committed to speaking the truth, even when it’s unpopular.
That’s the first mark of a healthy church

Here’s the second mark: preaching that invites a response to the gospel.

Acts 20:21 (NLT) 21 I have had one message for Jews and Greeks alike—the necessity of repenting from sin and turning to God, and of having faith in our Lord Jesus.

Look at how simply Paul enumerates the two-part response to the gospel: repent and believe.
This has been the simple gospel invitation for 2,000 years.
Go back through all the sermons we’ve studied in Acts, and you’ll see this repeated:
Peter’s first sermon (Pentecost): Acts 2:38 “Each of you must repent of your sins and turn to God….”
Peter’s second sermon (temple): Acts 3:19 “Now repent of your sins and turn to God, so that your sins may be wiped away.”
Peter to Cornelius: Acts 10:43 “...everyone who believes in him will have their sins forgiven through his name.”
Paul’s first missionary journey: Acts 13:38-39 (NLT) We are here to proclaim that through this man Jesus there is forgiveness for your sins. 39 Everyone who believes in him is made right in God’s sight—something the law of Moses could never do.
Paul’s second missionary journey (in Athens): Acts 17:30 (NLT) 30 “God… commands everyone everywhere to repent of their sins and turn to him.”
Biblical preaching doesn’t just offer information. It invites transformation through a simple response to the gospel message of Jesus.
Repentance = right attitude toward God
“Change of mind” - I want to go his way now
Many churches avoid this, never call out sin
Make it a social club
Change the focus instead to prosperity
Here’s what’s in it for you…
Faith = trusting that Jesus is LORD
Jesus is Messiah – preached to Jewish audiences
Jesus is Lord – preached to both Jews and Gentiles
Bold statement to Jews
He’s more than you thought the Messiah would be!
(Expositor’s Bible Commentary: Abridged Edition (2 Volumes)) The title “Lord” was also proclaimed christologically in Jewish circles, with evident intent to apply to Jesus all that was said of God in the OT
Preaching that invites a response to the gospel - that’s the second mark of a healthy church
If your church never invites people to repent and believe, find another church!

The third mark expands on this:

Acts 20:24 (NLT) 24 But my life is worth nothing to me unless I use it for finishing the work assigned me by the Lord Jesus—the work of telling others the Good News about the wonderful grace of God.

The third mark is preaching that elevates the power behind the gospel: grace.
It’s too easy to get the wrong idea that salvation is to our own credit.
That we can work for our right standing before God
Almost every other world religion teaches some form of this
Ex: In Islam, the concept of scales (Mīzān, ميزان) is central to the belief in divine justice and accountability on the Day of Judgment (Yawm al-Qiyāmah). The scales symbolize the weighing of a person's deeds—both good and bad—to determine their eternal fate.
Surah Al-Qari’ah (101:6-9) “Then as for him whose scales are heavy [with good deeds], he will be in a pleasant life. But as for him whose scales are light, his refuge will be the Abyss.”
Ephesians 2:8-9 (NLT) 8 God saved you by his grace when you believed. And you can’t take credit for this; it is a gift from God. 9 Salvation is not a reward for the good things we have done, so none of us can boast about it.
The power behind the good news of the Bible is God’s grace. Pure gift. All credit goes to him.
This is what Paul preached increasingly in his ministry!
Acts 20:32 (NLT) 32 “And now I entrust you to God and the message of his grace that is able to build you up and give you an inheritance with all those he has set apart for himself.”
It’s the essential third mark of a healthy, biblical church.
If your church doesn’t preach it, find another church.

The first three marks were about preaching. The last two marks are about leadership.

Acts 20:28-30 (NLT) 28 “So guard yourselves and God’s people. Feed and shepherd God’s flock—his church, purchased with his own blood—over which the Holy Spirit has appointed you as leaders. 29 I know that false teachers, like vicious wolves, will come in among you after I leave, not sparing the flock. 30 Even some men from your own group will rise up and distort the truth in order to draw a following.

The fourth mark is healthy church leadership that is committed to doing their job: shepherding the flock and protecting it from false teachers. Acts 20:28-30
Legalism on one side: 1 Timothy 4:1-3 (NLT) 1 Now the Holy Spirit tells us clearly that in the last times some will turn away from the true faith; they will follow deceptive spirits and teachings that come from demons. 2 These people are hypocrites and liars, and their consciences are dead. 3 They will say it is wrong to be married and wrong to eat certain foods.
Liberalism on the other: 2 Timothy 3:1-2 (NLT) 1 You should know this, Timothy, that in the last days there will be very difficult times. 2 For people will love only themselves and their money. They will be boastful and proud, scoffing at God, disobedient to their parents, and ungrateful. They will consider nothing sacred.
Health church leadership protects the flock from both extremes.

The final mark of a healthy church has to do with how leaders handle money:

Acts 20:33-34 (NLT) 33 “I have never coveted anyone’s silver or gold or fine clothes. 34 You know that these hands of mine have worked to supply my own needs and even the needs of those who were with me.”

The fifth mark is church leadership that stewards finances well.
This doesn’t mean you can’t pay your pastors.
1 Timothy 5:17-18 (NLT) 17 Elders who do their work well should be respected and paid well, especially those who work hard at both preaching and teaching. 18 For the Scripture says, “You must not muzzle an ox to keep it from eating as it treads out the grain.” And in another place, “Those who work deserve their pay!”
It does mean that your pastors shouldn’t be in it for the money.
1 Timothy 6:9-11 (NLT) 9 But people who long to be rich fall into temptation and are trapped by many foolish and harmful desires that plunge them into ruin and destruction. 10 For the love of money is the root of all kinds of evil. And some people, craving money, have wandered from the true faith and pierced themselves with many sorrows. 11 But you, Timothy, are a man of God; so run from all these evil things. Pursue righteousness and a godly life, along with faith, love, perseverance, and gentleness.
This is a warning to all Christians!

Q. How do I know if a church is healthy?

Look for these five marks:
preaching that is committed to speaking the truth, even when it’s unpopular.
preaching that invites a response to the gospel: repentance and faith.
preaching that acknowledges the power behind the gospel: grace.
leadership that is committed to shepherding the flock and protecting it from false teachers.
leadership that stewards finances well.

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In the fast-paced digital world, podcasts have become an invaluable resource for knowledge, inspiration, and entertainment. If you're looking for insightful discussions on faith, culture, and apologetics, here are five must-listen podcasts for 2025.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

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CultishIf you're fascinated by the world of cults, Cultish is the perfect deep dive into the minds and methods of cult leaders and their followers. This podcast explores the theological, sociological, and psychological impacts of cult movements. With thought-provoking analysis and expert insights, Cultish provides a compelling look at how these groups shape and influence people’s lives.
The Alisa Childers PodcastNavigating the challenges of Progressive Christianity and skeptical arguments against the gospel can be difficult. The Alisa Childers Podcast offers a biblically grounded response to these pressing issues. With Alisa’s insightful commentary and interviews, this podcast equips listeners with the tools to defend their faith and engage with modern theological debates from a biblical worldview.
Relatable with Allie Beth StuckeyFor an engaging and fresh take on news, politics, theology, and culture, Relatable with Allie Beth Stuckey is an excellent choice. Allie provides thoughtful analysis from a Christian, conservative perspective, breaking down current events in a way that is both informative and entertaining. Her podcast is perfect for those who want to stay informed while maintaining a biblical perspective on today’s hottest topics.
The AC Podcast (Apologetics Canada) with Wes HuffApologetics is essential for engaging with today’s skeptical world, and The AC Podcast provides an excellent platform for understanding and articulating the Christian faith. Hosted by Wes Huff and the Apologetics Canada team, this podcast helps believers engage with culture thoughtfully, honestly, and respectfully. Whether discussing tough theological questions or addressing societal issues, this podcast is a valuable resource for defending the Christian worldview.
Bible Thinker with Mike Winger (No Ads)If you’re looking for clear, in-depth Bible teaching, Bible Thinker with Mike Winger is a must-listen. Covering theology, apologetics, and verse-by-verse studies, Mike Winger tackles even the most controversial topics with clarity and a commitment to biblical accuracy. This podcast is perfect for anyone who wants to grow in their faith, deepen their understanding of Scripture, and learn how to think biblically about all aspects of life.

Bonus: The Family Podcast (No Ads)For those looking to strengthen their family life, The Family Podcast with Tracy and Bryan Dwyer offers practical insights into marriage, parenting, and family relationships. With weekly discussions and additional resources available at pursueGOD.org/family, this podcast is a great tool for fostering a healthier and more faith-centered home environment.

Whether you’re interested in apologetics, theology, culture, or family life, these podcasts offer valuable insights to equip and encourage you in 2025. Give them a listen and enrich your faith journey!

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Welcome back to the pod! Today we’re covering Acts 19, so open your Bibles. Here’s the question we’ll answer: What Is the Right Response to Sin?

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Q. What Is the Right Response to Sin?

We all sin; it’s our response to sin that matters most
See 10 Sinful Responses to Sin
Minimizing Sin: “It’s no big deal.”
Rationalizing Sin: “He deserved it.”
Blame-Shifting: “She made me.”
Codifying Sin: “It’s a condition, not a sin.”
Worldly Grief: “Sorry I got caught.”
Today in our text (Acts 19) we’re going to see two groups of people
Who were confronted with their sin problem and had a choice to make
One group is an example of what to do
The other group, what NOT to do
The context for the chapter is one particular sin: sorcery
But the lessons apply to everyone, everywhere

The Set UpActs 19:11-12 (NLT) 11 God gave Paul the power to perform unusual miracles. 12 When handkerchiefs or aprons that had merely touched his skin were placed on sick people, they were healed of their diseases, and evil spirits were expelled.

We’re in Ephesus, a renowned center of occult practices in the ancient Greco-Roman world.
To the secular world, miracles look like magic
We saw this with Peter and his shadow (Acts 5), Philip and Simon Magus (Acts 8)
The point: Jesus>magic (understatement)

Acts 19 (NLT) 13 A group of Jews was traveling from town to town casting out evil spirits. They tried to use the name of the Lord Jesus in their incantation, saying, “I command you in the name of Jesus, whom Paul preaches, to come out!”

Note: they weren’t followers of Jesus, but they were using his name as an incantation.
Reminiscent of the "Ephesian Letters" (Greek: Ἐφέσια γράμματα, Ephesia grammata) – a set of words or symbols believed in antiquity to possess magical power. These were often inscribed on amulets, statues, or other objects.
The exact content of the Ephesian Letters is debated, but ancient sources suggest they were a group of six mystical words: Askion, Kataskion, Lix, Tetrax, Damnameneus, Aisia
These words were considered meaningless in everyday language but were thought to hold esoteric significance, potentially tied to ancient rituals or the invocation of supernatural powers. Some scholars believe they were connected to the worship of Artemis of Ephesus, the city's patron goddess.
These Jewish exorcists were using Jesus’ name like it was one of these six mystical words.

Acts 19:14-16 (NLT) 14 Seven sons of Sceva, a leading priest, were doing this. 15 But one time when they tried it, the evil spirit replied, “I know Jesus, and I know Paul, but who are you?” 16 Then the man with the evil spirit leaped on them, overpowered them, and attacked them with such violence that they fled from the house, naked and battered.

The Sons of Sceva attempted to invoke the name of Jesus without genuine faith in Jesus, treating it as a magical formula for their own gain. They did not believe in Jesus or recognize His authority as Lord; instead, they saw His name as a tool to enhance their reputation as exorcists.
Essentially "taking the Lord's name in vain" (from the Third Commandment, Exodus 20:7)
Acts 19:17 (Pillar New Testament Commentary) The ignominious defeat of the Jewish exorcists by the demon showed the Ephesians that 'Jesus' is a power that cannot be controlled: 'he will not act as a lackey for anyone who calls on his name.'

So that’s the backdrop for our two groups today. Magic vs. Miracles in Ephesus. Let’s meet our first group.

The First GroupActs 19:17-19 (NLT) 17b A solemn fear descended on the city, and the name of the Lord Jesus was greatly honored. 18 Many who became believers confessed their sinful practices. 19 A number of them who had been practicing sorcery brought their incantation books and burned them at a public bonfire. The value of the books was several million dollars. 20 So the message about the Lord spread widely and had a powerful effect.

Acts 19:18 (Pillar New Testament Commentary) Apparently they were moved by the exposure and overcoming of the exorcists to realize that their own previous involvement with the magic arts now needed to be acknowledged. Perhaps they had kept scrolls in which spells were written as an insurance policy, in case their new-found faith proved to be inadequate in some situation! Burning the scrolls was a way of repudiating what they contained and represented a greater trust in God to deliver them from trouble and supply their needs.

Let’s summarize this group’s response to sin:

They feared the Lord.
We talked about this back in Acts 4: The fear of the Lord is a reverent awe of God.
(acknowledged power and sovereignty)
They confessed and disclosed their sin.
I know the NLT say “confessed”, but the original Gk expands on it:
exomologoumenoi kai anangellontes, 'confessing and disclosing'
Confessed = to say the same thing (as God)
Disclosed = exposed it to the light, truth. They didn’t…
Minimize it: “It’s no big deal.”
Rationalize it: “He deserved it.”
Codify it: “It’s a condition, not a sin.”
Blame-Shift: “She made me.”
They disclosed it. Admitted it. Put it out there.
They destroyed their old ways.
Militant! This is war!
Burned the incantation books in a bonfire
These might have been the mysterious and magical “Ephesian Letters”.
Wasn’t just Worldly Grief: “Sorry I got caught.”
They did something about it.
I have decided to follow Jesus… No turning back, no turning back.

The result:

Acts 19:20 So the message about the Lord spread widely and had a powerful effect.

The word of the Lord grew
Mightily
And it prevailed. It overcame. It tore down strongholds. It grew. It spread.

The Second GroupThe second group we meet begins in verse 24.

Acts 19:23-27 (NLT) 23 About that time, serious trouble developed in Ephesus concerning the Way. 24 It began with Demetrius, a silversmith who had a large business manufacturing silver shrines of the Greek goddess Artemis. He kept many craftsmen busy. 25 He called them together, along with others employed in similar trades, and addressed them as follows: “Gentlemen, you know that our wealth comes from this business. 26 But as you have seen and heard, this man Paul has persuaded many people that handmade gods aren’t really gods at all. And he’s done this not only here in Ephesus but throughout the entire province! 27 Of course, I’m not just talking about the loss of public respect for our business. I’m also concerned that the temple of the great goddess Artemis will lose its influence and that Artemis—this magnificent goddess worshiped throughout the province of Asia and all around the world—will be robbed of her great prestige!”

Notice their response:

Instead of fearing God, they feared losing money.
Instead of confessing their sin, they pointed fingers.
Paul’s the problem, not us
Paul persuaded and turned away…….
Instead of disclosing their sin, they defended it.
Vs 27 Temple of the great goddess, Artemis will be regarded as worthless and be dethroned if we don’t do something
Instead of destroying their old way, they worshiped it even more.
Acts 19:28 (NLT) 28 At this their anger boiled, and they began shouting, “Great is Artemis of the Ephesians!”
Took action to maintain idols rather than destroy them.

The result:

Acts 19:32 (NLT) 32 Inside, the people were all shouting, some one thing and some another. Everything was in confusion. In fact, most of them didn’t even know why they were there.

In Gk: “The assembly was in confusion”
Assembly = ekklēsia
Same word as church elsewhere in Acts!
When you respond to sin with more sin…
you join a different group, a different “church”: the world
They have their own beliefs, values etc
They go against God’s word, and anything goes
The result: confusion

CloseQ. What Is Your Response to Sin?

Like the second group:
Pointing fingers
Defending your sin
Ending up confused and in the world
Or like the first group:
Fearing God
Confessing and disclosing your sin
Destroying your old way
Experiencing the “powerful effect” of the message of Jesus

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We're re-running the incredible story of Bo and KD, co-hosts of this podcast who came to faith just over two years ago!

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

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In this episode, Bryan, Bo and KD talk about the Mother in Heaven LDS Gospel Topic.

Find the article here.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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The "Mother in Heaven" doctrine in Mormon theology, which teaches the existence of a divine mother alongside God the Father, has been a subject of discussion and controversy within the Church of Jesus Christ of Latter-day Saints (LDS Church). While the LDS Church officially affirms this doctrine, it remains somewhat vague and underdeveloped in official teachings. Several key arguments against or critiques of the "Mother in Heaven" doctrine are as follows:

Lack of Scriptural SupportCritics argue that the concept of a "Mother in Heaven" is not explicitly taught in the Bible or the Book of Mormon. There are no direct references to a divine mother figure in these scriptures. While some Latter-day Saints cite passages that imply a heavenly mother (such as references to the "Heavenly Father" and his "children"), these passages are not specific to a maternal deity. Critics contend that the doctrine is an extrapolation based on theological assumptions rather than scriptural foundation.
Ambiguity in DoctrineThe doctrine of a Mother in Heaven has not been systematically developed or defined in LDS teachings. Official statements by church leaders are rare and often vague, leading to concerns about its theological and doctrinal clarity. Some critics argue that the lack of detailed teaching about her nature, role, and relationship to God the Father makes it difficult for members to fully understand or engage with the doctrine.

There is a practical concern about the limited role that the Mother in Heaven plays in LDS worship and rituals. Critics argue that while her existence may be acknowledged, she is not directly involved in the faith practices of members, such as prayer or temple rituals. This leads to questions about her relevance within the broader framework of Mormon worship and theology, raising concerns that her role might be more symbolic than substantive.

Historical Silence and InconsistencyHistorically, early LDS leaders (including Joseph Smith) did not explicitly teach about a Mother in Heaven, and the concept was rarely mentioned for many years. The doctrine became more prominent in the 20th century but remains less central than other aspects of LDS theology. Critics argue that this historical silence and inconsistency undermine the claim that the concept is an essential or deeply rooted part of Mormon belief.
Theological Concerns about Gender RolesSome critics view the doctrine as reinforcing traditional gender roles by placing women in a subordinate position to God the Father. They argue that, by emphasizing the distinction between the Father and the Mother in Heaven, the doctrine may inadvertently reinforce ideas of patriarchal hierarchy. Others contend that it fails to offer a robust theological vision of women’s equality with men, especially given the traditional gender roles often ascribed to women in the LDS Church.
HeresyIn traditional Christian theology, God the Father is often portrayed as the singular, omnipotent deity, without the need for a divine consort. Some critics argue that introducing a Mother in Heaven diminishes the monotheistic view of God, potentially complicating the relationship between God and humanity. This can be seen as problematic from a Christian theological standpoint, where God is typically understood as a single, indivisible entity.

Given the lack of clear, authoritative teachings about the Mother in Heaven, some argue that it can lead to speculative ideas and even heretical notions. For example, there have been occasional theological and social debates about the role of heavenly mother, which could distract from core doctrines of salvation, Jesus Christ’s role, and the focus on God the Father in worship.

ConclusionWhile the doctrine of a Mother in Heaven is acknowledged in some Mormon circles, critics highlight issues related to its lack of scriptural foundation, doctrinal ambiguity, historical inconsistency, gender implications, and theological coherence. Many believe that it is more of a speculative or peripheral teaching rather than a central tenet of the LDS faith.

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In this episode, Jordan and Becca share their story of leaving the Church of Christ -- a high control religion similar to Mormonism. Wherever you're at in your faith, this is a powerful and encouraging episode you won't want to miss!

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Every human life, from conception to natural death, is inherently valuable and deserving of protection. Life begins at conception, as this marks the start of a unique human organism with its own DNA, potential, and future.

Find resources to talk about these episodes at pursueGOD.org.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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We’re in part 3 of our Kingdom Politics series.
Today we’ll answer the question: Q. What Does the Bible Say about Abortion?
This is an emotionally charged topic
Maybe some of you want to swipe up, put up walls, run away
Because you have personal hurts around this topic
Or because you just want to stick your head in the sand
I encourage you to resist that temptation
There’s something here for everyone
I’ll try to speak the truth in love…
Such an important topic that I’ve written this episode twice
I want to make sure I get it right, which means I need to make sure I understand the opposing view
Why are so many people in favor of this? Even some Christians?
Let’s start with…

The Pro-Choice ArgumentSee the argument for and against pro-life | Lex Fridman Podcast

Pro-Choice Argument #1: Bodily Autonomy - A fundamental principle of human rights is that individuals have the right to control their own bodies. Pregnancy profoundly affects a person's body, health, and life, and no one should be compelled to undergo it against their will.
Pro-Choice Argument #2: Gender Equality - Denying access to abortion disproportionately affects women and those who can become pregnant, limiting their ability to participate equally in society by controlling their reproductive choices and futures.
Pregnancy changes women in a way that it cannot change men, so it’s a form of sex discrimination to make women go through with an unwanted pregnancy.
From an article by a Christian Latina Mom: “Yes, the anti abortion movement has its lens focused solely on birth, but I think they've lost Jesus in the process. How are we protecting all God's creatures beyond gestation? What is being done to help people out of poverty? When will we get mandated paid parental leave? When will we stop aiding wars that lead to the death of many innocent people? When will our maternal health system be fixed so women, especially Black women, don't have to worry about whether or not they are going to survive childbirth in this country? This fight is not about "protecting life" it is about control — controlling women, to be exact. And that's a fight I cannot get behind. I think God understands that and loves me just the same.”
History lesson: In the United States, eugenic sterilization laws were passed in many states (popularized in 1920’s), disproportionately targeting Black women, Indigenous women, and immigrants. These sterilizations were often carried out without informed consent.
1907: Indiana passes the first eugenic sterilization law in the United States, targeting those deemed "unfit" to reproduce (e.g., individuals with disabilities or mental illness).
1919: Margaret Sanger, the founder of Planned Parenthood, writes about controlling the reproduction of people she considered "unfit," which included those with mental or physical disabilities, as well as impoverished groups, immigrants, and minorities. Here’s the title of the article: "Birth Control and Racial Betterment"
1925: Hitler’s ideas about racial purity, Aryan superiority, and the need to eliminate "undesirable" traits outlined in his book Mein Kampf.
1927: The Supreme Court upholds forced sterilization laws in Buck v. Bell. Justice Oliver Wendell Holmes famously writes, "Three generations of imbeciles are enough."
1933: Hitler implements eugenic policies on a national scale, starting with the Law for the Prevention of Hereditarily Diseased Offspring. This law legalized forced sterilization for individuals with conditions such as mental illness, epilepsy, and physical disabilities.
1973: Roe v. Wade legalizes abortion in the U.S., with abortion services often concentrated in low-income and minority communities, raising concerns about systemic targeting.
Pro-Choice Argument #3: Personhood - Many argue that personhood and the associated rights develop gradually and that early-stage embryos do not yet possess the qualities (e.g., consciousness or viability) that confer full moral status.
SLED acronym: Pro-choice advocates often argue that personhood is not established until certain criteria are met:
Size: Some argue that the unborn’s small size makes them less of a person. The idea is that a tiny embryo cannot hold the same moral status as a fully grown human.
Level of Development: Pro-choice proponents frequently claim that personhood is tied to cognitive development. Since the unborn cannot think, feel pain, or exhibit consciousness in the early stages of pregnancy, they argue that the fetus is not yet a person.
Environment: It is often asserted that life inside the womb is fundamentally different from life outside it. Until a baby is born and separates from the mother, some argue, it cannot be considered fully human.
Degree of Dependency: Pro-choice advocates may contend that the unborn’s complete reliance on the mother for survival makes them less than a person. They might equate this dependency with a lack of individual autonomy, which they see as essential for personhood.

The Pro-Life ArgumentPro-Life Argument #1: Intrinsic Value of Human Life - This is the crux of the pro-life argument. Every human life, from conception to natural death, is inherently valuable and deserving of protection. Life begins at conception, as this marks the start of a unique human organism with its own DNA, potential, and future. (Winger - It’s a living, whole human)

Genesis 1:27 Genesis 1:27 (NLT) 27 So God created human beings in his own image. In the image of God he created them; male and female he created them.

Pillar 2 of God and Govt from week 1 of this series: God, Not the Government, Gives Rights to Every Human Being.
That’s why this whole argument hinges on whether babies in the womb are human!
They’re not “potential human beings”, but “human beings with potential”
Not once in the history of humanity, did a pregnant mother give birth to a monkey or a fish or a tree. Every single time a human being came out!

Exodus 21:22-25 (NLT) 22 “Now suppose two men are fighting, and in the process they accidentally strike a pregnant woman so she gives birth prematurely. If no further injury results, the man who struck the woman must pay the amount of compensation the woman’s husband demands and the judges approve. 23 But if there is further injury, the punishment must match the injury: a life for a life, 24 an eye for an eye, a tooth for a tooth….”

Exodus 21 (New Bible Commentary) In the case of murder the death penalty was invoked, not out of indifference for human life, but rather because each human life is of tremendous value (Gn. 9:6).
Exodus 21 (New Bible Commentary) The distinctiveness of the biblical laws is apparent when one compares them with other Ancient Near Eastern laws. In the earlier Laws of Hammurabi, a murderer was required to make only financial compensation to the victim’s family. This contrasts sharply with the biblical insistence of a life for a life. On the other hand, the non-biblical laws apply the death penalty to breaking and entering, looting at a fire, and theft. These examples reveal that in other cultures financial loss was sometimes treated more seriously than loss of life. The biblical laws consistently emphasize that human life is of greater value than material possessions.

Psalms 139:13-16 (NLT) 13 You made all the delicate, inner parts of my body and knit me together in my mother’s womb. 14 Thank you for making me so wonderfully complex! Your workmanship is marvelous—how well I know it. 15 You watched me as I was being formed in utter seclusion, as I was woven together in the dark of the womb. 16 You saw me before I was born. Every day of my life was recorded in your book. Every moment was laid out before a single day had passed.

Friends, if you’ve bought into the pro-choice narrative, you’ve been gaslit
“My body, my choice” is a lie
That baby in the womb has its own body with its own DNA
To elevate a woman’s right to choose above the level of a baby’s right to live is simply not biblical or logical.
This next verse shows us something more…

Luke 1:41 (NLT) 41 At the sound of Mary’s greeting, Elizabeth’s child leaped within her, and Elizabeth was filled with the Holy Spirit.

Pro-Life Argument #2: Moral Responsibility to the Vulnerable The unborn baby, as the most vulnerable and defenseless member of the human family, deserves special protection. Society has an ethical obligation to advocate for those who cannot speak for themselves.

Proverbs 31:8-9 (NLT) 8 Speak up for those who cannot speak for themselves; ensure justice for those being crushed. 9 Yes, speak up for the poor and helpless, and see that they get justice.

Some of you have stayed silent on this issue because it’s unpopular
Some are silenced because of your empathy for women
Hear this, please: in the vast majority of cases, women are not the vulnerable ones here
The unborn are the helpless ones. They are “those being crushed”.
The bible commands us to speak up for them.

Pro-Life Argument #3: Pro-Life, Not Just Pro-Birth – advocating for comprehensive support for the pregnant mother and the child after it’s born

Pro-Moms: advocating for the health and support of moms who bear the burden of pregnancy
Women matter to God just as much as babies in the womb.
Pro-Family: advocating for mom and a dad in the home
Pro-Dads: advocating for a return to biblical masculinity
A culture that devalues life often stems from broken views of manhood. Men must reject the cultural narratives of irresponsibility and self-indulgence.
One of the greatest tragedies in the abortion debate is the silence of men. While women bear the physical burden of pregnancy, men often bear moral and relational responsibility. Research consistently shows that a significant percentage of women who have abortions feel unsupported or pressured by the men in their lives. When men fail to step up, women are left to make heart-wrenching decisions alone.
The abortion issue is not just a women’s issue; it is a human issue and, more importantly, a gospel issue. Men need to take the lead, but every follower of Jesus has a part to play.
Moses’ final words to the Israelites on their way in to the Promised Land:
Deuteronomy 30:19 (NLT) “Today I have given you the choice between life and death, between blessings and curses. Now I call on heaven and earth to witness the choice you make. Oh, that you would choose life, so that you and your descendants might live!”

The Takeaway:Last week we learned that we are citizens of heaven first, and that should impact our participation in this great country (where we are foreigners and exiles). We’re not meant to stand back and let America wander away from the biblical principles it was founded on. Here’s the takeaway for this issue, three practical steps that I hope you’ll pray about so you can honor God in this area:

Adopt: Some of you will be led to take this life-long leap of faith. This is one of the most practical ways to be a light on this dark issue.
Support: Partner with organizations that provide emotional, financial, and practical support to pregnant women.
Disciple: Walk with someone who’s struggling to understand a biblical worldview on this. Parents: disciple your kids on this topic, or the world will. Remember the first two types of governance we talked about last week: self-governance and family governance. If we lead in this, policies in civil government will follow.

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Some modern day religions claim to be Christians...but are they really? Go through this series with a small group or mentor, and let's take a closer look at some religions that may actually be cultish. This week: Seventh Day Adventists.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

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Part I: The HistoryOrigins in the Millerite Movement* William Miller (1782–1849): A Baptist preacher who studied Bible prophecy, particularly the books of Daniel and Revelation. Based on his calculations of Daniel 8:14, Miller predicted that Christ would return to earth around 1843–1844. * The Great Disappointment (October 22, 1844): When Jesus did not return on the predicted date, many of Miller’s followers abandoned the movement. However, a small group believed the date was correct but misunderstood the nature of the event (we will get into this more when we discuss some of the false doctrines they promote).

Formation of the Seventh-day Adventist Church* The Sabbath Movement: A group led by Joseph Bates and others began emphasizing the importance of observing Saturday (the biblical Sabbath) as a day of worship, based on the fourth commandment. * The Sanctuary Doctrine: After the Great Disappointment, followers like Hiram Edson taught that Jesus did not return to earth but instead entered the heavenly sanctuary to begin a new phase of His ministry (the “investigative judgment”). * Ellen G. White (1827–1915): Considered a prophetess by Adventists, she played a central role in shaping SDA beliefs and practices. Her visions and writings helped unify the movement and promote distinctive doctrines.

Official Organization* 1863: The Seventh-day Adventist Church was officially organized in Battle Creek, Michigan, with approximately 3,500 members. * Expansion: By the late 19th and early 20th centuries, the SDA Church grew rapidly, emphasizing evangelism, education, and healthcare.

Today’s SDA Church* Global Reach: The SDA Church has grown into a worldwide denomination with over 21 million members. * Focus Areas: It emphasizes education, healthcare, and missionary work while holding to its unique doctrines.

Part II: The Similarities and DifferencesSimilarities:* The belief in the Trinity * The humanity and deity of Christ (but there is a little twist here) * Salvation by grace through faith (but we will discuss this) * Authority of Scripture (but we will discuss this as well) * The Second Coming of Christ * Resurrection of the Dead

While there are many similarities in the beliefs between SDA and orthodox Christianity, there are some disturbing differences that Christians need to be aware of when considering SDA’s.

Observance of the Sabbath* This is pretty deep. They firmly believe that the 4th commandment to observe the Sabbath is still enforced today and this part of the law was not “fulfilled” in Christ. * SUNDAY LAW: They associate Sunday worship with the Mark of the Beast. They largely derive this from an interpretation of Bible prophecy. They interpret the beast in Revelation 13 as a system of false religion or false worship, mainly the Roman Catholic church. * SDAs believe the Roman Catholic Church is the beast in Revelation, Sunday worship is the “mark of the beast,” and a future Sunday law will test whether people are loyal to God (by keeping the Sabbath) or to human authority (by observing Sunday). * Since the RCC was instrumental in establishing Sunday as the official day of worship as opposed to Saturday, those who partake of Sunday worship instead of Sabbath worship in the future will be guilty of taking the mark of the beast or pledging their allegiance to this false system of worship. * How do they view Sunday worshiping Christians? * SDAs believe that the "mark of the beast" will only apply in the future, when Sunday worship is enforced by law as a global religious mandate. Until then, they view Christians who worship on Sunday as sincere but misinformed about God’s Sabbath command. * Ignorance of the Truth: They teach that many Christians worship on Sunday out of tradition or lack of knowledge about the Sabbath. In such cases, God does not hold them accountable (Acts 17:30). * SDAs feel a duty to inform Sunday-keeping Christians about the biblical Sabbath. They see this as part of their mission to call people out of "Babylon" (Revelation 18:4), which they interpret as false religious systems, including Sunday worship. * They often present the Sabbath as a test of loyalty to God and obedience to His commandments. * What does Ellen G. White Say? * "The Sabbath is the golden clasp that unites God and His people." (Testimonies for the Church, Vol. 6, p. 351) * “Christ is the sinner’s only hope. By His death, He brought salvation within the reach of all.” (The Desire of Ages, p. 131). * SDAs use quotes like this to argue that White did not teach salvation by works or Sabbath-keeping alone. * In Testimonies for the Church, she stated:“It means eternal salvation to keep the Sabbath holy unto the Lord.” * Statements like this can lead to a legalistic mindset where believers feel their salvation depends on rigid obedience to laws, which undermines the gospel of grace. * * What Does The Bible Say? * Scripture References: * Not mentioned as a command to observe in the entire new testament. Not only that but the opposite is mentioned. * Romans 14:5-6: “One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind. The one who observes the day, observes it in honor of the Lord.” * FOCUS ON THE IMPORTANCE OF REST * Colossians 2:16-17: “Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ.” * Galatians 4:9-10: “But now that you have come to know God... how can you turn back again to the weak and worthless elementary principles of the world... You observe days and months and seasons and years!”

The Investigative Judgment* What is it? * What Was the Great Disappointment? * In 1844, many Christians followed a preacher named William Miller, who said Jesus would return on October 22, 1844. * When Jesus didn’t return, it was called the Great Disappointment because people were devastated. * Trying to Understand What Happened * Some of Miller’s followers thought the date was right, but they misunderstood what was supposed to happen. * A man named Hiram Edson had a new idea. He said that instead of Jesus coming back to earth, He did something important in heaven. * A New Explanation * Edson said Jesus entered the Most Holy Place in heaven (based on Daniel 8:14) on October 22, 1844. * He based this on the Old Testament idea of the Day of Atonement, when priests would cleanse the temple of sins. * Ellen G. White: Her visions affirmed this interpretation, and it became foundational for SDA theology. * The Investigative Judgment * They believed Jesus started a new work in heaven, called the Investigative Judgment: * Jesus is now reviewing the lives of all believers to decide who will be saved. * This is like a heavenly courtroom where records are checked.

Outcome:

The faithful who remain obedient are confirmed as saved.
Those who turn away from God are judged unworthy and will not be resurrected to eternal life.
Criticisms of the Investigative Judgment

Lack of Clear Biblical Support:

Many argue that Daniel 8:14 refers to the restoration of the Jerusalem temple, not a heavenly judgment.
Hebrews 10:12 states that Christ’s sacrifice was "once for all," implying no additional phase of atonement is needed.

Salvation by Works?:

Critics say the doctrine emphasizes human effort and obedience, potentially undermining salvation by grace through faith (Ephesians 2:8-9).

Conflict with Assurance of Salvation:

Mainstream Christianity teaches that believers can have full assurance of salvation in Christ (Romans 8:1), while the Investigative Judgment may lead to uncertainty.

How This Differs from Mainstream Christianity

Completed Atonement: Christians believe Christ’s work on the cross was finished and fully sufficient for salvation (John 19:30, Hebrews 10:10-14).
Hebrews 10:14: "For by one sacrifice he has made perfect forever those who are being made holy."
Judgment After Second Coming: Mainstream Christians teach that judgment occurs after Christ’s return, not as an ongoing process since 1844.

Points for Discussion with SDAs

Christ’s Finished Work:
Ask: "If Jesus said 'It is finished' (John 19:30), why is another phase of atonement necessary?"
Assurance of Salvation:
Highlight verses like 1 John 5:13, which assure believers of eternal life.
Interpretation of Daniel 8:14:
Explore whether the prophecy could refer to the earthly temple and historical events, not a heavenly sanctuary.

The Role of Prophecy (Ellen G. White)* Who Was She? * Ellen G. White (1827–1915) was one of the founders of the SDA Church. She claimed to have received over 2,000 visions and dreams, which she shared through books, articles, and sermons. * Her writings, such as The Great Controversy and Steps to Christ, are considered inspired by God. * Her Role in SDA Theology: * While not officially considered equal to Scripture, her writings are referred to as the "lesser light" that leads to the "greater light" of the Bible. * She is seen as a fulfillment of Revelation 12:17 and Revelation 19:10, which SDAs interpret as God raising up a prophet for the end times. * Scope of Influence: * White’s writings address doctrinal issues (e.g., Sabbath-keeping, the investigative judgment) and practical matters (e.g., diet, education, health). * Many SDA doctrines are rooted in or affirmed by her writings. * The SDA Position on Prophecy * Seventh-day Adventists (SDA) view prophecy as an ongoing tool for divine guidance, with Ellen G. White regarded as a modern-day prophetess. While her writings are considered a "lesser light" pointing to the Bible, they are heavily relied upon to shape doctrine and practice. SDAs believe her visions and teachings fulfill biblical prophecies, such as those in Revelation 12:17 and 19:10, and serve as authoritative guidance for the end times. This elevated role often leads to her writings being treated as a lens through which Scripture is interpreted, raising concerns about undermining the sufficiency of the Bible. * The Orthodox Christian Position on Prophecy * Completed Revelation: * Christianity teaches that God’s revelation is complete through Jesus Christ and the Scriptures (Hebrews 1:1-2, 2 Timothy 3:16-17). * Scripture References: * Hebrews 1:1-2: “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son.” * 2 Timothy 3:16-17: “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.” * Revelation 22:18: “I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book.” * Prophecy in the New Testament primarily functioned to authenticate the early church and ceased with the apostolic era. * The Bible as the Final Authority: * Mainstream Christians affirm sola scriptura (Scripture alone) as the ultimate authority for faith and practice. * Additional revelations or prophecies are not required for guidance or doctrine. * How to Lovingly Engage SDAs on This Issue * Affirm Common Ground: * Acknowledge their desire to follow God and their respect for Scripture. * Example: “It’s clear you care deeply about knowing God’s will. Let’s explore what the Bible says about prophecy.” * Point to the Sufficiency of Scripture: * Use verses like 2 Timothy 3:16-17 to show that Scripture is sufficient for all aspects of faith and practice. * Ask: “If the Bible is complete and sufficient, why would we need additional revelations?” * Test Prophecies Biblically: * Highlight Deuteronomy 18:22 and 1 Thessalonians 5:21-22, which teach that prophecies must be tested and verified. * Ask: “If even one prophecy is inaccurate, should we consider the person a true prophet?”

ConclusionEmphasize the Common Ground* Highlight shared beliefs with SDAs, such as: * Belief in Jesus as fully divine and the Savior. * The authority of Scripture. * The hope of Jesus’ Second Coming. * This helps foster understanding and a respectful tone while distinguishing key doctrinal differences.

Address the Key Differences* Recap major theological concerns, such as: * Sabbath and Salvation: Stress that salvation is by grace through faith alone (Ephesians 2:8-9), not tied to keeping the Sabbath or other works. * Investigative Judgment: Affirm that Jesus’ work on the cross was complete, and there’s no need for a separate judgment to determine salvation (Hebrews 10:14, John 19:30). * Prophecy and Ellen G. White: Remind viewers that Scripture is the final authority (2 Timothy 3:16-17), and any extra-biblical claims must be tested carefully.

Encourage a Biblical Response* Urge Christians to respond with truth and grace when engaging SDA members: * Speak the truth in love (Ephesians 4:15). * Ask thoughtful questions to challenge their assumptions without attacking their beliefs. * Focus on the gospel and the assurance of salvation in Christ.

Offer Hope and Assurance* Reinforce the sufficiency of Jesus’ sacrifice: * “For by one sacrifice he has made perfect forever those who are being made holy” (Hebrews 10:14). * Remind viewers of the joy and freedom found in Christ: * “Come to me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28).

End with a Call to Study the Bible* Encourage the audience to study Scripture deeply for themselves and to know God’s Word: * “Let’s commit to growing in our understanding of the Bible so we can stand firm in truth and share the gospel with those who are seeking.”

Soul Sleep and AnnihilationismSoul Sleep:

SDAs teach that when people die, their souls do not go to heaven or hell immediately. Instead, they enter an unconscious state referred to as "soul sleep," awaiting the resurrection at Christ’s return.
Death is likened to a deep, dreamless sleep where the person has no awareness of the passage of time (Ecclesiastes 9:5, John 11:11-14).
Refuting Soul Sleep
These verses suggest that the soul remains conscious after death:
Luke 16:19-31 (The Rich Man and Lazarus):
Jesus describes the rich man and Lazarus experiencing conscious realities immediately after death—one in torment and the other in comfort.
This story undermines the idea of unconsciousness after death.
Philippians 1:23-24:
Paul writes, "I desire to depart and be with Christ, which is better by far."
This indicates that being "with Christ" happens immediately after death, not after an unconscious waiting period.
2 Corinthians 5:8:
"We are confident, I say, and would prefer to be away from the body and at home with the Lord."
Suggests a direct transition from physical death to being in the presence of the Lord.
Revelation 6:9-10:
Souls of martyrs under the altar cry out to God, asking how long until judgment.
Demonstrates that souls are conscious and aware before the resurrection.

Annihilationism:

SDAs reject the idea of eternal torment in hell. They believe that the wicked will be resurrected for judgment but will ultimately be destroyed (annihilated) rather than suffer eternal punishment.
This destruction is seen as the "second death" (Revelation 20:14-15), where the wicked cease to exist entirely.
Refuting Annihilationism
Matthew 25:46:
"Then they will go away to eternal punishment, but the righteous to eternal life."
The same word "eternal" is used for both punishment and life, showing parallel everlasting duration.
Revelation 14:10-11:
"They will be tormented with burning sulfur in the presence of the holy angels and of the Lamb. And the smoke of their torment will rise forever and ever."
Indicates eternal, ongoing torment for those who worship the beast.
Daniel 12:2:
"Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt."
Describes eternal consequences for both the righteous and the wicked.
Mark 9:47-48:
Jesus speaks of hell as a place "where the worms that eat them do not die, and the fire is not quenched."
Indicates unending suffering rather than annihilation.

Dietary Restrictions and Health Practices SDA Belief: * SDAs promote a vegetarian or plant-based diet and discourage the consumption of "unclean" meats listed in Leviticus 11 (e.g., pork, shellfish). * They advocate for abstaining from alcohol, tobacco, and caffeine as part of living a holy and healthy life. * Health is viewed as a spiritual obligation, tying physical well-being to faithfulness to God. * Ellen G. White’s Influence: * White wrote extensively on health, calling the body the "temple of the Holy Spirit" and teaching that a vegetarian diet was God's ideal for humanity. * In The Ministry of Healing*, she stated, "Grains, fruits, nuts, and vegetables constitute the diet chosen for us by our Creator." * White also claimed that avoiding "unclean" meats and harmful substances is essential for moral and spiritual clarity. * Holistic Living: * The SDA Church operates many hospitals, clinics, and wellness centers worldwide, emphasizing the connection between health and spirituality. * Their Health Message is central to their outreach, and they see it as...

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The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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In the last episode we talked about what is a cult (how to identify a cult, etc.). If you missed that one, be sure and go and check that out. In today’s episode we will focus our attention on a group that claims to be the real Christians, but as we will show today the Jehovah’s Witnesses are not Christians.

The Jehovah’s Witnesses originated in the late 19th century with Charles Taze Russell, an American preacher deeply interested in Bible prophecy. Here’s a concise history of the organization:

Part I: The HistoryOrigins and Founder: Charles Taze Russell (1852–1916): Russell was influenced by Adventist teachings, particularly their focus on Christ’s second coming. Disillusioned with mainstream Christianity, he began his own Bible study group in the 1870s in Pittsburgh, Pennsylvania. * 1870s The group now known as Jehovah’s Witnesses was initially called Bible Students or International Bible Students Association (IBSA) during its early years. This name reflected their focus on studying the Bible and disseminating their teachings. * Publication of Zion’s Watch Tower (1879): Russell launched this magazine to spread his interpretations of the Bible, emphasizing end-time prophecies and the imminent return of Christ. * Why was it called Watchtower? * The name "Watchtower" comes from the Bible, where watchtowers were used as places to keep watch and warn of danger. In ancient times, people would stand in tall towers to look out for enemies or protect their vineyards from animals. * Jehovah's Witnesses use the name Watchtower because they believe they are like spiritual watchmen. They think their job is to warn people about the coming of God’s Kingdom and the end of the current world system (what they call Armageddon). They see themselves as sounding the alarm and helping people prepare for what they believe is God’s judgment. * The name also reflects their focus on being alert and vigilant about spreading their teachings, which they view as essential for saving others. The magazine The Watchtower* became their main way to share these warnings and spread their message worldwide.

Formation of the Organization:* Incorporation as the Watch Tower Bible and Tract Society (1884): Russell formally organized his followers under this name, focusing on mass publication and distribution of literature. * Today’s Stats and Organizational Structure * 8.6 million members today (2023) * Governing Body: A centralized leadership that claims exclusive authority in interpreting the Bible. * Emphasis on door-to-door evangelism, distribution of "Watchtower" and "Awake!" magazines. * Rutherford’s Leadership (1916–1942): After Russell’s death, Rutherford took control. He rebranded the movement, introducing the name “Jehovah’s Witnesses” in 1931 to distinguish it from other groups. He centralized authority, increased door-to-door evangelism, and solidified distinct doctrines, such as rejecting political involvement and military service. * Failed Prophecies: Under both Russell and Rutherford, numerous end-of-the-world dates were predicted and failed, including 1914, 1925, and later dates.

Failed Prophecies:1874 – Christ’s Invisible Return* Prediction: Charles Taze Russell, the founder, taught that Jesus Christ returned invisibly in 1874 to begin ruling spiritually. * Outcome: This claim was later adjusted to fit their evolving theology, and they eventually moved the "invisible return" date to 1914.

1914 – The End of the World* Prediction: Russell taught that the end of the current world system (Armageddon) would occur in 1914. * Outcome: When nothing happened, the Watch Tower Society claimed Jesus began ruling invisibly in 1914 and that World War I was part of the fulfillment of prophecy.

1925 – The Resurrection of Biblical Patriarchs* Prediction: Joseph Rutherford, the second leader, predicted that Abraham, Isaac, Jacob, and other faithful men of old would be resurrected in 1925 to rule over the earth. * Outcome: When this did not happen, the prophecy was quietly dropped. A mansion in California (called Beth Sarim) that was built to house these resurrected patriarchs was eventually sold.

1941 – The Beginning of Armageddon* Prediction: Rutherford suggested that Armageddon was very near, specifically during or shortly after World War II. * Outcome: The war ended, but Armageddon did not occur.

1975 – The End of the World* Prediction: The Watch Tower Society heavily implied that the end would come in 1975, linking it to their calculation of 6,000 years since the creation of Adam. * Outcome: Many Jehovah's Witnesses sold their homes and quit their jobs in anticipation. When nothing happened, the leadership blamed the members for "misinterpreting" their teachings.

Why These Failures Matter* Credibility Issues: According to Deuteronomy 18:22, a false prophecy is a sign that the message is not from God. Jehovah's Witnesses' repeated failed predictions have led many to question their claim of being God’s sole channel of communication. * Impact on Members: These predictions caused emotional and financial strain on members who made life-altering decisions based on them. * Shift in Teachings: After each failure, Jehovah's Witnesses adjusted their theology or blamed misunderstandings to maintain credibility and control over followers.

Part II: The DifferencesKey Writings The Bible: Jehovah’s Witnesses use the New World Translation (NWT), a version modified to align with their doctrines. * Divergence: Mainstream Christians consider the NWT unreliable due to alterations like John 1:1 ("the Word was a god") and Colossians 1:16 (inserting "other" to suggest Jesus is a created being). * Supplemental Texts: Publications like The Watchtower and Awake! magazines, as well as books like What Does the Bible Really Teach?* serve as authoritative teaching tools. * Divergence: These writings are considered equal to, or sometimes above, Scripture in authority by Jehovah's Witnesses.

Who is God?* Jehovah’s Witnesses: Jehovah is the one true God, the Father, distinct and separate from Jesus and the Holy Spirit. * Divergence: Reject the Trinity, which is a core doctrine of mainstream Christianity. Christians believe in one God existing in three persons: Father, Son, and Holy Spirit.

Who is Jesus?* Jehovah’s Witnesses: * Jesus is a created being, the first and greatest creation of Jehovah. He is identified as Michael the Archangel. * Jesus is not co-equal or co-eternal with God and was merely human during His earthly ministry. * His resurrection was spiritual, not physical. * Jesus’ death provides an opportunity for salvation, but works are required to earn it. * Divergence: * Mainstream Christianity teaches that Jesus is fully God and fully man (John 1:1, Colossians 2:9), eternally preexistent, and co-equal with the Father. * Christians affirm the physical resurrection of Jesus (Luke 24:39, 1 Corinthians 15:4).

Who is the Holy Spirit?* Jehovah’s Witnesses: The Holy Spirit is not a person but an impersonal force or "God’s active power." * Divergence: Mainstream Christianity teaches the Holy Spirit is a distinct person within the Trinity, co-equal with the Father and the Son (John 14:26, Acts 5:3–4).

How to Be Saved* Jehovah’s Witnesses: * Salvation requires faith in Jesus, adherence to the teachings of Jehovah’s Witnesses, and participation in works like door-to-door evangelism. * Only faithful Jehovah’s Witnesses will survive Armageddon and enter God’s Kingdom. * Divergence: Mainstream Christianity teaches salvation by grace through faith alone, not by works (Ephesians 2:8–9, Romans 10:9–10).

What Happens After Death?* Jehovah’s Witnesses: * The soul ceases to exist at death (annihilationism). * Only 144,000 anointed believers go to heaven to reign with Christ. * The rest of the faithful will live forever on a restored paradise earth. * The wicked will be permanently destroyed, not eternally tormented. * Divergence: Christians believe in eternal life with God for believers and eternal separation from God in hell for the wicked (Matthew 25:46, Revelation 20:10, 14–15).

More Facts About the 144,000In Jehovah’s Witnesses’ beliefs, the 144,000 are a select group of people who will go to heaven to rule with Christ. They don’t interpret it the same way Christians do who believe these are 12,000 Jewish evangelists from each of the 12 tribes. They interpret it symbolically. This teaching is based on a literal interpretation of Revelation 7:4 and 14:1-3, which mention 144,000 sealed servants of God.

Criteria for Being Part of the 144,0001. Spiritual Anointing: Jehovah’s Witnesses believe these individuals have a special spiritual calling or "anointing" from God. This is not something they choose but something they believe God reveals to them. 2. Faithfulness: Members of the 144,000 are viewed as exceptionally faithful Jehovah’s Witnesses who dedicate their lives to serving God and spreading His message. 3. Time Period: They teach that the selection of the 144,000 began with Jesus’ apostles and continued into the early 20th century. By the mid-1930s, they believed that most of the 144,000 had already been chosen.

Hope of Joining the 144,000 Today* Jehovah’s Witnesses teach that very few spots remain in the 144,000 because most were already chosen in the past. * It is technically possible for someone today to believe they are part of the 144,000 if they experience a personal conviction of being "anointed." * However, this claim is rare and often viewed with skepticism by the broader Witness community.

For Most Jehovah’s Witnesses* The majority do not believe they will go to heaven. Instead, they look forward to living forever on a paradise earth under the rule of Christ and the 144,000. * Witnesses who are not part of the 144,000 are referred to as the "great crowd" (based on Revelation 7:9).

Differences From Mainstream Christianity* Mainstream Christians do not interpret the 144,000 in Revelation as a literal, exclusive group. Instead, many view this number symbolically, representing the 144,000 Jewish evangelists (12,000 from the 12 tribes of Israel) who spread the gospel during the tribulation. * Christians believe all who are saved through faith in Christ will reign with Him (2 Timothy 2:12, Revelation 20:6), not just a select few.

Other Facts, Beliefs, and Practices* Reject Holidays and National Symbols: Jehovah’s Witnesses do not celebrate Christmas, Easter, or birthdays and avoid pledging allegiance to national flags or serving in the military. * Divergence: These practices are cultural, not doctrinal, in mainstream Christianity. * Refuse Blood Transfusions: Based on their interpretation of Acts 15:28–29, they refuse blood transfusions, even when life-threatening. * Divergence: Mainstream Christians do not interpret these verses as prohibiting medical blood transfusions. * Evangelism Focus: Known for rigorous door-to-door evangelism and distributing literature. * Divergence: Evangelism is a Christian practice, but mainstream Christians emphasize it as part of a broader relationship with Christ rather than as a requirement for salvation. * Governing Body Authority: The Governing Body, based in Warwick, New York, is viewed as God's sole channel of communication. * Divergence: Mainstream Christianity holds that all believers have access to God through Christ (Hebrews 4:16) and emphasizes the priesthood of all believers (1 Peter 2:9).

Part III: How To Reach ThemBuild a Relationship of Trust* Be Kind and Respectful: Jehovah’s Witnesses are often trained to expect hostility. Being warm and genuine can open doors for deeper conversations. * Show Interest: Ask about their beliefs and listen attentively. Avoid debates early on. * Example: “Can you tell me more about why you believe this way?”

Use Thoughtful Questions Ask questions that encourage them to think critically about their beliefs without feeling attacked. * About the Bible: “Why does the New World Translation* render John 1:1 differently than most other Bible translations?” * About Prophecies: “What should we think about an organization that predicts events that don’t come true? How does that fit with Deuteronomy 18:22?” * About Salvation: “Why do we need works to be saved if Ephesians 2:8-9 says salvation is a gift from God?”

Focus on Jesus* Jehovah’s Witnesses have a distorted view of Jesus. Bring the conversation back to who Jesus is. * Use John 20:28: Thomas calls Jesus “My Lord and my God.” * Use Isaiah 9:6: Jesus is called “Mighty God.” * Ask: “How can Jesus save us if He is not fully God?”

Share the Gospel Clearly* Emphasize grace over works: * Ephesians 2:8-9: Salvation is through faith, not by works. * Romans 10:9-10: Confessing Jesus as Lord leads to salvation. * John 14:6: Jesus is the only way to God.

Challenge Their Exclusive Authority* Highlight that the Bible warns against adding or subtracting from God’s Word (Revelation 22:18-19). * Ask: “If the Governing Body is God’s channel, why have their teachings changed so much over time?”

Use Scripture They Recognize Stick to verses in their own Bible (New World Translation*). They may dismiss other translations as corrupt. * Cross-reference verses they know with others to show biblical consistency.

Be Patient and Persistent* Don’t expect immediate change. Many Jehovah’s Witnesses fear leaving because of family shunning. * Continue to pray for them and share truth gently over time.

Share Testimonies* If possible, share stories of former Jehovah’s Witnesses who found freedom in Christ. This can plant seeds of doubt about the organization and hope in the gospel.

Example Conversation Starter* You: "Thank you for sharing your beliefs with me. I’ve always wondered—what does it mean for you to have a personal relationship with Jesus?" * Jehovah’s Witness: "We believe Jesus is the way to Jehovah, but we worship Jehovah, not Jesus." * You: "That’s interesting. In John 14:6, Jesus says He is the way, the truth, and the life. Do you think that means we can talk directly to Him too?"

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The U.S. Constitution, finalized in 1787, is a cornerstone of governance and liberty. While it does not explicitly mention God, many of its principles align with biblical truths. These truths emphasize the role of moral law, the divine origin of human rights, and the purpose of government. In this episode we explore three pillars of God and government, enriched with Scripture to reveal how these principles reflect biblical teaching.

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There Is a God, and He Has Established a Fixed Moral LawThe Constitution assumes the existence of universal truths—principles that govern justice and fairness. This idea aligns with the Bible’s declaration:
“In the beginning God created the heavens and the earth.” (Genesis 1:1, NLT)

By acknowledging a Creator, the foundation of the Constitution reflects an ordered world governed by divine laws. These moral laws are evident in the Ten Commandments, given to guide human behavior:

“You must not steal. You must not testify falsely against your neighbor.” (Exodus 20:15-16, NLT)

The rule of law, central to the Constitution, echoes biblical justice. In God’s eyes, righteousness and impartiality are essential:

“Judges must be impartial. They must hear the case of those who are poor just as they hear the case of those who are rich.” (Deuteronomy 1:17, NLT)

The Constitution reflects this concept by establishing a legal system grounded in objective, unchanging principles that mirror God’s moral law, ensuring fairness and accountability.

God, Not the Government, Gives Rights to Every Human BeingThe Constitution’s protection of inalienable rights—life, liberty, and the pursuit of happiness—rests on the belief that rights are given by God, not government. Scripture affirms this truth:
“What are mere mortals that you should think about them, human beings that you should care for them? Yet you made them only a little lower than God and crowned them with glory and honor.” (Psalm 8:4-5, NLT)

Every human being possesses dignity and worth because they are created in God’s image:

“So God created human beings in his own image. In the image of God he created them; male and female he created them.” (Genesis 1:27, NLT)

This foundational truth underscores the Constitution’s emphasis on individual freedoms. By safeguarding these rights, the document reflects God’s design for humanity. Government’s role, then, is to protect these God-given freedoms, not to grant or revoke them.

Government Exists to Protect Rights and Enforce Moral LawThe Constitution defines government’s purpose as protecting rights and maintaining order. The Bible reinforces this by teaching that government is a servant of God, tasked with promoting good and restraining evil:
“The authorities are God’s servants, sent for your good. But if you are doing wrong, of course you should be afraid, for they have the power to punish you.” (Romans 13:4, NLT)

The preamble begins with the phrase, “We the People,” emphasizing that authority flows from the consent of the governed. This principle aligns with biblical teaching on appointing leaders:

“Choose some well-respected men from each tribe who are known for their wisdom and understanding, and I will appoint them as your leaders.” (Deuteronomy 1:13, NLT)

However, the Constitution’s scope raises a question: do these rights extend only to citizens, or are they universal? Scripture challenges us to recognize that all people are valued by God, deserving of justice and dignity:

“For God does not show favoritism.” (Romans 2:11, NLT)
“Do not take advantage of foreigners who live among you in your land. Treat them like native-born Israelites, and love them as you love yourself.” (Leviticus 19:33-34, NLT)

These verses remind us that while the Constitution primarily governs its citizens, its principles reflect God’s heart for all people.

ConclusionThe U.S. Constitution is a remarkable reflection of biblical principles. It acknowledges a Creator who establishes moral law, affirms that human rights come from God, and defines government as a servant to protect those rights. As Christians, we can celebrate these truths while advocating for policies and practices that align more fully with God’s Word.

Ultimately, true liberty is found not in human governance but in submission to God’s eternal law. As Scripture reminds us:

“For the Lord is our judge, our lawgiver, and our king. He will care for us and save us.” (Isaiah 33:22, NLT)

By living out these principles, we can encourage a nation that honors God and reflects His justice, mercy, and truth.

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Tithing isn’t mandated by the New Testament, but Christians should be good stewards of their money by giving regularly, proportionately, and sacrificially.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Tithing, the practice of giving 10% of your income to God, is a topic that Christians still talk about a lot. In the Old Testament, tithing is part of the Mosaic Law, but in the New Testament, people debate its place. Surprisingly, the word “tithe” (or its variations) only shows up four times in the New Testament. Before we dive into the New Testament, let’s quickly look at tithing in the Old Testament to understand what it tells us about the practice.

The Nebulous Nature of the Tithe in the Old Testament

In the Old Testament, the concept of the tithe is mentioned multiple times, but its exact application and scope were somewhat complex and varied. For example:

Levitical Tithe: Numbers 18:21-24 describes a tithe given to the Levites as compensation for their service in the Tabernacle. This tithe was based on agricultural produce and livestock, not monetary income.
Festival Tithe: Deuteronomy 14:22-27 outlines a tithe that was set aside for annual festivals. This tithe was consumed by the giver and their household in a celebratory feast before the Lord.
Charity Tithe: Deuteronomy 14:28-29 refers to a tithe given every third year to support the poor, including the foreigner, the fatherless, and the widow.

So, the “tithe” wasn’t a one-size-fits-all thing. It was actually a bunch of different obligations that served different purposes in ancient Israelite society. And guess what? It mostly applied to people who worked in farming, not to everyone who made money or had stuff. This is important to keep in mind when we think about how tithing might work in our modern world.

The Four Appearances of the Tithe in the New Testament

Now let’s dive into the four references to the tithe in the New Testament. Surprisingly, we never find Jesus or any New Testament author commanding us to tithe. Instead, the tithe serves as a cautionary tale, highlighting what NOT to do when it’s done with the wrong intentions.

1. Matthew 23:23

In Matthew 23:23, Jesus says to the Pharisees:

"Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill, and cumin. But you have neglected the more important matters of the law—justice, mercy, and faithfulness. You should have practiced the latter, without neglecting the former."

Jesus acknowledges the Pharisees’ strict tithing, even of garden herbs, but points out that they neglected more important things like justice, mercy, and faithfulness. He doesn’t say tithing is wrong, but he emphasizes the importance of having a pure heart and focusing on the bigger picture of living a godly life.

2. Luke 11:42

Luke’s Gospel includes a parallel to Matthew 23:23, where Jesus says:

"Woe to you Pharisees, because you give God a tenth of your mint, rue, and all other kinds of garden herbs, but you neglect justice and the love of God. You should have practiced the latter without leaving the former undone."

This passage echoes what Matthew said. The Pharisees were all about following the rules, especially about tithing, but they forgot to show God the love and justice that’s really important. Jesus said that just doing the right things on the outside, like tithing, isn’t enough.

3. Luke 18:12

In the parable of the Pharisee and the tax collector, the Pharisee boasts:

"I fast twice a week and give a tenth of all I get."

This part of the Pharisee’s prayer is super self-righteous, and it’s a total contrast to the humble tax collector. Jesus is pointing out that the Pharisee is being too proud and thinks he’s all righteous because he tithes. But tithing, like any spiritual practice, is pointless if you don’t have a humble and repentant heart.

4. Hebrews 7:1-10

The Book of Hebrews references tithing in its discussion of Melchizedek and Abraham:

"This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him, and Abraham gave him a tenth of everything..."

The author of Hebrews uses this historical account to show how Melchizedek’s priesthood is better than any other, and it’s a picture of Christ’s eternal priesthood. Tithing here is like a way of honoring and recognizing spiritual authority. But this passage isn’t really about telling Christians how much to give, it’s about showing that Christ is our High Priest, the one who’s in charge forever.

A New Testament Approach to Giving

In the Sermon on the Mount (Matthew 5-7), Jesus goes beyond the rules and teaches us to understand the true meaning behind them. For instance, He explains the deeper meaning of the commands against murder and adultery, not just by saying they’re wrong, but by saying that anger and lust are the root causes. This principle also applies to giving. Jesus says that we should give generously, not just because it’s the right thing to do, but because it shows a changed heart. When our treasure is rooted in God’s kingdom, generosity flows naturally:

"Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also.” Matthew 6:19-21

And consider the early church’s crazy generosity in Acts 2:44-45. They all shared everything they had, and they sold their stuff to help anyone who needed it. This is the spirit of giving in the New Testament—a heart that’s been changed by the gospel. The New Testament doesn’t make tithing a strict rule for believers. Instead, it encourages us to give generously, out of love and thanksgiving (2 Corinthians 9:7).

Takeaway

The four New Testament references to the tithe give us some important clues, but they don’t make tithing a strict rule for today’s Christians. Instead, they point to a higher standard of giving—one that comes from being fair, kind, loving, and generous. While Christians today don’t have to tithe the same way it was done under the Mosaic Law, we’re still called to be good stewards of the resources God has given us.

A good rule of thumb is to make sure your giving is regular, proportionate, and sacrificial. It should be a regular spiritual discipline, whether weekly, monthly, or yearly. It should be in proportion to your income, whether 2%, 10%, or more. And it should be sacrificial, because we’re following a Savior who sacrificed his life to buy us the freedom we could never afford.

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Baby Jesus couldn’t tell us anything about his birth, because he was fully baby. But grown-up Jesus can. In this episode we'll look at three reasons Jesus came into the world... in his own words.

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05 Baby Jesus (Christmas Eve)

Title: Three reasons Jesus came into the world (in his own words)

Intro: Kids and ChristmasI’m not sure if kids really write letters to Santa anymore. You can probably just tweet at him or send him your wishlist on Instagram. But I did come across a couple actual letters from kids to Santa that I wanted to share with you:

Dear Santa,
You did not bring me anything good last year.
You did not bring me anything good the year before that.
This is your last chance.
Signed, Madison
Dear Santa,
There are three little kids who live at our house.
There is Jeffrey; he is 2.
There is Ashley; she is 4.
And there is Norman; he is 7.
Jeffrey is good some of the time.
Ashley is good some of the time.
But Norman is good all of the time.
I am Norman.

Kids love Christmas. Do you know who was the first kid at Christmas?

Jesus! (Did you ever think about that?)

Tonight we’re finishing our Christmas series

The Story of Christmas from People Who Were Actually There
The innkeeper: make room
The shepherds:
The wise men:
King Herod:
Today: Baby Jesus

The most important person who was actually there is… Jesus.

We don’t have his viewpoint as a baby
Because he was fully baby, so he doesn’t remember
How many of you remember when you were a baby?
Some people claim to remember their birth, but that’s bogus:
We have "infantile amnesia," the inability to recall events from the first few years of life.
Memory formation, particularly episodic memory (the ability to recall specific events), begins to function more reliably around the age of 3–4.
My earliest memory is about 5
Sunday morning, brother’s face bit by a German Shepherd
So, baby Jesus couldn’t tell us much about his birth
But grown-up Jesus can
At Christmas we tend to think of Jesus as a baby, but Jesus didn’t come to just be a baby, He came because He’s Immanuel, “God with us”
Today: three reasons Jesus came into the world (in his own words)

John 3:16 (NLT) 16 “For this is how God loved the world: He gave his one and only Son….”

Jesus came as the ultimate demonstration of God’s love
Principle: the gift you give is a demonstration of your love
Not everyone understands this (me, AJ)
“This is how _____ showed his love: he gave me ______”
God understands this principle, that’s why he gave his one and only son
Ultimate demonstration of his love
Not like giving Kenzie’s hand in marriage
That will be a blessing to her
He gets to provide and protect now
God gave his Son for a brutal purpose
That’s the second thing…

John 3:17 (NLT) 17 God sent his Son into the world not to judge the world, but to save the world through him.

What a simple, powerful verse
So many people see God as judgmental
Christmas proves that he is not
He sent his son to save the world
To do that, he would have to die in our place
(Come back for Easter to learn more)
Come back on Sunday to learn about the difference between conviction (good) and condemnation (bad)
Jesus didn’t come to condemn us, but to set us free
But this doesn’t mean we’re free to live wreckless, sinful lives…
That’s what Jesus’ final quote is all about…

John 12:46 (NLT) 46 I have come as a light to shine in this dark world, so that all who put their trust in me will no longer remain in the dark.

John 8: 12 (NLT) 12 Jesus spoke to the people and said, “I am the light of the world. If you follow me, you won’t have to walk in darkness, because you will have the light that leads to life.”

Light is a fun theme at Christmas time
Star of Bethlehem (the light above our drum cage)
Lights on houses, trees, etc.
But the real reason lights are connected to Christmas is this:
If we follow Jesus, He leads us out of the darkness of
Selfishness
Pride
Addiction
Anger
Anxiety
Hopelessness
Fear
Grief
Purposelessness

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In this series: The Big Three Christian Cults (disclaimer #2)

Mormonism (17 million)
Jehovah’s Witnesses (8 million)
Seventh Day Adventists (22 million) - Is it or is it not a cult? Debated for 70 years

What is a Cult?A Clear Explanation of the Term "Cult"Define "cult" in a religious context:

Groups that claim to be Christian but deviate significantly from core biblical doctrine.
Disclaimer: Not every person who is in these groups aligns with everything we are going to cover

How do cults start?

“Many cults begin with a charismatic leader or group claiming special revelation or insight that goes beyond or distorts the Bible. They often address unmet spiritual or emotional needs, offering certainty in confusing times or claiming to restore ‘lost truths.’ Over time, they develop exclusive doctrines, emphasize obedience to their authority, and create a sense of dependency by isolating followers from outside perspectives. The common thread is a departure from the core gospel of salvation by grace through faith in Jesus Christ, replacing it with human authority, works-based salvation, or extra-biblical teachings.”
Second Great Awakening, burnt over district, restorationism
Cane ridge revival 1801
Back to basic Christianity
End Times fervor
1844
If not careful we see this happening on YouTube today.

Signs You’re in a Cult (Allen Asks)Explain that any deviation from these essentials leads to a distorted or false version of Christianity.

So what are some of the essentials?

Distortion of Scripture & Sound Doctrine Sufficiency of Scripture (Sola Scriptura): * The group uses its own interpretation of the Bible or an altered version of Scripture to fit its teachings. * The authority and sufficiency of Scripture (2 Timothy 3:16-17). * Extra-biblical writings or revelations are often elevated to the same level as, or higher than, the Bible. * Example: Jehovah’s Witnesses’ New World Translation and Mormonism’s Book of Mormon.*

Deity of Christ* The group teaches a view of the deity of Christ that diverges from the traditional Christian view of Jesus being fully human and fully divine

Salvation by Works The group teaches that salvation is earned through strict adherence to their specific rules, laws, or practices. * Grace and faith in Christ alone are downplayed or redefined. * Example:* Emphasis on Sabbath-keeping by SDAs or door-to-door evangelism by Jehovah’s Witnesses.

High Control Leadership The group is led by a single charismatic leader or a small group of leaders who demand unquestioning loyalty and obedience. * Leaders often claim divine authority or special revelation, making their words equal to or above Scripture. * Example: Ellen G. White's writings being treated as authoritative by SDAs. * The BITE acronym, developed by Steven Hassan, is a framework used to identify cult-like behavior by analyzing how groups control their members. BITE stands for: * Behavior Control * Regulates individual behavior, often through strict rules, schedules, or restrictions on personal freedom. * The group discourages relationships or interactions with non-members, labeling outsiders as dangerous or untrustworthy. * Members are often isolated socially, emotionally, or even physically. * Information Control * Limits access to outside information and promotes only the group’s teachings as truth. * Encourages censorship, misinformation, or monitoring. * Thought Control * Discourages independent thinking and critical analysis. * Promotes an “us vs. them” mentality and enforces group doctrine as absolute truth. * E*motional Control * Manipulates feelings to instill fear, guilt, or loyalty. * Uses emotional pressure to maintain control and discourage leaving the group.

Exclusivity The group believes it is the only true way to God, salvation, or enlightenment. All others are considered deceived or lost. * Membership in the group is often seen as essential for salvation. * Example:* SDAs view themselves as the "remnant church" with unique truth.

Why This Series Matters Emphasize the importance of discernment: * (INTERNAL): Protecting believers from false teachings (Matthew 7:15, 1 John 4:1). * We talk about how easily and quickly many of these cults began. They began with private Bible studies that distorted scripture.* * (EXTERNAL): Encouraging Christians to engage lovingly and effectively with members of these groups. * Highlight the urgency of addressing cults because they claim to be Christian but distort the gospel, leading people away from freedom in Christ and sometimes even salvation.

How to Engage People in Cult Groups* Lay out a biblical approach to addressing members of these groups: * Speak the truth in love (Ephesians 4:15). * Avoid debates and focus on the gospel. * Ask questions that challenge their assumptions without attacking their beliefs. * Pray for the Holy Spirit’s guidance in conversations.

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Bryan, Bo and KD talk about the multiple accounts of the First Vision and the article in the Gospel Topics series.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

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Find the article here.

The First Vision is one of the most pivotal events in the history of The Church of Jesus Christ of Latter-day Saints (LDS Church), regarded as the moment when Joseph Smith, the founder of the church, received a divine visitation from God the Father and Jesus Christ. This vision, which Smith claimed to have experienced in 1820 in the woods near his home in Palmyra, New York, is foundational to LDS theology, marking the beginning of the Restoration of the gospel and the establishment of the LDS Church. As such, the account of this vision is central to the faith of millions of Latter-day Saints.

In an effort to address the complexities surrounding the multiple accounts of the First Vision, the LDS Church published an article titled "The First Vision Accounts" in its Gospel Topics series. The article is part of the Church's broader effort to engage with historical scholarship, acknowledging that there are discrepancies between the various accounts Joseph Smith gave of his vision over the years. While the article seeks to harmonize these differences and present the vision as a consistent and inspired event, a closer critical examination reveals several concerns, particularly regarding its treatment of historical context, the inconsistencies between accounts, and the theological implications of these discrepancies.

Acknowledging Multiple AccountsThe article begins by acknowledging that Joseph Smith gave several accounts of the First Vision over the years, each with varying details. This is a notable step in the Church's public engagement with historical criticism, as it is an issue that has long been raised by scholars and critics alike. The article lists the key versions of the First Vision: the 1832 account, the 1835 account (given to a man named Joshua, later written down by a scribe), the 1838 account (which is the version published in the History of the Church), and later retellings in the 1840s.

The acknowledgment of multiple accounts is an important admission, especially given that some critics have argued that the differing versions undermine the credibility of Joseph Smith’s vision. The article explains that these differences are not contradictions, but rather reflections of Joseph Smith's evolving understanding of the experience, the audience he was addressing, and his desire to emphasize certain aspects of the vision depending on the context.

While this approach offers a plausible defense for the differing accounts, the article could be seen as somewhat dismissive of the deeper implications of these discrepancies. A more robust engagement with the question of why Joseph Smith's retellings varied so widely, both in terms of content and theological emphasis, would provide a more nuanced perspective.

Inconsistencies Between AccountsThe article emphasizes that the differences between the accounts do not invalidate the event itself. Instead, it suggests that the variations are natural and even expected, given that Joseph Smith was recounting a profound spiritual experience over the course of several years. The article points out that the 1832 account, for example, mentions only a single divine being, while the 1835 and 1838 accounts describe both God the Father and Jesus Christ appearing to Joseph Smith. The differences in the descriptions of the vision's purpose and the timing of the event are also addressed.

However, the Church’s explanation often minimizes the significance of these discrepancies. For instance, the 1838 account, which is the most widely cited version and the one included in the Doctrine and Covenants, is markedly different in tone and detail from the earlier accounts. In this version, Joseph Smith describes being told that all existing churches were wrong, and he is directed to join none of them. In contrast, the 1832 account is more introspective, focusing primarily on Smith’s own search for forgiveness and peace. The question of why Smith’s understanding of the vision shifted so dramatically between these accounts remains largely unexplored in the article.

A deeper exploration of these variations would be valuable for those seeking to reconcile these differences with the Church’s theological narrative. Why did Joseph Smith choose to emphasize the condemnation of other churches in the 1838 version, when earlier accounts do not mention this? Why did his earlier descriptions of the vision focus more on personal spiritual longing and forgiveness, while later accounts stress the Restoration of the gospel and the rejection of existing Christian denominations?

The Theological Emphasis of the AccountsThe article makes a strong case for the idea that the differing accounts of the First Vision reflect Joseph Smith’s evolving theological understanding and his need to adapt his narrative to the needs of different audiences. It suggests that as Smith’s ministry grew, his understanding of the vision became more doctrinally developed, with the 1838 account aligning with the Church’s later teachings on the nature of God, the rejection of traditional Christian denominations, and the coming Restoration.

However, this emphasis on the theological evolution of the First Vision raises significant questions about the historical authenticity of the vision itself. If the details of the vision evolved so substantially over time, can it be said that the vision was a singular, unchanging experience? Alternatively, is it possible that Joseph Smith’s retellings were shaped by his growing theological views and the evolving context of his religious movement, rather than being a direct account of an unchanging historical event?

The article could do more to address these concerns directly. While it is understandable that Smith’s understanding of the vision would evolve as his theological framework developed, the wide discrepancies between the accounts (particularly in terms of the nature of the vision’s message and the number of divine beings involved) invite a critical reflection on how the vision may have been shaped by Smith’s later doctrinal developments. To what extent was the vision interpreted through the lens of later LDS teachings, such as the doctrine of the Godhead, which was clarified in the 1830s and 1840s?

Theological Implications for Modern BeliefFor modern Latter-day Saints, the First Vision is a foundational event that underpins their belief in the divine restoration of the gospel. The account of the vision provides theological legitimacy for the unique doctrines of the LDS Church, particularly the nature of God and the rejection of traditional Christian teachings. However, the theological significance of the First Vision rests on the assumption that the vision was a consistent and divinely inspired event.

The article’s attempts to harmonize the various accounts may be comforting to some members of the LDS Church, but they do not fully address the theological tension that arises from the inconsistencies between the accounts. If the vision was truly a divine revelation, why did Joseph Smith present such different versions of it? Can modern believers continue to rely on the vision as a historically accurate event, or should they focus more on its theological and symbolic meaning?

TakeawayThe LDS Church's article "The First Vision Accounts" represents a significant step forward in acknowledging the historical complexities of the First Vision and the discrepancies between Joseph Smith's various retellings of the event. It is a commendable effort to engage with historical criticism and present a faith-based explanation for the differences between the accounts. However, the article falls short in addressing some of the deeper theological and historical questions raised by these inconsistencies.

While the Church’s explanation that the differences reflect Joseph Smith’s evolving understanding of the vision may provide a satisfactory answer for many believers, it does not fully address the implications of these differences for the historical authenticity of the vision. A more comprehensive exploration of the cultural and religious context of Joseph Smith’s time, as well as a deeper reflection on the theological consequences of the variations in the accounts, would provide a more nuanced and rigorous response to the challenges posed by modern scholarship.

Ultimately, for those who seek a deeper reconciliation between faith and history, the article leaves several important questions unanswered. Nevertheless, it is an important contribution to the ongoing dialogue between history, theology, and the LDS community’s understanding of its foundational narrative.

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The LDS church released a gospel topics essay on Masonry... and the eerily suspicious overlap of Masonic rituals and symbols with the Mormon temple. Then they removed it from their Gospel Topics section. Let's talk about that.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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In 2013 the Mormon church released a series of four essays on polygamy (they call it "plural marriage") to try to explain away some of the more difficult episodes in their brief history. For many LDS members, the strategy backfired. Bryan and Bo talk about it in this episode.

Find the official gospel topics essays here.

Learn more about Mormonism vs. biblical Christianity at pursueGod.org/mormonism.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

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Mormons believe in the doctrine of "exaltation"- that worthy Mormons can become gods of their own planets some day. They believe God was once like us, and we can someday become like him. Let's unpack that heresy.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Welcome back to the podcast! Cultures create an environment for faith or disbelief, so today we'll be looking at the question: is your culture keeping you from God?

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Q. Is Your Culture Keeping You from God?

Last week (ch 16) we looked at households of faith
parents create an environment for faith or disbelief
Generational blessings and curses
The greatest generational blessing: salvation
Today: we zoom out from the household to the culture at large
Here’s the thing: Cultures also create an environment for faith or disbelief
Countries, regions, cities
Also religions, churches, faith traditions
Today we’ll look at 3 different cultures
As Paul continues his second missionary journey
And shares the Good News in 3 different towns
Two of these cultures kept people from God
First: Religious culture in Thessalonica
Shocking to think that a religious culture can keep you from God!
But that can definitely happen
Legalism
False religion
Second: Popular (secular) culture in Athens
Remember, the gospel was just now going out to Gentiles
Today we see it reach Greece for the first time
Athens was home to some of history's greatest philosophers:
Socrates (469–399 BC)
Plato (427–347 BC)
Plato founds the Academy in Athens (c. 387 BCE), the first institution dedicated to philosophy and scientific study.
Aristotle (384–322 BC)
Cicero (106–43 BC): Roman statesman, orator, philosopher, and writer. A pivotal figure in transmission of Greek philosophy to the Roman world.
The Academy was closed by Emperor Justinian in 529 AD, marking the symbolic end of Athens as a center of ancient philosophy.
The point: Athens was the center of pop culture by time of Acts
And would be for a long time
America is even influenced by this
Opposite ends of the spectrum
Pause and think about the culture that most influences YOU
Is it religious culture?
Or is it popular culture
And is this culture building your faith or destroying it?
Let’s get to the text

Thessalonians: Religious Culture

Acts 17:1-4 (NLT) 1 Paul and Silas then traveled through the towns of Amphipolis and Apollonia and came to Thessalonica, where there was a Jewish synagogue. 2 As was Paul’s custom, he went to the synagogue service, and for three Sabbaths in a row he used the Scriptures to reason with the people. 3 He explained the prophecies and proved that the Messiah must suffer and rise from the dead. He said, “This Jesus I’m telling you about is the Messiah.” 4 Some of the Jews who listened were persuaded and joined Paul and Silas, along with many God-fearing Greek men and quite a few prominent women.

Trying to reach Jews first
Notice: women mentioned again!
Some people were open to the message and found God

Acts 17:5-6 (NLT) 5 But some of the Jews were jealous, so they gathered some troublemakers from the marketplace to form a mob and start a riot. They attacked the home of Jason, searching for Paul and Silas so they could drag them out to the crowd. 6 Not finding them there, they dragged out Jason and some of the other believers instead and took them before the city council. “Paul and Silas have caused trouble all over the world,” they shouted, “and now they are here disturbing our city, too.”

Look at what these religious people were doing:
They attacked
Who? Businessmen (marketplace) and politicians (city council)
(Pillar New Testament Commentary) The designation of these bad men (andras ponērous) as 'marketfolk' (agoraiōn) is interesting (NRSV 'some ruffians in the market-places'; ESV 'some wicked men of the rabble'). In the ancient world, the term agoraioi designated common labourers, artisans, and people who traded in the town centres. In terms of social status, they were regarded as 'people of low birth . . . contrasted with the nobility or upper classes.'
They twisted truth
Accused Paul and Silas of being trouble-makers
But they were the trouble-makers!
Still happens today
Christian ideology is a blessing, not a curse!
But the world will twist this, gaslight
Ex: abortion
Ex: gender
Ex: sexuality
Here is a group of spiritual seekers in Thess who did NOT find God
We’ve seen this a lot already in Acts
Religious Jews who rejected Jesus
Let’s give this a name so we can generalize: Dead Religion
Here’s a defn: Dead religion is any belief system that leads people away from Jesus.
Don’t misunderstand: it can still appear very fervent, sincere, even faithful
But if it leads people away from the One Way, it’s a dead religion
Here’s the point: People in dead religions think they’ve found God, but they’re wrong.
Islam – Approximately 1.91 billion followers
Hinduism – Approximately 1.2 billion followers
Buddhism – Approximately 507 million followers
Christian Cults
If this sounds exclusivistic, it is.
There’s only one way to heaven, and it’s through Jesus
That’s what Paul preached in Thessalonica, and that’s why he was rejected.
1 Thessalonians 2:15-16 (NLT) 15 For some of the Jews killed the prophets, and some even killed the Lord Jesus. Now they have persecuted us, too. They fail to please God and work against all humanity 16 as they try to keep us from preaching the Good News of salvation to the Gentiles. By doing this, they continue to pile up their sins.

Let’s skip to the bottom of the chapter to find our next culture

Athenians: Popular Culture

Acts 17:16-17 (NLT) 16 While Paul was waiting for them in Athens, he was deeply troubled by all the idols he saw everywhere in the city. 17 He went to the synagogue to reason with the Jews and the God-fearing Gentiles, and he spoke daily in the public square to all who happened to be there.

(Pillar New Testament Commentary) The verb paroxynō in the passive means 'become irritated, angry' (BDAG, cf. 15:39, paroxysmos, 'irritation, sharp disagreement'). In the imperfect tense, the verb expresses 'not a sudden loss of temper but rather a continuous settled reaction to what Paul saw.'
(Pillar New Testament Commentary) The pain or anger which Paul felt in Athens was due to 'his abhorrence of idolatry, which aroused within him deep stirrings of jealousy for the Name of God, as he saw human beings so depraved as to be giving idols the honour and glory which were due to the one, living and true God alone.'

Acts 17:18 (NLT) 18 He also had a debate with some of the Epicurean and Stoic philosophers. When he told them about Jesus and his resurrection, they said, “What’s this babbler trying to say with these strange ideas he’s picked up?” Others said, “He seems to be preaching about some foreign gods.”

The Epicureans were followers of Epicurus, an ancient Greek philosopher (341–270 BCE), whose school of thought emphasized the pursuit of a happy, tranquil life characterized by peace of mind and freedom from fear. They valued the absence of pain (both physical and mental) and advocated for a life of simple pleasures, friendship, and reflection rather than indulgence in material excess.
Were materialists and believed that everything, including the soul, is made of atoms and ceases to exist at death. They argued that the gods exist but do not interfere with human affairs, so people should not fear divine retribution or an afterlife.
The Stoics were followers of a school of philosophy founded in Athens by Zeno of Citium around 300 BCE. Stoicism emphasized living in harmony with nature, accepting events outside one's control, and cultivating inner virtues as the foundation of a good life.
Believed in a divine, rational principle governing the universe (often identified with "Nature" or "Logos"). They viewed the universe as a single, interconnected organism guided by divine reason. Stoics saw life as a training ground for virtue, with each event part of a greater rational order.
While Epicureans focused on achieving tranquility by minimizing pain and pursuing simple pleasures, Stoics emphasized cultivating virtue and accepting life’s challenges as part of a larger, rational order. Epicureans pursued personal peace by avoiding public involvement, while Stoics actively engaged in society, seeing virtue and duty as integral to a meaningful life.

Acts 17:19-21 (NLT) 19 Then they took him to the high council of the city (Areopagus). “Come and tell us about this new teaching,” they said. 20 “You are saying some rather strange things, and we want to know what it’s all about.” 21 (It should be explained that all the Athenians as well as the foreigners in Athens seemed to spend all their time discussing the latest ideas.)

Sound familiar? Back then it was called the Areopagus (Hill of Ares, or Mars Hill)
Ares being the Greek god of war, while his Roman counterpart is Mars
Today it’s called entertainment, social media, podcasts
The place we discuss latest ideas
But these are all empty philosophies of man
Our best guess at how to think about the world

Acts 17:22-23 (NLT) 22 So Paul, standing before the council, addressed them as follows: “Men of Athens, I notice that you are very religious in every way, 23 for as I was walking along I saw your many shrines. And one of your altars had this inscription on it: ‘To an Unknown God.’ This God, whom you worship without knowing, is the one I’m telling you about.”

Contextualize!
He goes on to explain the God of the Bible in a way the pagans could understand
(Pillar New Testament Commentary) …sounds more like a reflection on the opening chapters of Genesis (even though no text is actually cited), moving from a proclamation of the one true Creator, to an assertion of his purpose for humanity, and concluding with a declaration of universal accountability before God as judge.
For today we’ll skip to the end…

Acts 17:27 (NLT) 27 “His purpose was for the nations to seek after God and perhaps feel their way toward him and find him—though he is not far from any one of us.”

(Pillar New Testament Commentary) The verb psēlaphēseian ('to look for something in uncertain fashion, to feel around for, grope for', BDAG) expresses the idea of 'groping for God in the darkness, when the light of special revelation is not available.
Special revelation comes in two primary ways:
Reading Scripture (see Bereans)
Hearing the Good News
This is why Paul was sharing in the marketplace!

Acts 17:32 (NLT) 32 When they heard Paul speak about the resurrection of the dead, some laughed in contempt, but others said, “We want to hear more about this later.”

Two groups of people in popular culture
Mockers of the Good News
Those who want to hear more

That brings us to our final group of seekers…

Bereans: Seeking God through His Special Revelation

Acts 17:10-12 (NLT) 10 That very night the believers sent Paul and Silas to Berea. When they arrived there, they went to the Jewish synagogue. 11 And the people of Berea were more open-minded than those in Thessalonica, and they listened eagerly to Paul’s message. They searched the Scriptures day after day to see if Paul and Silas were teaching the truth. 12 As a result, many Jews believed, as did many of the prominent Greek women and men.

more open-minded - Not what you think it means
Today that means follow your heart, anything goes, all roads lead to heaven
For the Bereans, it meant they were willing to challenge their dead religion
They searched the Scriptures day after day to see if Paul and Silas were teaching the truth
This is the key to seeking and finding God
Searching the Scriptures
Submitting to the Scriptures

Jeremiah 29:13 (NLT) If you look for me wholeheartedly, you will find me.

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The LDS Gospel Topics Essays claim that Joseph Smith translated the Book of Mormon and the Book of Abraham "by the gift and power of God". But upon further review, it seems something sketchy might have been afoot.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Welcome back to the podcast! In today's episode, we'll be talking about family curses...and blessings! Are they still a thing? Listen to find out!

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Q. Are Family Curses (and Blessings) Real?

Super scary verse in the OT (Second Commandment):
Exodus 20:4-5 (NLT) 4 “You must not make for yourself an idol of any kind or an image of anything in the heavens or on the earth or in the sea. 5 You must not bow down to them or worship them, for I, the LORD your God, am a jealous God who will not tolerate your affection for any other gods. I lay the sins of the parents upon their children; the entire family is affected—even children in the third and fourth generations of those who reject me.
Generational curses?
Need to cast out demons? “Bondage Breaker” book
No! This is more about learned behavior
Third and fourth generations
You may have met these people!
Influence extends to grandkids and great grandchildren
Principle: parenting matters!
You will pass on more than you think
Family idols (even today)
Alcoholism
Pride, selfishness
Materialism (wealth)
But don’t miss the next verse
Exodus 20:6 But I lavish unfailing love for a thousand generations on those who love me and obey my commands.
God wants to bless your family!
A thousand generations vs. 3 or 4
But look at the recipient of this
Those who love me and obey my commands
The greatest generational blessing: salvation
Households where grandparents, parents, kids are all followers
Nothing better than this
Very few families have it
We’re going to see this in action in 3 families in Acts 16 today…

Acts 16: (NLT) 1 Paul went first to Derbe and then to Lystra, where there was a young disciple named Timothy. His mother was a Jewish believer, but his father was a Greek.

This is Paul’s second missionary journey
First time we meet Timothy. This guy becomes Paul’s protege.
Jewish mom
Greek dad
2 Timothy 1:5 (NLT) 5 I remember your genuine faith, for you share the faith that first filled your grandmother Lois and your mother, Eunice. And I know that same faith continues strong in you.
Notice: no mention of father
Dad was likely not a Gentile follower of God
If he was, he would have had Timothy circumcised
One more hint about Timothy’s upbringing…
2 Timothy 3:15 (NLT) 15 You have been taught the holy Scriptures from childhood, and they have given you the wisdom to receive the salvation that comes by trusting in Christ Jesus.
Taught by mother and grandmother!
The point: if you want to pass on your faith, teach your kids the Bible early and often

Next passage:

Acts 16:13-14 (NLT) 13 On the Sabbath we went a little way outside the city to a riverbank, where we thought people would be meeting for prayer, and we sat down to speak with some women who had gathered there. 14 One of them was Lydia from Thyatira, a merchant of expensive purple cloth, who worshiped God. As she listened to us, the Lord opened her heart, and she accepted what Paul was saying.

(Pillar New Testament Commentary) The fact that she is named could mean that she was a person of some status, 'since it was normal in such a Greco-Roman setting not to mention women by personal name in public unless they were either notable or notorious.'

Acts 16:15 (NLT) 15 She and her household were baptized, and she asked us to be her guests. “If you agree that I am a true believer in the Lord,” she said, “come and stay at my home.” And she urged us until we agreed.

Maybe a widow? Divorced? Either way, seems to be a single mom
(Pillar New Testament Commentary) A woman such as Lydia might have been head of a household in Greco-Roman culture because her husband had died or she was divorced, and less probably because she was a single woman of means.
Also very wealthy
Money doesn’t have to be a generational curse
She’s already using it to be a blessing
Main point: Look at her impact
she got saved, the household followed

One more example: a blue collar worker dad, jailer where Paul and Silas were imprisoned:

Acts 16:25-28 (NLT) 25 Around midnight Paul and Silas were praying and singing hymns to God, and the other prisoners were listening. 26 Suddenly, there was a massive earthquake, and the prison was shaken to its foundations. All the doors immediately flew open, and the chains of every prisoner fell off! 27 The jailer woke up to see the prison doors wide open. He assumed the prisoners had escaped, so he drew his sword to kill himself. 28 But Paul shouted to him, “Stop! Don’t kill yourself! We are all here!”

Acts 16:29-30 (NLT) 29 The jailer called for lights and ran to the dungeon and fell down trembling before Paul and Silas. 30 Then he brought them out and asked, “Sirs, what must I do to be saved?”

Acts 16:31-33 (NLT) 31 They replied, “Believe in the Lord Jesus and you will be saved, along with everyone in your household.” 32 And they shared the word of the Lord with him and with all who lived in his household…. Then he and everyone in his household were immediately baptized.

Wow. This time a dad gets saved and the family follows

What’s going on here? What can we learn from these three stories

A young man with a Christian mom and grandma (and unbelieving dad)
A wealthy single mom
A blue collar dad

They’re included as a sampling of what was happening in the early church

People were getting saved
It was so powerful that it impacted their households
That’s how it should still work today
Moms and Dads embrace the message of Jesus
And they intentionally pass it on to their kids

Back to the verse at the top:

Exodus 20:6 But I lavish unfailing love for a thousand generations on those who love me and obey my commands.

Family blessings are real!
Parents: your love for God, your obedience to his commands
Can be passed on to generations

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The LDS Church's "Gospel Topics Essays" released in 2013. These essays were written by Mormon experts in an attempt to explain away some of the difficult questions coming against the Church. In today's episode we explore the essay titled "Are Mormons Christians?"

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Notes

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Welcome back to the podcast! Today's world is full of conflicting thoughts, ideas, and problems. In this episode, we'll be answering the question: should serious Christians ever compromise?

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Q. Should Serious Christians Ever Compromise?

Might seem like a weird question
Maybe you know Christians who never compromise
Draw hard lines everywhere on everything. Totally unbending
Ex: Halloween
Ex: Tattoos
The Fundamental Law of Legalism: Drawing a hard line in gray areas weakens the hard lines we draw in the black and white.
So we have to be smart about compromise!
Parents: could win the battle but lose the war
Our strategy: don’t make a big deal of these gray areas (even though we still drew boundaries) – so our kids would take us seriously when we drew the line on serious issues
A strange paradox:
Biblical Christians draw hard lines in some areas
And then they turn around and compromise in other areas
Today: We’ll see the first time the church wrestled with this
It was such a big question, they gathered in Jerusalem
First church council
Everybody was there! Peter, Paul, Barnabas, etc.
To answer: When do we fight vs when do we compromise?
I want to start at the end: where they landed
In the words of Paul, later, to the church at Corinth
It’s a great summary, and it shows you this is a thing
Compromise, that is, for serious Christians
Cause Pauls was serious, unbending
Yet look at where he landed on this ?

1 Corinthians 9:19-21 (NLT) 19 Even though I am a free man with no master, I have become a slave to all people to bring many to Christ. 20 When I was with the Jews, I lived like a Jew to bring the Jews to Christ…. 21 When I am with the Gentiles who do not follow the Jewish law, I too live apart from that law so I can bring them to Christ. But I do not ignore the law of God; I obey the law of Christ.

Hypocrite? No way!
Jesus-centered vs. rule-centered
Just wanted to point people to Jesus
Therefore willing to compromise
Heart issue
Pointed Jews to Jesus by using the law of Moses
Pointed Gentiles to Jesus without using the law of Moses
All along obeyed the higher law “of Christ”
Ie, not free to do whatever we want (antinomianism)
compromising on the Lordship of Christ

Last week: Acts 14, Paul’s first missionary journey

Proclaimed the gospel
Contextualized the gospel for Gentiles
Made disciples and commissioned them to make disciples
Returned to home base, Antioch

Now we have a blended church, and with that came questions…

Acts 15:1-2 (NLT) 1 While Paul and Barnabas were at Antioch of Syria, some men from Judea arrived and began to teach the believers: “Unless you are circumcised as required by the law of Moses, you cannot be saved.” 2 Paul and Barnabas disagreed with them, arguing vehemently. Finally, the church decided to send Paul and Barnabas to Jerusalem, accompanied by some local believers, to talk to the apostles and elders about this question.

This isn’t a secondary issue. This is a core, doctrinal issue - how can one be made right with God?
There are times when we can agree to disagree - color of the carpet, how often to celebrate communion, what type of worship music to play - but there are essential doctrines that are worth fighting for. We need to protect and proclaim the Gospel.
There was a desire of the church in Antioch for truth.
If they were just looking for the answer that was most convenient or matched up with their feelings, they wouldn’t have sent a delegation to Jerusalem. They would have just said, “Paul and Barnabas preached that it is by faith in Jesus that we are made right with God and that’s all we need.”
They wanted to make sure they weren’t in error and so they sent them to appeal to the apostles and elders.
Do we desire truth? Are we willing to invite other, more mature, believers in to weigh in on questions and give us advice? Are we willing to follow the evidence, or do we put more stock in our feelings? Jeremiah 17:9 “The human heart is the most deceitful of all things, and desperately wicked. Who really knows how bad it is?

Acts 15:4-6 (NLT) 4 When they arrived in Jerusalem, Barnabas and Paul were welcomed by the whole church, including the apostles and elders. They reported everything God had done through them. 5 But then some of the believers who belonged to the sect of the Pharisees stood up and insisted, “The Gentile converts must be circumcised and required to follow the law of Moses.” 6 So the apostles and elders met together to resolve this issue.

This was a legit issue, they all wanted clarity
First Peter shares
Acts 15:8-11 (NLT) 8 God knows people’s hearts, and he confirmed that he accepts Gentiles by giving them the Holy Spirit, just as he did to us… 11 We believe that we are all saved the same way, by the undeserved grace of the Lord Jesus.”
Peter reminds the believers that they couldn’t keep the law, their fathers couldn’t keep the law, their grandfathers couldn’t keep the law. No one could.. It isn’t just Gentile believers who are saved by grace, the Jewish believers were also saved strictly by God’s grace. Even though they had the law and practiced the law and traditions, that isn’t what saved them.
Then Paul (and Barnabas) shares
Acts 15:12 (NLT) 12 Everyone listened quietly as Barnabas and Paul told about the miraculous signs and wonders God had done through them among the Gentiles.
Even though the dispute was sharp and the debate heavy, the believers were willing to listen to the evidence brought forth. We could learn many lessons from this. This is such a stark contrast to the way most disagreements are handled today where opposing sides just continually try to shout over one another or cut the other side down.
This is what’s amazing about Paul. He had been so zealous as a Pharisee!
What could have happened to him to change his whole outlook?
He really met Jesus. Total transformation.
This is the only hope for anyone struggling with the Fundamental Law of Legalism. Jesus changes people.
Then James has the final word
James, the brother of Jesus, declaries in verse 14 that God has taken a people for his name from among the Gentiles. The significance of this statement is probably lost on us. That is what Israel was supposed to be. Israel was the people God had taken for his name. James is confirming the previous testimony that God has also called a people for himself from among the Gentiles. This would have been such a shift in thinking for a Jewish believer and the believers who were Pharisees were having a difficult time accepting it.
James quotes Amos 9:11-12 - core value #1 We look to God and his Word in all we do. God’s Word would be the standard upon which the decision would be made. We should be able to point to God’s Word for the positions we take on any issue. For all of the hot topics of today; abortion, transgenderism, premarital sex, pornography, divorce - God’s Word is the framework from which I take my position.
Fallen tabernacle of David - Jewish nation
It will be rebuilt and restored
Why? - so that the rest of mankind may seek the Lord. The so is the reasoning here. God’s plan all along was to use the nation of Israel to draw people from all nations unto himself. Amos is arguing that if we would just take the time to really look, we’d see that God has made his intentions known since long ago. It’s always been the plan!

Acts 15:19 (NLT) 19 “And so my judgment is that we should not make it difficult for the Gentiles who are turning to God.”

“We should not make it difficult”
Legalism makes it difficult
Matthew 23:13 (NLT) 13 “What sorrow awaits you teachers of religious law and you Pharisees. Hypocrites! For you shut the door of the Kingdom of Heaven in people’s faces. You won’t go in yourselves, and you don’t let others enter either.”
No compromise on the good news
Saved by grace through faith, period.
But the next verse seems confusing
Maybe not what you expect:

Acts 15:20-21 (NLT) 20 Instead, we should write and tell them to abstain from eating food offered to idols, from sexual immorality, from eating the meat of strangled animals, and from consuming blood. 21 For these laws of Moses have been preached in Jewish synagogues in every city on every Sabbath for many generations.”

What?! This seems legalistic! These things don’t save!
Two things help us understand this list:
ONE: It was an honoring God issue (no compromise)
These things were all related to pagan temple festivals
This represented their old life, idolatry
1 Corinthians 10:14 (NLT) 14 So, my dear friends, flee from the worship of idols.
Following Jesus means we live a new kind of life!
TWO: It was a unity in the church issue
Unity in the new Jew/Gentile church would take some compromise
Value: We give up things we love for things we love more, including preferences.
Are we willing to give up preferences for harmony within the body?
Do I complain or grumble when decisions are made that are contrary to my preferences?
(Enduring Word Commentary) These three commands had to do with the eating habits of Gentile Christians. Though they were not bound under the Law of Moses, they were bound under the Law of Love. The Law of Love told them, “Don’t unnecessarily antagonize your Jewish neighbors, both in and out of the church.”
This is where serious Christians must compromise
Imagine the chaos that would have erupted during table fellowship (sharing of meals) if the Gentile Christians insisted on celebrating their freedom in regards to all of the Jewish dietary laws. In a setting that was to promote unity and fellowship, only division and hurt feelings would have been sown.

1 Corinthians 10:31-33 (NLT) 31 So whether you eat or drink, or whatever you do, do it all for the glory of God. 32 Don’t give offense to Jews or Gentiles or the church of God. 33 I, too, try to please everyone in everything I do. I don’t just do what is best for me; I do what is best for others so that many may be saved.

Q. Should Serious Christians Ever Compromise?

No, when it comes to the essentials of the gospel
We are saved by grace through faith
That salvation means a changed life
Yes, when it comes to helping people pursue God
Free to give up our preferences for the sake of love

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In today's episode Pastor Bryan answers a listener's question about people who have never heard the gospel.

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Welcome back to the podcast! Today we’re going to spend some time studying Paul’s first missionary journey, answering the question: What are the marks of a Biblical missionary?

Find resources to talk about these episodes at pursueGOD.org.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Today we’re going to spend some time studying Paul’s first missionary journey. Tracing his travels through Acts, we can break his travels into three parts:

First Missionary Journey (Acts 13-14): Paul, along with Barnabas, traveled through Cyprus and parts of modern-day Turkey, including cities like Antioch, Iconium, Lystra, and Derbe.
Second Missionary Journey (Acts 15:36-18:22): This journey began after a disagreement with Barnabas. Paul traveled through regions of Asia Minor and then to Europe, including cities like Philippi, Thessalonica, Berea, Athens, and Corinth.
Third Missionary Journey (Acts 18:23-21:17): Paul revisited many of the places he had previously established churches, such as Galatia and Ephesus, and continued his ministry in Macedonia and Greece.

Today we’ll answer this question: Q. What Are the Marks of a Biblical Missionary?

Today we’ll identify Three Marks.
First: What is a missionary?
Defn: A “sent one” who goes to a different culture to share the good news about Jesus.
“Missio” means to be sent. Implication: sent on God’s mission.
In the case of Paul & Barnabas: sent by the Holy Spirit, but through the local church (13:1-3)
Comes from Great Commission:
Matthew 28:19 (NLT) 19 Therefore, go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit.
Why does this question matter?
Not all missionary efforts are biblical!
Our church: do these missionaries actually make disciples?
Think of it like an investment…
Goal: make money
If it didn’t make money, would you keep investing?
At some point, NO!
Back to biblical missions:
Goal: make disciples
If it didn’t make disciples, would you keep investing?
Example: missionaries in Spain
Living like they were retired
No fruit, no disciple-making
Our church: evaluating our investments
Individually, too

So let’s get to the text, the first-ever Christian mission

To discover Three Marks of Biblical Missionaries
Three things that were true back then
They’re still true today

Mark 1: Biblical missionaries proclaim the gospel. (14:1-7)

Easy to forget this and make the focus “doing good” for society
Some famous missionaries and their humanitarian impact:
John Eliot (1604–1690)
Known as the "Apostle to the Indians," Eliot was an English Puritan missionary who focused on converting Native Americans in New England.
Eliot advocated for the rights of Native Americans, often opposing colonial injustices and working to protect their interests.
William Carey (1761–1834)
An English missionary known as the "father of modern missions," Carey was a key figure in the founding of the Baptist Missionary Society and dedicated his life to spreading Christianity in India.
He advocated for social reforms, such as the abolition of practices like Sati (the burning of widows) and the promotion of education for women.
David Livingstone (1813–1873)
A Scottish missionary and explorer, Livingstone is known for his extensive travels in Africa.
Exploration and Mapping: His explorations helped map large parts of Africa, providing valuable information about the continent's geography.
Anti-Slavery Advocacy: Livingstone's writings raised awareness of the horrors of the slave trade, influencing public opinion in Britain and contributing to the eventual abolition of slavery in many parts of Africa.
Healthcare and Education: He established missions and medical clinics, promoting education and healthcare in local communities.
But each of these missionaries had the same focus: sharing Jesus
Impacting culture was a byproduct of this, not the main focus
This is the first mark of biblical missions
Comes from Jesus himself:
Acts 1:8: “you will be my witnesses, telling people about me everywhere…”
Compare Matt 28: go make disciples of all nations”
Survey of Paul’s first missionary journey:
Acts 13:38-39 (Pisidian Antioch) “Brothers, listen! We are here to proclaim that through this man Jesus there is forgiveness for your sins. Everyone who believes in him is made right in God’s sight - something the law of Moses could never do.”
Acts 14:1 (Iconium) “...Paul and Barnabas went to the Jewish synagogue and preached with such power that a great number of both Jews and Greeks became believers.”
Acts 14:15 (Lystra) “...We have come to bring you the Good News that you should turn from these worthless things and turn to the living God…”
As seen in ch 13 and 14:
Some people respond joyfully to the message of Jesus,
while others respond antagonistically
That’s not up to the missionaries
Their part is to share the good news about Jesus
Humanitarian impact is good, but it’s not ultimate.
Biblical missionaries must proclaim the gospel
That’s the first mark we see from Acts 14

Here’s the second one:

Mark 2: Biblical missionaries contextualize the gospel. (14:8-20)

Every culture has its own context.
Explain what culture is: how a group uniquely organizes its normative behaviors and ideas
Thailand: don’t pat a child on the head;
Malaysia & India: don’t eat food with left hand; etc. (google it)
Ethics and values are part of culture: what a society assumes is good & right
Can’t assume people everywhere think like we do / value what we value
Acts 1:8 = “in Jerusalem, throughout Judea, in Samaria, and to the ends of the earth.”
On surface, it looks like a geographical expansion
Partly it is, but more significantly, a cultural expansion
Jerusalem → my hometown
Judea → the region surrounding: culturally similar
Samaria → geographically near, but culturally distant
Ends of the earth → geographically and culturally distant
Worldview is also part of culture: what is assumed about reality, including role of supernatural
In the missionary journey of Paul and Barnabas, this crossing of cultures is marked by the inclusion of Gentiles along with Jews
Last week (ch 13): Paul preached to the Jewish community in Antioch of Pisidia
When the Jews began to oppose their message, Paul and Barnabas turned to the non-Jewish people
From now on, we see a deliberate outreach focus on non-Jewish people
IOW: Paul & Barnabus seeking to communicate with people NOT like them
As missionaries cross the barriers of culture, the challenge of communicating the gospel increases, so MISSIONARIES CROSS THE BARRIER OF MISUNDERSTANDING (14:8-20)
People who are presented with the gospel (or any message) make sense of what they hear in light of what they already believe
You can see the misunderstanding in (8-13)
In other situations, healing underscored the message of Jesus (see v.3)
But in this case, the healing interpreted in light of cultural understanding of God
Paul knew what to do → frame the gospel starting with those peoples’ worldview
(Verses 14-17) - didn’t start with Jewish scriptures, as he did in Pisidian Antioch
Would have made no sense to these rural pagans
Started with common ground of natural revelation: the God who made everything, who provide common graces like rain and crops
Examples from cultures where Alpine sends missionaries?
Note: contextualizing the gospel shouldn’t change the gospel

Acts 14:8-10 (NLT) 8 While they were at Lystra, Paul and Barnabas came upon a man with crippled feet. He had been that way from birth, so he had never walked. He was sitting 9 and listening as Paul preached. Looking straight at him, Paul realized he had faith to be healed. 10 So Paul called to him in a loud voice, “Stand up!” And the man jumped to his feet and started walking.

Jesus, Peter, now Paul.
Why? To legitimize their message.

Acts 14:11-13 (NLT) 11 When the crowd saw what Paul had done, they shouted in their local dialect, “These men are gods in human form!” 12 They decided that Barnabas was the Greek god Zeus and that Paul was Hermes, since he was the chief speaker. 13 Now the temple of Zeus was located just outside the town. So the priest of the temple and the crowd brought bulls and wreaths of flowers to the town gates, and they prepared to offer sacrifices to the apostles.

Greco-Roman culture: lots of gods and legends
(Pillar New Testament Commentary) Since the people were shouting in the Lycaonian language, the missionaries were at first unaware of the honour that was being paid to them.

Acts 14:14-17 (NLT) 14 But when the apostles Barnabas and Paul heard what was happening, they tore their clothing in dismay and ran out among the people, shouting, 15 “Friends, why are you doing this? We are merely human beings—just like you! We have come to bring you the Good News that you should turn from these worthless things and turn to the living God, who made heaven and earth, the sea, and everything in them. 16 In the past he permitted all the nations to go their own ways, 17 but he never left them without evidence of himself and his goodness. For instance, he sends you rain and good crops and gives you food and joyful hearts.”

Notice what Paul is doing here: contextualizing the gospel
To a Jew: “Good News” in context of OT promises to Abraham
To a Gentile: “Good News” in context of God’s generosity in general
In both cases there’s a call to faith and repentance
Faith in a good, sovereign God
Repentance: turning from sin to God
(Pillar New Testament Commentary) What we have here is not evangelism in the normal NT sense of proclaiming Christ and his saving work. However, it is a biblical foundation for evangelism in a culture where fundamental presuppositions about God and nature and the meaning of human existence need to be challenged.
That’s what we try to do in The Pursuit series:
Lesson 1: God is for you, not against you
Lesson 2: The Bible can be trusted for truth
Lesson 3: Biblical principles are the foundation for a moralistic worldview.
These three lessons provide a foundation for sharing Jesus with people in post-modern world
Then we go on to the basics of the gospel:
L4: What is sin?
L5: Who is Jesus?
L6: Responding in faith
Paul is laying the foundation for sharing the basics of the gospel
But they don’t have ears to hear it…

Acts 14:18 (NLT) 18 But even with these words, Paul and Barnabas could scarcely restrain the people from sacrificing to them.

He shared the gospel
But he couldn’t make them receive it
Section ends with Paul getting stoned and drug out of the town
But he gets up and moves on to the next town

So we’ve seen two marks of biblical missionaries so far:

They proclaim the gospel
They contextualize the gospel

And here’s the third thing we notice in the text:

Mark 3: Biblical missionaries make disciple-makers. (14:21-25)

Acts 14:21-23 (NLT) 21 After preaching the Good News in Derbe and making many disciples, Paul and Barnabas returned to Lystra, Iconium, and Antioch of Pisidia, 22 where they strengthened the believers. They encouraged them to continue in the faith, reminding them that we must suffer many hardships to enter the Kingdom of God. 23 Paul and Barnabas also appointed elders in every church. With prayer and fasting, they turned the elders over to the care of the Lord, in whom they had put their trust.

Went back to cities where preached the gospel
Took steps to strengthen and encourage the new believers there
Discipled them: taught them about the nature of God’s kingdom / how to live as Xian
In this case: how to handle suffering
Appointed elders in every church → leaders to care for the people
“Church” implies: believers were gathered into a specific community
Paul and Barnabas were itinerant, but no missionary will be anywhere forever
The goal is to develop a church that is not dependent on outsiders
The “Three-Self” ideal: Self-governing / Self-supporting / Self-propagating
IOW: a church that is making disciples who make disciples who make disciples
Sometimes this means establish disciple-making churches
Share example from Victory church: “make one disciple”

Close:

We’re all called to all three of these things, not just missionaries.

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In this episode Pastor Bryan does a deep dive on the historical context in which Mormonism was born.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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The Cane Ridge Revival of 1801 (Smith was born in 1805) was one of the most significant events of the Second Great Awakening, attracting thousands of people to the rural meeting grounds near Cane Ridge, Kentucky. Often described as America’s first "camp meeting," it became a powerful symbol of the evangelical fervor and transformative social energy characteristic of the revivalist movement. Organized by Presbyterian minister Barton W. Stone, the Cane Ridge Revival ultimately became a catalyst for the Restoration Movement and helped shape the trajectory of American evangelical Christianity in the 19th century.

Key Aspects of the Cane Ridge Revival1. The Setting and Attendance:

Cane Ridge was a small frontier settlement with a simple log church, yet the revival attracted an astonishing 10,000–20,000 people over the course of several days in August 1801. This was unprecedented for the time, especially in such a remote area. Attendees came from multiple states and diverse denominations, including Presbyterians, Methodists, and Baptists, drawn by word-of-mouth and the promise of a powerful religious experience.
Camp Meeting Format:
The revival used the camp meeting format, which would become a hallmark of the Second Great Awakening. People set up tents and stayed on the grounds for days, worshiping and participating in continuous services. Multiple preachers spoke simultaneously from different locations, allowing crowds to move from one sermon to another and creating an immersive, 24/7 environment of worship, singing, and prayer.
Emotional and Physical Reactions:
Attendees reported a wide range of intense physical and emotional responses to the preaching, which were often seen as signs of divine presence. People fainted, trembled, shouted, spoke in tongues, and even went into "fits." Some fell into trances, while others cried out in repentance or sang with ecstatic fervor. These manifestations were controversial but contributed to the atmosphere of awe and fervor, as many saw them as evidence of the Holy Spirit’s power.
Emphasis on Personal Conversion:
The revival centered on personal conversion experiences and repentance, stressing a direct relationship with God that didn’t depend on church tradition or hierarchy. The Cane Ridge preachers, including Stone, called people to experience a "new birth" and a deep personal commitment to Christ. This call for individual faith resonated strongly with the democratic and egalitarian ideals of the early American frontier, where settlers sought new spiritual freedoms along with their new land.
Interdenominational and Ecumenical Nature:
Unlike typical religious gatherings of the time, the Cane Ridge Revival welcomed people from various denominations, encouraging unity in worship despite doctrinal differences. This ecumenical spirit reflected a belief that all Christians could be unified in Christ, which later became a central tenet of the Restoration Movement. Barton W. Stone, who organized the revival, would go on to champion the idea of a unified, non-denominational church.
Lasting Impact and the Restoration Movement:
Cane Ridge’s impact extended far beyond the revival itself. Stone and other ministers were inspired to reject traditional denominational labels and creeds, seeing them as barriers to true Christian unity. In 1804, Stone and several other ministers issued the “Last Will and Testament of the Springfield Presbytery,” declaring their independence from the Presbyterian Church and their intention to follow the Bible alone as their guide. This document marked the formal beginning of Stone’s Christian Church or Christian Connection, one branch of what became known as the Restoration Movement.
Criticism and Controversy:
The revival faced criticism from more traditional church leaders, who were skeptical of the intense emotional displays and lack of doctrinal oversight. Some saw the unrestrained atmosphere as chaotic and even dangerous, believing it encouraged emotional excess at the expense of sound doctrine. This controversy, however, only increased the revival’s notoriety and solidified its reputation as a revolutionary religious event.

Influence on American ReligionThe Cane Ridge Revival was instrumental in shaping the Second Great Awakening and set the stage for the proliferation of revivalism across the United States. Its emphasis on personal salvation, direct access to God, and non-denominational unity became foundational principles for the broader Restoration Movement, influencing leaders like Alexander Campbell and Sidney Rigdon. Moreover, Cane Ridge popularized the camp meeting model, which spread throughout the frontier, particularly in the American South, and contributed to the formation of other denominations, such as Methodism and Baptist churches.

Legacy of Cane RidgeToday, Cane Ridge is remembered as a landmark event that demonstrated the appeal of revivalist Christianity to the growing American frontier population and laid critical groundwork for the Restorationist ideals of unity, simplicity, and Bible-based faith. It also underscored the importance of the camp meeting as a uniquely American religious tradition, a format that would influence Protestant gatherings for decades to come.

The early Restoration Movement of the 1800s in America was an effort by various Christian groups to return to what they believed were the authentic teachings and practices of the New Testament church. Emerging amid this movement were groups that came to be known as Christian Churches, Churches of Christ, and the Disciples of Christ. The movement came out of the Second Great Awakening and focused on rejecting traditional denominations and creeds, prioritizing Bible-based beliefs, and pursuing unity among Christians by restoring what adherents saw as the primitive church founded by Jesus.

A significant and sometimes overlooked aspect of this movement was its influence on early Mormonism, particularly through Sidney Rigdon, a well-known preacher in the Restorationist circles who ultimately joined the fledgling Church of Jesus Christ of Latter-day Saints. Rigdon’s involvement created an intersection between Mormonism and Restorationism that would shape the development of Mormon theology, organizational structure, and community goals.

The Restoration Movement: Core Beliefs and GoalsIn the early 19th century, several prominent preachers and religious leaders sought to unify Christians by moving away from established denominational doctrines toward a model they believed represented the original teachings of the New Testament church. Leaders like Thomas and Alexander Campbell and Barton W. Stone emphasized the importance of baptism, the simplicity of early Christian worship, and the rejection of complex creeds in favor of "Bible-only" Christianity.

These leaders believed that modern Christianity had fallen into apostasy, deviating from the original practices and purity of the New Testament church. As such, they advocated for a "restoration" rather than a reformation, seeking not just to reform the existing churches but to reestablish the primitive church on American soil. This framework of restoration influenced Mormonism profoundly, particularly through the work and beliefs of Sidney Rigdon.

Sidney Rigdon: From Restorationist Preacher to Mormon LeaderSidney Rigdon was a dynamic preacher deeply involved in the Restoration Movement. He was close to Alexander Campbell, a central figure in the movement, and initially preached Restorationist principles to congregations in Ohio and Pennsylvania. Rigdon’s theology was heavily rooted in the idea of restoring the true church that had been lost after the death of the apostles, a concept central to the Restoration Movement and one that he would later find compatible with Joseph Smith’s teachings.

Rigdon’s Early Life and Ministry 1793: Sidney Rigdon was born in Pennsylvania. He was raised in a Baptist family and became a preacher within the Baptist tradition. * 1819-1821*: Rigdon studied under Andrew Clark, a Baptist minister, and eventually became a minister himself, serving in Pennsylvania and later in Ohio. He initially preached within the Baptist framework.

Involvement in the Restoration Movement 1821-1826: Rigdon became influenced by the ideas of the Restoration Movement, which was championed by Alexander Campbell and Barton W. Stone. This movement sought to restore Christianity to its New Testament roots, rejecting creeds and denominational divisions. * 1826*: Rigdon aligned more closely with Alexander Campbell and began to preach the principles of the movement. This was especially evident when he adopted the Restorationist plea for a return to the original teachings of the Bible, particularly regarding baptism by immersion and a simpler, non-denominational church structure. * Rigdon was well-known for his charismatic preaching and drew large crowds, especially in Ohio. He established congregations that embraced Restorationist ideals.

Break with the Campbell-Stone Movement and Conversion to Mormonism 1829: Despite his prominence in the Campbell-Stone Movement, Rigdon began to show interest in religious ideas that extended beyond the strict biblical primitivism of Campbell. He also engaged in deeper theological speculations, which were less aligned with Campbell’s rational and scriptural approach. * 1830*: The key turning point occurred when Sidney Rigdon was introduced to Joseph Smith and the newly published Book of Mormon through a fellow CofC preacher Parley P. Pratt. Rigdon reportedly met Smith in October 1830, and by December 1830, Rigdon had converted to Mormonism. This event was a major shock to the Restoration Movement, especially for Campbell, who saw Rigdon’s departure as a serious blow. * After his conversion, Rigdon brought many of his congregants from Ohio into the fledgling Mormon movement, helping the young church grow significantly. Rigdon quickly became one of Joseph Smith’s closest advisors and helped shape early Mormon theology.

Aftermath and Later Life

Rigdon became a key figure in the development of Mormonism, playing a role in its theological, political, and social development. He served as a spokesman, missionary, and even as Joseph Smith’s running mate during Smith’s ill-fated 1844 U.S. presidential campaign.
1844: After Joseph Smith’s assassination, Rigdon sought to become the leader of the church but was outmaneuvered by Brigham Young. He eventually broke away from the mainline Latter-day Saints and attempted to lead a splinter group but never regained the prominence he once had.

Rigdon’s Conversion and Influence in MormonismIn 1830, Rigdon was introduced to the Book of Mormon through Parley P. Pratt, a fellow preacher who had converted to the fledgling LDS Church. Rigdon was captivated by the Book of Mormon's restorationist themes, particularly the emphasis on the re-establishment of Zion and the gathering of a covenant people in the last days. Rigdon converted and, along with many members of his congregation, joined the Church of Christ—the original name given to the LDS Church by Joseph Smith.

Rigdon’s conversion brought not only his congregation but also his significant theological influence and understanding of Restorationist ideas into Mormonism. He quickly became one of Joseph Smith’s closest associates and was a key architect of early Mormon theology. Rigdon’s views contributed to the LDS Church’s focus on establishing Zion, a consecrated community, and the role of living prophets and apostles, ideas that resonated with many Restorationists who longed for a more direct and literal connection to New Testament Christianity.

Initially, Joseph Smith did seem to align his early movement with the broader Restoration Movement and the shared goal of returning to New Testament Christianity. His early emphasis on restoring Christ's original church and teachings resonated with themes present in the Restoration Movement, especially as he sought to correct what he saw as doctrinal errors and institutional corruption in existing churches. However, Smith’s vision of restoration quickly took on unique features that set it apart from other Restorationist groups, especially after he introduced claims of new revelation and additional scripture with the Book of Mormon.

Early Parallels with the Restoration Movement1. Biblical Restoration and Anti-Creedalism:

Like many in the Restoration Movement, Smith initially emphasized returning to the simplicity of the New Testament church. His early teachings rejected traditional creeds, echoed sentiments of apostasy in mainstream Christianity, and advocated for biblically based teachings and structure. This approach would have resonated with Restorationists, who similarly sought to restore the church to its New Testament foundations.
Desire for Unity Among Christians:
Early on, Smith and his followers seemed to share the Restorationist vision of unity among Christians. They referred to the new church as the "Church of Christ", a name commonly used by Restorationist groups to indicate alignment with the apostolic church and distance from denominational labels.
Interest in Reform and Purity:
Smith’s early sermons and teachings focused on reform, personal purity, and a direct relationship with God. These principles were popular among other Restorationists, who viewed reform as a way to recapture the essence of early Christianity.

The Break from Broader RestorationismAs Smith’s movement developed, it began diverging significantly from other Restorationist groups, largely due to Smith’s introduction of additional scriptures (such as the Book of Mormon), new doctrines, and his assertion of prophetic authority.

The Book of Mormon and New Revelation:
The publication of the Book of Mormon in 1830 was a major departure from other Restorationist beliefs, which were rooted in the “Bible alone” principle. This new scripture, which Smith claimed was an ancient record revealed to him by divine means, marked a significant theological innovation that other Restorationists, like Alexander Campbell, strongly opposed. Campbell, who had been an early influence on Sidney Rigdon, was among the first to publicly denounce Mormonism’s claims, arguing that the Bible alone was sufficient.
Claims of Prophetic Leadership:
Smith’s claim of direct revelation and prophetic authority went beyond the Restorationist emphasis on Bible interpretation and communal governance. The idea of an ongoing prophetic office challenged the Restorationist focus on the priesthood of all believers and a congregational style of governance.
Smith also introduced a structured hierarchy of apostles, prophets, and high priests, which differed sharply from the more egalitarian model promoted by other Restorationist groups. This new structure began with the formation of the Melchizedek Priesthood and the office of apostle, which Smith believed was essential to restoring the fullness of Christ's church.
Unique Doctrinal Innovations:
As Smith’s teachings evolved, he introduced doctrines that further separated his movement from the broader Restorationist cause. These included beliefs in temple ordinances, baptism for the dead, and later, plural marriage. These doctrines were not only distinct from Restorationist beliefs but were seen as controversial and unacceptable within that broader movement.
The concept of Zion and the gathering of Saints to specific locations (such as Kirtland, Ohio, and later Nauvoo, Illinois) further emphasized the distinct identity of Smith’s movement, positioning it as a separate body of believers rather than as part of the larger Restorationist effort.

Sidney Rigdon’s Role in the TransitionWhen Sidney Rigdon joined Smith’s church in 1830, he brought with him Restorationist principles, especially the belief in restoring New Testament practices and the importance of gathering believers into a single community. Rigdon’s background and influence initially made the church appealing to those who identified with the broader Restorationist goals.

However, Rigdon’s involvement also hastened Mormonism’s divergence. Rigdon’s acceptance of Smith’s prophetic claims and support for additional revelation helped formalize Mormonism’s theological distinctiveness, which increasingly distanced it from Restorationist groups. Rigdon’s vision of Zion as a literal, theocratic community led by a prophet was appealing to early Mormons but alienated other Restorationists who did not accept Smith’s claims to modern prophecy or additional scripture.

ConclusionWhile Joseph Smith’s movement initially shared restorationist ideals and seemed to be aligned with the broader Restoration Movement, it quickly moved...

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Welcome back to the podcast, today we're talking about fasting as we continue our study in Acts chapter 13.

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Today is a turning point in our study of Acts (We’ll cover ch 13)

Reminds me of “Clue”:
Col Mustard in the library with the candlestick, or
Prof Plum in the kitchen with the revolver
Here’s a summary of Acts:
Ch 1-12: Peter in Jerusalem with the HS
Ch 13-28: Paul in Gentile territories with the HS
Remember: Acts of the Apostles = Acts of the HS
Today we’ll see a spiritual discipline that opens us to be used by HS
Fasting
Have you ever done it?
In the Bible, fasting is a discipline where believers intentionally set aside their most basic needs to realign their hearts with God’s will.
Food, water (mainly what we’re talking about today)
TV, entertainment
Social media

Q. Five Reasons Christians Should Fast

Based on an examination of Acts 13
So open your Bibles with me…

Fasting is a timeless spiritual discipline.

We see it all over the Bible: followers of God sometimes fast.
Moses - He fasted for 40 days and nights on Mount Sinai when receiving the Ten Commandments (Exodus 34:28).
David - He fasted when he was grieving for the illness of his child (2 Samuel 12:16).
Elijah - He fasted for 40 days while fleeing from Jezebel (1 Kings 19:8).
Esther - She called for a fast among the Jews before approaching King Xerxes (Esther 4:16).
Daniel - He fasted and sought God for understanding and guidance (Daniel 9:3; Daniel 10:3).
Anna - The prophetess who served in the temple, fasted regularly (Luke 2:37).
Jesus - He fasted for 40 days in the wilderness before beginning his ministry (Matthew 4:1-2).
And we also see it here in Acts 13…
Acts 13:1-2 (NLT) 1 Among the prophets and teachers of the church at Antioch of Syria were Barnabas, Simeon (called “the black man”), Lucius (from Cyrene), Manaen (the childhood companion of King Herod Antipas), and Saul. 2 One day as these men were worshiping the Lord and fasting…
“As these men were fasting…”
No need for explanation
It seemed normative for the early church
Matthew 6:16 And when you fast, don’t make it obvious, as the hypocrites do, for they try to look miserable and disheveled so people will admire them for their fasting. I tell you the truth, that is the only reward they will ever get.
“When,” not “If”
Q. Have you ever fasted?
Reason #1: Fasting is a timeless spiritual discipline.
See also: Breakthrough Disciplines (Series)

But Christians should not fast pointlessly, just because it’s “what we do.” It’s about more than that…

Fasting helps us to hear the Holy Spirit.

To be clear: I’ve never audibly “heard” the HS
Watch out for people who say that
It can happen, but it should always align w Bible
Lots of false prophets
1 John 4:1 Dear friends, do not believe everyone who claims to speak by the Spirit. You must test them to see if the spirit they have comes from God. For there are many false prophets in the world.
This isn’t usually what we mean when we talk about “hearing the HS”
We’re talking about
an internal conviction
a leading
It always aligns with the Word
Acts 13:2 (NLT) 2 One day as these men were worshiping the Lord and fasting, the Holy Spirit said…
There it is: worship+fasting=hearing
Q. Are you having a hard time hearing God?
Try fasting
Let’s finish the verse to see what exactly they heard from the HS…
Acts 13:2 (NLT) 2 One day as these men were worshiping the Lord and fasting, the Holy Spirit said, “Appoint Barnabas and Saul for the special work to which I have called them.”

This points to the third reason to fast from this text:

Fasting prepares us for seasons of ministry.

In v2 it was called their “special work”
Acts 13:3 (NLT) 3 So after more fasting and prayer, the men laid their hands on them and sent them on their way.4 So Barnabas and Saul were sent out by the Holy Spirit.
Keep that in mind as we continue through the book of Acts
It’s going to follow Paul’s missionary journeys
But it all started right here: with fasting and prayer
Notice: the whole church was involved in this “missions program”
We’ll talk about this more next week
Acts 14:27 Paul and Barnabas report back to the whole church
So clearly the whole church sent out the missionaries
But ultimately the HS sent them out! (Acts 1:8)
Again, not physically
God the Father sent the son
God the HS sends us
So: Fasting prepares us for seasons of ministry
Paul and Barnabas learned this from Jesus
He fasted in the wilderness for 40 days
Then started his public ministry
But you say: “I’m not in ministry”
Wrong! We all are called to get in the game

That’s why we need this next thing…

Fasting equips us for spiritual warfare.

Because this is what happens when you get in the game w Jesus
We see that in Paul’s first missionary journey
Let’s read some of it:
Acts 13:6-8 (NLT) 6 Afterward they traveled from town to town across the entire island until finally they reached Paphos, where they met a Jewish sorcerer, a false prophet named Bar-Jesus. 7 He had attached himself to the governor, Sergius Paulus, who was an intelligent man. The governor invited Barnabas and Saul to visit him, for he wanted to hear the word of God. 8 But Elymas, the sorcerer (as his name means in Greek), interfered and urged the governor to pay no attention to what Barnabas and Saul said. He was trying to keep the governor from believing.
Acts 13:9-11 (NLT) 9 Saul, also known as Paul, was filled with the Holy Spirit, and he looked the sorcerer in the eye. 10 Then he said, “You son of the devil, full of every sort of deceit and fraud, and enemy of all that is good! Will you never stop perverting the true ways of the Lord? 11 Watch now, for the Lord has laid his hand of punishment upon you, and you will be struck blind. You will not see the sunlight for some time.” Instantly mist and darkness came over the man’s eyes, and he began groping around begging for someone to take his hand and lead him.
Acts 13:12 (NLT) 12 When the governor saw what had happened, he became a believer, for he was astonished at the teaching about the Lord.
Saw the miracle, but was astonished at the teaching
Jesus: this kind comes out only by prayer and fasting
See also: Spiritual Warfare (Series)

One last reason I see in the chapter…

Fasting trains us to rely on God.

Good summary of what fasting is about in the end
Fasting, at its core, is not about punishment or self-denial for its own sake. It’s about creating space—physically, mentally, and spiritually—so we can draw closer to God.
…so we can become more aware of our need for him.
Acts 13:43 (NLT) 43 Many Jews and devout converts to Judaism followed Paul and Barnabas, and the two men urged them to continue to rely on the grace of God.

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Halloween is a widely celebrated holiday that involves costumes, candy, and a variety of spooky activities. However, for many Christians, the origins and themes of Halloween raise important questions. Should believers participate in a holiday with roots in paganism and associations with the occult? This question is a matter of personal conviction, but exploring biblical principles can help guide us toward a thoughtful, Christ-centered decision.

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The History of All Hallow’s Eve: The Origins of HalloweenAll Hallow’s Eve, now widely known as Halloween, is a holiday with deep historical roots that stretch back centuries. Its origins lie in the blending of ancient pagan traditions with early Christian practices, resulting in a complex history that reflects the intersection of cultures, beliefs, and religious observances.

Ancient Celtic Festival of SamhainThe earliest origins of Halloween can be traced to the ancient Celtic festival of Samhain (pronounced "sow-in"), which was celebrated by the Celts over 2,000 years ago, primarily in what is now Ireland, the UK, and northern France. Samhain marked the end of the harvest season and the beginning of winter, which was often associated with death. The Celts believed that on the night of October 31, the boundary between the physical world and the spirit world became thin, allowing ghosts and spirits to cross over.

During Samhain, people would light bonfires and wear costumes made from animal skins to ward off wandering spirits. Offerings of food and drink were also made to appease the spirits, ensuring protection from harm during the harsh winter months.

The Roman InfluenceAs the Roman Empire expanded and conquered Celtic lands by the first century AD, the Romans brought their own festivals and beliefs, which blended with the local traditions. One such Roman festival was Feralia, a day in late October when Romans commemorated the dead. Another was Pomona, a celebration of the goddess of fruits and trees. The association of Pomona with apples likely contributed to later Halloween traditions such as bobbing for apples.
Christianization of Samhain: All Saints' DayWith the spread of Christianity across Europe, many pagan festivals were Christianized to align with church doctrine. In the 8th century, Pope Gregory III moved All Saints’ Day—a day to honor all Christian saints and martyrs—to November 1. This was likely an attempt to replace or overshadow Samhain, which fell on the previous day. The evening before All Saints' Day became known as All Hallows’ Eve, meaning “the evening before All Saints.” Over time, the name evolved into "Halloween."

All Saints’ Day (also called All Hallows' Day) was followed by All Souls’ Day on November 2, a day to pray for the souls of the deceased who had not yet entered heaven. Together, these days formed a trilogy of holy observances dedicated to the dead, which became deeply entwined with the older pagan traditions of honoring the dead around the same time of year.

See also: Catholics vs. Protestants

Medieval and Early Modern Halloween PracticesDuring the medieval period in Europe, All Hallows’ Eve continued to be a time associated with the dead, though with increasing Christian influence. "Souling" was a common practice where poor people would go door-to-door on All Hallows’ Eve, offering prayers for the dead in exchange for food or money. This practice bears some resemblance to modern-day trick-or-treating, though it had a much more spiritual dimension.

During this period, superstitions and fear of evil spirits were also prominent. People believed that the dead could still roam the earth on All Hallows’ Eve, and they would light candles or carve lanterns out of turnips (predecessors to today's pumpkins) to ward off these malevolent spirits.

Halloween in AmericaHalloween as we know it began to take shape in the 19th century when Irish and Scottish immigrants brought their traditions to the United States. They celebrated Halloween with a mix of customs from Samhain and All Hallows’ Eve, including dressing up in costumes, playing pranks, and engaging in festivities that included telling ghost stories.

As these traditions merged with American culture, Halloween became more secularized, especially by the early 20th century. Communities began to focus on Halloween as a time for family-oriented fun, with costume parties, trick-or-treating, and pumpkin carving becoming central elements. The spooky aspects of Halloween, such as ghosts, witches, and skeletons, persisted, though in a more playful and commercialized form.

Back to the question…The concern for many Christians is that Halloween continues to feature imagery and practices associated with darkness, death, and the supernatural. The Bible speaks clearly about avoiding any involvement with the occult. In Deuteronomy 18:10-12, God’s people are instructed to reject practices like witchcraft, divination, and sorcery, which are detestable to Him. Similarly, Ephesians 5:11 says, "Take no part in the unfruitful works of darkness, but instead expose them."

A Matter of the HeartWhile the origins of Halloween raise valid concerns, the deeper issue for Christians is how we approach the holiday from the heart. Jesus teaches in Matthew 15:18-20 that what comes out of a person’s heart is more important than external actions or rituals. Our focus should be on honoring God in all that we do. As Colossians 3:17 instructs, "Whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him."

Some Christians view Halloween as a harmless opportunity for family fun—dressing up in non-scary costumes, enjoying fellowship, and reaching out to neighbors. Others feel convicted to avoid the holiday altogether, preferring not to engage in activities that even loosely align with pagan or occult traditions. Both perspectives are valid, as long as the motivation is to honor God and live according to personal conviction under the guidance of the Holy Spirit.

Biblical Principles for Decision-MakingWhen it comes to making a decision about Halloween, here are a few biblical principles that can help guide us:

Avoiding Participation in Darkness: As Christians, we are called to be light in the world (Matthew 5:14-16). This means avoiding practices and symbols that glorify evil, death, and fear. While wearing costumes or handing out candy might seem innocent, we should ask ourselves if we are inadvertently celebrating themes that are contrary to God’s Word.
Freedom in Christ: Romans 14:5-6 reminds us that some believers may feel free to participate in certain activities while others may not. “One person considers one day more sacred than another; another considers every day alike. Each of them should be fully convinced in their own mind.” There is room for different convictions, as long as our motivation is to glorify God.
A Witness to the World: Halloween can provide unique opportunities for evangelism and connection with the community. Instead of shutting doors and isolating ourselves, some Christians use Halloween as a way to shine the light of Christ. This might include handing out gospel tracts along with candy or hosting a "fall festival" at church as a family-friendly alternative. As 1 Peter 3:15 says, "Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have."
Living in Discernment: In 1 Corinthians 10:23, Paul teaches, "Everything is permissible, but not everything is beneficial. Everything is permissible, but not everything is constructive." Just because something is allowed doesn’t mean it is helpful or edifying. As we consider Halloween, we need to exercise discernment, asking whether our participation will glorify God or distract us from our walk with Him.

The TakeawayIn the end, whether or not Christians should celebrate Halloween is a matter of personal conviction. The most important thing is to seek God’s wisdom and allow the Holy Spirit to guide our choices. We must ask ourselves how our actions align with our faith and whether they help or hinder our witness for Christ.

Instead of getting caught up in debates or focusing on the external elements of Halloween, we should focus on the internal condition of our hearts. Whether we choose to participate in Halloween or abstain from it, the goal should always be to glorify God and reflect His love to the world around us.

As Paul writes in 1 Corinthians 10:31, "So whether you eat or drink or whatever you do, do it all for the glory of God."

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When someone leaves the Church of Jesus Christ of Latter-day Saints (LDS), one of the most pressing and emotionally challenging concerns is the fear of going to "outer darkness." According to Mormon doctrine, outer darkness is often thought of as a place reserved for the most severe sinners—those who were once believers in the truth of the gospel but later rejected it. This concept can induce significant fear for members who contemplate leaving the LDS church. However, from a biblical perspective, the idea of being cast into "outer darkness" for leaving Mormonism is inconsistent with the broader teachings of Scripture. Let's explore why.

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Understanding Outer Darkness in LDS TheologyIn LDS theology, "outer darkness" is a term used to describe the ultimate destination of those who commit the "unpardonable sin" of denying the Holy Spirit after having received a perfect knowledge of the truth. This concept is derived from the teachings of Joseph Smith and the Doctrine and Covenants (D&C 76:31-38, 88:24). According to these teachings, those who end up in outer darkness are typically referred to as "sons of perdition" and are believed to be cast off from God forever.

While the LDS church emphasizes grace and various levels of glory in the afterlife, outer darkness is portrayed as a terrifying place of eternal punishment, usually reserved for those who were fully enlightened by the gospel and then rejected it.

The Concept of "Outer Darkness" in ScriptureThe term "outer darkness" appears a few times in the New Testament, specifically in the Gospels (Matthew 8:12; 22:13; 25:30). In these passages, it refers to a place of weeping and gnashing of teeth, often described in connection with those who reject God's invitation or fail to be faithful to His call. However, biblical scholars generally agree that these references to "outer darkness" do not align with the LDS concept of a unique place of punishment for former believers of a particular church.

In biblical terms, "outer darkness" is better understood as a metaphor for the separation from God that comes from rejecting Christ, not for leaving any particular denomination. The ultimate issue in the Bible is not church membership but one's relationship with Jesus. As John 3:36 says, "Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them."

Biblical Understanding of SalvationThe Bible, however, teaches a very different perspective on salvation, grace, and eternal security. The central message of Christianity is that salvation comes through faith in Jesus Christ alone, by grace alone (Ephesians 2:8-9). This means that salvation is not dependent on one's membership in a particular church or the adherence to specific rituals but is a result of trusting in the finished work of Christ on the cross.

Ephesians 2:8-9 (NLT) 8 God saved you by his grace when you believed. And you can’t take credit for this; it is a gift from God. 9 Salvation is not a reward for the good things we have done, so none of us can boast about it.

Romans 8:1 assures believers that "there is now no condemnation for those who are in Christ Jesus." If you have put your faith in Jesus, the Bible promises that you are saved, and nothing can separate you from God's love (Romans 8:38-39). This foundational truth contrasts sharply with the fear-inducing idea of being cast into outer darkness for rejecting a specific religious system like Mormonism.

Romans 8:38-39 (NLT) 38 And I am convinced that nothing can ever separate us from God’s love. Neither death nor life, neither angels nor demons, neither our fears for today nor our worries about tomorrow—not even the powers of hell can separate us from God’s love. 39 No power in the sky above or in the earth below—indeed, nothing in all creation will ever be able to separate us from the love of God that is revealed in Christ Jesus our Lord.

The Doctrine of Eternal SecurityFor those leaving Mormonism, the question of whether they will be eternally condemned is addressed by the doctrine of eternal security. Jesus promises that His sheep will never be snatched from His hand (John 10:28-29). When someone truly believes in Jesus, their salvation is secure, not because of their own efforts or church affiliation, but because of God’s sovereign grace.

Hebrews 7:25 states, "Therefore He is able to save completely those who come to God through Him, because He always lives to intercede for them." The emphasis here is on Christ's ongoing work as our mediator and savior. Salvation is a gift from God that He does not revoke because of doctrinal disagreement or leaving an earthly institution.

Grace and Assurance of SalvationThe Bible offers profound assurance to those who trust in Jesus Christ. In contrast to the anxiety that can come from believing that leaving a religious organization might lead to spiritual ruin, Scripture provides peace for those who rely on God’s promises. In 1 John 5:13, we read, "I write these things to you who believe in the name of the Son of God, that you may know that you have eternal life."

This confidence is not based on our perfect adherence to rules or affiliation with a specific religious group, but on God’s unchanging character and the finished work of Christ. The Bible makes it clear that believers can have assurance of their salvation through faith, and this assurance does not depend on remaining within a particular denomination or sect.

Takeaway: Freedom in ChristFor those grappling with the fear of "outer darkness" after leaving Mormonism, the Bible offers a message of hope and liberation. Scripture assures us that salvation is found in Jesus Christ, and not in membership in any particular religious organization. The fear of being cast into outer darkness is incompatible with the biblical teaching that God's grace is sufficient, and that through faith in Christ, we can be assured of eternal life.

As Romans 10:9-10 promises, "If you declare with your mouth, 'Jesus is Lord,' and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved."

For those leaving the LDS church, take heart: you are not condemned to outer darkness for rejecting Mormonism. Instead, turn to the true gospel of Jesus Christ and embrace the freedom, assurance, and grace that He offers through faith alone. The Bible’s message is clear: in Christ, you are safe, loved, and eternally secure.

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Welcome back to the podcast! This week we're continuing in Acts to clarify what Jesus meant when, Matthew 7:8, he said: "For everyone who asks, receives. Everyone who seeks, finds. And to everyone who knocks, the door will be opened.”

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Q. If You Keep Knocking, Will God Open the Door?

What did Jesus mean when He told us to ask, seek, and knock?

Matthew 7:7-8 (NLT) 7 “Keep on asking, and you will receive what you ask for. Keep on seeking, and you will find. Keep on knocking, and the door will be opened to you. 8 For everyone who asks, receives. Everyone who seeks, finds. And to everyone who knocks, the door will be opened.”

Is this a promise or a principle?
Ex: Prov 22:6 “train up a child…”
Clearly a principle

So: If I Keep Knocking, Will God Open the Door?

Let’s go to Acts to find our answer…

Acts 12:1-2 (NLT) 1 About that time King Herod Agrippa began to persecute some believers in the church. 2 He had the apostle James (John’s brother) killed with a sword.

(Pillar New Testament Commentary) King Herod in this context means Herod Agrippa I (reigned AD 41-4), who was son of Aristobulus and grandson of Herod the Great (reigned 37 BC – 4 BC).
(Pillar New Testament Commentary) son Agrippa II in Acts 25:13—26:32. Agrippa I also had two daughters, Drusilla, who is mentioned in 24:24, and Bernice, who is mentioned in 25:13.
James dies. First apostle to go.

Acts 12:3-4 (NLT) 3 When Herod saw how much this pleased the Jewish people, he also arrested Peter…. 4 Then he imprisoned him, placing him under the guard of four squads of four soldiers each. Herod intended to bring Peter out for public trial after the Passover.

Sound familiar?
John 21:18-19 (NLT) 18 “I tell you the truth, when you were young, you were able to do as you liked; you dressed yourself and went wherever you wanted to go. But when you are old, you will stretch out your hands, and others will dress you and take you where you don’t want to go.” 19 Jesus said this to let him know by what kind of death he would glorify God. Then Jesus told him, “Follow me.”

Acts 12:5 (NLT) 5 But while Peter was in prison, the church prayed very earnestly for him.

Here we go. Prayer works!
Acts 12:6-8 (NLT) 6 The night before Peter was to be placed on trial, he was asleep, fastened with two chains between two soldiers. Others stood guard at the prison gate. 7 Suddenly, there was a bright light in the cell, and an angel of the Lord stood before Peter. The angel struck him on the side to awaken him and said, “Quick! Get up!” And the chains fell off his wrists. 8 Then the angel told him, “Get dressed and put on your sandals.” And he did. “Now put on your coat and follow me,” the angel ordered.
Acts 12:9-10 (NLT) 9 So Peter left the cell, following the angel. But all the time he thought it was a vision. He didn’t realize it was actually happening. 10 They passed the first and second guard posts and came to the iron gate leading to the city, and this opened for them all by itself. So they passed through and started walking down the street, and then the angel suddenly left him.
Acts 12:11 (NLT) 11 Peter finally came to his senses. “It’s really true!” he said. “The Lord has sent his angel and saved me from Herod and from what the Jewish leaders had planned to do to me!”
Acts 12:12-14 (NLT) 12 When he realized this, he went to the home of Mary, the mother of John Mark, where many were gathered for prayer. 13 He knocked at the door in the gate, and a servant girl named Rhoda came to open it. 14 When she recognized Peter’s voice, she was so overjoyed that, instead of opening the door, she ran back inside and told everyone, “Peter is standing at the door!”
This next verse is the one that sheds light on prayer:

Acts 12:15 (NLT) 15 “You’re out of your mind!” they said. When she insisted, they decided, “It must be his angel.”

Did you pick up on the insight?
The believers couldn’t believe it when Peter was rescued.
Let me say it another way to make sure you get the point:
The church prayed very earnestly for Peter… and then couldn’t believe it when their prayers were answered.
IOW: they weren’t expecting this outcome. They were shocked.
Doesn’t seem very earnest, does it?
Where was their faith?
One of two possible answers:
Either: They weren’t praying for his rescue, just for strength
They probably knew what Jesus had said about him, how he would die.
Or: They were praying for his rescue, but with weak faith
Obviously, or they would have all run to the door at the sound of knocking

Acts 12:16-17 (NLT) 16 Meanwhile, Peter continued knocking. When they finally opened the door and saw him, they were amazed. 17 He motioned for them to quiet down and told them how the Lord had led him out of prison. “Tell James and the other brothers what happened,” he said. And then he went to another place.

A couple of random notes:
“Tell James”
James the bro of Jesus, not the martyr from above (Gal. 1:19; cf. Mk. 6:3; 1 Cor. 15:7)
An indication that James was a leader in the church (see also Acts 15)
Another place: left Jerusalem?
Now Peter fades away in Acts (shows up one more time in ch 15)
From here we follow Paul and his ministry
But for today’s question:
Peter kept knocking… they finally opened the door.
Some of us feel like this with prayer
We’re the ones knocking… will he ever open?
Is Mt 7:8 a promise or a principle?

Both! The answer can be found in one more verse:

1 John 5:14 (NIV) 14 This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us.

“Approaching God”
This is the principle: prayer is about connecting to God
(Pillar New Testament Commentary) The NIV translates pros auton as 'in approaching God'. It is better translated 'in his [God's] presence' (cf. John 1:1: 'In the beginning was the Word, and the Word was with God [pros ton theon])'.
Prayer is about God, not about what he can give us.
This is what the early disciples were learning
Peter wasn’t the central focus of the story; Jesus was
Too many people “ask, seek, knock” for their own selfish purposes.
“Knock and the door will be opened” is an invitation to relationship.
“According to his will”
This is the promise part: God’s will WILL be done
That’s for sure!
The point: the more we are “with God”, in his presence, the more we can ask “according to his will”. And those are the prayers that get answered.
James 4:3 (NLT) 3 And even when you ask, you don’t get it because your motives are all wrong—you want only what will give you pleasure.
“Knock and the door will be opened” is about God’s will, not ours.

So, Q. If You Keep Knocking, Will God Open the Door?

Absolutely, because he wants a relationship with you.
So keep knocking, keep seeking, keep asking
But like the disciples, what you find when the doors gets opened… might not be what you expected.

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One of the central experiences many members of The Church of Jesus Christ of Latter-day Saints (LDS Church), commonly known as Mormons, testify to is a feeling described as "a burning in the bosom." This phrase is derived from Doctrine and Covenants 9:8, where it speaks of a spiritual confirmation through an internal feeling of warmth or peace. Mormons often interpret this experience as the Holy Spirit confirming the truth of the Book of Mormon or other LDS teachings. But what should Christians make of this experience? How does it compare to the Bible's teaching on spiritual discernment and truth?

D&C 9:8 But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

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One of the central experiences many members of The Church of Jesus Christ of Latter-day Saints (LDS Church), commonly known as Mormons, testify to is a feeling described as "a burning in the bosom." This phrase is derived from Doctrine and Covenants 9:8-9, where it speaks of a spiritual confirmation through an internal feeling of warmth or peace. Mormons often interpret this experience as the Holy Spirit confirming the truth of the Book of Mormon or other LDS teachings. But what should Christians make of this experience? How does it compare to the Bible's teaching on spiritual discernment and truth?

The Subjective Nature of ExperienceThe concept of a "burning in the bosom" is subjective and relies heavily on personal feelings as a way to confirm religious truth. Mormons are taught to seek personal confirmation of their beliefs through this emotional experience. While experiences are certainly part of a believer’s life, they are not the foundation of truth in Christianity.

The Bible warns against relying solely on feelings to determine truth. Proverbs 28:26 says, "He who trusts in his own heart is a fool, but he who walks wisely will be delivered." Jeremiah 17:9 echoes this by stating, "The heart is deceitful above all things, and desperately sick; who can understand it?" In other words, while emotions and internal feelings may feel compelling, they can be misleading if not anchored in objective truth.

See related

Truth According to the BibleJesus said, "I am the way, the truth, and the life. No one comes to the Father except through me" (John 14:6). He points to Himself as the embodiment of truth, not a subjective feeling. The Bible emphasizes knowing God through His revealed Word and by the Spirit’s illuminating work, not by relying on emotions or spiritual experiences alone.

When discerning truth, the Bible consistently points us back to Scripture. In 2 Timothy 3:16-17, Paul writes that "All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work." Scripture, not a subjective feeling, is the ultimate guide for truth.

2 Timothy 3:16 (NLT) 16 All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It corrects us when we are wrong and teaches us to do what is right.

Testing the SpiritsThe Bible also commands Christians to test any spiritual experience against the truth of God's Word. 1 John 4:1 says, "Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world." This command warns that not all spiritual experiences come from God. Some can come from deception, either self-induced or from false spirits.

1 John 4:1 Dear friends, do not believe everyone who claims to speak by the Spirit. You must test them to see if the spirit they have comes from God. For there are many false prophets in the world.

1 John 4:3 (NLT) 3 But if someone claims to be a prophet and does not acknowledge the truth about Jesus, that person is not from God. Such a person has the spirit of the Antichrist, which you heard is coming into the world and indeed is already here.

A "burning in the bosom" as an emotional experience cannot be a reliable standard for truth because feelings can easily be manipulated. Jesus warns in Matthew 7:15-16 about "false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. You will recognize them by their fruits." The fruits in this context refer to doctrinal soundness and alignment with God's revealed Word, not to subjective emotions or personal experiences.

Matthew 7:15-16 (NLT) 15 “Beware of false prophets who come disguised as harmless sheep but are really vicious wolves. 16 You can identify them by their fruit, that is, by the way they act.”

Galatians 1:8-9 (NLT) 8 Let God’s curse fall on anyone, including us or even an angel from heaven, who preaches a different kind of Good News than the one we preached to you. 9 I say again what we have said before: If anyone preaches any other Good News than the one you welcomed, let that person be cursed.

The Holy Spirit’s Role in Confirming TruthThe Bible does teach that the Holy Spirit confirms the truth of God's Word and Christ’s work in a believer’s heart. Romans 8:16 says, "The Spirit himself bears witness with our spirit that we are children of God." However, this witness of the Holy Spirit is deeply connected with a proper understanding of Scripture and the truth about who Christ is, rather than based on feelings that can vary from person to person.

The Spirit leads believers into all truth (John 16:13), but this leading is rooted in the objective truth of God’s Word, not in subjective experiences. Any experience, whether it be peace, warmth, or even joy, must be weighed against Scripture. If an experience contradicts biblical doctrine, it cannot be from the Holy Spirit, for God does not contradict Himself.

John 16:13 (NLT) 13 When the Spirit of truth comes, he will guide you into all truth. He will not speak on his own but will tell you what he has heard. He will tell you about the future.

Takeaway: The Need for Biblical TruthThe "burning in the bosom" is a deeply emotional experience for many Mormons, but it is not a reliable test of truth. Biblical theology teaches that truth comes from God's Word and that experiences, while important, must be tested by Scripture. Relying on feelings alone can lead to confusion, error, and ultimately, spiritual deception.

Christians are called to base their faith on the clear, objective revelation of God found in the Bible, not on feelings or emotions. Jesus said in John 8:31-32, "If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free." The freedom and assurance we seek come not from a "burning in the bosom," but from trusting in the revealed Word of God and the finished work of Christ.

Related: What Is the Wesleyan Quadrilateral?John Wesley, the founder of Methodism, developed a theological framework that included four important sources for Christian understanding: Scripture, tradition, reason, and experience. This approach is often referred to as the Wesleyan Quadrilateral, though Wesley himself didn’t use this term. It is a helpful way to see how Wesley valued these elements as tools for interpreting and applying Christian faith. Below is an outline of how Wesley understood each of these sources:

Scripture (The Primary Source of Authority)For Wesley, Scripture was the supreme authority in all matters of faith and practice. He referred to the Bible as the foundation of Christian belief, insisting that it is “the sufficient rule” for the knowledge of God and salvation. Wesley strongly believed in the inspiration of Scripture and maintained that the Bible was the primary means through which God reveals Himself.

Wesley emphasized the importance of reading Scripture with humility and prayer, expecting the Holy Spirit to guide believers into truth. He encouraged believers to "search the Scriptures" (John 5:39) diligently and to base their beliefs and lives on what God has revealed there. He did not, however, advocate for a literalistic reading but believed that Scripture should be interpreted in the context of the whole biblical narrative, always with the centrality of Christ in mind.

John 5:39-40 (NLT) 39 “You search the Scriptures because you think they give you eternal life. But the Scriptures point to me! 40 Yet you refuse to come to me to receive this life.

Tradition (The Wisdom of the Church)Wesley valued tradition as the collective wisdom of the Christian church throughout history. While Scripture was primary, tradition helped interpret and apply biblical truths. Wesley drew from the writings of early church fathers, creeds, councils, and centuries of Christian thought and practice.

He did not view tradition as infallible but as a valuable resource to help guard against misinterpretation of the Bible. For Wesley, tradition provided continuity with the historic faith of the apostles and the early church. He understood it as a way to gain insight from those who had lived and wrestled with the Christian faith before, but it was always to be subordinated to Scripture.

2 Timothy 2:2 (NLT) 2 You have heard me teach things that have been confirmed by many reliable witnesses. Now teach these truths to other trustworthy people who will be able to pass them on to others.

Reason (The Role of Intellect and Logic)Wesley had a high view of reason and saw it as a God-given gift to help humans understand and apply the truths of faith. He believed that while reason alone cannot lead someone to salvation, it is essential for interpreting Scripture, making moral judgments, and organizing Christian beliefs into a coherent system.

Wesley wrote that reason “is the faculty of discerning truth from falsehood." For him, faith and reason were not in conflict; rather, reason served as a tool for deepening one’s understanding of God and Christian doctrine. He warned against the misuse of reason when it becomes a source of pride or is used to override Scripture, but he also opposed anti-intellectualism, stressing the importance of thoughtful reflection on faith.

Acts 17:11 (NLT) 11 And the people of Berea were more open-minded than those in Thessalonica, and they listened eagerly to Paul’s message. They searched the Scriptures day after day to see if Paul and Silas were teaching the truth.

Experience (The Personal Knowledge of God)Wesley placed a significant emphasis on experience, specifically the personal and transformative experience of God's grace. He believed that faith was not just an intellectual exercise but also a living, personal relationship with God through Christ, confirmed by the inner witness of the Holy Spirit (Romans 8:16).

Romans 8:15-16 (NLT) 15 So you have not received a spirit that makes you fearful slaves. Instead, you received God’s Spirit when he adopted you as his own children. Now we call him, “Abba, Father.” 16 For his Spirit joins with our spirit to affirm that we are God’s children.

Wesley’s own conversion experience in 1738, where he felt his heart "strangely warmed," underscored his belief in the necessity of experiential knowledge of God. This experience gave him assurance of his salvation and helped shape his understanding of Christian life. Wesley believed that this inward experience of God's love and grace should confirm and align with the teachings of Scripture.

However, Wesley was careful not to elevate personal experience above Scripture. Experience had to be tested and shaped by biblical truth, not the other way around. If an experience conflicted with Scripture, Wesley taught that the experience should be questioned, not the Bible.

Takeaway: The Wesleyan BalanceIn Wesley’s framework, Scripture remained the ultimate authority, with tradition, reason, and experience serving as complementary resources to aid believers in their understanding of God. For Wesley:

Scripture is primary and authoritative.
Tradition provides historical and theological context.
Reason helps interpret and apply biblical truths logically and consistently.
Experience confirms the reality of faith in the believer’s life.

By balancing these four elements, Wesley offered a holistic approach to Christian theology and practice that emphasizes both heart and mind, both personal experience and communal wisdom. This balance has shaped not only Methodism but has also influenced wider Christian thinking on how to live out a faithful, thoughtful, and Spirit-led life in Christ.

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Welcome back to the podcast! Today we’ll examine a certain kind of person we see in Acts - so profound, his name still carries a reputation: Barnabas.

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We're starting the speed round: taking one chapter a week.

Focusing in on one element in the chapter
You’ll have to go back and read the whole chapter on your own
Today: we’ll examine a certain kind of person we see in Acts - so profound, his name still carries a reputation
There’s a name for this: a generic trademark or proprietary eponym. This happens when a brand name becomes so widely recognized that it’s used to describe a general product or category rather than the specific brand.
tissue paper = Kleenex
adhesive bandage = Band-Aid
Cola = Coke
lip balm = ChapStick
cotton swab = Q-tip
slow cooker = Crock Pot
hook-and-loop fastener = Velcro
Today: Q. What are the trademark qualities of a “Barnabas”?
Barnabas = Encourager
We’re going to drill down to identify 5 qualities of a “Barnabas”

1. A “Barnabas” gives more than takes.

We already saw this in ch 4
Acts 4:32 (NLT) 32 All the believers were united in heart and mind. And they felt that what they owned was not their own, so they shared everything they had…. 36 For instance, there was Joseph, the one the apostles nicknamed Barnabas (which means “Son of Encouragement”). He was from the tribe of Levi and came from the island of Cyprus. 37 He sold a field he owned and brought the money to the apostles.
“Tribe of Levi”
These were the priests, the givers
They were supposed to serve the people
“The Lord was their inheritance”
Joseph had that kind of heart
Giver, not a taker
Do you know someone like that? (SG question this week)

2. A “Barnabas” sees the best in people.

We saw this in ch 9 with Saul after his dramatic conversion
Acts 9:26-27 (NLT) 26 When Saul arrived in Jerusalem, he tried to meet with the believers, but they were all afraid of him. They did not believe he had truly become a believer! 27 Then Barnabas brought him to the apostles and told them how Saul had seen the Lord on the way to Damascus and how the Lord had spoken to Saul. He also told them that Saul had preached boldly in the name of Jesus in Damascus.
Barnabas miraculously appears to vouch for Saul
He saw the best in him
Paid attention to his changed life
rather than judging him on his past life
Do you know someone like that? (SG question this week)

3. A “Barnabas” embraces the chaos.

This is where we get to today’s text, ch 11

Acts 11:1-3 (NLT) 1 Soon the news reached the apostles and other believers in Judea that the Gentiles had received the word of God. 2 But when Peter arrived back in Jerusalem, the Jewish believers criticized him. 3 “You entered the home of Gentiles and even ate with them!” they said.

Some people - even Christians - can be like this
God is on the move, but it means change and chaos
Natural reaction for some: I object!
The news of what God had done in Cesarea got back to Jerusalem before Peter did. Even before the internet and social media, scandalous news traveled fast. From a Jewish perspective, this was scandalous. The Jewish believers are already facing persecution from the Sanhedrin in Jerusalem. A big part of that persecution was that this movement called Christianity was causing Jewish believers to disregard the law and abandon Jewish customs. Peter’s decision to go in and fellowship with Gentiles and share a meal with them, would have just added more fuel to the fire and would have been evidence that the accusations made by the religious leaders were valid.
Peter recaps his experience from ch 10. To the credit of Jerusalem believers, they rejoice:
Acts 11:18 (NLT) 18 When the others heard this, they stopped objecting and began praising God. They said, “We can see that God has also given the Gentiles the privilege of repenting of their sins and receiving eternal life.”
If only church conflict could be so simple!
But wait… we’re going to see in Acts 15 that there was a contingent of Jewish converts who weren’t so sure that salvation could be so easy. They wanted Gentiles to become Jews first!?
(Pillar New Testament Commentary) Acts 15 reveals that the underlying issue raised in v. 3 was not settled for some. Could Gentiles really become the beneficiaries of the New Covenant without conforming in some way to the demands of the Mosaic law? The impression is given in Acts 11 that the majority were persuaded of the rightness of Peter's actions in preaching to Cornelius and his household and then baptising them into Christ.
Jerusalem believers rejoiced about Gentile conversion, but interestingly they did not participate in yet!? Instead…

Acts 11:19 (NLT) 19 Meanwhile, the believers who had been scattered during the persecution after Stephen’s death traveled as far as Phoenicia, Cyprus, and Antioch of Syria. They preached the word of God, but only to Jews.

These were Jerusalem-based believers. Still only went to Jews.

Acts 11:20-21 (NLT) 20 However, some of the believers who went to Antioch from Cyprus and Cyrene began preaching to the Gentiles about the Lord Jesus. 21 The power of the Lord was with them, and a large number of these Gentiles believed and turned to the Lord.

Some of them preached to the Gentiles
These were Cyprus- and Cyrene-based believers.
Remember where Barnabas was from? Cyprus!
These were the Barnabases!
They were willing to embrace the chaos that comes with revival
All these new believers coming from strange backgrounds
Think about what was happening here:
Christianity was moving to the big city!
(IVP Bible Background Commentary: New Testament, Second Edition) The Jesus movement shifts from a predominantly rural movement in Galilee to an urban movement in Jerusalem to a cosmopolitan movement in Antioch.
(IVP Bible Background Commentary: New Testament, Second Edition) Antioch on the Orontes in Syria was the third (or possibly fourth) largest urban center of the Roman empire (after Rome and Alexandria), though population estimates range from one hundred thousand to six hundred thousand.

Now look at what happens next:

Acts 11:22-24 (NLT) 22 When the church at Jerusalem heard what had happened, they sent Barnabas to Antioch. 23 When he arrived and saw this evidence of God’s blessing, he was filled with joy, and he encouraged the believers to stay true to the Lord. 24 Barnabas was a good man, full of the Holy Spirit and strong in faith. And many people were brought to the Lord.

They didn’t send the apostles this time. They sent Barnabas
They knew he was an encourager.
They knew he would embrace the chaos
…and many people were brought to the Lord
Do you know someone like that? (SG question this week)

And as we read on we see the fourth trademark of a Barnabas:

4. A “Barnabas” takes the backseat.

In the midst of all the chaos and conversion, Barnabas doesn’t need to be at the center of it all. He’s willing to team up with others and fade into the background.
This is typical of the “Barnabas” type. I love these guys.

Acts 11:25-26 (NLT) 25 Then Barnabas went on to Tarsus to look for Saul. 26 When he found him, he brought him back to Antioch. Both of them stayed there with the church for a full year, teaching large crowds of people. (It was at Antioch that the believers were first called Christians.)

Saul had been a Christian for several years. Was back in his hometown.
Barnabas went and got him, bc he knew that this was Saul’s mission.
And the rest of the book of Acts is about Paul’s missionary journeys.
Barnabas is an add-on. Fades to the BG.
He’s OK with it. Do you know someone like this?

And it’s during these missionary journeys that we learn the fifth trademark of a Barnabas:

5. A “Barnabas” believes in second chances.

One of the most well-known conflicts in the New Testament occurred between Barnabas and Paul over John Mark. John Mark, who had accompanied Barnabas and Paul on an earlier missionary journey, had abandoned the mission partway through. When Paul and Barnabas planned another journey, Paul refused to take John Mark along, citing his earlier failure.
Barnabas insisted on giving John Mark a second chance (Acts 15:36-41).

Acts 15:39-41 (NLT) 39 Their disagreement was so sharp that they separated. Barnabas took John Mark with him and sailed for Cyprus. 40 Paul chose Silas, and as he left, the believers entrusted him to the Lord’s gracious care. 41 Then he traveled throughout Syria and Cilicia, strengthening the churches there.

How embarrassing for Paul
He was the chief of sinners!
Barnabas saw the best in him, vouched for him.
Now Barnabas is the only one doing this for John Mark
Because a Barnabas believes in second chances.
Do you know someone like this?

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The question of whether families are forever in heaven is a central tenet of Mormon theology, but how does this idea align with the Bible? The Church of Jesus Christ of Latter-day Saints (LDS), commonly known as Mormonism, teaches that families are eternal, and through specific temple ordinances, marriages can be sealed for time and eternity. This concept appeals to the deep human desire for everlasting connection with loved ones, yet the Bible presents a different perspective on the nature of relationships in eternity. In this episode we explore how biblical theology addresses this question and where it diverges from Mormon doctrine.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

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The question of whether families are forever in heaven is a central tenet of Mormon theology, but how does this idea align with the Bible? The Church of Jesus Christ of Latter-day Saints (LDS), commonly known as Mormonism, teaches that families are eternal, and through specific temple ordinances, marriages can be sealed for time and eternity. This concept appeals to the deep human desire for everlasting connection with loved ones, yet the Bible presents a different perspective on the nature of relationships in eternity. Let’s explore how biblical theology addresses this question and where it diverges from Mormon doctrine.

Mormon Doctrine on Eternal FamiliesMormonism teaches that marriage, family, and human relationships can be eternal through sacred ordinances performed in their temples. A key scripture often cited by Mormons is found in Doctrine and Covenants 132:19, which discusses the sealing of marriages that can last "for time and all eternity." For faithful Latter-day Saints, this belief promises that family units will continue beyond this life, ensuring the continuation of their relationships forever.

What Does the Bible Say?While the Bible affirms that relationships are important in this life and that marriage is a God-ordained institution, it does not teach that earthly family units, including marriages, will persist in their current form in heaven. Instead, the Bible offers a more profound view of eternal life in which all believers are united in Christ.

Marriage Does Not Continue in HeavenOne of the clearest statements about marriage in eternity comes from Jesus Himself. In Matthew 22:23–30, the Sadducees, who denied the resurrection, asked Jesus a tricky question about a woman who had been married multiple times—whose wife would she be in the resurrection? Jesus answered in verse 30, saying, “For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven.”

Jesus’ response shows that earthly institutions like marriage do not continue in heaven. Instead, believers will experience relationships that are transformed, not bound by earthly categories like marriage or family. Think about the implications of marriage in heaven. Polygamy would exist!? This is clearly not an option according to the Bible.

Heavenly Relationships Are Perfected, not EliminatedWhile the Bible does not affirm the continuation of earthly family units in heaven, it does teach that relationships will be perfect and glorified in eternity. In 1 Corinthians 13:12, Paul says, “For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.” In heaven, believers will experience a depth of love, understanding, and unity with others far beyond what is possible on earth. Consider these verses:
Ephesians 2:19 – The Household of God – “So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God.”
1 Thessalonians 4:16–17 – Reunion of Believers in Christ – “For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.”
John 14:2–3 – Dwelling in the Father's House – “In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.”
Revelation 21:3–4 – God Dwells with His People – “And I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.’”
Revelation 7:9–10 – Unity of All Believers – “After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, ‘Salvation belongs to our God who sits on the throne, and to the Lamb!’”

The New Testament presents heaven as a place where believers, regardless of their earthly families, will enjoy perfect fellowship with one another as brothers and sisters in Christ. Earthly distinctions, including marriage and family ties, will fade as all believers are united in Christ.

Ultimately, the Bible teaches that God’s eternal family is spiritual, not earthly. Jesus, when asked about His mother and brothers, redefined the family by saying, “Whoever does the will of my Father in heaven is my brother and sister and mother” (Matthew 12:50). In heaven, the family of God will be made up of all believers, united by faith in Christ, sharing in the joy of His presence forever.

Our Primary Relationship in Heaven is with ChristThe Bible teaches that in heaven, believers will be perfectly united in their relationship with God through Christ. Revelation 21:3 describes the eternal state, saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.” The focus of eternity is not on human relationships but on our perfect communion with God. While relationships with others will exist, they will be secondary to the overwhelming joy of being with Christ.

Furthermore, in Romans 8:16–17, the Bible emphasizes that believers are co-heirs with Christ, united in one family under God the Father. This passage points to the ultimate family of God, comprised of all believers who are spiritually adopted into His family, not through earthly bonds, but through faith in Christ.

Romans 8:15-17 (NLT) 15 So you have not received a spirit that makes you fearful slaves. Instead, you received God’s Spirit when he adopted you as his own children. Now we call him, “Abba, Father.” 16 For his Spirit joins with our spirit to affirm that we are God’s children. 17 And since we are his children, we are his heirs. In fact, together with Christ we are heirs of God’s glory. But if we are to share his glory, we must also share his suffering.

The TakeawayThe idea that families are forever in heaven, as taught by Mormonism, is not supported by the Bible. While the Bible affirms the beauty and significance of family life on earth, it teaches that marriage and earthly family structures will not persist into eternity. Instead, believers are promised something far greater: perfect communion with God and a transformed relationship with others, where the family of God is united forever in Christ.

Our hope should rest not in the continuation of earthly family units, but in the glorious future where all believers will be one in Christ, experiencing His perfect love and the fullness of joy in His presence forever.

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Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Today we’re in part 4 of our mini-series on how salvation works

Three weeks ago: Is Anyone Too Far Gone for God? (Acts 8:26-40)
Answer: No! God can reach you on the desert road to nowhere
Two weeks ago: How Does Spiritual Conversion Actually Work?
We’ll looked at the dramatic conversion story of Saul (Paul)
– and what we can generalize from his experience.
About the HS opening eyes
And how faith/repentance changes you in an instant
From death to life
From enemy of God to child of God
Last week: How can you know if you’re really saved? (Acts 9:20-31)
Paul went about preaching the gospel immediately
The disciples in Jerusalem didn’t believe he was really saved!? After 3 years!
We looked at how Christians can have “assurance” of their salvation
Today to finish up we’ll dig deeper into a theological question:

Q. Did God Change How Salvation Works?

Have you ever thought about this?
In the NT
grace, forgiveness, Jesus
Jn 14:6 Jesus said to him, "I am the way, and the truth, and the life. No one comes to the Father except through me.”
Jesus is THE way. But what about in the OT?
Did salvation work one way in OT before Jesus
And another way in NT after Jesus?

Q. What was the Old Testament way of salvation?

Many thought: saved by keeping the commandments
In Jewish tradition, there are 613 commandments (known as the Mitzvot) in the Torah. These commandments are derived from the five books of Moses (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) and encompass a wide range of moral, religious, and civil laws. 248 positive commandments (things to do) and 365 negative commandments (things not to do)
Scholars estimate that around 100 to 150 of the 613 commandments address issues of purity and impurity.
Dietary Laws (Kashrut): These include commandments related to clean and unclean animals (Leviticus 11, Deuteronomy 14).
Table fellowship refers to the practice of sharing meals, which in ancient Jewish culture held deep social, religious, and spiritual significance. In the context of the Old Testament and Jewish tradition, sharing a meal symbolized more than just eating together; it represented community, unity, and, in many cases, ritual purity. This practice also reinforced the separation between Jews and Gentiles due to differences in dietary laws and religious observance. Eating with Gentiles, who were considered ritually impure, could defile an observant Jew, requiring purification rites (Leviticus 20:24-26).
Clean vs. unclean
So is this how people were saved in OT? Keep yourself clean?

The answer is found in today’s text.

The passage we’re reading today is groundbreaking.
The early Christians are going to learn the answer to this question
…by way of answering a broader question about salvation.
Here’s the story:

Acts 10:1-6 (NLT) 1 In Caesarea there lived a Roman army officer named Cornelius, who was a captain of the Italian Regiment. 2 He was a devout, God-fearing man, as was everyone in his household. He gave generously to the poor and prayed regularly to God. 3 One afternoon about three o’clock, he had a vision in which he saw an angel of God coming toward him. “Cornelius!” the angel said.

4 Cornelius stared at him in terror. “What is it, sir?” he asked the angel.

And the angel replied, “Your prayers and gifts to the poor have been received by God as an offering! 5 Now send some men to Joppa, and summon a man named Simon Peter. 6 He is staying with Simon, a tanner who lives near the seashore.”

Acts 10:9-14 (NLT) 9 The next day as Cornelius’s messengers were nearing the town, Peter went up on the flat roof to pray. It was about noon, 10 and he was hungry. But while a meal was being prepared, he fell into a trance. 11 He saw the sky open, and something like a large sheet was let down by its four corners. 12 In the sheet were all sorts of animals, reptiles, and birds. 13 Then a voice said to him, “Get up, Peter; kill and eat them.”

14 “No, Lord,” Peter declared. “I have never eaten anything that our Jewish laws have declared impure and unclean.”

Even after Jesus’ teaching on this, Peter still didn’t understand (see below). This would be the moment that he really got it… and its implications for the church.
Mark 7:18-19 (NLT) 18 “Don’t you understand either?” he asked. “Can’t you see that the food you put into your body cannot defile you? 19 Food doesn’t go into your heart, but only passes through the stomach and then goes into the sewer.” (By saying this, he declared that every kind of food is acceptable in God’s eyes.)

Acts 10:15-16 (NLT) 15 But the voice spoke again: “Do not call something unclean if God has made it clean.” 16 The same vision was repeated three times. Then the sheet was suddenly pulled up to heaven.

This is a watershed moment in salvation history
Peter was learning the answer to our question today
(Pillar New Testament Commentary) What was implicit in the teaching of Jesus is now made explicit. The clean and unclean provisions of the law were temporary, designed to keep Israel a holy and distinct people, until the time when Jews and Gentiles could receive the forgiveness of sins and sanctification on the same basis, through faith in Christ (Acts 20:32; 26:17-18; cf. 15:9, 'having cleansed their hearts by faith').

Peter was confused, then Cornelius’ men showed up..

He went with them to the Gentile’s house, and said this:

Acts 10:28 (NLT) 28 Peter told them, “You know it is against our laws for a Jewish man to enter a Gentile home like this or to associate with you. But God has shown me that I should no longer think of anyone as impure or unclean.”

It wasn’t just about food! It was about people.
God was revealing himself to Cornelius, and Peter was to share the gospel
Note similarity with Samaritan revival
Philip shared the gospel
But God waited for Peter and John to give HS
This same pattern is happening
God could have just shared the gospel in a vision
But he wanted Peter to share it
Not for Cornelius’ sake
But for Peter’s sake!

Acts 10:34-36 (NLT) 34 Then Peter replied, “I see very clearly that God shows no favoritism. 35 In every nation he accepts those who fear him and do what is right. 36 This is the message of Good News for the people of Israel—that there is peace with God through Jesus Christ, who is Lord of all…. 43 He is the one all the prophets testified about, saying that everyone who believes in him will have their sins forgiven through his name.”

Not just Lord of Jews. (mind blown)
Salvation now goes out to Gentiles. This isn’t just a Jewish thing.
Salvation is not about being clean or unclean according to Law
It’s about trusting Jesus to clean you by his final work on the cross
He is the ultimate sacrifice
No longer a need for the old system

And here’s where it connects to our question of the day…

This answer doesn’t just apply to Jews and Gentiles moving forward

It applies to everyone looking backward!
Q. Did God Change How Salvation Works?
Answer: no!! Everyone who has ever been saved… has been saved by faith
Jews in NT were saved by faith in the one who came (Jesus).
Gentiles in NT were saved by that same faith in the one who came (Jesus).
People in OT were saved by faith, too
In the one who was to come, even though they didn’t know his name
Object of faith was still Messiah
Galatians 3:11 (NLT) 11 So it is clear that no one can be made right with God by trying to keep the law. For the Scriptures say, “It is through faith that a righteous person has life.”
Quoting OT! Now they look back and see the truth: it was always faith
salvation by faith, apart from the Law was an Old Testament principle
Romans 4:1-3 (NLT) 1 Abraham was, humanly speaking, the founder of our Jewish nation. What did he discover about being made right with God? 2 If his good deeds had made him acceptable to God, he would have had something to boast about. But that was not God’s way. 3 For the Scriptures tell us, “Abraham believed God, and God counted him as righteous because of his faith.”
Believed in God’s promise (about his offspring)
Even though it was humanly impossible (he was old and childless)
God counted him as righteousness (even though he wasn’t)
Because of his faith.
Faith in God to come through on his promise
His promise was all about Jesus!

Here’s the point:

No one was ever saved by perfectly keeping the Law
Not back then, not today
The Law simply shows people how imperfect they are
To set the stage for the One who could perfectly keep the Law
= Jesus
So all along this was God’s plan for salvation
It was always about dependence upon God, trusting his pathway
In the OT his pathway was a concept: Messiah
In the NT his pathway had a name: Jesus
Everyone who has ever been saved… has been saved by faith in Jesus.
As Peter said to the Jewish leaders in Acts 4:

Acts 4:12 (NLT) 12 “There is salvation in no one else! God has given no other name under heaven by which we must be saved.”

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The concept of pre-mortal existence—that humans existed before their earthly life—is a theological doctrine central to Mormonism (The Church of Jesus Christ of Latter-day Saints). In contrast, the traditional Christian view, rooted in the Bible, maintains that life begins at conception, and there is no pre-birth existence of the soul. In this episode, we explore both perspectives and defend the biblical view against Mormon teachings on pre-existence.

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Pre-Mortal Existence: A Biblical Response to Mormon Teachings

The concept of pre-mortal existence—that humans existed before their earthly life—is a central doctrine of Mormonism, officially known as The Church of Jesus Christ of Latter-day Saints (LDS). In contrast, traditional Christianity, grounded in the Bible, teaches that life begins at conception and denies any pre-birth existence of the soul. This article will explore both perspectives and present a biblical defense against the LDS doctrine of pre-existence.

The Mormon Belief in Pre-Mortal ExistenceIn Mormon theology, it is believed that human beings existed as spirit children of God before their earthly life. This belief is foundational to their understanding of the purpose of life. Key Mormon scriptures, including Doctrine and Covenants 93:29 and Abraham 3:22-23 (from the Pearl of Great Price), outline the idea that humans lived as pre-mortal spirits in heaven before coming to Earth.

Mormons believe that this pre-mortal existence is essential for understanding why humans are sent to Earth: to receive bodies, face challenges, and ultimately return to God. Life on Earth is seen as a critical step in an eternal journey of progression, where spiritual growth continues after death.

Biblical Refutation of Pre-Mortal ExistenceWhile Mormonism presents a narrative of pre-mortal existence, traditional Christianity finds no biblical basis for this belief. Instead, Scripture presents a clear view that human life begins at conception, and each soul is uniquely created by God.

Several key passages are often misunderstood in LDS theology but, when correctly interpreted, refute the concept of pre-existence:

Jeremiah 1:5 (NLT): “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my prophet to the nations.”
This verse, often cited by Mormons, does not refer to a pre-existence. Instead, it highlights God's foreknowledge and His plans for Jeremiah. Similar language is used in passages like:
Romans 8:29: God’s foreknowledge and predestination.
Ephesians 1:4: God’s choice of believers before the foundation of the world. These passages emphasize God’s omniscience, not human pre-mortal existence.
Psalm 139:16 (NLT): “You saw me before I was born. Every day of my life was recorded in your book. Every moment was laid out before a single day had passed.”
This text celebrates God's intimate knowledge and sovereignty over human life, beginning in the womb, not before it.
Galatians 1:15 (NLT): “But even before I was born, God chose me and called me by his marvelous grace.”
Similar to Jeremiah, this passage reflects God’s foreknowledge and plan, not pre-existence.

In all these instances, the biblical narrative is clear that life begins at conception, and God’s knowledge of individuals precedes their birth but does not suggest a pre-mortal life.

The Uniqueness of ChristA significant theological issue with the Mormon doctrine of pre-mortal existence is that it undermines the uniqueness of Jesus Christ. In Christian theology, Jesus is uniquely pre-existent. John 8:58 records Jesus saying, “Before Abraham was, I am.” Unlike any other human being, Jesus existed eternally as God before His incarnation.

John 3:13 further emphasizes this uniqueness: “No one has ever gone into heaven except the one who came from heaven—the Son of Man.” If all humans existed in heaven before their earthly lives, this statement would lose its meaning. Jesus’ pre-existence sets Him apart as the only one who descended from heaven, making His divinity and incarnation singularly significant in the plan of salvation.

Theological Implications of Pre-Mortal ExistenceThe Mormon doctrine of pre-mortal existence raises two critical theological problems:

The Authority of Scripture:
Mormon teachings about pre-existence are not found in the Bible, but are drawn from extra-biblical sources like the Doctrine and Covenants and the Pearl of Great Price. Orthodox Christianity affirms that Scripture is complete and sufficient, as stated in 2 Timothy 3:16-17. Adding non-biblical teachings undermines the authority of God’s Word.
Salvation and Grace:
In Mormonism, pre-mortal existence is part of an eternal progression that continues after death. This view stands in contrast to the biblical teaching of salvation by grace through faith in Christ’s atoning work (Ephesians 2:8-9). The Bible presents this life as a one-time opportunity to embrace God’s grace, after which comes judgment (Hebrews 9:27). There is no eternal progression or second chance after death.

The Biblical View is ClearIn defending the biblical perspective against Mormonism, it is evident that the Bible teaches a linear view of human existence, beginning at conception and culminating in eternal life or judgment after death. The doctrine of pre-mortal existence as taught in Mormonism is not supported by Scripture. Instead, the Bible affirms that each human being is uniquely created by God, beginning with conception, and Jesus Christ alone pre-existed as the eternal Son of God.

Christians engaging with Mormons on this topic should emphasize the sufficiency of Scripture, the uniqueness of Christ, and the centrality of grace in salvation. While discussions on doctrinal differences should be respectful and gracious, they are essential for upholding the truth of the biblical message.

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Welcome to part three in our Salvation 101 mini-series! Today we'll be asking and answering the question: How can you know if you’re really saved?

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Q. How Can You Know If You’re Really Saved?

Part 19 in our Acts series!!
Part 3 in our mini-series on “How Salvation Works”
Two weeks ago: Is Anyone Too Far Gone for God? (Acts 8:26-40)
Answer: No! God can reach you on the desert road to nowhere
Last week: How Does Spiritual Conversion Actually Work?
We’ll looked at the dramatic conversion story of Saul (Paul)
– and what we can generalize from his experience.
Today: How can you know if you’re really saved? (Acts 9:20-31)
Paul went about preaching the gospel immediately
The disciples in Jerusalem didn’t believe he was really saved!? After 3 years!
(Pillar New Testament Commentary) Even believers who have seen the power of God at work in their own lives can doubt God's ability to change others.
The fancy term for this: “assurance of salvation”
Can you have it for yourself?
Some people “know that they know” they’re saved, no problems with this
So many other people doubt their salvation and live in fear of judgment
Here’s the thing: you can think you’re saved and NOT be saved
False conversions are a thing. Jesus said:
Matthew 7:21-23 (NLT) 21 “Not everyone who calls out to me, ‘Lord! Lord!’ will enter the Kingdom of Heaven. Only those who actually do the will of my Father in heaven will enter. 22 On judgment day many will say to me, ‘Lord! Lord! We prophesied in your name and cast out demons in your name and performed many miracles in your name.’ 23 But I will reply, ‘I never knew you. Get away from me, you who break God’s laws.’
Ouch! One of the most frightening verses in the Bible!
So, how can you know? We’ll get to that answer, but let’s start with our text…

Acts 9:19-20 (NLT) Saul stayed with the believers in Damascus for a few days. 20 And immediately he began preaching about Jesus in the synagogues, saying, “He is indeed the Son of God!”

Wow! What a transformation in Saul’s life
One moment he’s persecuting these messengers of Christianity
Next moment he IS a messenger!
Have you met anyone like this? Total transformation

Acts 9:21 (NLT) 21 All who heard him were amazed. “Isn’t this the same man who caused such devastation among Jesus’ followers in Jerusalem?” they asked. “And didn’t he come here to arrest them and take them in chains to the leading priests?”

Acts 9:22 (NLT) 22 Saul’s preaching became more and more powerful, and the Jews in Damascus couldn’t refute his proofs that Jesus was indeed the Messiah.

(Pillar New Testament Commentary) When Luke says that Saul grew more and more powerful, the term he uses (enedynamouto) suggests the empowerment of the Spirit.
Proving from OT, on which he was an expert (scales fell)

Acts 9:23 After a while some of the Jews plotted together to kill him. 24 They were watching for him day and night at the city gate so they could murder him, but Saul was told about their plot. 25 So during the night, some of the other believers lowered him in a large basket through an opening in the city wall.

(Pillar New Testament Commentary) This signifies the completion of a significant period in the narrative (cf. Lk. 9:51) and is consistent with the mention of a three-year gap between his conversion and his first journey to Jerusalem as a Christian:
Galatians 1:15-18 (NLT) 15 But even before I was born, God chose me and called me by his marvelous grace. Then it pleased him 16 to reveal his Son to me so that I would proclaim the Good News about Jesus to the Gentiles.
When this happened, I did not rush out to consult with any human being. 17 Nor did I go up to Jerusalem to consult with those who were apostles before I was. Instead, I went away into Arabia, and later I returned to the city of Damascus. 18 Then three years later I went to Jerusalem to get to know Peter, and I stayed with him for fifteen days.

Acts 9:26 (NLT) 26 When Saul arrived in Jerusalem, he tried to meet with the believers, but they were all afraid of him. They did not believe he had truly become a believer!

Now you know why this was our question of the day.
Saul had been a Christian for 3 years, yet the Jerusalem believers doubted it
They (all of them?) thought he was a false convert! (still afraid of him)
Would YOU have?
Have YOU ever struggled to truly believe in the life-changing power of Jesus?
In someone else’s life
In your own life

So, back to our question:

Q. How Can You Know If You’re Really Saved?

Paul himself later raises this question to some “believers” in Corinth:
2 Corinthians 13:5 (NLT) 5 Examine yourselves to see if your faith is genuine. Test yourselves. Surely you know that Jesus Christ is among you; if not, you have failed the test of genuine faith.
This is Saul, now called Paul, writing to the Christian church in Corinth. It’s jacked up. There’s stuff going on there that’s not Christian at all. And there are two questions that must be answered to see if their faith would pass the test:
First, will they believe Paul’s message?
They didn’t like what he was saying. They were even challenging his authority as an apostle. That was the test.
It was Saul’s test, too, last week: When Jesus called out Saul and challenged his understanding, he shockingly submitted to him.
Now it was the Corinthians’ turn. Would they submit to the truth?
Second, will they repent and turn from their own way?
Remember last week: Christianity is a way, not just a set of beliefs.
True conversion happens when you leave the way of death to follow the way of Jesus.
These so-called believers were not following the way of Jesus
Paul was calling them out on it, and their response would tell him if their faith was genuine.
1 John 3:9-10 (ESV) 9 No one born of God makes a practice of sinning, for God's seed abides in him; and he cannot keep on sinning, because he has been born of God. 10 By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.

Let’s finish the question for Saul:

Acts 9:27 (NLT) 27 Then Barnabas brought him to the apostles and told them how Saul had seen the Lord on the way to Damascus and how the Lord had spoken to Saul. He also told them that Saul had preached boldly in the name of Jesus in Damascus.

We met this guy earlier. The encourager. Living up to his name.
Ananias vouched for Saul in Damascus because he saw Jesus in a vision.
Barnabus vouched for Saul in Jerusalem because he saw a changed life.

Acts 9:28 (NLT) 28 So Saul stayed with the apostles and went all around Jerusalem with them, preaching boldly in the name of the Lord.

They realized he was a true believer, and he
Stayed with them
Preaching with them
Saul’s story had a clear answer: he was saved, no doubt about it.

What about you?

Three simple questions to know if you’re truly saved (full circle):

Have you trusted Jesus for salvation? (nothing else can save, but it’s more than mere confession)
Do you live your life to honor God? (practice righteousness vs practice sinning)
Do you care enough to share with others? (make disciples)
This might be the ultimate litmus test.
In the book of Acts, all of the believers did more than receive the message; they shared it.

Acts 9:31 (NLT) 31 The church then had peace throughout Judea, Galilee, and Samaria, and it became stronger as the believers lived in the fear of the Lord. And with the encouragement of the Holy Spirit, it also grew in numbers.

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In this episode, Pastor Bryan takes a deep into the Bible to answer the question "Do Mormons Hold the Keys to the Kingdom?".

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The phrase "keys to the kingdom" is found in Matthew 16:19, where Jesus tells Peter, "I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." This phrase has significant theological implications, especially in the context of how different Christian traditions interpret its meaning. While various denominations, including Roman Catholicism and Mormonism, have their own views on this passage, this article will focus on a biblical perspective of the "keys to the kingdom" and offer a critique of how it is understood in Mormon doctrine.

Mormon Doctrine of "Keys to the Kingdom"The Church of Jesus Christ of Latter-day Saints (LDS or Mormonism) teaches that the "keys to the kingdom" refer to the authority of the priesthood, which they believe was restored through Joseph Smith. In Mormon doctrine, the "keys" of the priesthood are held by Church leaders, specifically the president of the Church, who is considered a prophet, seer, and revelator. These keys are believed to include the authority to perform necessary ordinances for salvation, such as baptism, confirmation, marriage, and other sacred rites.

Mormon teaching emphasizes that the priesthood keys are necessary for entering the celestial kingdom, the highest level of heaven in LDS theology. They believe that these keys were lost after the death of the original apostles and were restored through Joseph Smith during the early 19th century. In this view, the LDS Church is the only church that has the fullness of the priesthood keys necessary for salvation.

What Does the Bible Really Teach about the "Keys to the Kingdom"?Matthew 16:15-19 (NLT) 15 Then Jesus asked his disciples, “But who do you say I am?” 16 Simon Peter answered, “You are the Messiah, the Son of the living God.” 17 Jesus replied, “You are blessed, Simon son of John, because my Father in heaven has revealed this to you. You did not learn this from any human being. 18 Now I say to you that you are Peter (which means ‘rock’), and upon this rock I will build my church, and all the powers of hell will not conquer it. 19 And I will give you the keys of the Kingdom of Heaven. Whatever you forbid on earth will be forbidden in heaven, and whatever you permit on earth will be permitted in heaven.”

In Matthew 16:19, the "keys to the kingdom" symbolize authority, specifically spiritual authority in the context of the Church. The image of keys implies the power to open and close doors, which in this case represents the ability to grant or deny access to the kingdom of heaven. This authority is often understood to involve the power of teaching, guiding, and governing within the Church under Christ’s leadership.

Authority to Bind and Loose: The terms "bind" and "loose" in first-century Jewish context referred to legal and religious rulings. To "bind" meant to forbid something, while to "loose" meant to permit something. This indicates that Peter, and by extension the apostles and the Church, were given the authority to make decisions in matters of faith, practice, and discipline. This is confirmed in Matthew 18:18, where Jesus extends this authority to the community of believers as a whole (in the context of a believer sinning).
Matthew 18:18 (NLT) 18 “I tell you (plural) the truth, whatever you forbid on earth will be forbidden in heaven, and whatever you permit on earth will be permitted in heaven.”
(Pillar New Testament Commentary) To the church as a whole there is committed the responsibility of declaring what conduct is forbidden to the believer and what is permitted. This was very necessary in a situation where the Jewish Scriptures were accepted as the Scriptures of the believers, but where the Jewish interpretation was rejected, as were many Jewish practices that those who performed them alleged were based on Scripture. The church as a whole should decide such matters, Jesus is saying.
Foundation of the Church: Jesus tells Peter, "On this rock, I will build my church" (Matthew 16:18). Some have interpreted this to mean that Peter himself is the foundation of the Church, while others view the "rock" as Peter’s confession of faith that Jesus is the Messiah. Either way, the authority of the apostles is firmly grounded in their role as witnesses to Christ and His resurrection (Ephesians 2:20). And it’s all about Jesus:

Biblical Context of AuthorityThroughout the New Testament, authority is a critical theme, and Jesus makes it clear that all authority comes from Him (Matthew 28:18). The "keys" given to Peter are not Peter's own personal authority but a stewardship of the authority of Christ. Pillar New Testament Commentary: “The early church knows nothing of a personal headship over the church possessed by Peter. He, together with John, was “sent” by the church (Acts 8:14), he is called by the church to give an account of himself (Acts 11:1-18), it is James, not Peter, who presides over the council in Jerusalem (Acts 15), and Paul rebukes him sharply (Gal. 2:11-14).”

Significantly, the "keys" do not represent unlimited or independent authority. Jesus, as the head of the Church (Colossians 1:18), remains the ultimate source of power. The authority to "bind and loose" is contingent upon faithfulness to Christ’s will, which is why the early apostles operated not as autonomous rulers but as humble servants of the Word (1 Corinthians 3:5-11).

Colossians 1:18 Christ is also the head of the church, which is his body.
1 Corinthians 3:11 For no one can lay any foundation other than the one we already have—Jesus Christ.

Moreover, this authority is always exercised in service to the Gospel. Peter and the other apostles are commissioned to preach, teach, and lead in a way that aligns with Christ's teachings (see Acts 2, 8, and 10 for the door opening to Jews, Samaritans, and Gentiles respectively). Contrast this with the Jewish leaders shutting the door on people (see Matthew 23:13)

Matthew 23:13 (NLT) 13 “What sorrow awaits you teachers of religious law and you Pharisees. Hypocrites! For you shut the door of the Kingdom of Heaven in people’s faces. You won’t go in yourselves, and you don’t let others enter either.”

A Biblical Critique of the Mormon View1. No Apostolic Succession of Keys in the Bible: While the Bible does speak of the apostles receiving authority from Christ, it does not suggest that this authority was passed down in a formal, institutionalized manner after their deaths. Ephesians 2:20 says that the Church is "built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone." This implies that the apostles’ unique role in establishing the Church was foundational and not something that would continue through future generations. 2. The Priesthood of All Believers: In the New Testament, the concept of priesthood shifts dramatically. 1 Peter 2:9 refers to all believers as a "royal priesthood," indicating that every Christian, through faith in Christ, has direct access to God. Hebrews 7:23-28 and Hebrews 10:19-22 emphasize that Jesus is the perfect and eternal High Priest, rendering any additional earthly priesthood unnecessary for salvation. 3. Christ’s Authority is Final and Complete: Jesus declares that "all authority in heaven and on earth" has been given to Him (Matthew 28:18). The idea that the "keys" were lost and needed to be restored is not supported by Scripture – and it would make Jesus incompetent! After His resurrection, Jesus gave the Holy Spirit to the apostles (John 20:22) to guide them, indicating that the Church was fully equipped for its mission. The New Testament gives no indication that there would be a need for additional restoration of authority. 4. Salvation is Through Faith, Not Ordinances: The New Testament consistently teaches that salvation is by grace through faith in Jesus Christ (Ephesians 2:8-9), not through the performance of ordinances. While baptism, communion, and other practices are important expressions of faith, they are not prerequisites for salvation in the biblical sense. The idea that the "keys to the kingdom" involve controlling access to salvation through ordinances contradicts the teaching that faith in Christ alone is what saves (John 3:16, Romans 10:9).

The TakeawayThe biblical understanding of the "keys to the kingdom" is that they represent the authority Christ gave to the apostles to lead the Church in faithfulness to His teachings. This authority is always under the lordship of Christ and serves the proclamation of the Gospel. The idea that the keys were lost and later restored through Joseph Smith, as taught in Mormonism, is not supported by the Bible. Rather, the Bible emphasizes the sufficiency of Christ’s authority and the priesthood of all believers, showing that access to the kingdom of God is granted through faith in Jesus Christ, not through institutionalized priesthood or restored keys.

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Notes

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Mormons are taught that the Bible is true *as far as it's translated correctly. That's a big asterisk that causes most LDS folks to doubt it reliability or usefulness in life. But here are three reasons to believe the Bible is reliable.

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Today we’ll look at the first part of Acts chapter 8. We’ll do a “threat assessment” on the early church as we answer this question: What Are the Church’s Greatest Threats?

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Q. What Are the Church’s Greatest Threats?

(Alpine is 23 years old today!)
First public service held Sept 9, 2001
Two days later the twin towers fell and the world changed
Threat of terrorism
Threat of global war
Threat of losing American way
But Alpine continued to grow, and today…
Eight campuses, and growing!
Opening service at the Syracuse building
Where will God take us in the next 23 years?
And what threats will we have to endure?
Today we’ll look at three threats that the early church faced (persecution, power, and division) and one bonus threat that seems unique to us today (apathy).
We have a lot to cover, so let’s get straight to the text…

The Threat of PersecutionActs 8: (NLT) 1 Saul was one of the witnesses, and he agreed completely with the killing of Stephen.

Acts 8:1-3 (NLT) A great wave of persecution began that day, sweeping over the church in Jerusalem; and all the believers except the apostles were scattered through the regions of Judea and Samaria. 2 (Some devout men came and buried Stephen with great mourning.) 3 But Saul was going everywhere to destroy the church. He went from house to house, dragging out both men and women to throw them into prison.

The External Threat
Pay attention to the language here, and how different it is from what we’ve seen so far in our study of Acts
First, let’s review the memories (honeymoon stage)
Growth: Acts 2:41 (NLT) 41 Those who believed what Peter said were baptized and added to the church that day—about 3,000 in all.
Miracles: Acts 3:7 (NLT) 7 Then Peter took the lame man by the right hand and helped him up. And as he did, the man’s feet and ankles were instantly healed and strengthened.
Community: Acts 4:32 (NLT) 32 All the believers were united in heart and mind. And they felt that what they owned was not their own, so they shared everything they had.
Freedom: Acts 5:42 (NLT) 42 And every day, in the Temple and from house to house, they continued to teach and preach this message: “Jesus is the Messiah.”
Now we have all new language:
“Great wave of persecution”
I remember standing in the ocean with my kids when they were young, the power of the waves
That’s nothing compared to the tsunami that hit Japan
March 11, 2011
They call it “3/11”
The church experienced this external threat
A tsunami of persecution
scary
“all the believers … were scattered”
So much for community!
And then this:
“Saul was going everywhere to destroy the church”
This guy’s personal mission!
I’ve seen some of these guys on YouTube…
Atheists
Christian haters
Deconstructionists

But here’s the thing with God: a threat is just an opportunity.

Acts 8: (NLT) 4 But the believers who were scattered preached the Good News about Jesus wherever they went.

Don’t you love it!?
Genesis 50:20 (NLT) You intended to harm me, but God intended it all for good. (Like the Esther story with Haman)
In fact, this was God’s plan all along: that the next stop after Jerusalem would be Judea and Samaria. Let’s put some verses side-by-side:
Acts 1:8 (NLT) 8 …And you will be my witnesses, telling people about me everywhere—in Jerusalem, throughout Judea, in Samaria, and to the ends of the earth.”
Jesus’ final words before his ascension
Acts 8:1 (NLT) …and all the believers except the apostles were scattered through the regions of Judea and Samaria.
Bad thing, right? Not quite…
Acts 8:4 (NLT) But the believers who were scattered preached the Good News about Jesus wherever they went.
What the enemy meant for evil….

Then Luke gives a specific example…

Acts 8:5 Philip, for example, went to the city of Samaria and told the people there about the Messiah. 6 Crowds listened intently to Philip because they were eager to hear his message and see the miraculous signs he did. 7 Many evil spirits were cast out, screaming as they left their victims. And many who had been paralyzed or lame were healed. 8 So there was great joy in that city.

How did all of this start? With persecution in Jerusalem.

And that’s where our bonus threat comes in…

The Threat of ApathyQ. Does the church face the threat of persecution today?

In some countries, yes. Ex: Iran
Iran was number nine on Open Doors’ 2022 World Watch List, an annual ranking of the 50 countries where Christians face the most extreme persecution.
Sheep Among Wolves Vol 2 documentary
Incredible persecution among Christians in Iran
Yet the church is growing, gospel is spreading
Underground!
According to scholar Shay Khatiri of Johns Hopkins University, “Islam is the fastest shrinking religion in there [Iran], while Christianity is growing the fastest”, and in 2018 "up to half a million Iranians are Christian converts from Muslim families, and most of these Christians are evangelicals." He adds that "recent estimates claim that the number might have climbed up to somewhere between 1 million and 3 million".
But what about America, where there is no true persecution?
Iranian Christian couple was able to move to the US. But after being in US, wife began to plead with husband to take her back to Iran.
“There’s a satanic lullaby here. All the Christians are sleepy, and I’m feeling sleepy.”
Spiritual apathy is a greater threat than persecution.
Lulled into our comfortable lives
Not caring about the lost
Not serious about our pursuit of God
Because we feel like we don’t have to be

As we read on, Luke describes another threat in the early church, one that still exists today.

The Threat of PowerActs 8:9-11 (NLT) 9 A man named Simon had been a sorcerer there for many years, amazing the people of Samaria and claiming to be someone great. 10 Everyone, from the least to the greatest, often spoke of him as “the Great One—the Power of God.” 11 They listened closely to him because for a long time he had astounded them with his magic.

Think of him as a popular secular influencer

Acts 8:12-13 (NLT) 12 But now the people believed Philip’s message of Good News concerning the Kingdom of God and the name of Jesus Christ. As a result, many men and women were baptized. 13 Then Simon himself believed and was baptized. He began following Philip wherever he went, and he was amazed by the signs and great miracles Philip performed.

Simon had magic, Philip had miracles
To the outside observer, might not have looked different
Notice the similarities in the crowds reactions:
Astounded with his magic
Amazed by his miracles
Even Simon the sorcerer is impressed
He believed
He was baptized
Remember this as we hear the rest of the story…

Acts 8:14-17 (NLT) 14 When the apostles in Jerusalem heard that the people of Samaria had accepted God’s message, they sent Peter and John there. 15 As soon as they arrived, they prayed for these new believers to receive the Holy Spirit. 16 The Holy Spirit had not yet come upon any of them, for they had only been baptized in the name of the Lord Jesus. 17 Then Peter and John laid their hands upon these believers, and they received the Holy Spirit.

(New Bible Commentary) It is, of course, delightful that John, who once wanted to call down the fire of judgment on a Samaritan village (Lk. 9:54), was one of those who was now calling down the Holy Spirit!

But here’s where the threat comes in…

Acts 8:18-19 (NLT) 18 When Simon saw that the Spirit was given when the apostles laid their hands on people, he offered them money to buy this power. 19 “Let me have this power, too,” he exclaimed, “so that when I lay my hands on people, they will receive the Holy Spirit!”

Simon was thinking in terms of magic power and influence
And he wanted to buy this influence
This came to be known as “Simony” - named after this passage!
Simony is the act of buying or selling spiritual things, particularly church offices or roles
In medieval Europe, the church was often intertwined with the feudal system. This led to church positions being treated as hereditary titles, sometimes sold or exchanged for political support.
The sale of indulgences, closely related to simony, became a central issue leading to the Protestant Reformation.
Here’s what the threat might look like today: desire to be an “Apostle”
Or bishop or prophet… or whatever you call it
The person who holds the keys to the kingdom
Making a claim to this kind of power when it’s not up for grabs
Mormon idea (and other groups like Catholics, New Apostolic Reformation): apostles still exist and authority is conferred by laying on of hands (apostolic succession)
According to Joseph Smith's account, the first major instance of the laying on of hands took place on May 15, 1829. Joseph Smith and his scribe, Oliver Cowdery, were translating the Book of Mormon when they had questions about baptism and authority. In response to their prayers, John the Baptist appeared to them as a resurrected being. John the Baptist laid his hands upon Joseph and Oliver, conferring upon them the Aaronic Priesthood, which holds the keys of the ministering of angels, the gospel of repentance, and baptism by immersion for the remission of sins. John instructed them to baptize each other and gave them the authority to do so.
Shortly after the conferral of the Aaronic Priesthood, Joseph Smith and Oliver Cowdery reported that Peter, James, and John laid their hands upon Joseph and Oliver, conferring upon them the Melchizedek Priesthood. This higher priesthood includes the authority to lead the Church, bestow the gift of the Holy Ghost, and perform other sacred ordinances. This priesthood is also believed to include the authority to administer the Church's sacraments and other spiritual gifts.
But here’s the truth: We don’t have apostles anymore in the foundational sense (See Unveiling Mormonism Episode 70). Only offices in the church are elder or deacon (See two weeks ago in the Acts series).
Maybe even more important to understand: even in the NT the apostles didn’t have exclusive rights to give the HS.
In Acts 9, Ananias (not an apostle) laid hands on Saul and he received the HS
In Acts 10 the HS was given to a group of Gentiles without the laying on of hands. Given directly by God
In Acts 2 the same thing happened for the disciples - given directly by God, no laying on of hands (Jesus could’ve done it before his ascension if it was always a thing.)
The point: HS is God’s gift to give, not man’s. He can give it through apostolic laying on of hands (Acts 8, 19) or not (Acts 2, 9, 10)
(Expositor's Bible Commentary: Abridged Edition (2 Volumes)) Neither baptism nor the laying on of hands conveys any status or power of itself, though Simon with his shallow spiritual perception thought they could.
Generally, the New Testament teaches that all who put their faith in Jesus receive the Holy Spirit (Galatians 3:2, Ephesians 1:13). This indwelling is not dependent on the physical laying on of hands but is the work of the Holy Spirit in response to faith.

So why did God wait to give his HS through Peter and John? Why not just do it himself without the involvement of the Jerusalem apostles? The reason: it could have created the threat of division.

The Threat of Division* (Zondervan Bible Commentary (1 Vol.)) Why did the Spirit not ‘fall upon’ the Samaritan believers as He did later on the Gentiles who received the word in Caesarea (10:44–48)? It must be remembered that the Samaritans had maintained a Jehovistic worship for centuries, divorced from Jewish witness, God’s channel of salvation (Jn 4:22). The believers ‘in the name’ might have desired to run their own show, carrying the schism over to the church. * God wanted two things: * To show the Samaritans that the apostles were the real deal. * This was the foundation of one church * To show the apostles that the Samaritans were the real deal. * They were fully accepted by God, just like they had been * They received the same HS! * Were it not for this, there would be division in the church * Remember: still mainly a Jewish thing * In this chapter the door opens to the Samaritans * Soon enough the door will open to the Gentiles

CloseSo what are the threats facing the church today?

Persecution
Apathy
Power
Division

And so many more - maybe you can make your own list with your family, small group, or mentor. But I think it would be good to end this section where Luke does:

Acts 8:25 (NLT) 25 After testifying and preaching the word of the Lord in Samaria, Peter and John returned to Jerusalem. And they stopped in many Samaritan villages along the way to preach the Good News.

Threats will come. Our job is to preach the Good News in every generation.
Mat 16:18 (NLT) I will build my church, and all the powers of hell will not conquer it.

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In this conversation, Bryan and Bo discuss the final three Articles of Faith in the LDS Church. They touch on the changing doctrines and teachings within Mormonism and the difficulty of finding accurate information outside of church-approved sources.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Shownotes:

Find the official LDS Article of Faith at their website here.

LDS:“We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.”

LDS:“We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law.”

LDS:“We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul—We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.”

AC: “Sanctification” describes the maturing process, guided and enabled by the Holy Spirit, in a believer’s life. The standard for this process is derived from the Bible and informed and interpreted through reason, tradition, and experience. Where Scripture gives clear directives we submit ourselves wholly to its teachings. Where it is silent we extract timeless principles that apply to our situation and seek to live responsibly. We do not, however, bind the conscience of other believers in areas of spiritual or cultural ambiguity. (Rom. 12:1-2; 1 Pet. 1:13-16; 1 Thess 4:1-8; Col. 3:17; Matt. 5:13-16; Eph. 2:10; Gal. 6:9-10).
https://www.churchofjesuschrist.org/study/manual/gospel-topics-essays/plural-marriage-in-kirtland-and-nauvoo?lang=eng

https://www.pursuegod.org/systheo/

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Today we're beginning a new chapter in our Acts book series, as we uncover what chapter 6 has to say about organizing a church.

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Is there a right way to organize a church?

But seriously, lots of debate on this over the centuries
Elders, deacons, pastors, bishops, etc.
Are these different positions in the church?
Today I’ll show you that there are only two “offices” in the church when it comes to positions of leadership
But is there only one prescribed, God-ordained way to organize?

Acts 6:1 (NLT) 1 But as the believers rapidly multiplied, there were rumblings of discontent. The Greek-speaking believers complained about the Hebrew-speaking believers, saying that their widows were being discriminated against in the daily distribution of food.

Church growth brings it challenges!
Greek speaking vs. Hebrew speaking - Warning against cliques in the church, us vs. them mentality, contrary to the unity Jesus calls us to have and the unity that will show the world we are his disciples

Acts 6:2-4 (NLT) 2 So the Twelve called a meeting of all the believers. They said, “We apostles should spend our time teaching the word of God, not running a food program. 3 And so, brothers, select seven men who are well respected and are full of the Spirit and wisdom. We will give them this responsibility. 4 Then we apostles can spend our time in prayer and teaching the word.”

Division of labor
Apostles weren’t discounting the importance of meeting physical needs. The apostles were teaching “everything they had seen and heard” ( We have seen this phrase used earlier in the book of Acts). They couldn’t just pass that responsibility on to people who hadn’t walked with Jesus. They didn’t have Bibles available for the average believer. They were teaching what Jesus had taught them, both prior to his crucifixion and between his resurrection and ascension.
The church should be looking for opportunities to meet physical needs of others, particularly other believers. (1 John 3:17, James 2:15-16)
Philosophy of ministry to have elders/pastors whose only role is teaching the Word of God. Teaching the Word of God is extremely important, but we do have a different context today. Believers do have access to the Bible. They do have access to other believers, commentaries, etc.
Notice the requirements don’t mention anything about the charisma, wealth, talents of the individuals being put forth for consideration. It is about their character, wisdom, and being Spirit filled.
Note also the importance of prayer. The apostles were intentional about making room in their schedule for prayer. This is critical in ministry. Something I certainly fall short in at times.

Acts 6:5-6 (NLT) 5 Everyone liked this idea, and they chose the following: Stephen (a man full of faith and the Holy Spirit), Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas of Antioch (an earlier convert to the Jewish faith). 6 These seven were presented to the apostles, who prayed for them as they laid their hands on them.

Everyone liked this idea - maybe the biggest miracle in all of scripture!!
Process: men selected from the people, presented to apostles who released them for ministry
(Pillar New Testament Commentary) In the history of exegesis and church government, Acts 6 with the appointment of Stephen and six others was always seen as relevant to diaconal definition and identity. But they are not actually called deacons using the Greek word diakonos. That word refers to a “servant” in various senses and capacities in Paul’s twenty-one uses of the word.

Let’s break down “diakonos” (servant, minister, deacon) in Paul’s writings:

General uses: Not referring to official positions in a local church
Rom 15:8 - Christ has become a servant
1 Cor 3:5 - Apollos and Paul are servants
Col 1:7, 4:7 - Epaphras and Tychicus are ministers
2 Cor 11:15 - Satan has servants
Office of deacon in local church: Only 3 times!
Phil 1:1 (NLT) I am writing to all of God’s holy people in Philippi who belong to Christ Jesus, including the church leaders and deacons.
Philippians written around 60-62 AD
1 Tim 3:8-12 In the same way, deacons must be well respected and have integrity….
1 Timothy 62-66 AD
Romans 16:1-2 (NLT) 1 I commend to you our sister Phoebe, who is a deacon in the church in Cenchrea. 2 Welcome her in the Lord as one who is worthy of honor among God’s people. Help her in whatever she needs, for she has been helpful to many, and especially to me.
Some people debate whether this is referring to an official role in the church or just a general statement like the earlier list.
May be the first reference to the office of deacon. Was the concept even yet formalized in the early church or in the mind of Paul? We don’t know.
Romans written around 57–58 AD
(Stephen selected 30-36 AD)
(Pillar New Testament Commentary) Even if Acts 6 and the appointment of seven men to assist in serving widows is brought into the discussion, it may be surprising how little is known from the NT sources about specifics regarding the office of deacon. Much of what we think we know today likely stems from projecting back into early NT history the roles of deacons with which we are familiar from traditions that can be attested in full only much later. This does not mean contemporary discussion of deacons cannot make appeal to these (and other) Scriptures. It is simply to underscore that the explicit sources are quite limited. Applications made from them deserve to be careful and as modest as the amount of definite information available.

In summary, here’s what we can say for sure from the Bible:

The office of overseer (elder, pastor) is different from the office of deacon (minister, servant).
Paul appointed overseers in churches (around 50 AD): Acts 14:23 (NLT) 23 Paul and Barnabas also appointed elders in every church. With prayer and fasting, they turned the elders over to the care of the Lord, in whom they had put their trust.
The office of overseer was open to men only. The office of deacon appeared to be open to both men and women.
Some churches debate this
Alpine is committed to this. Overseers, pastoral team is made up of godly men who carry the burden of spiritual authority in the church, to include church discipline, etc.
Some overseers are already functioning in “pastoral care” roles, including hospital/prayer visits, baby dedications, and even performing weddings.
Appointment to either of these offices was a serious thing, and both overseers and deacons were expected to be whole-hearted followers of Jesus.
We’ll see this with Stephen next week…
1 Timothy 3:9 (NLT) 9 They must be committed to the mystery of the faith now revealed and must live with a clear conscience.
Stephen was, even died for his faith. Guess who was there witnessing it: Paul, the guy who later wrote 1 Timothy!
(Pillar New Testament Commentary) Historians can only speculate on how this incident might still inform Paul’s thinking on the character of deacons decades later.
However it’s organized, the church should proclaim and protect the gospel. (So it’s for Christians and non-Christians.)
We’ve seen proclaim over and over in the book of Acts
Soon we’ll see protect… as false teaching creep in
That’s a major role of the overseers

CloseThe result of a well-organized church was growth!

Acts 6:7 (NLT) 7 So God’s message continued to spread. The number of believers greatly increased in Jerusalem, and many of the Jewish priests were converted, too.

Many of the Jewish priests were converted - Who would have guessed that during Jesus’ earthly ministry? Who would have guessed it right after his resurrection? It would have seemed hopeless. They were the chief source of opposition. They hung Jesus on the cross.
God is a God of miracles. He brings dead things to life. He makes beauty from ashes.
Who in your world have you given up on because you think it’s no use? They’re a lost cause. I hope this would encourage you to keep praying for them. Keep witnessing to them. Keep sharing the love of Christ with them.
The priests were mostly of Sadducean persuasion. They didn’t believe in a resurrection. What a turn around!
One of the things that helped God’s message to spread was winning as a team. More people were getting involved in the work of the ministry (Ephesian 4:11-12, Core Value #3).

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In this episode, Bryan and Bo discuss the concept of the gathering of Israel in Mormonism and compare it to the Christian view of dispensationalism. They explore the differences between the literal gathering of Jewish people in Israel as believed by dispensationalists and the broader gathering of believers in Mormonism. They also discuss the role of the temple in Mormonism and how it differs from the Christian understanding of salvation through faith in Jesus. The conversation highlights the simplicity and grace of biblical Christianity compared to the works-based approach of Mormonism.

Find the official LDS Article of Faith at their website here.

LDS:“We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion (the New Jerusalem) will be built upon the American continent; that Christ will reign personally upon the earth; and, that the earth will be renewed and receive its paradisiacal glory.”

AC: We believe every person’s eternal destiny is sealed at the moment of death. God knows those who are His own. Those who have accepted His free grace through Jesus Christ will live forever to glorify Him. Unbelievers will be judged with righteousness and separated forever from His presence. (2 Cor. 5:6-10; Luke 23:40-43; Phil. 1:23; John 5:29; Luke 16:22-28; Matt. 25:46; 1 Cor. 15:51-55; Heb. 9:27-28; Rev. 22:3-5; Rev. 1:17-18)
See also: https://www.pursuegod.org/eschatology/

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Chris and Beck share their journey of leaving the Mormon Church after facing the questions and doubts they had. If you came to Mormonism because of the social side of it - the friendships, connection, and community - then this episode might be for you!

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

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In this conversation, Bryan, Bo, and Katie discuss LDS Article of Faith 8, which states that Mormons believe in the Bible as far as it is translated correctly, as well as the Book of Mormon. They explore the implications of this belief, including the doubt it introduces into Bible study and the emphasis on the Book of Mormon in LDS teachings. They also discuss the Gospel Topics Essays, which address controversial topics in Mormon history, and the impact of leaving the Mormon Church on individuals and families. The conversation highlights the importance of a biblical worldview and the nourishment found in preaching from the Bible. Article of Faith number nine in Mormonism states that continuing revelation is critical to their belief system, with modern-day prophets revealing God's Word today. However, this belief contradicts the Christian view that the Bible is the only complete and final authority in faith and life. Mormons hold the words of a modern prophet above God's revealed word in the Bible, which can be dangerous as it allows modern culture to influence doctrine. The foundation of faith in Christianity is God's Word, which provides a direct relationship with God and serves as the complete and final authority in life.

Takeaways

Mormons believe in the Bible as far as it is translated correctly, but they also believe in the Book of Mormon.
The emphasis on the Book of Mormon in LDS teachings can overshadow the importance of the Bible.
The Gospel Topics Essays address controversial topics in Mormon history and have caused many Mormons to question their faith.
Leaving the Mormon Church can be a difficult and emotional process, as it challenges deeply held beliefs and can lead to social ostracism.
A church that preaches from the Bible as the inspired, authoritative, and infallible Word of God can provide a nourishing spiritual experience. Mormons believe in continuing revelation through modern-day prophets, while Christians believe that the Bible is the only complete and final authority in faith and life.
Mormons prioritize the words of a modern prophet over God's revealed word in the Bible, which can lead to changes in doctrine influenced by culture.
The foundation of faith in Christianity is God's word, which provides a direct relationship with God and serves as the complete and final authority in life.
Believing in Jesus and accepting the Bible as the ultimate authority can lead to a transformed life and salvation.

Find the official LDS Article of Faith at their website here.

LDS:“We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.”

AC: We believe the Bible, composed of the sixty-six books of the Old and New Testaments, is inspired, authoritative, and infallible in its original manuscripts. It is, therefore, the only complete and final authority in faith and life. (2 Tim. 3:16-17; 2 Pet. 1:19-2; John 17:17; Romans 3:4; John 20:30-31; Matt. 24:35).

LDS:“We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.”

AC: We believe the Bible, composed of the sixty-six books of the Old and New Testaments, is inspired, authoritative, and infallible in its original manuscripts. It is, therefore, the only complete and final authority in faith and life. (2 Tim. 3:16-17; 2 Pet. 1:19-2; John 17:17; Romans 3:4; John 20:30-31; Matt. 24:35).

Hebrews 1:1-3 (NLT) 1 Long ago God spoke many times and in many ways to our ancestors through the prophets. 2 And now in these final days, he has spoken to us through his Son. God promised everything to the Son as an inheritance, and through the Son he created the universe. 3 The Son radiates God’s own glory and expresses the very character of God, and he sustains everything by the mighty power of his command. When he had cleansed us from our sins, he sat down in the place of honor at the right hand of the majestic God in heaven.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

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Emotional intelligence (EQ) is crucial for successful relationships, including marriage. EQ is different from IQ and focuses on understanding and managing emotions, as well as understanding others. The five traits of EQ are self-awareness, self-regulation, motivation, empathy, and social skill. In this episode, Bryan and Tracy discuss the importance of EQ for a healthy marriage.

The PursueGOD Family podcast helps you think biblically about marriage and parenting. Join Bryan and Tracy Dwyer on Wednesday mornings for new topics every week or two.

Find resources to talk about these episodes at pursueGOD.org/family.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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In this bonus episode from the PursueGOD Family Podcast, Bryan and Tracy discuss the importance of understanding personality types in marriage and parenting. They focus on the Myers-Briggs Type Indicator (MBTI) as a framework for understanding different personality types. They explain that the purpose of understanding personality types is not to change the other person, but to gain insight into their strengths and weaknesses. They discuss the four main indicators of the MBTI: introvert vs. extrovert, sensor vs. intuitive, thinker vs. feeler, and judger vs. perceiver. They provide examples and personal anecdotes to illustrate how these indicators can impact relationships. They emphasize the importance of self-awareness and empathy in building healthy relationships.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

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Notes

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In this conversation we discuss the topic of spiritual gifts, specifically focusing on the gift of tongues. We explore the differences between the Mormon and Christian perspectives on spiritual gifts and how they are practiced. We also highlight the importance of aligning spiritual experiences with God's Word and the potential dangers of relying solely on feelings. Overall, we encourage listeners to seek a biblical understanding of spiritual gifts and to prioritize love and the edification of the body of Christ.

Find the official LDS Article of Faith at their website here.

LDS: “We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, and so forth.”

AC: We believe in one true universal church, comprised of all who genuinely acknowledge the message of the gospel of God’s grace through Jesus Christ. This church, we believe, has many valid local expressions and denominations. God through the Holy Spirit equips every believer with spiritual gifts for the edification of the body of Christ. Mature believers recognize this and participate in God’s work alongside other followers of Christ. (1 Cor. 12:12; Eph. 1:22-23; Eph. 2:19-22; Phil. 1:1; Acts 2:42; Acts 1:8; Matt. 28:19-20; 1 Cor. 11:23-26).

Takeaways:

Mormons view the gift of tongues as the ability to quickly learn a language for missionary work.
Mormons believe in a wide range of spiritual gifts, but they are more focused on the authority of their leaders.
There is a spectrum of beliefs among Christians regarding spiritual gifts, ranging from cessationism to pentecostal practices.
Patriarchal blessings play a significant role in Mormonism, serving as personal scripture and recorded blessings that individuals are expected to live up to.
A biblical understanding of spiritual gifts emphasizes the importance of love and the edification of the body of Christ.
Relying solely on feelings can be misleading, and it is crucial to prioritize God's Word and the giver of the gifts over the gifts themselves.

Check out this LDS.org link for more on the Mormon view.

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Susan Malo grew up in Idaho, which she describes as an extension of Utah in terms of Mormonism. She had very limited exposure to non-Mormons, with only two non-Mormon friends in her childhood. Susan's family and community were deeply rooted in the Mormon faith, and she felt safe and connected in that environment. However, as she grew older, she began to question her beliefs and explore other perspectives. Susan's two older brothers left the Mormon Church, which had a significant impact on her understanding of her own eternal destiny. Susan's journey from Mormonism to Christianity was marked by questioning, doubt, and a search for truth. She found support and guidance from mentors and resources like Faith After Mormonism. Susan's husband played a significant role in helping her navigate her doubts and discover the true Jesus of the Bible. She emphasizes the importance of prayer, seeking out Bible-based churches, and not giving up on the journey. Susan's story is a testament to the power of the Holy Spirit and the transformative nature of encountering the Triune God.

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In this episode, Bryan and Tracy interview their own young adult children on growing up in Utah as non-LDS!

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Mormons believe in one Prophet and 12 Apostles, and they think they've got 'em. And the priesthood is their thing to pass along to boys as young as 12 years old! But what does the Bible say?

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Find the official LDS Article of Faith at their website here.

LDS:“We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof.”

AC: We believe the Bible, composed of the sixty-six books of the Old and New Testaments, is inspired, authoritative, and infallible in its original manuscripts. It is, therefore, the only complete and final authority in faith and life. (2 Tim. 3:16-17; 2 Pet. 1:19-2; John 17:17; Romans 3:4; John 20:30-31; Matt. 24:35).

LDS:“We believe in the same organization that existed in the Primitive Church, namely, apostles, prophets, pastors, teachers, evangelists, and so forth.”

AC: We believe in one true universal church, comprised of all who genuinely acknowledge the message of the gospel of God’s grace through Jesus Christ. This church, we believe, has many valid local expressions and denominations. God through the Holy Spirit equips every believer with spiritual gifts for the edification of the body of Christ. Mature believers recognize this and participate in God’s work alongside other followers of Christ. (1 Cor. 12:12; Eph. 1:22-23; Eph. 2:19-22; Phil. 1:1; Acts 2:42; Acts 1:8; Matt. 28:19-20; 1 Cor. 11:23-26).

No need for apostles

Acts 1 (NLT) 21 “So now we must choose a replacement for Judas from among the men who were with us the entire time we were traveling with the Lord Jesus—22 from the time he was baptized by John until the day he was taken from us. Whoever is chosen will join us as a witness of Jesus’ resurrection.”
Judas was replaced not because he died, but because he betrayed Jesus. When James died in chapter 12, the church did not replace him.
Rev 4 (NLT) 2 And instantly I was in the Spirit, and I saw a throne in heaven and someone sitting on it. 3 The one sitting on the throne was as brilliant as gemstones—like jasper and carnelian. And the glow of an emerald circled his throne like a rainbow. 4 Twenty-four thrones surrounded him, and twenty-four elders sat on them. They were all clothed in white and had gold crowns on their heads.
Rev 21:(NLT) 12 The city wall was broad and high, with twelve gates guarded by twelve angels. And the names of the twelve tribes of Israel were written on the gates. 13 There were three gates on each side—east, north, south, and west. 14 The wall of the city had twelve foundation stones, and on them were written the names of the twelve apostles of the Lamb.
(IVP Bible Background Commentary: New Testament, Second Edition) Jesus had made clear the continuity between the twelve tribes in the Old Testament and the first *apostles in the New Testament by his initial numbering of those apostles.
Eph 2 (NLT) 20 Together, we are his house, built on the foundation of the apostles and the prophets. And the cornerstone is Christ Jesus himself.
(Expositor's Bible Commentary: Abridged Edition (2 Volumes)) In 1Co 3:11 Paul calls Christ himself the foundation. Here, however, the apostles and prophets constitute the foundation as those who were closely associated with Christ in the establishment of the church. They were the witnesses of his resurrection appearances and the preachers of the good news. Filled with and guided by the Spirit, they had a unique role in establishing the church.

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In today's episode, Bryan, Bo and KD talk through the fourth Article of Faith.

Find the official LDS Article of Faith at their website here.

LDS:“We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost.”

AC: We believe that Scripture affirms two ordinances in the church: water baptism and communion. Mature believers participate in both ordinances. (Matt. 28:19; Acts 8:35-39; Rom. 6:1-5; Luke 22:19-20; Acts 20:7; 1 Cor. 11:23-26).

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In this episode, Bryan, Bo and KD talk through the second and third Articles of Faith.

Find the official LDS Article of Faith at their website here.

What Mormons Believe about Sin:

LDS:“We believe that men will be punished for their own sins, and not for Adam’s transgression.”

At first glance this seems much more fair than the Christian take. But as we dig deeper we see that this LDS concept creates a pattern of judgment and works based behavior/religion

AC: We believe God created mankind in His own image. At the beginning of human history, however, man chose to disobey the sovereign God and so brought sin onto the earth. All people everywhere have since been born into this sinful nature and are subject to God’s righteous judgment: death and eternal separation from Himself. (Gen. 1:26; Gen. 3; Rom. 3:23; 6:23; Jer. 17:9; John 3:18; Eph. 2:1-3).

What Mormons Believe about Salvation:

LDS:“We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.”

AC: We believe God’s plan from the beginning of time was to be in relationship with all people. Since sin makes that relationship impossible for everyone, God established a way to credit righteousness. He accepts Jesus Christ’s death on the cross as a payment for the sin of humanity. Those who repent of their sin and believe in God’s work are forgiven and restored to relationship with God. This is salvation, and it is God’s work from beginning to end, so that we are saved purely by grace. (Eph. 2:8-9; Titus 3:4-7; John 3:16-17; Rom. 3:24-26; 2 Cor. 5:17; Rom. 8:1; 1 John 5:11-13; John 1:12).
Ephesians 2:8-10 (NLT) 8 God saved you by his grace when you believed. And you can’t take credit for this; it is a gift from God. 9 Salvation is not a reward for the good things we have done, so none of us can boast about it. 10 For we are God’s masterpiece. He has created us anew in Christ Jesus, so we can do the good things he planned for us long ago.

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This is a story of how God restored the things that Mormonism stole.

Parenting
Marriage
Community
Relationship with God
Constantly trying to fit into a box of someone else’s making

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In 1842 Joseph Smith published 13 articles of faith for his new Mormon church. In this episode we talk about the first article, which is all about God. How does it compare to biblical Christianity?

Find the official LDS Article of Faith at their website here.

LDS:“We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.”

This sounds trinitarian
LDS:
Father has a body of flesh and bones, D&C 130:22.
I saw two Personages, whose brightness and glory, JS—H 1:17.
ordained in … the Council of the Eternal God of all other gods, D&C 121:32.

AC: We believe in a sovereign, triune God. By His power He spoke the world into existence. God alone is self-determined, self-governed, and self-sufficient. He is eternally existent in three persons: God the Father, God the Son, and God the Holy Spirit. Each possesses all the attributes of deity. All are equal in power and glory. (Rom. 1:18-20; John 1:18; 1 Cor. 2:16; Deut. 6:4; Matt. 3:16-17; 28:19; Isa. 46:10).

AC: We believe Jesus Christ was, is, and always will be the Son of God. He was born of a virgin, lived a sinless life, performed many signs and wonders, died on a cross, and rose from the dead in a glorified body. He ascended to the right hand of God the Father where He continually makes intercession for His people. At the appointed time He will come again to earth to consummate God’s plan in salvation history. (Matt. 1:20-23; John 1:1,2; Rom. 3:24, 25; Rom. 8:34; Phil 2:5-10; 2 Cor. 5:21; Heb. 1:1-3; Heb. 7:25).

LDS:
Is the Son of God the very Eternal Father, Alma 11:38.
called the Son of God, because he received not of the fulness at the first, D&C 93:14.

AC: We believe in the Holy Spirit’s effective role in God’s plan for His Kingdom. Without the influence of the Holy Spirit no one can participate in Kingdom Life. The Spirit’s first (and necessary) work is in conversion: to enlighten sinners and awaken them to their need for a Savior. At the point of salvation the Holy Spirit immediately indwells believers and begins empowering them to live to please God. The Spirit also gives them a new identity, assuring them of their proper standing with God. (John 14:16,17,26; 16:7-15; Rom. 8:9; 1 Cor. 3:16; 6:19; Gal. 5:22-26; Eph. 1:13-14).

LDS:
my Spirit shall be in your hearts, D&C 84:88.
Holy Ghost … is a personage of Spirit, D&C 130:22.

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In this bonus episode, Bo and KD continue their discussion on Mormonism and women. They explore the cultural aspects of Mormonism as it relates to women, including the recitation of the Young Women's theme, the concept of exaltation, and the pressure on women to find a worthy husband. They also discuss the emphasis on modesty and the challenges of dressing in a way that is garment-appropriate. The conversation highlights the control and judgment that can arise from these cultural expectations.

Takeaways:

The pressure to find a worthy husband and the fear of not being able to achieve exaltation can create anxiety and control in Mormon women.
The emphasis on modesty and the requirement to wear garments can lead to judgment and policing of women's clothing choices.
In Mormonism, women are expected to prioritize having children, and infertility can be a source of judgment and unsolicited advice.
Leaving the Mormon church can be particularly difficult for women, as it is seen as breaking up the eternal family.
It is important to prioritize God above all else and recognize that being part of God's family is more important than the Mormon concept of an eternal family.

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In this episode Bryan, Bo, and KD discuss the Mormon perspective on the fall of Adam and Eve and how it shapes their view of women. They contrast this with the biblical view that emphasizes the equality and value of both men and women as image bearers of God. The conversation also touches on the Mormon belief in becoming gods and the role of women in Mormonism.

Mormonism has a different interpretation of the fall and the role of women compared to biblical Christianity.
The biblical view emphasizes the equality and value of both men and women as image bearers of God.
Toxic masculinity and controlling behavior from husbands and a desire for control and subversion from wives are the result of the curse.
Jesus is the solution to this hostility, as he crushed Satan's head and overcame sin and death.
In biblical Christianity, there is no difference between men and women at the foot of the cross, and all believers have access to God through Jesus.

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In this episode, Bryan, Bo and KD explore the question that skeptics and scoffers love to use to stump Christians: If God is good, why does evil exist? At first blush this paradox seems impossible to answer. But take a second look at the Bible and you’ll not just make sense of this difficult question, you’ll find an answer that can change your eternity.

Takeaways:

Mormonism and Christianity have different understandings of God, Satan, and the nature of evil.
Evil is not just external, but also resides within each person.
Evil exists because people exist. Sin is what broke the world, and God is being patient with people to give them a chance to repent.

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In this episode, Bryan, Bo and KD talk about how the Mormon church claims to have prophets who speak authoritatively for God. But is that really a thing anymore? If not, how do we hear from God? This podcast explores the answer to that question. They discuss the role of the Holy Spirit in the Old and New Testaments, the concept of worthiness in Mormonism, and the differences between capital P prophets and lowercase p prophets. They emphasize that every believer now has the Holy Spirit and that the Bible is God's authoritative Word. They also talk about the closed canon and the importance of testing everything against God's Word.

Takeaways:

There are two different types of prophets: a capital “P” prophet who speaks authoritatively for God, and a lowercase “p” prophet who speaks what God has already spoken.
The canon of Scripture is closed, meaning that God is not going to speak authoritatively through prophets anymore.
The Bible is God's authoritative word and does not need to be supplemented with new revelation from prophets.
The gift of prophecy in the local church is about reminding people of what God has already spoken, not bringing new revelation.
Believers should test everything against God's Word and hold on to what is good.

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In this episode, Bryan, Bo and KD explore the differences between the Bible and the Book of Mormon, focusing on textual and historical evidence. They discuss how the Book of Mormon lacks archaeological evidence and contains anachronisms, while the Bible has extensive evidence supporting its accuracy and reliability. They emphasize that the Bible tells one unified story, written by multiple authors over 1500 years, yet remaining consistent. They also address the reliability of Bible translations, explaining that translations are accurate and reliable, and the Joseph Smith Translation cannot be considered a true translation. They conclude by highlighting the power and inspiration of the Bible as the Word of God.

Takeaways:

Mormons believe the Bible is the word of God, but it is not infallible and has errors.
The Bible is ranked below the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price in Mormon canon.
Christians believe in the verbal plenary inspiration of the Bible, meaning that divine inspiration extends to the very words themselves and all parts of the Bible.
The Book of Mormon lacks archaeological evidence and contains anachronisms, while the Bible has extensive evidence supporting its accuracy and reliability.
The Bible tells one unified story, written by multiple authors over 1500 years, yet remaining consistent.
Translations of the Bible are accurate and reliable, and the Joseph Smith Translation cannot be considered a true translation.
The Bible is the Word of God and can be trusted.

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In this conversation, Bryan, Bo and KD discuss the question of whether there is only one true church, specifically focusing on the Mormon Church. They explore the concept of a testimony in Mormonism and how it differs from the Christian understanding of a testimony. They also discuss the idea of the church as an organization, denomination, or building, and explain that the biblical definition of the church is the assembly of called out believers in Jesus. They conclude that while there may not be one true church in the sense of a specific institution or denomination, there is a capital C church that includes all true believers in Jesus throughout history.

Takeaways:

Mormons believe that the Mormon Church is the one true church, and this belief is ingrained from a young age.
The biblical definition of the church is the assembly of called out believers in Jesus, and it is not limited to a specific organization, denomination, or building.
A testimony in Mormonism is a memorized statement that focuses on the prophet, the church, and sometimes the family, rather than on Jesus.
While Mormonism as an institution is not part of the one true church, individuals within the Mormon church can still have a saving relationship with Jesus Christ.
Core doctrines such as belief in the Bible, the Trinity, the deity of Jesus, salvation by faith, and life after death are important in determining if a church is part of the one true church.

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Almost every world religion offers a pathway to heaven through good works and personal efforts. Some even include a list of sacraments: Holy rituals by which a person can merit salvation. But Christianity is different. According to the Bible, there’s only one way to know if you’re good enough for God, and it has nothing to do with what you can do.

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Before we look at what the Bible says, let’s do a quick survey of a few popular world religions…

Hinduism: Hinduism does not have a singular concept of salvation but rather multiple paths (yogas) that lead to spiritual liberation (moksha) from the cycle of birth, death, and rebirth (samsara). These paths include devotion (bhakti), knowledge (jnana), and selfless action (karma yoga), among others. Salvation is achieved when an individual realizes their true self (atman) as one with the ultimate reality (Brahman). (Liberation depends on YOU.)

Buddhism: Salvation in Buddhism is the cessation of suffering and the cycle of rebirth, achieved through the elimination of desire and ignorance. In Buddhism, the goal is to attain enlightenment (nirvana) by following the Noble Eightfold Path, which includes principles such as right understanding, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. (Nirvana depends on YOU.)

Islam: In Islam, the plan of salvation involves belief in the oneness of God (Allah) and the prophethood of Muhammad. Muslims believe in living a righteous life according to the teachings of the Quran and the Hadith (sayings of Muhammad). Salvation is achieved through faith, repentance, and good deeds, with the ultimate reward being entry into paradise. Salvation in Islam is not guaranteed solely by faith or deeds but is ultimately dependent on the mercy and judgment of Allah. Muslims strive to live a life that is pleasing to Allah and to follow the teachings of Islam in the hope of attaining salvation in the afterlife. (Paradise depends on YOU.)

(Note: similarity with Mormonism. “Saved by grace after all we can do.”) - Don’t include this in sermon!

TRANS: So what does Christianity teach? To find that answer we need to look at one more world religion: Judaism. Jesus was Jewish. Christianity came out of Judaism. Understanding the link between those two religions, and specifically the key difference between them, will give us the insight we need to answer our question today. Let’s start with the words of Jesus from his famous Sermon on the Mount:

PerfectionMatthew 5:17 (NLT) “Don’t misunderstand why I have come. I did not come to abolish the law of Moses or the writings of the prophets. No, I came to accomplish their purpose.”

When Jesus talks about “the law and the prophets” he’s referring to Judaism. Here’s Judaism in a nutshell:

God chose Abraham and made him some promises (Gen 12)
God gave the 10 commandments to Moses - rules to live by in the land of promise they were about to enter.
The people kept breaking the laws and failing to live right.
Judges 21:25 (NLT) In those days Israel had no king; all the people did whatever seemed right in their own eyes.

In Mt 5 Jesus is basically saying: “There’s nothing wrong with the law; there’s something wrong with the people.” That’s why he said this:

Matthew 5:20 (NLT) “But I warn you—unless your righteousness is better than the righteousness of the teachers of religious law and the Pharisees, you will never enter the Kingdom of Heaven!”

Jesus goes on in the sermon to list examples in every area of life:

You’ve heard “don’t murder,” but I say anger = murder in your heart
You’ve heard “don’t adulterate,” but I say lust = adultery in your heart
You’ve heard “the punishment must match the crime,” but I say turn the other cheek
You’ve heard “love your neighbor,” but I say “love your enemy”

Then Jesus finishes the section with this crazy statement:

Matthew 5:48 (NLT) But you are to be perfect, even as your Father in heaven is perfect.

The PickleThis leaves us in a pickle. God requires perfection, but people are far from it. The Apostle Paul explained this clearly in his letter to the Romans:

Romans 3:20 (NLT) For no one can ever be made right with God by doing what the law commands. The law simply shows us how sinful we are.

This is crazy: Paul used to be a Pharisee! He was one of those guys from the Sermon on the Mount that Jesus was talking about. He was trying to get to God through his own works. Here’s how Paul himself explained it:

Philippians 3:5-6 (NLT) I was circumcised when I was eight days old. I am a pure-blooded citizen of Israel and a member of the tribe of Benjamin—a real Hebrew if there ever was one! I was a member of the Pharisees, who demand the strictest obedience to the Jewish law. I was so zealous that I harshly persecuted the church. And as for righteousness, I obeyed the law without fault.

This next verse I want to use the NIV, because it helps us to calculate what Paul is trying to say:

Philippians 3:7 (NIV) But whatever were gains to me I now consider loss for the sake of Christ.

(Pillar New Testament Commentary) The shift from plural gains to singular loss indicates that Paul is not giving different values to each of his assets, discounting them at different rates: some are marked down 50%; others down 90%. Because of Christ, Paul has counted up all of his assets and considered them to be one huge liability. After his conversion to Christ, Paul recalculates the value of all of the advantages of his family and his accomplishments, his social class and his moral achievements, and then he enters the new bottom line: they all add up to one overwhelming disadvantage, one huge loss.
Paul was in the red… and then he met Christ
Famous Mormon example of a dad buying bike for his kid?

The GiftHere’s how Paul explained the math to the Ephesians:

Ephesians 2:8-9 (NLT) God saved you by his grace when you believed. And you can’t take credit for this; it is a gift from God. Salvation is not a reward for the good things we have done, so none of us can boast about it.

Think about the word “gift”. How much do you pay for it? Exactly nothing. Once you pay for it, it’s no longer a gift!

Ex: Ross at the summer outreach event. Guy trying to pay for water bottle.

Two things about a gift:

“None of us can boast about it.” - religious boasting
We don’t have to wonder if we’ve done enough.
Contrast with Islam: “Salvation in Islam is not guaranteed solely by faith or deeds…. Muslims strive to live a life that is pleasing to Allah and to follow the teachings of Islam in the hope of attaining salvation in the afterlife.”
But they’ll never know for sure!!

Back to Romans for two more verses:

Romans 3:21-22 (NLT) But now God has shown us a way to be made right with him without keeping the requirements of the law…. We are made right with God by placing our faith in Jesus Christ. And this is true for everyone who believes, no matter who we are.

So the Bible’s answer to the question “How good is good enough for God?” reveals the difference between Christianity and every other religion.

Judaism, Hinduism, Buddhism, Islam are all “works-based”– It’s about what YOU can do to reach enlightenment, earn nirvanah, become righteous.
Christianity has a different message: YOU can’t do anything to save yourself. People have tried, and they’ve always failed!
You’ll need the perfection of Jesus. You’ll only get that by faith.

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Before we look at what the Bible says, let’s do a quick survey of a few popular world religions…

(Note: similarity with Mormonism. “Saved by grace after all we can do.”) - Don’t include this in sermon!

PerfectionMatthew 5:17 (NLT) “Don’t misunderstand why I have come. I did not come to abolish the law of Moses or the writings of the prophets. No, I came to accomplish their purpose.”

When Jesus talks about “the law and the prophets” he’s referring to Judaism. Here’s Judaism in a nutshell:

God chose Abraham and made him some promises (Gen 12)
God gave the 10 commandments to Moses - rules to live by in the land of promise they were about to enter.
The people kept breaking the laws and failing to live right.
Judges 21:25 (NLT) In those days Israel had no king; all the people did whatever seemed right in their own eyes.

In Mt 5 Jesus is basically saying: “There’s nothing wrong with the law; there’s something wrong with the people.” That’s why he said this:

Matthew 5:20 (NLT) “But I warn you—unless your righteousness is better than the righteousness of the teachers of religious law and the Pharisees, you will never enter the Kingdom of Heaven!”

Jesus goes on in the sermon to list examples in every area of life:

You’ve heard “don’t murder,” but I say anger = murder in your heart
You’ve heard “don’t adulterate,” but I say lust = adultery in your heart
You’ve heard “the punishment must match the crime,” but I say turn the other cheek
You’ve heard “love your neighbor,” but I say “love your enemy”

Then Jesus finishes the section with this crazy statement:

Matthew 5:48 (NLT) But you are to be perfect, even as your Father in heaven is perfect.

So, how good is good enough? Perfection. Anything less won’t work.

The PickleThis leaves us in a pickle. God requires perfection, but people are far from it. The Apostle Paul explained this clearly in his letter to the Romans:

Romans 3:20 (NLT) For no one can ever be made right with God by doing what the law commands. The law simply shows us how sinful we are.

This next verse I want to use the NIV, because it helps us to calculate what Paul is trying to say:

Philippians 3:7 (NIV) But whatever were gains to me I now consider loss for the sake of Christ.

(Pillar New Testament Commentary) The shift from plural gains to singular loss indicates that Paul is not giving different values to each of his assets, discounting them at different rates: some are marked down 50%; others down 90%. Because of Christ, Paul has counted up all of his assets and considered them to be one huge liability. After his conversion to Christ, Paul recalculates the value of all of the advantages of his family and his accomplishments, his social class and his moral achievements, and then he enters the new bottom line: they all add up to one overwhelming disadvantage, one huge loss.
Paul was in the red… and then he met Christ
Famous Mormon example of a dad buying bike for his kid?

The GiftHere’s how Paul explained the math to the Ephesians:

Think about the word “gift”. How much do you pay for it? Exactly nothing. Once you pay for it, it’s no longer a gift!

Ex: Ross at the summer outreach event. Guy trying to pay for water bottle.

Two things about a gift:

“None of us can boast about it.” - religious boasting
We don’t have to wonder if we’ve done enough.
Contrast with Islam: “Salvation in Islam is not guaranteed solely by faith or deeds…. Muslims strive to live a life that is pleasing to Allah and to follow the teachings of Islam in the hope of attaining salvation in the afterlife.”
But they’ll never know for sure!!

Back to Romans for two more verses:

So the Bible’s answer to the question “How good is good enough for God?” reveals the difference between Christianity and every other religion.

Judaism, Hinduism, Buddhism, Islam are all “works-based”– It’s about what YOU can do to reach enlightenment, earn nirvanah, become righteous.
Christianity has a different message: YOU can’t do anything to save yourself. People have tried, and they’ve always failed!
You’ll need the perfection of Jesus. You’ll only get that by faith.

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KD shares her amazing story of how the God of the Bible got a hold of her heart. She talks about growing up in a Mormon household, the fear of her parents' potential divorce, and her deep desire to have an eternal family. She also discusses the pressure she felt to be a perfect wife and the impact of learning about polygamy in heaven. Her and Bo discuss the challenges of perfectionism and the burden of trying to earn their salvation within the Mormon Church. They discuss the impact of checklist mentality and the struggle to find grace within the confines of their faith. The loss of their daughter becomes a turning point in their spiritual journey, leading them to reevaluate their beliefs and seek a deeper understanding of Jesus.

Takeaways

Growing up in a Mormon household can come with unique challenges and pressures, such as the fear of divorce and the emphasis on eternal families.
Learning about polygamy in heaven can be unsettling, especially for those who have witnessed infidelity or unhealthy relationships.
The pressure to be a perfect spouse and maintain a worthy image can lead to controlling behaviors and mental distress.
Discovering the true God of the Bible can bring relief and freedom from the burdens and expectations of Mormonism. The pressure to be perfect and earn salvation can create a heavy burden and lead to feelings of inadequacy.
Navigating the tension between grace and checklist mentality can be challenging, especially within the Mormon faith.
Finding a Christian church and embracing the true meaning of grace can bring relief and a deeper understanding of God's love.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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We’ve been on a long journey through the gospel of Mark. We started this in January of 2023. Throughout Mark’s gospel, he has been building a case that Jesus is the Messiah, the Son of God. He opened his gospel with this declaration and has spent the last 16 chapters stacking up the evidence. Today we're looking at this question: What would it take to convince you that Jesus is the Son of God?

Find resources to talk about these episodes at pursueGOD.org.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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We’ve seen testimonies:

Mark 1:11 And a voice from heaven said, “You are my dearly loved Son, and you bring me great joy.”
Mark 1:24 (NLT) “Why are you interfering with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!”
Mark 8:29 (NLT) Then he asked them, “But who do you say I am?” Peter replied, “You are the Messiah.”

We’ve seen teachings:

Mark 2:17 (NLT) “Healthy people don’t need a doctor—sick people do. I have come to call not those who think they are righteous, but those who know they are sinners.”
Mark 7:15 (NLT) “It’s not what goes into your body that defiles you; you are defiled by what comes from your heart.”
Mark 10:15 (NLT) “I tell you the truth, anyone who doesn’t receive the Kingdom of God like a child will never enter it.”

We’ve seen his miracles:

Physical miracles
cleansing the leper
giving sight to the blind
Healing the lame
Resuscitating Lazarus
Nature miracles:
Feeding the multitudes… twice!
Walking on water
Calming the storm
Even a spiritual miracle:
casting out evil spirits

TRANS: But there’s one miracle that stands out above them all. It’s the final and most important piece of evidence to point us to the true identity of Jesus. Today we’re looking at the incredible resurrection of Jesus.

The resurrection is the climax of Mark’s gospel. Without the resurrection, there is no good news. Jesus’s death would simply be the most tragic case of injustice in history, with not an ounce of goodness to it. It was the resurrection that changed the minds of his disciples. It was an encounter with the risen Christ that changed them from cowardly, sniveling men who deserted him and were always arguing about who would be the greatest… to brave, faith-filled men who unashamedly proclaimed Mark 1:1 – that Jesus is the Son of God.

NOTE: As we dig into Mark 16, we’re going to go through verse 8. If you’re reading in your Bible, you’ll likely have a footnote that says the “earliest manuscripts stop at verse 8.” I want to talk about that for just a moment. I want to share with you why this strengthens my confidence in the accuracy, historicity, and authority of God’s Word. I’m going to give you some reasons why we’re choosing to stop at verse 8 today and why many Bibles still include verse 9-20.

Earliest manuscripts we have don’t contain 9-20
Overwhelming majority of early manuscripts do contain it.
Early church fathers quoted from verses after verse 8
Elements of verses 9-20 are found in other gospels and nothing in it contradicts scripture.
(honesty/transparency) - we can trust the Bible

Mark 16:1-4 Saturday evening, when the Sabbath ended, Mary Magdalene, Mary the mother of James, and Salome went out and purchased burial spices so they could anoint Jesus’ body. 2 Very early on Sunday morning, just at sunrise, they went to the tomb. 3 On the way they were asking each other, “Who will roll away the stone for us from the entrance to the tomb?” 4 But as they arrived, they looked up and saw that the stone, which was very large, had already been rolled aside.

They purchased burial spices. They had no expectation of an empty tomb. They expected to find a dead body. This anointing was not an attempt to preserve the body. Jews didn’t practice embalming. It was an act of love and devotion. They bought the spices at the first opportunity and made their way to the tomb at the first safe opportunity (as soon as it was daylight). They didn’t put off showing their devotion to Jesus. The touching of a dead body would have made them ceremonially unclean, another sacrifice they were willing to make for Jesus. What are we willing to sacrifice for him?

It’s powerful testimony that all of the gospels record women being the first to hear/see the good news of the resurrection. If you were making the story up, you’d never have women be the first to confess the resurrection. Their testimony wasn’t admissible in court. (honesty/transparency)

(Pillar New Testament Commentary) "This is the general rule: any evidence that a woman is not eligible to bring, [usurers, dice-players, pigeon-flyers, traffickers Sabbath year produce, and slaves] are not eligible to bring" (m. Ros HaSh. 1:8). Further: "Sooner let the words of the Law be burned than delivered to women" (b. Sot. 19a); "Happy is he whose children are male, but alas for him whose children are female" (b. Qid. 82b). Especially indicative is the morning prayer of Jewish men, who blessed God for not making them heathens, slaves, or women!
(Pillar New Testament Commentary) Some two centuries after the Gospels were written, the pagan Celsus could still needle Origen on "the gossip of women about the empty tomb" (Origen, Contra Celsum 2, 55).
1 Corinthians 1:27-29 (NLT) Instead, God chose things the world considers foolish in order to shame those who think they are wise. And he chose things that are powerless to shame those who are powerful. God chose things despised by the world, things counted as nothing at all, and used them to bring to nothing what the world considers important. As a result, no one can ever boast in the presence of God.

Who will roll the stone away? We know from Matthew’s gospel that there was an earthquake and the angel is the one who rolled the stone away and then sat on it. We also know from Matthew’s gospel that the Roman guards who had been assigned to guard the tomb shook with fear and passed out at the sight of the angel.

Mark 16:5-7 When they entered the tomb, they saw a young man clothed in a white robe sitting on the right side. The women were shocked, 6 but the angel said, “Don’t be alarmed. You are looking for Jesus of Nazareth,[b] who was crucified. He isn’t here! He is risen from the dead! Look, this is where they laid his body. 7 Now go and tell his disciples, including Peter, that Jesus is going ahead of you to Galilee. You will see him there, just as he told you before he died.”

He is risen. Resurrection vs. resuscitation. Jesus is the first to be resurrected. There were resuscitations in the Bible prior to Jesus - Elijah raised the son of the widow from Zarephath back from the dead, Elisha raised the Shunammite’s son, Jairus’ daughter, Lazareth - but all these would die again. Jesus didn’t resuscitate, he resurrected. He came back to life never to die again. Jesus was the first to do this. This had never before been seen in history.

Look The angel challenged the women to see for themselves that the body was not there - “Look, this is where they laid his body.” God is always willing to prove himself to anyone who’s willing to seek. But he won’t force you to go looking. You’re listening today; are you willing to really look into Jesus?

Including Peter. The women are specifically told to communicate the news to Peter. Had he withdrawn because of his shame at denying Jesus three times? Had the other disciples ostracized him because he had failed in the moment after being so adamant that he would die with Jesus? He was supposed to be the rock, but had crumbled like a cookie. The last interaction Peter had with Jesus was looking into his eyes after he had denied him three times. How miserable these past days have been. He probably no longer considered himself a disciple because of his denial. He was too ashamed to be counted among his followers. This is why the personal invitation is so important. Jesus extends that same personal invitation to you today.

You will see him in Galilee. The women are commanded to go and tell the Good News that Jesus is risen. The women went to the tomb looking for closure; they got anything but closure! Now they would be on mission again with Jesus, meeting him in Galilee - the place where he first called his disciples. The place that represented the whole world, not just the Jews!

Mark 16:8 the women fled from the tomb, trembling and bewildered, and they said nothing to anyone because they were too frightened.

What a way to end Mark’s gospel! Five admissions of the women’s weakness:

Fled
Trembling
Bewildered
Speechless
Frightened

Not surprising. After all, we’ve learned throughout this gospel two simple truths over and over: people are broken; Jesus can fix us.

So the women fled, broken but convinced. How could they not be? They just heard that Jesus performed his ultimate miracle: he was raised from the dead. Their lives would never be the same.

Back to the question for today:

Q: What would it take to convince you that Jesus is the Son of God?

Mark’s gospel lays out all the proof we need. The testimonies. The teachings. The miracles. And now this: the resurrection.

What we think about Jesus and how we respond to that is the most important thing about us. It is what determines where we spend eternity.

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In this episode, Bryan and Bo discuss the concept of priesthood in Mormonism. They explore the Mormon belief in the restoration of the church and the priesthood through Joseph Smith. They discuss the biblical perspective on priesthood, emphasizing Jesus as the ultimate high priest and mediator. They explore the idea of a royal priesthood, and the role of leadership and authority in the church. They highlight the toxicity of priesthood authority in Mormonism and contrast it with the biblical concept of authority. The conversation also dives into the two orders of the priesthood, the Aaronic and Melchizedek priesthoods, and the significance of Jesus as the ultimate high priest.

Takeaways:

The Mormon belief in the restoration of the priesthood through Joseph Smith is a central aspect of their faith.
The biblical perspective on priesthood emphasizes Jesus as the ultimate high priest and mediator between God and humanity.
New Testament Christianity did not have priests or temples, as Jesus fulfilled the sacrificial system and became the final mediator.
Leadership and authority exist in the church, but Mormonism takes the concept of authority to a toxic level, elevating it to a priesthood authority that only certain individuals possess.
The Aaronic priesthood originated with Aaron, the brother of Moses, and the Levites. The Melchizedek priesthood is a more obscure reference in Genesis, but the book of Hebrews explains that Jesus is the ultimate high priest in the order of Melchizedek.
The worthiness aspect of priesthood in Mormonism can lead to guilt, shame, and public humiliation for those who are deemed unworthy. However, the Bible teaches that salvation is not based on good works or priesthood authority, but on God's grace through faith in Jesus Christ.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Todd shares his personal history with Mormonism and his journey of questioning and seeking to understand Jesus. He discusses the differences between the Mormon Jesus and the biblical Jesus, as well as the challenges he faced in leaving Mormonism. Todd emphasizes the importance of seeking truth and experiencing the transformation that comes from knowing the real Jesus. He offers advice for those still entangled in Mormonism and encourages them to take off their Mormon backpack and embrace the grace and truth found in biblical Christianity.

Takeaways:

Questioning and seeking to understand Jesus is a natural part of the spiritual journey.
There is a stark contrast between the Mormon Jesus and the Biblical Jesus.
Leaving Mormonism can be challenging, but seeking truth and experiencing the transformation that comes from knowing the real Jesus is worth it.
It is important to give grace to others and embrace the grace and truth found in biblical Christianity.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Jesus is the most controversial figure in human history. Everyone has an opinion about him, for better or worse. Today we look at the sham trial of Jesus, and all of the irony it contains. The trial of Jesus shows us how people in every generation can get Jesus wrong. Both the religious and irreligious can misjudge the Judge of all.

Find resources to talk about these episodes at pursueGOD.org.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Q. How has the world misjudged Jesus?

Famous atheists (irreligious) who did it:
Bertrand Russell (Philosopher and Mathematician): "Historically, it is quite doubtful whether Christ ever existed at all, and if He did, we do not know anything about Him."
Christopher Hitchens (Author and Journalist): "The teachings of Jesus are not the Sermon on the Mount, where he behaves in an exalted and wise manner. It's the idea of the prodigal son, where he says that if you're really, really sorry, if you're genuinely sorry, if you really ask for forgiveness, you can be forgiven. It's a horrible idea."
Richard Dawkins (Biologist and Author): "The alternative to the God hypothesis is not the hypothesis that Jesus was God incarnate. It is the hypothesis that Jesus was a zealot, executed for sedition, whose followers perpetuated his cult by deifying him."
from Dawkins' book "The God Delusion," in which he argues against the existence of a personal god and criticizes religious beliefs, including those related to Jesus.
The God Hypothesis: the idea that there exists a supernatural creator who is responsible for the universe and everything in it. Dawkins argues that this hypothesis is not supported by evidence and should be rejected.

Irony: Jesus is the Judge!

John 5:22-23 (NLT) …the Father judges no one. Instead, he has given the Son absolute authority to judge, so that everyone will honor the Son, just as they honor the Father. Anyone who does not honor the Son is certainly not honoring the Father who sent him.

Today we’ll see Jesus on trial. Can you imagine it? The Judge of all, the Creator, in court being judged by his creations!? We’ll see that misjudging Jesus is nothing new. But when it happened 2000 years ago for the first time, it was not a group of atheists making such offensive statements. It was the religious elite themselves. Let’s get to the text…

Mark 14:53-54 (NLT) They took Jesus to the high priest’s home where the leading priests, the elders, and the teachers of religious law had gathered. Meanwhile, Peter followed him at a distance and went right into the high priest’s courtyard. There he sat with the guards, warming himself by the fire.

the leading priests, the elders, and the teachers of religious law

This was the Sanhedrin, the “influencers” in Jesus’ day
The Sanhedrin was a Jewish council that existed during the time of the Second Temple in Jerusalem. It was made up of 71 members and served as the highest religious and legal authority among the Jews in ancient Israel. The Sanhedrin was responsible for interpreting Jewish law, settling disputes, and making decisions on religious and legal matters. It played a significant role in the governance of the Jewish people and the preservation of Jewish traditions and customs.

Peter followed him at a distance

The disciples were supposed to be testifying FOR Jesus: Mark 13:9 (NLT) “When these things begin to happen, watch out! You will be handed over to the local councils and beaten in the synagogues. You will stand trial before governors and kings because you are my followers. But this will be your opportunity to tell them about me.”
But Peter is following at a distance. (Pillar New Testament Commentary) Peter has forsaken a discipleship of costly following (8:34) for one of safe observation.
Peter had even more reason to hide on the fringe. He had cut off the servant to the high priest’s ear. Now, as they came to the home of the high priest, the risk of the servant reporting what Peter had done to him was real. Jesus’ healing of the servant’s ear was not only merciful to the servant, it was merciful to Peter as now there would be no evidence against him.
As much as we’re disappointed in Peter’s cowardice to deny Jesus, it took courage for him to even be here. We set ourselves up for failure when we follow him at a distance. We need to be in close, intimate relationship with him to experience his power in our lives. Are you following Jesus at a distance? Do people know you’re a follower? Is there evidence in your life?

Mark 14:55-59 (NLT) Inside, the leading priests and the entire high council were trying to find evidence against Jesus, so they could put him to death. But they couldn’t find any. Many false witnesses spoke against him, but they contradicted each other. Finally, some men stood up and gave this false testimony: “We heard him say, ‘I will destroy this Temple made with human hands, and in three days I will build another, made without human hands.’” But even then they didn’t get their stories straight!

The Trial

The religious leaders had constantly accused Jesus of breaking the law. The irony is that they broke the law in nearly every detail of their sham trial. Mark 14:55-59
(Pillar New Testament Commentary) According to the Mishnah,
twenty-three members of the Sanhedrin were necessary to judge capital cases, with reasons for acquittal preceding reasons for conviction.
In capital cases, a verdict of guilty required a second sitting the following day.
Both sittings had to take place during daytime, and neither on the eve of Sabbath or a festival (m. Sanh. 4.1).
Witnesses were to be warned against rumor and hearsay (m. Sanh. 4.5).
A charge of blasphemy could not be sustained unless the accused cursed God's name itself, in which case the punishment prescribed was death by stoning, with the corpse then hung from a tree (m. Sanh. 7.5).
Compare this to the dirt that is dug up on political leaders running for office. It’s so easy to find foolish decisions, double talk, and even illegal activity for most, if not all, of our political leaders.

False accusation: ‘I will destroy this Temple made with human hands, and in three days I will build another, made without human hands.’”

Jesus had said he would destroy “this temple”. He didn’t say, ”this temple made with human hands”. He was talking about his body.
Morgan on their accusation: “This is the most diabolical form of untruth, because it is an untruth in which there is an element of truth. We remember Tennyson’s words: ‘A lie that is all a lie, may be met and fought outright; But a lie that is partly the truth, is a harder matter to fight.’”
Have you ever been accused of something that wasn’t true? Did you have anybody stick by your side and say, “That’s a lie!” or “That’s inaccurate!” None of the disciples defend Jesus. They’ve all abandoned him. We know that Peter and another “unnamed” disciple enter the courtyard of the high priest, but there is no indication that either of them gave testimony to support Jesus, and at least in the case of Peter, completely denied they even knew him.
Prophecy to David fulfilled: 2 Samuel 7:12-14 (NLT) For when you die and are buried with your ancestors, I will raise up one of your descendants, your own offspring, and I will make his kingdom strong. He is the one who will build a house—a temple—for my name. And I will secure his royal throne forever. I will be his father, and he will be my son….
(Pillar New Testament Commentary) According to 2 Sam 7:12-14, David's son would build a temple to God's name. This son receives God's promise, "'I will be his father, and he will be my son.'" The builder of God's house, in other words, will be God's Son. In a way truer than his accusers could have imagined, Jesus fulfills 2 Sam 7, for he will presently confess himself before the high priest as God's Son, and his resurrected body will replace the earthly temple.

But for all of their desire to catch Jesus in sin and find real claims against him…

But they couldn’t find any.

The perfection of Jesus is essential to the gospel. Without perfection, his sacrifice isn’t enough.
The truth about Jesus is simple: he lived a perfect, sinless life.
Hebrews 7:26-28 He is the kind of high priest we need because he is holy and blameless, unstained by sin. He has been set apart from sinners and has been given the highest place of honor in heaven.

Mark 14:60-61 (NLT) Then the high priest stood up before the others and asked Jesus, “Well, aren’t you going to answer these charges? What do you have to say for yourself?” But Jesus was silent and made no reply. Then the high priest asked him, “Are you the Messiah, the Son of the Blessed One?”

But Jesus was silent and made no reply.

Jesus remaining silent is a fulfillment of Messianic prophecy.
Isaiah 53:7 He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before its shearers is silent, so he did not open his mouth.
Jesus could have mounted an impressive defense - all of the miracles he had performed, the many people he had healed, lives changed. Even demons had testified to his deity and he could have forced them to do it again. Jesus knew what needed to happen. He had settled it in his mind earlier this night in the garden when he prayed, “Not my will, but thy will be done.”

“Are you the Messiah, the Son of the Blessed One?”

(Pillar New Testament Commentary) In the original Gk. the wording is put in the form of a statement with a question implied ("'You are the Christ, the Son of the Blessed One?'"). The "you" is emphatic, and "the Blessed One," a Jewish circumlocution for God's name, means none other than "God's Son." The effect is to put a full Christological confession into the mouth of the high priest! In vv. 56 and 59 Mark noted that false witnesses could not agree against Jesus; now, in the question of the high priest, his arch-prosecutor confesses his name! How ironic that in the Gospel of Mark the two most complete Christological confessions from humans occur in the mouths of those responsible for Jesus' death: the high priest in 14:61, and the centurion at the cross in 15:39!
“It was a tacit confession that Christ had been proved innocent up till then. The high priest would not have needed to draw something out of the accused one if there had been sufficient material against him elsewhere. The trial had been a dead failure up to that point, and he knew it, and was red with rage. Now he attempts to bully the prisoner that he may extract some declaration from him which may save all further trouble of witnesses, and end the matter.” (Spurgeon)

Mark 14:62 (NLT) Jesus said, “I AM. And you will see the Son of Man seated in the place of power at God’s right hand and coming on the clouds of heaven.”

Jesus said, “I AM.” (someone finally makes the right judgment!)

Jesus himself finally makes the right judgment about his identity. He’s not just the Messiah, he’s the Son of God.
Pillar: The testimony that the Sanhedrin seeks against Jesus is in the end not provided by the false witnesses but by Jesus himself in the claim to be God's Son.
One of the common themes in Mark’s gospel up to this point has been Jesus’ attempt to veil that he is the Messiah. Not only would his claim of being the Messiah escalate the tensions with the religious leaders, as we see it so clearly does here, people had so many misconceptions about what the Messiah was supposed to do. Would they have listened to his teachings about who is greatest in the kingdom of heaven, forgiving their enemies, etc. if he had proclaimed directly, “I am the Messiah.”?
(Pillar New Testament Commentary) In order truly to understand the meaning of his person something has been missing. The missing element has been the necessity of his suffering. Only in the light of suffering can Jesus openly divulge his identity as God's Son. At the trial the veil is finally removed.
The High Priest must have thought he hit the jackpot. Failed accusation after failed accusation hadn’t produced evidence to be able to condemn Jesus. Now, with one simple straightforward question, the High Priest has all he needs to accuse Jesus of blasphemy. It wasn’t blasphemy of course, because Jesus is the Messiah. He is the Son of Man.
This claim that Jesus would be seated in the place of power at God’s right hand also represented a place of judgment. The religious leaders thought they were judging Jesus, but this statement speaks of the time when Jesus will be judging them at the right hand of the father.

How the trial ends:

Mark 14:63-64 (NLT) Then the high priest tore his clothing to show his horror and said, “Why do we need other witnesses? You have all heard his blasphemy. What is your verdict?”

“Guilty!” they all cried. “He deserves to die!”

(Pillar New Testament Commentary) It was the claim to be God's Son (v. 62), not Messiah, that sealed Jesus' fate before the Sanhedrin. The charge of blasphemy is powerful, if indirect, proof of Jesus' claim to be the Son of God.

Above all, it is the high priest, not Jesus, who blasphemes, because Jesus is God's Son.

The section ends with mockery and abuse – both signs of judgment:

Mark 14:65 (NLT) Then some of them began to spit at him, and they blindfolded him and beat him with their fists. “Prophesy to us,” they jeered. And the guards slapped him as they took him away.

“Prophesy to us,” they jeered.

(Pillar New Testament Commentary) Interestingly, the one specific mockery reported is the taunt for Jesus to "'Prophesy!'" Since the high priestly clan were Sadducees who denied the existence of angels and spirits (Acts 23:6), it is easy to imagine their desire to discredit anyone like Jesus who was believed to possess the spirit of prophecy.

And the guards slapped him

We talked about how Jesus bore our shame a couple of weeks ago. How shameful to be spit upon. He took the brutal beating - the beating we deserved. The torture he endured culminated on the cross, but it began before it.

Mockery and abuse – both signs of judgment. Can you imagine it? The Judge of all, the Creator, in court being judged by his creations!?

Close:

Back to the question we started with:

Q. How has the world misjudged Jesus?

There are countless ways to do it, whether you’re coming from a religious lens or an irreligious lens.
Jesus is who he says he is: fully God, perfectly good, and savior of the world. This is what the Bible affirms, and he will judge those who deny it.
John 5:22-23 (NLT) …the Father judges no one. Instead, he has given the Son absolute authority to judge, so that everyone will honor the Son, just as they honor the Father. Anyone who does not honor the Son is certainly not honoring the Father who sent him.
Acts 10:42 (NLT) And he ordered us to preach everywhere and to testify that Jesus is the one appointed by God to be the judge of all—the living and the dead.

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Paul, a former Mormon, shares his journey as a Jack Mormon and his eventual encounter with the Jesus of the Bible. He discusses his struggles with doubts, questions about Mormon teachings, and the challenges of being a non-believer in a devout Mormon family. Paul also explores the concept of sealing and eternal families in Mormonism and how it affected his own family dynamics. Ultimately, he shares how his encounter with Jesus transformed his life and brought him a deeper understanding of grace and love.

Takeaways:

Questioning and seeking answers is a natural part of faith journeys.
The concept of sealing and eternal families can be a source of confusion and conflict for Mormons.
Encountering the Jesus of the Bible can bring a deeper understanding of grace and love.
Leaving a religious community can be challenging, but finding a supportive community and focusing on the teachings of Jesus can bring transformation and peace.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

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Today's bonus conversation discusses the recent purchase of the Kirtland Temple by the LDS Church and explores the history and significance of the temple. The purpose and design of the Kirtland Temple are examined, along with the departure of the Saints from Kirtland. The conversation also touches on the splintering of Mormonism and the purchase of the temple by the RLDS Church. The episode concludes with final thoughts on the Kirtland Temple and why – for Christians – it's no longer necessary.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Takeaways:

The Kirtland Temple, the first temple of the LDS Church, was recently purchased by the LDS Church for $190 million.
The Kirtland Temple holds great significance for Mormons as it is a holy building where Joseph Smith received multiple revelations and experienced spiritual manifestations.
The Kirtland Temple was a preparatory temple and differed from modern Mormon temples in terms of its design and rituals.
The RLDS Church, now known as the Community of Christ, purchased the Kirtland Temple in 1880 and held ownership until the recent purchase by the LDS Church.
The purchase of the Kirtland Temple by the LDS Church signifies the restoration of a historic and sacred site for Mormons.

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James and Jolene share their personal history with Mormonism and their journey of questioning and doubting their faith. They discuss the challenges they faced as they discovered historical discrepancies and began to explore alternative beliefs. James shares his experience of seeking truth in the Bible and having a mountaintop experience where he surrendered his life to Jesus. Jolene talks about the pain and struggle she went through as her husband chose Jesus over their previous beliefs. Ultimately, both James and Jolene found their faith in Jesus and became Bible-believing Christians. Click on this link to check out Jolene’s book with their whole story:

Into God's Arms

Takeaways:

Questioning and seeking evidence is essential in the search for truth.
Mormonism and biblical Christianity have significant doctrinal differences.
The Bible is a reliable and trustworthy source of truth.
Transformation and joy can be found in embracing the gospel of Jesus Christ.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

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Into God's Arms: A Woman and Her Family Come Out of Mormonism and Find Jesus!

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Today we’re looking at the famous story of Jesus in the Garden of Gethsemane. It’ll give us some insight into our question for the day: How should you pray in your hour of need?

Find resources to talk about these episodes at pursueGOD.org.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Today we’re looking at the famous story of Jesus in the Garden of Gethsemane. He’s moments away from his betrayal and death, and he knows it. His actions – and by contrast his disciples’ actions – give us some insight into our question for the day:

Q. How should you pray in your hour of need?

Maybe this is exactly what some of you need to hear today. You’re in an hour of need…
With your emotions: fighting anxiety, depression
In your marriage
Looking for a spouse
With your finances

Personal example:

Let’s go to the text…

Mark 14:32-34 (NLT) They went to the olive grove called Gethsemane, and Jesus said, “Sit here while I go and pray.” He took Peter, James, and John with him, and he became deeply troubled and distressed. He told them, “My soul is crushed with grief to the point of death. Stay here and keep watch with me.”

“Stay here and keep watch with me”

Jesus brought the three disciples with him for a reason: “Stay here and keep watch with me” in view of his distress and grief. He didn’t want them to pray WITH him (to have a prayer meeting): “Sit here while I go pray.” He wanted them to pray FOR him and be available to him (“keep watch with me”) while he was going through his anguished conversation with the Father.
Jesus just wanted a wing man. Can you relate?
Personal story:

But here’s the most interesting part:

“he became deeply troubled and distressed” and “My soul is crushed with grief to the point of death”

“The two verbs translated ‘deeply distressed and troubled’ together ‘describe an extremely acute emotion, a compound of bewilderment, fear, uncertainty and anxiety, nowhere else portrayed in such vivid terms as here.’ (EBC)
Why so much angst? It goes against what we’ve come to expect from Jesus: measured, confident, at peace.
Personal story: my angst re: panic attack, felt so weak. Jesus experienced this?

Here’s what was happening: the picture of Jesus at Gethsemane shows us the human side of Christ.

“Gethsemane reveals the humanity of Jesus with astonishing fidelity. He is shown to be ‘anything but above temptation. So far from sailing serenely through his trials like some superior being unconcerned with this world, he is almost dead with distress.’” (Expositor’s Bible Commentary)
Remember hypostatic union?
The Council of Chalcedon, held in 451 AD, affirmed the doctrine of the hypostatic union, declaring that Jesus Christ is "perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable [rational] soul and body." This formulation reconciled the seemingly paradoxical aspects of Jesus being both fully divine and fully human.
The council also condemned several heresies, including Nestorianism, which emphasized the distinction between the divine and human natures of Christ to the point of suggesting they were two separate persons. The Chalcedonian Definition, the statement of faith produced by the council, rejected this view and affirmed the unity of Christ's person.
Hebrews 4:15-16 (NLT) 15 This High Priest of ours understands our weaknesses, for he faced all of the same testings we do, yet he did not sin. 16 So let us come boldly to the throne of our gracious God. There we will receive his mercy, and we will find grace to help us when we need it most.

And here’s why it was crushing: not because Jesus was afraid to die, but because he would have to absorb the wrath of God for our sake.

God wouldn’t cancel his wrath against humanity, he would spend it on Jesus.
(Pillar New Testament Commentary) Not his own mortality, but the specter of identifying with sinners so fully as to become the object of God's wrath against sin – it is this that overwhelms Jesus' soul "'to the point of death'" (v. 34).

Let’s read on to hear his actual prayer:

Mark 14:35-36 (NLT) He went on a little farther and fell to the ground. He prayed that, if it were possible, the awful hour awaiting him might pass him by. “Abba, Father,” he cried out, “everything is possible for you. Please take this cup of suffering away from me. Yet I want your will to be done, not mine.”

“If it were possible” – maybe there’s another way, an “out”, a pathway that avoids suffering

Have you ever prayed this way? Are you praying this way now?
With your anxiety, depression
In your marriage
Looking for a spouse
With your finances
Abraham and Isaac - he had the knife raised… and then God provided an “out”
Genesis 22:9-14 (NLT) When they arrived at the place where God had told him to go, Abraham built an altar and arranged the wood on it. Then he tied his son, Isaac, and laid him on the altar on top of the wood. And Abraham picked up the knife to kill his son as a sacrifice. At that moment the angel of the LORD called to him from heaven, “Abraham! Abraham!” “Yes,” Abraham replied. “Here I am!” “Don’t lay a hand on the boy!” the angel said. “Do not hurt him in any way, for now I know that you truly fear God. You have not withheld from me even your son, your only son.” Then Abraham looked up and saw a ram caught by its horns in a thicket. So he took the ram and sacrificed it as a burnt offering in place of his son. Abraham named the place Yahweh-Yireh (which means “the LORD will provide”). To this day, people still use that name as a proverb: “On the mountain of the LORD it will be provided.”
(Pillar New Testament Commentary) That is a prayer for God not to strike the shepherd (14:27). Is it possible for Jesus to fulfill God's will in all ways but this one, or in some other way? Perhaps like Isaac the sacrifice can be averted even though the arm of Abraham is raised for the dagger's plunge. The plea of Jesus suggests that he is genuinely tempted to forsake the role of the suffering servant.
So is that a promise? Will God provide for me? Will he answer my prayer?
Or consider a second example:
The famine in Egypt - God used Joseph to deliver the Israelites to Goshen
Genesis 47:2-6 (NLT) Joseph took five of his brothers with him and presented them to Pharaoh. And Pharaoh asked the brothers, “What is your occupation?” They replied, “We, your servants, are shepherds, just like our ancestors. We have come to live here in Egypt for a while, for there is no pasture for our flocks in Canaan. The famine is very severe there. So please, we request permission to live in the region of Goshen.” Then Pharaoh said to Joseph, “Now that your father and brothers have joined you here, choose any place in the entire land of Egypt for them to live. Give them the best land of Egypt. Let them live in the region of Goshen. And if any of them have special skills, put them in charge of my livestock, too.”
Pharaoh granted their request, and they avoided suffering.
Was there another way God could forgive the sins of human beings? Apparently not. A price had to be paid. God could not simply wipe the slate clean by an act of his choice, because that would violate his justice and holiness.

“Everything is possible for you…Please take this cup of suffering away from me.”

With one exception: it is not possible for God to act in a way contrary to his nature. It is not possible for God to NOT be holy or just. Thus, in a real sense, it was not possible for God to take the cup of suffering from Jesus, if he was to accomplish redemption.
Sometimes our wants don’t line up with God’s will, and it’s not always a sin thing.
Not always sin to want something else, but always a sin to consciously reject God’s will.
Jesus never sinned, yet he’s expressing a real desire here that doesn’t line up with the Father’s will.

In the most human moment in Jesus’ life – in the Garden of Gethsemane – he says the thing that’s hardest for a human to say: “not my will, but yours be done.”

This is the essence of godly prayer. Express your heart to a personal God. Then submit to his will no matter what.
That’s a dirty word these days: “submission”.
“The cup is the same one Jesus referred to in 10:38-39 - the cup of the wrath of God. In the OT it is regularly used as a metaphor of punishment and judgment. Here it obviously refers to Jesus’ death. Jesus’ desire was for the removal of the cup. But he willingly placed his will in submission to his Father’s will.” (EBC)
(Pillar New Testament Commentary) Gethsemane… presents us with a uniquely human interplay between the heart of the Son and the will of the Father. Jesus' prayer is not the result of calm absorption into an all-encompassing divine presence, but an intense struggle with the frightful reality of God's will and what it means fully to submit to it.

“Abba, Father” - look at the personal language. “Daddy”

Do you pray this way? Informal, pleading
Story: Kenzie’s first stitches, looking at me with pleading eyes: “Daddy, how could you let this happen?”
Romans 8:15 (NLT) So you have not received a spirit that makes you fearful slaves. Instead, you received God’s Spirit when he adopted you as his own children. Now we call him, “Abba, Father.”
We can be raw with God! Honest
Consider the Psalms…
But watch how Paul finishes the thought:
Romans 8:17 (NLT) And since we are his children, we are his heirs. In fact, together with Christ we are heirs of God’s glory. But if we are to share his glory, we must also share his suffering.
“Everything is possible” for God, but that doesn’t mean he’ll always lead us down a pathway that avoids suffering.

But look at how hard that is for us:

Mark 14:37-38 (NLT) Then he returned and found the disciples asleep. He said to Peter, “Simon, are you asleep? Couldn’t you watch with me even one hour? Keep watch and pray, so that you will not give in to temptation. For the spirit is willing, but the body is weak.”

Observations: This all occurs at a very late hour. Sleep is understandable given the hour, the stress of the day, etc. Yet they had an assignment, which they could have fulfilled.

“The verbs ‘watch’ and ‘pray’ are both imperatives…. The conquest of temptation can only come through these two actions. The spirit (a reference to the human spirit) might be willing to do what is right, but the human body is weak.” (EBC)

Mark 14:39-40 (NLT) Then Jesus left them again and prayed the same prayer as before. When he returned to them again, he found them sleeping, for they couldn’t keep their eyes open. And they didn’t know what to say.

Interesting: the same prayer as before. Let’s spell it out: ““Everything is possible for you. Please take this cup of suffering away from me. Yet I want your will to be done, not mine.”

Mark 14:41-42 (NLT) When he returned to them the third time, he said, “Go ahead and sleep. Have your rest. But no—the time has come. The Son of Man is betrayed into the hands of sinners. Up, let’s be going. Look, my betrayer is here!”

NIV: “Are you still sleeping and resting? Enough! The hour has come.”

The words “Go ahead and sleep. Have your rest.” are either ironic (Sleep then, if that’s what is so important to you) or a question (Are you still sleeping and resting?). The latter seems better in view of the situation. (EBC)
(Pillar New Testament Commentary) The third time Jesus finds the disciples sleeping he retorts, "'Enough!'" (v. 41). This translation is simply a guess at the meaning of the original apechei, which seems to be an utterance of exasperation, perhaps "'What's the use?'"

Look at the incredible contrast: Jesus is in anguish; his disciples are snoring! And then the climax: “The Son of Man is betrayed into the hands of sinners.”

“Up, let’s be going”

This is the resolve that flows out of godly prayer - let’s do this. God, I’m submitted to you no matter what happens. Your will, not mine.
“‘Let’s be going’ cannot be intended to suggest flight, for the Lord had always reserved himself for this ‘hour’ and had now finally embraced the Divine Will concerning it. Jesus did not go to flee from Judas but to meet him.” (EBC)

Close:

Q. How should you pray in your hour of need?

Be honest, vulnerable - share you heart w a personal God
Be willing to submit to his will, even if it means suffering
Then move forward, trusting his will to be done.

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In this conversation, Bryan, Ross, Bo and KD discuss the misinterpretation of Mormon doctrine into the Bible. They explore passages such as 1 Corinthians 15:39-42, 1 Peter 3:19, and James 2:17-18, which Mormons use to justify their beliefs. The conversation highlights the importance of understanding the language, context, and author's intent when interpreting biblical passages. They debunk the Mormon interpretations and emphasize the biblical teachings of salvation by grace through faith, while exploring the role of works in Mormonism and comparing it to the Christian perspective. The episode dives into the interpretation of James 2:14-26 and the relationship between faith and works. It concludes with a personal testimony of experiencing newness in Christ.

Takeaways:

Misreading Mormon doctrine into the Bible can lead to a distorted understanding of biblical passages.
Understanding the language, context, and author's intent is crucial for accurate interpretation of the Bible.
Mormon interpretations of passages such as 1 Corinthians 15:39-42, 1 Peter 3:19, and James 2:17-18 are not supported by the larger context of the New Testament.
The biblical teachings emphasize salvation by grace through faith, not by works or ordinances. Mormonism places a strong emphasis on works as evidence of faith and as a means of salvation.
In contrast, Christianity teaches that salvation is by grace through faith in Jesus Christ, and good works are the result of genuine faith.
James 2:14-26 is often misunderstood, but it emphasizes that true faith will produce good works as evidence of its genuineness.
Accepting Jesus and experiencing newness in Him brings a transformation in motivation and a reliance on the Holy Spirit.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

Got questions or want to leave a note? Email us at podcast@pursueGOD.org.

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In this conversation, Bryan, Bo, KD, and Ross discuss the misinterpretation of certain Bible passages by Mormons. They focus on three specific passages: Ezekiel 37, Isaiah 29, and John 10. The hosts explain how Mormons often read their own beliefs into these passages, claiming that they prophesy the coming of the Book of Mormon and the restoration of the gospel. However, they demonstrate that these interpretations fail to consider the language, context, and author's intent of the original texts. By examining these passages more closely, they debunk the Mormon misinterpretations and provide a more accurate understanding of the biblical message.

Takeaways:

Mormons often misinterpret certain Bible passages to support their beliefs, particularly regarding the Book of Mormon and the restoration of the gospel.
These misinterpretations fail to consider the language, context, and author's intent of the original texts.
By examining the passages more closely, it becomes clear that they do not prophesy the coming of the Book of Mormon or the restoration of the gospel.
It is important to read the Bible in context and be aware of proof texting, which can lead to misinterpretations. Focus on the broader story and Jesus when studying the Bible.
Beware of proof texting and misreading Mormonism into the Bible.
Mormon cultural folklore can perpetuate misinterpretations.
Understanding language, context, and author intent is crucial for Bible study.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

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The New Testament tells us the story of the life, death, and resurrection of Jesus, and the spread of Christianity. This overview of its message will help you understand the New Testament.

Find resources to talk about these episodes at pursueGOD.org.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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The New Testament tells us the story of the life, death, and resurrection of Jesus. It then describes the spread of Christianity. It ends looking forward to Jesus’ return and his future reign. In order to help you understand the New Testament, we've put together this overview of its message, and how the message relates to the books of the New Testament.

Jesus came to earth to fulfill God’s promises.As we learned in the last episode, in the Old Testament, God had made a promise to a man named Abraham: the promise that God would save the entire world from sin and its bitter effects. Sin alienates people from God and calls for his just condemnation. Sin brings death and trouble into the world. Yet when the Old Testament ended, God had not finished this part of the promise. He hadn’t yet rescued and redeemed the world. That’s what Jesus’ coming was all about. He came as the fulfillment of the promise to Abraham, as well as many other promises in the Old Testament.

The very first verse in the New Testament is rooted in the fact that Jesus is the fulfillment of God’s promise.

Matthew 1:1 (NLT) This is the record of the ancestors of Jesus the Messiah, a descendant of David and of Abraham.

The coming of Jesus fulfills the story of the Old Testament. That’s why, as Christians, it is so important to read the Old Testament, because it tells us everything God was doing until the coming of Jesus. It also provides a context to understand the death of Jesus and his resurrection.

Jesus died and rose again to save people from their sins.Jesus came to this earth to die on the cross for our sins. He did a lot of other important things, but Jesus’ most important action was to die in our place, on the cross, for our sins, so that we could be rescued.

This is the emphasis of the Gospels, the four books that appear first in the New Testament. The Gospels are accounts of Jesus’ life. The first, Matthew, was written to tell Jewish people how Jesus fulfilled the Old Testament prophecies of the Messiah. Matthew presents Jesus as an authoritative teacher, including five large blocks of Jesus’ messages. The second, Mark, provides a vivid, dramatic overview of Jesus’ life. He emphasizes what Jesus did more than what he said, pointing to his identity as the suffering Son of God who offers himself as a sacrifice for sins. Luke traveled with the apostle Paul. His gospel stresses that Jesus is the Savior for all people, including the lowly and marginalized. Jesus brings the promise of rescue to all ethnic groups. Like Matthew, John was an eyewitness of Jesus’ ministry. His is the most theological of the four Gospels. He points to Jesus as the eternal Son of God, the self-revelation of God the Father in human flesh. While each of the gospels reveals aspects of who Jesus is, they all reach a climax by giving extended attention to his death on the cross and his resurrection from the dead.

This focus on Jesus’ death and resurrection is maintained throughout the New Testament. It contains many letters written by apostles like James, John, Peter and Paul to individuals and churches, in part to explain how Jesus is our Savior, and reinforcing his death and resurrection.

Paul wrote many of these books with this same message. For example, the book of Romans gives us perhaps the most basic explanation of Jesus’ role in God’s plan of salvation, including an understanding of sin, justification, and new life. For example:

Romans 5:1 (NLT) Therefore, since we have been made right in God’s sight by faith, we have peace with God because of what Jesus Christ our Lord has done for us.

This verse explains how Jesus’ death on a cross connects to our lives. When we believe (put our faith in) him, we receive forgiveness for our sins. The connection with God that humanity lost in the Garden of Eden was restored through Jesus Christ. We’re forgiven of our sins and we receive eternal life. That’s a really important theme, not just in the New Testament, but through the whole Bible.

For example, Paul also wrote Galatians, in response to threats by false teachers, stressing that we are made right with God by faith in Jesus alone, not by obedience to religious laws or by religious rituals. His letter to the Ephesians covers many topics, but centers on God’s eternal purpose and grace. He explains how Christ has reconciled all creation with God, and how Christ has united people from all ethnic groups with himself and into his church. In 1 Corinthians, Paul strongly reprimands the church for problems in their conduct, and includes a strong section about the resurrection of Jesus and what it means to believers.

No one knows who wrote the book of Hebrews, but it helps to make the connection very clear between the Old Testament and the saving work of Jesus. Jesus is the substance of all Old Testament laws and rituals, so he is the one who fully reveals and mediates God’s grace.

Jesus commissioned his followers to make disciples. Before Jesus returned to heaven to sit at the right hand of the Father (where he is right now) he gave us an important command. After he saved us and rescued us, he then commissioned us and sent us out. These words apply to us as much as the first hearers.

Matthew 28:18-20 (NLT) Jesus came and told his disciples, “I have been given all authority in heaven and on earth. Therefore, go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit. Teach these new disciples to obey all the commands I have given you. And be sure of this: I am with you always, even to the end of the age.”

The rest of the New Testament explains how Christians did this, how they went out into the world and told their friends - and strangers even - about the good news of Jesus Christ and his salvation for them.

Much of this is recorded in the Book of Acts. It was written by the same Luke who wrote one of the Gospels. Acts captures the story of how Jesus worked in his church through the Holy Spirit, leading his people to fulfill his commission. It describes how the church grew numerically and expanded across the Roman world. The first half focuses on Peter’s role, while the second half follows the work of Paul. Acts helps us understand how you and I can go out into the world and tell people about Jesus.

Earlier, we saw how the letters of the apostles reinforce the saving work of Jesus on the cross and his wonderful resurrection. They also help those who become his disciples to live as followers of Jesus in ways that honor God.

Paul wrote many New Testament letters, which are called the “Pauline Epistles.” He wrote several to churches. 2 Corinthians is his second letter to the Christians in Corinth. He recounts the troubles he has faced in his ministry and expresses his joy in their response to his first letter. He then defends his authority as an apostle of Jesus and confirms the disciples in their faith. Paul wrote Philippians to thank the church for a gift they had sent him. He urges them to stand firm in the face of persecution, to rejoice in every situation, and to live as citizens of the heavenly kingdom. Paul wrote to the Colossians to refute false teachings about Jesus. Jesus, he says, is the very fullness of God, the Creator, and the head of the church. All the treasures of wisdom and knowledge are found in him. Paul also wants them to know who they are in Christ, and how they should accordingly live.

Paul wrote four individual letters, including two to his long-time coworker Timothy. 1 Timothy gives him instructions about how to lead the church with sound teaching and godly example. In 2 Timothy, Paul again offers guidance in ministry, knowing that his life will soon be over. He focuses on Timothy’s own life and character, and encourages him to be steadfast and to prepare others for ministry. Paul wrote Titus to another coworker. He had left Titus on Crete to help the new believers there, so he sent him advice for how to organize the churches and help the believers pursue godliness. He wrote Philemon to a friend, about one of his slaves who had run away. This slave met Paul in Rome and came to faith in Jesus. Paul interceded for him with his master.

The central theme of following Jesus as a disciple is also central in the “General Epistles” - those written by other apostles apart from Paul.

The letter of James, written by the brother of Jesus, tells Christians that genuine faith will result in a life of good works, including faithfulness in trials, listening to God’s word, and avoiding favoritism and prejudice.

The apostle Peter wrote two New Testament letters. In 1 Peter, he seeks to encourage believers who are persecuted or suffering, instructing them to look to Jesus for hope, and to remain faithful and to live a God-honoring life. In 2 Peter, he warns about trouble that will arise within the church, such as false teachers.

The apostle John wrote three letters. 1 John is the longest. It addresses a false teaching that claimed God would never become flesh, because flesh is bad. John offers us assurance of salvation based on Jesus’ work. It also warns how Christians who stray from the truth can also easily stray from their obedience to God. 2 John and 3 John are very short letters dealing with specific people and issues that John was familiar with.

The last General Epistle is Jude, the brother of Jesus. He writes to encourage believers to stand up for the faith, and to warn them about false teachers who sought to undermine their obedience.

In these New Testament books, we see that through the empowering of the Holy Spirit, as God’s people, we can be changed. We can be mature disciples of Jesus. And we learn that together with God’s people, we can change the world. We can make disciples for Jesus. The New Testament shows us that God’s church is not perfect. Christians are not perfect by any means. But under the lordship of Jesus Christ, fueled by the power of the Holy Spirit, we can transform the world and bring glory to the name of Jesus Christ.

Now let’s look at the final part of the story of the New Testament…

The end of history is already written, and God wins. After explaining what happened with Christians in the first century, and giving us a lot of ideas about how to live lives of faith, of honoring God and helping others, the Bible looks to the future. It tells us how Jesus will return one day. And when he returns, God will deal with sin and death forever, to eternally restore his relationship with his people. This theme appears frequently in the New Testament. For example, in 1 Thessalonians, Paul expands on the future coming of Jesus. In 2 Thessalonians, he exhorts believers to stand firm in their faith until Jesus comes back.

But God’s future for his creation is most vividly expressed in the Book of Revelation. This book is mainly a record of the apostle John’s visions of events that are to happen in the future, surrounding the return of Jesus. Using “apocalyptic” language, full of symbols and images, it warns of the final showdown between God and Satan, which is ultimately won by Jesus when he comes. His appearance will usher in an eternity of blessedness. Revelation explains that God and Jesus are on the throne, and it describes what God’s future plans for his people look like.

Revelation 21:3-4 (NLT) “Look, God’s home is now among his people! He will live with them, and they will be his people. God himself will be with them. He will wipe every tear from their eyes, and there will be no more death or sorrow or crying or pain. All these things are gone forever.”

God’s future for us is depicted as paradise. For those who believe in Jesus, it says that we will be connected to God - and to God’s people - for all eternity. We will live lives of deep meaning and purpose as we worship God. This future God is calling us toward is the hope-filled end of the New Testament. If you are a believer in Jesus Christ, it’s not just some fairy-tale future. It is your assurance.

The TakeawayI hope you will read the New Testament. As you read it, I hope that you will get to know Jesus Christ, and get to know God’s great plan for you, for the whole universe, and for his church.

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The Old Testament tells us the story of the creation of the earth, the history of God's people, and God's plan to rescue the world.

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God Created the Universe Out of NothingGod is eternal, but everything else is created. So at some point, God decided to create. We read about this in the very first verse of the Bible.

Genesis 1:1 (NLT) In the beginning God created the heavens and the earth.

At one moment, there was nothing. Then immediately, something existed. God began to shape and form creation, as we find in the rest of Genesis 1. The universe wasn’t an accident. God put it here, and he created it for a purpose. Creation teaches us about the glory of God and the majesty of God. It also tells us that we’re not here by accident. That’s the next point in the story of the Old Testament.

God’s Plan for Relationship with Humanity Was Ruined by SinGod made us to be connected to him and connected to each other. This is a fundamental aspect of what it means to be human. The Bible also says that humans are created in the image of God - something that is unique to humanity.

Genesis 1:27-28 (NLT) So God created human beings in his own image. In the image of God he created them; male and female he created them. Then God blessed them and said, “Be fruitful and multiply. Fill the earth and govern it. Reign over the fish in the sea, the birds in the sky, and all the animals that scurry along the ground.”

God put us on this earth to take care of his creation and reflect his image.

But sadly, sin ruined everything. It didn’t take very long before the first humans - Adam and Eve - sinned. They went their own way. They didn’t listen to God. The result was a terrible problem for humanity, and in fact, for all of creation. In fact, the connection we experience with God, and even with other people, was wrecked because of sin.

But thankfully, God wasn’t done with the human race! God had a plan to rescue the world, a plan he had decided upon before the creation of the world. That plan began to reveal itself in the Old Testament through a man named Abraham.

All of this is introduced in the Book of Genesis, which opens the Old Testament. Genesis describes the beginning of everything. It describes not only the creation of the world and of human beings; but also the fall of humanity into sin and the effects of sin in human experience. Genesis leads up to and includes the story of Abraham, his family and his descendants.

The Book of Job also comes from this timeframe. It is not about Israel or Abraham, but reflects on the power and compassion of God.

God Gave Abraham Three Important PromisesIn Genesis 12, we find one of the most important passages in the entire Bible. This passage, in fact, sets up everything that comes after it in the rest of the Bible. In these verses, God begins to explain how he is going to rescue the world from sin. Around 2000 BC, he tells Abraham (then known as Abram), about his great rescue plan.

Genesis 12:1-2 (NLT) “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you. I will make you a great nation…. All the families on earth will be blessed through you.”

God was going to save the world through a descendant of Abraham. As the Old Testament unfolds, we see how God fulfills his promises. He does give Abraham a lot of descendants, and from this lineage, God does create a great nation, called Israel. God does give Abraham’s descendants, the Israelites, their own homeland. Finally, God fulfilled the promise that from Abraham’s lineage, all of humanity would be blessed.

The last chapters of Genesis show how Abraham’s descendants arrived in Egypt.

The Book of Exodus tells how that one family became a populous nation, and how they were enslaved by the Egyptians. It describes how, many years later, God raised up Moses (around 1500 BC) to free them from slavery and to take them to the homeland God had promised them. In fact, God identified himself to Moses as the “God of Abraham, Isaac, Jacob”. Exodus also describes how God entered into a special covenant with Israel and gave them his law to govern the nature of that relationship.

The Book of Numbers describes how God led the people toward the promised homeland.

Leviticus tells us about the system of sacrifices that God instituted to cover the people’s sins.

Deuteronomy records the words Moses told the Israelites just before they entered into the land, recapping the terms of their covenant with God and the blessings they would experience if they were faithful to him.

The Book of Joshua tells how the people entered and conquered the land God had given them.

Unfortunately, not everything was great from that time on in the Old Testament. God’s people made a lot of bad choices.

Israel Began a Long Pattern of Sinful ChoicesSadly, Israel did not follow God’s law and honor him. Instead, Israel went into spiritual decline. They were stuck in a cycle of sin that was repeated generation after generation. So you read different summaries about the spiritual life of God’s people in the Old Testament.

Judges 2:12 (NLT) They abandoned the Lord, the God of their ancestors, who had brought them out of Egypt. They went after other gods, worshiping the gods of the people around them. And they angered the Lord.

It was pretty clear that Israel, even as Abraham’s lineage, wasn’t going to be able to save the world. Sin is too big of a problem in the human heart. What we really need is to be rescued, not just from the evil in the world, but from the evil within ourselves.

The Book of Judges gives plenty of examples of how, instead of obeying God, everyone in Israel did what was right in their own eyes. This was in spite of courageous leaders called “judges” who repeatedly rescued Israel from invaders.

The Books of 1 Samuel and 2 Samuel describe the transition of Israel to a monarchy, and the reign of King David (around 1000 BC). Like the people, David sinned against God, but he also sought to obey and worship God.

David and others wrote the Book of Psalms, which reflects his trust and worship toward God.

1 Kings begins with the reign of David’s son, King Solomon. Along with 2 Kings, it tells the long story of Israel’s decline from God, punctuated by an occasional righteous king who led Israel to repent and return to God from their typical idolatry.

Solomon wrote the Book of Proverbs, which expresses the wisdom God gave him, and the Book of Ecclesiastes, which is a reflection on the meaninglessness of an approach to life that leaves God out. His book Song of Songs is a celebration of marital love.

During this period of Israel’s spiritual decline. God sent prophets to warn them of his judgment for their unfaithfulness. The prophets also promised that after judgment, God would restore them to a better future. The major prophets writing in this period were Isaiah and Jeremiah. Jeremiah also wrote the Book of Lamentations to grieve the devastation that fell on the nation because of their idolatry.

Several smaller books by prophets also came from this period. All of them call Israel to turn back to their covenant relationship with God. After King Solomon, the ten northern tribes of Israel split from the two southern tribes to create a second kingdom. The prophets Joel, Amos and Hosea wrote mainly for the northern kingdom (called Israel), while Micah, Zephaniah and Habakkuk wrote for the southern kingdom (called Judah).

Three prophetic books show God dealing with other nations surrounding Israel. Obadiah announced God’s judgment on the nation of Edom. Jonah tells the story of his mission to Assyria. Later, Nahum spoke God’s warning to Assyria as well.

The long pattern of Israel’s sinful choices underscores their (and our) needs for a Savior. Thankfully, that was part of God’s plan from the very beginning. As we continue to read the Old Testament, we learn more about God’s plan to rescue us from our sins.

God Promised to Send His Eternal King and SaviorUnfortunately, Israel continued to sin and walk away from God. As a result, God allowed other nations to come in and take over the land, and to take the Israelites, the Jewish people, out of their homeland. The northern kingdom fell to the Assyrian empire in 722 BC. The southern king fell to the Babylonian empire in 587 BC. Some years later, the people of Judah returned to their home. And when they did, God reminded them that they didn’t need to be worried that God had forgotten them or abandoned them.

1 Chronicles and 2 Chronicles (like 1-2 Kings) recount the failure of Israel to follow God, but from the perspective of the people returning from exile.

The Book of Ezra describes how God brought his people back to their homeland from their time of captivity.

The Book of Nehemiah talks about how Israel fared back in the land, and how they rebuilt the walls of its capital city, Jerusalem.

Prophets who wrote during the exile and the post-exile periods include Ezekiel, Haggai, Zechariah, and Malachi.

All along the way, God told his people that he would send his Messiah (his King, his Chosen One), to rescue Israel. This Savior would be a descendant of Abraham, and would fulfill God’s promise to Abraham to bless the entire world. This is because he came to rescue not just Israel, but all humanity. Anybody who would believe in him would be saved. That was God’s promise to Israel.

That promise of a coming Savior pervades the whole Old Testament, but it particularly takes shape in certain books.

2 Samuel reveals that King David is a prototype of the future King, who will be a descendant of David. The books of 1 Kings and 2 Kings include other rulers in David’s lineage who embody aspects that point toward the Messiah. The Book of Ruth tells the story of God’s faithfulness to King David’s great-grandparents, The Book of Isaiah says a great deal about the identity and mission of Israel’s future Savior and King. Other glimpses of the Messiah are found in Micah and Zechariah.

The TakeawayThe Old Testament can be confusing if you don’t grasp the overall story. But don’t hesitate to read it. Though it reveals the sad reality that people are really messed up, it also points to God’s plan to send his Savior and King. Even though that didn’t happen during Old Testament times, the Old Testament ends looking forward to the assurance that the great, powerful, glorious God we serve would stop at nothing to save us. He would send his Savior, his Messiah, to make things right.

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In this conversation, Bryan and Ross discuss how to read the Bible effectively. They emphasize the importance of having a plan and choosing a starting point that is accessible for new believers. They introduce the SOAP method (Scripture, Observation, Application, Prayer) and the CHARA method (Context, History, Author, Research, Apply) as helpful tools for Bible study. They also discuss the use of Bible commentaries and caution against pitfalls such as innovation, relying solely on information, and anachronism. Overall, they encourage listeners to approach Bible reading with a disciplined and open heart, seeking to understand and apply God's Word in their lives.

Takeaways:

Having a plan and structure for Bible reading is important for consistency and understanding.
The SOAP method (Scripture, Observation, Application, Prayer) and the CARA method (Context, History, Author, Research, Apply) are helpful tools for Bible study.
Bible commentaries can provide valuable insights and context for understanding Scripture.
Avoid pitfalls such as innovation, relying solely on information, and anachronism when studying the Bible.
Approach Bible reading with a disciplined and open heart, seeking to understand and apply God's Word in your life. Be aware of anachronisms in historical texts and consider their reliability.
Understand the genre of biblical passages and interpret them accordingly.
Avoid isolating verses and proof-texting to prevent misinterpretation.
Recognize the role of the Holy Spirit in illuminating the meaning of Scripture.

Chapters:

00:00 Introduction: How to Read the Bible

03:00 The Importance of Having a Plan

08:11 Choosing a Starting Point

14:21 Using the SOAP Method

19:08 Understanding Context and History

25:17 Using Bible Commentaries

30:18 The CARA Method of Interpretation

39:55 Pitfall #1: Innovation

41:56 Pitfall #2: Information Alone

43:24 Pitfall #3: Anachronism

46:00 Anachronisms in Historical Texts

46:55 Ignoring the Genre

50:01 Isolating Verses

53:57 The Role of the Holy Spirit

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Full Outline:

Joshua 1:8 (NLT) Study this Book of Instruction continually. Meditate on it day and night so you will be sure to obey everything written in it. Only then will you prosper and succeed in all you do.

When you read the Bible, the starting point is to approach it thoughtfully and prayerfully - regardless of what methods or tools you use. Meditate on it. Saturate yourself with it, as Joshua says: “day and night.” Then put what you read into practice to “obey everything written in it.” With that attitude in place, let’s look at four pieces of advice to get started reading your Bible.

Have a Plan.A lot of Christians struggle with reading the Bible because they don’t have a plan. They open it up and randomly pick a passage to read. Then they do that again another day. So whatever they read is always out of context. They’re not really sure what they’re reading. Of course, God can work through that, but most readers will find that approach frustrating over time.

A better plan is to pick a book of the Bible to read. If you haven’t read the Bible ever, or in a long time, a good place to start is the book of John, in the New Testament. This is one of the gospels. It tells us about the life of Jesus. You will see his teaching and his miracles, and you will understand his mission. That makes John a great place to start. If you’ve read John recently, you could go to one of the epistles, which are written for Christians. Or in the Old Testament, you could begin with Genesis.

You don’t have to read the Bible from beginning to end. That’s not the most important approach. In fact, it can be a struggle for many people to read the Bible from cover to cover. So try picking one book, reading it, then picking another book, to eventually work your way through the Bible.

Part of your plan will be to decide how much you intend to read in a day, or in a week. One chapter a day, ten chapters a week, whatever you decide. Whatever you choose to do, hold onto your plan loosely. As you experience reading the Bible, you might need to adjust your plan to read more or to read less every day. It’s not a failure to scale back a plan that is too much for you. The point is just to keep reading at whatever level you can. But if you don’t have a plan, you probably won’t ever get around to really reading the Bible.

Many great Bible reading plans can be found on the YouVersion app (Bible.com), which you can read along with others. But when you use a reading plan, don’t just read to check off a box or complete the assignment. Don’t rush through so that you get nothing out of it. Don’t feel guilty or ashamed if you fall behind. Having a plan should be an encouragement and guide. The goal is to grow in your relationship with God, not to complete some specific plan.

Go SlowlyYou’re not trying to speed through the Bible, like a novel, to find out how things work out in the end. It’s not like reading a newspaper or magazine just to catch up on the facts. Instead, the point in reading is to listen to God and follow what he has to say, and to interact with the Holy Spirit as he speaks to you in your reading. So go slowly. Take your time. If you don’t finish the chapter in the time allotted, that’s okay. Just pick up next time where you left off. Because you want to be thoughtful and prayerful. Remember Joshua 1:8. It said to meditate on God’s words. But it’s hard to meditate if you're in too much of a hurry, trying to count how many pages you read. It’s better to reflect on what you’re reading.

This relates to another aspect of making a plan. Pick a time and place that will help you listen, meditate, and not get distracted or be in a hurry. What time in your day is most likely to allow you to slow down? What space can you go to that will allow you to think and pray?

If you don’t understand something you read, stop, go back, and read it again. Spend time thinking about what you’re reading, and asking God for help. It’s okay to use Bible study tools to help you figure out what you’re reading, and to answer some of those questions. But reading about the Bible is never a substitute for reading the Bible itself. Go to other sources when you need to, but most of your time should be spent in the text of the Bible itself, because that’s where God speaks.

Be InteractiveMany Christians struggle with reading the Bible because they’re not sure how to apply it to their lives. It doesn’t jump off the page to them. This is why, when you read the Bible, ask questions about what you’re reading. You probably won’t understand everything you’re reading. You will have questions: “Why did God say that? Why did God allow this to happen to his people? What was God’s point in these verses?” Write those questions down. You’ll probably find many of the answers emerge as you read more of the Bible.

One way to be interactive with the Bible is to take notes while you read. If you have insights or comments, write them down. If you don’t write those insights down, you will likely forget them. That will be frustrating! You might have prayer requests that come to mind as you read the Bible. That’s great! Again, write them down.

Then, when you get to the end of the chapter or complete your reading for the day, ask yourself this: “How do I apply this to my life?” We don’t want you to have just a lot of trivia in your head. Just learning some Bible facts is not enough. What brings transformation is to apply God’s word to your life. Along those lines, ask: “Is there a command here I need to obey? Is there a promise here that I need to grab hold of? Is there something I need to grapple with that will change my thinking or my behavior?” The point is: apply the Bible to your life. As you do that, you’re going to see the Bible come alive.

Many Christians have come up with methods that help you ask questions, write down insights, and apply what you read. Some use a form that they fill out every day. Others use a format that guides them through the process. One simple example is the pattern S-O-A-P. This is very popular because it provides a plan for how to read the section you have decided to read for that day.

Scripture. This is simple. Just read the passage you’ve chosen.
Observation. Ask questions about what the passage is saying. What do you actually observe in the text? List your observations. This step helps you draw out the meaning of the passage, and avoid fanciful conclusions.
Application. Make it personal and put it into practice. How does this apply to my life today?
Prayer. Talk to God about what you’ve been reading and observing.

Dig A Little DeeperAs you develop some experience in Bible reading, you might want to learn how to go a bit deeper into understanding what the Bible is saying. Start with the steps above. But at some point, try your hand at a more serious process of interpretation. Here is a pattern of study suggested by the Chara Project:

Context: How does what I’m reading fit with the rest of the Bible, starting with the larger chapter, the whole book, the totality of what this particular author has written, and finally, with the entire Bible?
History: What was the message to the original audience? How would they have heard it? What is the particular setting (both local conditions and larger historical events) that would help you determine that?
Author: Who wrote the book? What do you know about him? What is the author’s overall purpose in this book, and how does this verse or passage fit in that?
Research: What trustworthy study notes or commentaries can I turn to in order to dig into the original meaning? Do they bring a bias into their work that you should recognize? Only consult others after you have done the first three steps to the best of your ability.
Apply: As I now understand what the Bible means, how can I put its principles into practice? This is where every Bible reading session should end, whether you are simply reading or are studying in greater depth.

Five Pitfalls to AvoidAs you seek to interpret what the Bible is saying, here are some ways Bible study can go wrong. A few pitfalls to avoid…

Innovation. The goal of sound Bible study is not to come up with ideas no one has ever thought of before. This is how cults get started. You want to discover the eternal truths of the Bible, then ask how they uniquely apply to your life.
Information Alone. The reason we read the Bible is not just to know more facts. You can study the Bible, and master the most obscure ideas in it, but never put anything into practice in your life.
Anachronism. This happens when we read modern ideas into the ancient text. For example, you can read modern legal concepts into biblical laws, or find contemporary political ideals long before anyone ever thought of them.
Romans 16:16 (NLT) Greet each other with a sacred kiss.
It would be a mistake to read the modern meaning of kissing back into the first century, where the sacred kiss reflects the warmth and welcome of the faith community.
Ignoring Genre. Many people misinterpret the Bible because they don’t recognize how a given genre is meant to be read. For example, Proverbs give general principles of life, but are not universally true in every situation. Jesus used parables to explore his kingdom, but the details of parables should not determine our doctrine.
Isolating Verses. It’s easy to cherry-pick isolated verses, and make conclusions about what you read, while disregarding the surrounding passages or the overall message of the book.
Philippians 4:13 (NLT) I can do everything through Christ, who gives me strength.
Paul is talking about contentment in a variety of life situations, when he has plenty and when he doesn’t have much. Isolated, this verse might be misused to justify any personal desire or goal.

The TakeawayYour Bible reading doesn’t have to be dry. It can be life-changing. So go get started! The most important step you can take is not listening to us talk about this topic. What matters is to read God’s word for yourself. Do it with a friend, with your spouse, with your children, with a mentor or a small group. But make a plan and put it into practice. Adjust the plan as you get more experienced. Add more elements as you get more comfortable. But always be sure to apply what you are discovering to your life! Then see what God will do in and through you.

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Today we’ll talk about how to overcome your shameful past to experience the freedom we can have in Christ. We’ll look at David’s example in the story of Bathsheba and Uriah. 2 Samuel 11:1-4

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Intro: We’re talking about resilience:

Resilience is harnessing difficult emotions to build your faith.
Today’s difficult emotion: Shame (guilt, condemnation)

Defining Shame

I know what you’re thinking: shame is always bad, never good
But not so fast! Think of shamelessness: “The world delights in bold sinners who flout God's Word and expect no punishment whatsoever. Our culture celebrates the skillful cold-blooded assassin, bold thief, self-righteous vigilante, foul-mouthed recording artist, creative rebel, blasphemous stand-up comedian, naked actress, fornicating "glamour couple," self-worshiping athlete, occultic mystic, and the like. Perhaps the clearest example in our day has been the movement of homosexuality from something almost universally seen as shameful to something that ought to be delighted in. The gay rights movement is seeking not merely tolerance of what God calls sinful, but society-wide celebration.” - Ligonier “Our Shameless World”
Ephesians‬ ‭5‬:‭12‬ ‭NLT ”It is shameful even to talk about the things that ungodly people do in secret.“ ‭‭‬‬
Romans 1:24 (NLT) So God abandoned them to do whatever shameful things their hearts desired. As a result, they did vile and degrading things with each other’s bodies.
Romans 1:27 (NLT) And the men, instead of having normal sexual relations with women, burned with lust for each other. Men did shameful things with other men, and as a result of this sin, they suffered within themselves the penalty they deserved.
Romans 1:32 (NLT) They know God’s justice requires that those who do these things deserve to die, yet they do them anyway. Worse yet, they encourage others to do them, too.
So we see the progression: sinning with a sense of shame → sinning without a sense of shame → encouraging others to do it
Does this not describe today’s culture!?
Shame (Oxford): a painful feeling of humiliation or distress caused by the consciousness of wrong or foolish behavior.
Can you see how this can be bad… or good?
Bad: Shamelessness, one end of the spectrum
This is where the enemy wants you; what sin?
Google doesn’t even know the word! (dictating sermons)
Also bad: Shamefulness is on the other end, stuck in it
This is just as helpful for the enemy
Self-loathing, depression, anxiety, etc.
Can’t handle the guilt, so eventually you stop pursuing
This is NOT resilient
For many, eventually leads to shamelessness
Or you try to deal with the burden on our own:
So you try to “work off” your shame by being a better person. You try to take by force what you can only obtain by grace.
Or you medicate your shame
Wow! How could shame ever be GOOD? Answer: When shame leads us to Christ (the answer is not on the shame spectrum; it’s a whole new level, dimension)
Romans 7:24-25 (NLT) Oh, what a miserable person I am! Who will free me from this life that is dominated by sin and death? Thank God! The answer is in Jesus Christ our Lord.
Romans 8:1 (NLT) So now there is no condemnation for those who belong to Christ Jesus.
Difference between conviction and condemnation
We’ll get to this at the end, but first an example

How David handled shame

2 Samuel 11:1 (NLT) In the spring of the year, when kings normally go out to war, David sent Joab and the Israelite army to fight the Ammonites. They destroyed the Ammonite army and laid siege to the city of Rabbah. However, David stayed behind in Jerusalem.

Tell the rest of the story:
He sends for her, finds out she is Uriah’s wife, sleeps with her
She gets pregnant
How shameful: he was supposed to be at war with his men!
Now he gets one of their wives pregnant
But it gets worse:
He sends for Uriah, tries to get him to sleep with her
He’s trying to cover up his sin; never works
Uriah is too honorable, won’t enjoy his wife while his homies are fighting it out on the battlefield (ouch)
So David gets even deeper into shame: sends Uriah to his death on the frontlines
STOP: Is there any hope for this guy?
Goes from bad to worse
Some of you might be thinking that; Paul was there: “what a miserable person I am”

But God sent a gift in the form of a truth-teller. This is so powerful, it’s worth reading the whole text:

2 Samuel 12:1-7 (NLT) So the LORD sent Nathan the prophet to tell David this story: “There were two men in a certain town. One was rich, and one was poor. The rich man owned a great many sheep and cattle. The poor man owned nothing but one little lamb he had bought. He raised that little lamb, and it grew up with his children. It ate from the man’s own plate and drank from his cup. He cuddled it in his arms like a baby daughter. One day a guest arrived at the home of the rich man. But instead of killing an animal from his own flock or herd, he took the poor man’s lamb and killed it and prepared it for his guest.”

David was furious. “As surely as the LORD lives,” he vowed, “any man who would do such a thing deserves to die! He must repay four lambs to the poor man for the one he stole and for having no pity.”

Then Nathan said to David, “You are that man!

STOP: How would YOU handle this?
This might be you right now, feeling conviction for your sin
Condemnation is different, would give you no chance
But God wants to give second chances
The key is how you respond to a truth-teller

2 Samuel 12:13-14 (NLT) Then David confessed to Nathan, “I have sinned against the LORD.” Nathan replied, “Yes, but the LORD has forgiven you, and you won’t die for this sin. Nevertheless, because you have shown utter contempt for the word of the LORD by doing this, your child will die.”

Can’t always escape consequences of sin
Can escape lifelong feelings of shamefulness. David’s example:
He fasts and prays all week
The baby dies, and he lets it go
2 Samuel 12:20 (NLT) Then David got up from the ground, washed himself, put on lotions, and changed his clothes. He went to the Tabernacle and worshiped the LORD. After that, he returned to the palace and was served food and ate.
God blesses him with another son, Solomon
Name means “God is his peace”
This is the lesson David learned in the Tabernacle
Shameless
Psalms 51:1-4 (NLT) 1 Have mercy on me, O God, because of your unfailing love. Because of your great compassion, blot out the stain of my sins. 2 Wash me clean from my guilt. Purify me from my sin. 3 For I recognize my rebellion; it haunts me day and night. 4 Against you, and you alone, have I sinned; I have done what is evil in your sight. You will be proved right in what you say, and your judgment against me is just.
Psalms 51:9-10 (NLT) Don’t keep looking at my sins. Remove the stain of my guilt. 10 Create in me a clean heart, O God.
Hebrews 12:1-2 (NLT) let us strip off every weight that slows us down, especially the sin that so easily trips us up. And let us run with endurance the race God has set before us. We do this by keeping our eyes on Jesus, the champion who initiates and perfects our faith. Because of the joy awaiting him, he endured the cross, disregarding its shame.
Jesus was shamed at the cross, though he did nothing wrong
Romans 10:11 As the Scriptures tell us, “Anyone who trusts in him will never be put to shame.”
Romans 8:1 (NLT) So now there is no condemnation for those who belong to Christ Jesus.
Difference between conviction and condemnation
Condemnation: Satan leverages your shame to push you away from God
Conviction: Holy Spirit harnesses your shame to point you to the cross

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The Bible is composed of 66 books, 39 in the Old Testament and 27 in the New Testament. It's not organized by date, but rather by genre - like a library.

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How is the Bible laid out? What’s in the table of contents? This one book has a lot of smaller books in it, so it can seem confusing - until you understand the structure of the Bible.

The Bible Is Divided into the Old Testament and New Testament.The Old Testament is called “old” not because it is obsolete, but because it came first, over the span of around 1,000 years. Another way to refer to it is the Hebrew Bible. It’s what the Jews had. This is the Bible that Jesus and his first followers used. There’s much we can learn from the Old Testament. We hope you will make that part of the Bible a part of your regular reading.

We also have the New Testament. The New Testament was written over the span of about a generation. It started being written shortly after the death and resurrection of Jesus. It’s a collection of books written to churches and to individual Christians. Over time these writings began to be collected together by the churches, to create what we call the New Testament. By the 300’s, the New Testament was affirmed by the Christian church as a whole. A large majority of the Bible’s books were recognized far before that. These two parts of the Bible come together to tell us God’s story for today.

Think about the relationship between the Old Testament and New Testament.

The New Testament builds on and elaborates the themes of the Old Testament.

The New Testament builds on Old Testament themes like creation, sin, salvation, the Day of the Lord. It gives further insight on these matters, but doesn’t negate the Old Testament meaning.

The New Testament authors are familiar with and well-versed in Old Testament text.

For example, Matthew’s gospel makes many references to Old Testament practices and quotes many Old Testament prophecies. Paul, in Romans 4, assumes that his readers understand the story of Abraham and his relationship with God. He uses this story to underscore that a right relationship with God is based on faith, not on performance.

The Old Testament does not stand alone, because the themes it introduces are fulfilled in the person of Jesus.

The New Testament connects the dots between the Old Testament and the person of Jesus. For example, Hebrews explains how Jesus fulfills the Old Covenant and its sacrificial system.

Matthew 5:17-19 (NLT) “Don’t misunderstand why I have come. I did not come to abolish the law of Moses or the writings of the prophets. No, I came to accomplish their purpose. 18 I tell you the truth, until heaven and earth disappear, not even the smallest detail of God’s law will disappear until its purpose is achieved. 19 So if you ignore the least commandment and teach others to do the same, you will be called the least in the Kingdom of Heaven. But anyone who obeys God’s laws and teaches them will be called great in the Kingdom of Heaven.”

What about other writings that don’t fit into the Old Testament and New Testament, like the Apocrypha? Or the so-called “lost gospels”? The question of which books belong in the Bible is the question of “canonicity”. The word “canon” means a rule or standard. Which books meet the standard to be included as Scripture? Several criteria were developed in the early church.

Apostleship. Books written by the apostles were quickly recognized as authoritative. But Luke and Mark were not apostles. Those authors who were not apostles were eventually recognized as authoritative because they were part of the apostolic circle. Luke was a traveling companion of Paul. Mark was a protege of Peter.
Universality. The writings in question reflect the unified view of the whole body of Christians, not just some fringe groups.
Orthodoxy. The doctrines and values expressed are consistent with the rest of Scripture.
Antiquity. The book originates in biblical times, and was not composed long afterward.
Divine effect. The message of the book has life-changing power in people’s experience.

The so-called “lost gospels” fail to meet the tests of canonical authority, mainly the test of apostolic authorship. But they also fail the tests of antiquity, universality and orthodoxy.

The test of “divine effect” can be subjective. Latter-day Saints would argue that the Book of Mormon has life-changing power in people’s experience. But it fails all of the other tests of canonicity.

We bring this up to underscore that Scripture is composed of the Old Testament and the New Testament.

The Bible Is Organized by Genre“Genre” refers to the type of literature that is contained in each book of the Bible. The idea of genre is not limited to the Bible, but relates to literature in every language. English language genres include fiction, biography, essay, poetry, drama, and many more sub-genres. The point is that you don’t read an essay the same way you read a poem - or a personal letter, or an anime story.

As you open the table of contents of your Bible, you can see how it is organized by genre. For example, consider the Old Testament first:

Law: Genesis – Deuteronomy. These five books reflect the genre we call the Law. These aren’t only books of law. But they contained the way God wanted his people to live: the commands he gave them, how they were to worship, how they were to live their lives, how they were to interact with the surrounding nations. (Any given book of the Bible may reflect more than one genre, but usually one particular genre is prominent.)
History: Joshua – Esther. Twelve books that tell us the history of Israel. How they entered into the Promised Land, set up their kingdom, how that kingdom became divided, how the people were taken off into exile, and eventually brought back to their homeland. This isn’t just dry history, but history interpreted through the eyes of God. Shows God’s activity in human affairs, so it is history applicable to us today.
Poetry: Job – Song of Solomon (Song of Songs). Five books that are poems, by and large. Hebrew poetry is different from our English language poetry. Characterized, not by rhyming, but by parallelism. As poetry, they need to be read differently than history or law. Use smaller amounts of words to convey deep meaning and powerful ideas.
Major Prophets: Isaiah – Daniel. Five books. Major prophets these books tend to be longer. These prophets were alive during the times described in the books of history. They were telling the people what God was doing in their day, and what God was going to do in the future.
Minor Prophets: Hosea – Malachi. Twelve books. Called “minor” not because they are unimportant, but because they are smaller. With the same purpose and intent of the major prophets. Tell God’s people how to understand the events of the day, and what God was going to do in the future.

Moving to the New Testament, we have some different genres.

Gospels: Matthew – John. Four books. Four different accounts about the life of Jesus. Followers of Jesus, or people close to the apostles, who did a lot of research, talked to eyewitnesses, to describe Jesus’ words and actions.
History of the Church: Acts. Sort of a book of history, but very focused. Deals with the spread of the Christian church, starting with just a few Christians in Jerusalem, but tracking the spread of Christianity throughout the entire Roman Empire.
Epistles: Romans – Jude. Eight books. An “epistle” is a letter. These are letters written to Christians or to churches, usually from the apostles. They talk about the struggles Christians face. There are commands for today. A lot of material for us to think about and apply to our lives, in these books.
Apocalypse: Revelation. Revelation has its own genre (apocalyptic literature). It’s a mix of prophecy and eschatology, full of symbols. Talking about the return of Jesus, the end of the world, and how God wants us to live until that time comes. A powerful picture of God’s vision for the end of the world and for the beginning of the rest of eternity.

Those are the genres of the Bible. It’s important to understand something about these genres. You don’t have to be an expert. But it does help to have a basic sense of what genres are about.

A Book’s Genre Guides the Way You Read It.It’s helpful to know a book’s genre as you read it, in order to make sense of what you read. We will apply any book of the Bible differently based on its genre.

For example, you should understand something about the poetry of Psalms before you can apply it to your life. Think through: what are the images and metaphors? What are they trying to teach me?

Psalm 1:3 – [Speaking of the righteous]: They are like trees planted along the riverbank, bearing fruit each season. Their leaves never wither, and they prosper in all they do.

As poetry, Psalm 1 talks about what a life pursuing God is like. Yet it doesn’t talk about specific aspects of that life, but uses a rich, familiar image to paint that picture.

When you read the book of Proverbs, genre helps you understand that Proverbs are simple sayings or aphorisms that are generally true, but they aren’t universal or guaranteed promises from God.

Proverbs 12:21 – No harm comes to the godly. But the wicked have their fill of trouble.

Godly people don’t live a trouble-free life. We all know Christians who have lost loved ones, been laid off, and more. But generally, it is true that people who don’t follow God create trouble for themselves by their life choices. So this contrast between the godly and wicked plays out more often than not.

Yet when you read the epistles, you’ll discover that these are written to Christians much like us. Many of the commands written in those books apply directly to us and need very little alteration.

Romans 12:10-11 – Love each other with genuine affection, and take delight in honoring each other. Never be lazy, but work hard and serve the Lord enthusiastically.

These instructions are true for all Christ-followers, whether living in the 1st or 21st century, whether living in Rome or the United States.

The TakeawaySo it’s helpful to read the books of the Bible by understanding their genre. There is plenty more to learn about this. But we want to give you an overview of the structure and genres of the Bible, so that as you read God’s word, you can have a better sense of what you’re reading, as you apply it to your life.

You don’t have to be an expert in genre or literature. As you read your Bible with this topic in mind, you will quickly discern how the genres you encounter are different, and you will develop a greater level of understanding. The point is: get reading!

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The Bible has been around for thousands of years, carefully translated and maintained for the benefit of people today. But where did we get it, and how do we know it's trustworthy?

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The Bible doesn’t have to be intimidating. We encourage you to read the Bible for yourself and put it into practice. That’s why we’re doing this series. The first question that arises is: where did the Bible come from?

The Bible Is Inspired by the Holy SpiritThe Bible is not just a book some religious or philosophical-type humans put together. It comes from God himself.

2 Timothy 3:16 (NLT) All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It corrects us when we are wrong and teaches us to do what is right.

“Inspired by God” means “God-breathed.” So when you read the Bible, you are reading the Word of God. God is there with you when you read. You will encounter God in the Bible. For example, 2 Timothy tells us some of the ways God speaks to us in the Bible: he teaches us what is true; he opens our eyes to what is wrong in our lives; he corrects us when we are wrong; and he teaches us to not simply know the truth, but to do what is right.

Jesus himself attested that the Bible is inspired by God.

Mark 12:36 (NLT) “For David himself, speaking under the inspiration of the Holy Spirit, said…”

Jesus then quoted Psalm 110. He believed that when David wrote that Psalm, he spoke under the Spirit’s inspiration. Note what Jesus told Satan:

Matthew 4:4 (NLT) “People do not live by bread alone, but by every word that comes from the mouth of God.”

His actions explain what he meant, because that very statement was a quote from Deuteronomy 8:3, and he quoted the Bible two more times to resist Satan’s temptations.

These passages lead us to hold a view called “verbal plenary inspiration”, which means that divine inspiration extends to the very words themselves, and to all parts of the Bible and all subject matters on which the Bible speaks. Thus the Bible (when interpreted according to the intended sense of the author) speaks truly and reliably in all that it affirms. It never leads us astray.

Not only did the Holy Spirit inspire the Bible, the Holy Spirit also illuminates the Bible. He enlightens our hearts and minds as we read it.

The Bible Was Written by Numerous Human AuthorsWhile it is the Word of God, it is also the words of human authors. The two are not mutually exclusive. God spoke through human authors, through their unique personalities, experiences, language, culture and time.

The Bible is a product of divine authorship AND human authorship. Inspiration does not equal some kind of dictation. Authors were not like copyists or transcribers, writing down the words of someone dictating a letter. The Bible authors spoke in their own language and style, using their own words and thoughts, in response to specific situations they were dealing with. Inspiration means that the Holy Spirit superintended the process so that the very words written were exactly what the Spirit intended. They are both the words of the human author AND the words of God himself.

2 Peter 1:20-21 (NLT) Above all, you must realize that no prophecy in Scripture ever came from the prophet’s own understanding, or from human initiative. No, those prophets were moved by the Holy Spirit, and they spoke from God.

This is why we can trust the Bible. It is not just the thoughts of humans, but God speaking to us, through the human authors.

1 Corinthians 2:13 (NLT) When we tell you these things, we do not use words that come from human wisdom. Instead, we speak words given to us by the Spirit, using the Spirit’s words to explain spiritual truths.

Consider that the Bible was written by over 40 authors, over a period of 2000 years. They lived in different cultures, in different time periods, and spoke different languages. Yet in spite of this diversity, the Bible tells one unified story: about God, humanity, God’s people, our sin, redemption. How did they write with so much unity over so long a time? Because the Bible comes from God himself. That’s why we can trust it. It’s not just thoughts of humans, but God speaking to us.

The Bible Is Translated into Our LanguageThe Bible comes to us through translation. It was not originally written in English, but in Hebrew, Aramaic, and Greek. The Bible has been translated into many languages throughout the world, and continues to be. Many translations are available today that are clear, readable, understandable, and true to the original.

We don’t believe that translations are inspired by God. Only the originals are without error, as spoken by God himself through the human author. But even though the original manuscripts are no longer available, God has preserved the biblical text to a remarkable level. We can trust the Bibles we read today.

Since we don’t have the original writings of any Bible author, are our Bibles today reliable? It’s important to understand that the transmission of the Bible to us is trustworthy. Scribes who copied the Bible were scrupulous to follow careful disciplines. We have thousands of copies of the New Testament to compare. The discovery of the Dead Sea Scrolls in the 1940’s showed that over hundreds of years, coping of the Bible was remarkably reliable.

So this large collection of existing manuscripts shows us what the original must have been. When translators draw on the witness of these existing manuscripts, it creates confidence that the Bible translations we have, have not been tampered with.

English language translations follow two approaches: formal equivalence (word for word) and dynamic equivalence (thought for thought). Word for word translations often fail to capture the meaning of idioms. If you translate an idiom word for word it completely loses its meaning. For example, Matthew 9:15 (NLT) says, “Do wedding guests mourn while celebrating with the groom?” The phrase “wedding guests” is literally: “sons of the wedding hall”. If this was translated word for word, the meaning of the original text would be obscured. Yet thought for thought translations can introduce more of the translator’s interpretation into the text. Interpretation is always a factor in the process of translation from one language to another, no matter which approach is preferred, because no two languages have exact correspondence of vocabulary or grammar. But the translator’s goal is to minimize the interpretations added in the process.

The TakeawayGod has gone to a great effort to get the Bible in your hands. Copyists and translators worked hard to attain accuracy. People have even given up their lives to give us our Bibles today. The Bible you have came at a heavy price. God thought that price was worth it, because the words of the Bible are so powerful. So where did the Bible come from? Came from God. When you read the Bible, you are encountering God himself.

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Today’s episode introduces the series, Bible Basics for LDS Investigators. Learn about how Mormons view the Bible, the difference between an open and closed canon, and the importance of studying the Bible. Bo and KD share their personal experiences of transitioning from Mormonism to biblical Christianity and the challenges they faced in understanding the Bible. The episode concludes with a preview of the topics that will be covered in the upcoming episodes, including the structure of the Bible and common misinterpretations of scripture in Mormonism.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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In this episode, Bryan and John discuss the Israel-Hamas conflict from a theological perspective. They explore the concepts of dispensationalism and covenant theology and how they shape the understanding of the conflict. They dive into the promises made to Israel in Genesis 12 and the conditions attached to those promises. They emphasize the importance of praying for both Israel and the Palestinians, and the need for all people, including Jews, to accept Jesus as their Savior. The episode sets the stage for a deeper exploration of the conflict's history and current situation in the next episode.

Takeaways:

Understanding the Israel-Hamas conflict requires a theological perspective.
Dispensationalism emphasizes a unique plan for Israel and sees the promises made to Israel in the Bible as literal and still applicable.
Covenant theology views God's relationship with humanity through covenants and emphasizes the continuity between the Old and New Testaments.
Believing in Jesus is essential for salvation, and Christians should pray for the salvation of all people involved in the conflict.
Praying for peace and the spread of the gospel in the region is crucial for Christians.

Chapters:

00:00 Introduction and Purpose

01:01 Understanding the Israel-Hamas Conflict Theologically

04:24 Dispensationalism: A Unique Plan for Israel

06:23 Genesis 12: The Promised Land and Dispensationalism

19:53 Covenant Theology: God's Relationship with Humanity

27:37 The Importance of Believing in Jesus for Salvation

29:44 Praying for Israel and the Palestinians

41:23 Conclusion and Preview of Next Episode

Find resources to talk about these episodes at pursueGOD.org.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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The dispensational view is a theological framework that divides history into distinct periods, or "dispensations," during which God interacts with humanity in different ways. In the context of Israel, dispensationalism often emphasizes a unique plan for the nation of Israel separate from the Church. It suggests that God has distinct purposes for Israel and the Church and that these purposes unfold in different dispensations.

According to dispensationalism, God made specific promises to Israel in the Old Testament, such as land promises, which are yet to be fulfilled. Proponents believe in a future period (often associated with a literal interpretation of certain biblical prophecies) where God will fulfill these promises to Israel. This perspective contrasts with covenant theology, which sees a more unified and spiritual continuity between Israel and the Church.

Dispensationalists often highlight key biblical passages to support their views. Some foundational elements include:

Abrahamic Covenant (Genesis 12:1-3): Dispensationalists emphasize God's promises to Abraham, particularly the land promise, suggesting a future fulfillment for Israel.
Davidic Covenant (2 Samuel 7:12-16): The covenant with David is seen as a promise of an eternal kingdom, often interpreted as a future millennial reign of Christ on Earth.
New Covenant (Jeremiah 31:31-34): While associated with the Church in most theological perspectives, dispensationalists may distinguish between the New Covenant's application to Israel and the Church, emphasizing a distinct future role for Israel.
Olivet Discourse (Matthew 24-25): Jesus' teachings on the end times, including signs and events, are frequently referenced to support dispensational views about a future tribulation period and Christ's return.
Revelation (especially chapters 4-22): Dispensationalists often interpret the events described in the book of Revelation, including the tribulation and millennial kingdom, as literal future events.

These scriptures, among others, are central to the dispensationalist understanding of God's plan for Israel and the Church, with a focus on a future restoration and fulfillment of God's promises to the nation of Israel. It's important to note that interpretations can vary, and not all Christians agree on the specifics of dispensationalism.

Key Figures in DispensationalismThe dispensational view has its roots in the teachings of John Nelson Darby (1800–1882), an Irish Anglican clergyman who later became a prominent figure among the Plymouth Brethren, a Christian movement emphasizing the authority of the Bible and the imminent return of Christ. Darby developed and popularized dispensationalism during the 19th century.

Key features of Darby's dispensationalism include the division of history into distinct dispensations, each characterized by specific divine principles and responsibilities. Darby's ideas gained momentum in the United States through the influence of the Scofield Reference Bible, first published in 1909 by Cyrus I. Scofield. The Scofield Bible included notes and commentary aligning with dispensationalist theology, making these ideas accessible to a broader audience.

Another influential figure in the development of dispensationalism was Lewis Sperry Chafer (1871–1952), who founded Dallas Theological Seminary in 1924. The seminary became a major hub for dispensational teaching and contributed to the spread of this theological framework.

J. Dwight Pentecost (1915–2014) and Charles C. Ryrie (1925–2016) were notable dispensationalist scholars who also taught at Dallas Theological Seminary and furthered the development of dispensational theology through their writings and teachings.

Dispensationalism gained significant popularity in certain evangelical circles in the 20th century, particularly in the United States, where it became associated with certain strains of fundamentalism. However, it's essential to note that dispensationalism has evolved, and there are variations within this theological framework.

While Darby and Scofield were pivotal in shaping dispensationalism, its ideas have continued to develop and be refined by various scholars over the years. Today, there are different forms of dispensationalism, ranging from classical dispensationalism to progressive dispensationalism, each with its nuanced perspectives on the end times and the role of Israel in God's plan.

Covenant TheologyCovenant theology is a theological framework that views God's relationship with humanity through covenants, emphasizing continuity between the Old and New Testaments. Unlike dispensationalism, covenant theology sees a unified plan of redemption for both Israel and the Church. Here are key points and associated scripture references:

Covenant of Works: Covenant theologians often point to the idea of a covenant made with Adam in the Garden of Eden (Genesis 2:15-17). This covenant represents God's expectations for obedience and the consequences of disobedience.
Covenant of Grace: This central covenant, according to covenant theology, is established after the fall, promising salvation through faith in Christ. Key passages include Genesis 3:15 (the promise of a seed), Jeremiah 31:31-34 (the promise of a new covenant), and Galatians 3:16 (linking the covenant to Christ).
Abrahamic Covenant: While dispensationalists focus on the land promise, covenant theologians emphasize the spiritual aspects of the Abrahamic Covenant. Galatians 3:7-9 and Romans 4:13 highlight the idea that Abraham is the father of all who have faith.
Davidic Covenant: Covenant theologians view the Davidic Covenant as finding its fulfillment in Christ, the ultimate King of David's lineage. This is referenced in passages like Acts 2:29-36 and Revelation 22:16.
New Covenant: Unlike the dispensationalist view, covenant theologians see the New Covenant as applying to both Jews and Gentiles within the unified body of Christ, the Church. Key passages include Jeremiah 31:31-34 and Hebrews 8:6-13.

In covenant theology, the emphasis is on the overarching theme of God's redemptive plan woven throughout history, with Christ as the focal point. The covenants are seen as different administrations of the one covenant of grace, leading to the salvation of God's people.

Key contributors to covenant theologyCovenant theology has been shaped by the insights and contributions of various theologians throughout history. Here are some key contributors:

John Calvin (1509–1564): Theologians often credit Calvin with laying the groundwork for covenant theology. While he did not develop a comprehensive covenant theology system, his theological ideas, especially those related to the covenant of grace, influenced later covenant theologians.
Herman Witsius (1636–1708): A Dutch Reformed theologian, Witsius made significant contributions to the development of covenant theology. His work "The Economy of the Covenants Between God and Man" is a notable systematic treatment of covenant theology.
Johannes Cocceius (1603–1669): Cocceius, a Dutch theologian, played a crucial role in advancing covenant theology. He emphasized a historical-redemptive understanding of the Bible, viewing Scripture as presenting a series of covenants that progressively unfold God's plan of redemption.
Francis Turretin (1623–1687): A Swiss-Italian Reformed theologian, Turretin contributed to the articulation of covenant theology in his systematic theology work "Institutes of Elenctic Theology." He explored various aspects of covenantal relationships between God and humanity.
Jonathan Edwards (1703–1758): Edwards, an American theologian and preacher, integrated covenant theology into his writings and sermons. His emphasis on God's covenantal faithfulness and the centrality of Christ in the covenant aligns with covenant theology principles.
Geerhardus Vos (1862–1949): A Dutch Reformed theologian who later became a professor at Princeton Theological Seminary, Vos contributed significantly to biblical theology and covenant theology. His writings, including "Biblical Theology: Old and New Testaments," explored the unfolding of God's redemptive plan through covenants.
Meredith G. Kline (1922–2007): An influential Reformed theologian and Old Testament scholar, Kline made notable contributions to covenant theology. His work, particularly on the structure and significance of biblical covenants, has had a lasting impact on covenant theology discussions.

These theologians, among others, have played crucial roles in shaping and advancing covenant theology, providing insights into the biblical understanding of God's covenants and their significance in the overall redemptive plan.

What’s the difference?Theological views that often stand in contrast to dispensationalism include various forms of covenant theology. Covenant theology provides an alternative framework for understanding the relationship between God and humanity, emphasizing a unified plan of redemption throughout history. While there are variations within covenant theology, it generally differs from dispensationalism in the following ways:

Unified Covenant of Grace: Covenant theology typically emphasizes a single, overarching covenant of grace that unfolds throughout both the Old and New Testaments. This perspective sees the various biblical covenants as different administrations of the same covenant rather than as separate dispensations.
Continuity between Israel and the Church: Covenant theology often emphasizes the spiritual continuity between Israel and the Church. It sees the Church as the fulfillment of God's promises to Israel rather than positing a future fulfillment for national Israel distinct from the Church.
Less Emphasis on Future Events: While both dispensationalism and covenant theology are concerned with eschatology (the study of end times), covenant theology may place less emphasis on a specific future period such as a seven-year tribulation or a literal millennial kingdom.
Different Interpretation of Prophecy: Covenant theology tends to interpret Old Testament prophecies, especially those concerning Israel, more spiritually or allegorically. It may see the fulfillment of these prophecies in the Church rather than in a future, distinct period for national Israel.
Christ as the Center: Covenant theology often places a strong emphasis on Christ as the central figure in God's plan of redemption. The covenants are seen as finding their fulfillment in Christ, the mediator of the covenant of grace.

It's important to note that within covenant theology, there are various perspectives and nuances. Additionally, some theological traditions, such as New Covenant Theology, offer alternative perspectives that share common ground with aspects of both dispensationalism and covenant theology. The diversity of views reflects the richness and complexity of theological discussions within Christianity.

Is this the same thing as reformed theology?No, while there are connections between them, Reformed theology and covenant theology are not identical, and one does not necessarily imply the other. Let's clarify their relationship:

Reformed Theology:
Overview: Reformed theology is a broader theological tradition rooted in the principles of the Protestant Reformation, particularly associated with the teachings of John Calvin. It encompasses a comprehensive system of Christian doctrine that extends beyond specific views on covenants.
Doctrinal Emphases: Reformed theology emphasizes doctrines such as the sovereignty of God, the authority of Scripture, the depravity of humanity, salvation by grace through faith, and the glory of God in all things.
Covenant Theology:
Overview: Covenant theology, on the other hand, is a specific theological framework for understanding the biblical narrative. It emphasizes the idea of covenants as central to God's relationship with humanity.
Doctrinal Emphases: Covenant theology sees a unified plan of redemption through covenants, often highlighting a covenant of works with Adam, a covenant of grace throughout history, and specific biblical covenants as administrations of this overarching covenant.

While many Reformed theologians adhere to covenant theology, not all Reformed Christians necessarily embrace it. Reformed theology is a broader umbrella that encompasses a diversity of perspectives on various theological issues, including different views on covenants. Some Reformed theologians may align more closely with a dispensational understanding of covenants or other theological frameworks.

In summary, covenant theology is a specific approach to understanding God's relationship with humanity, and it has connections to Reformed theology, but the two terms are not synonymous. Reformed theology encompasses a broader set of doctrinal emphases beyond the specific framework of covenant theology.

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Today is our last episode for 2023, and we’ll take a look at some of the topics coming up in 2024. Got a question you’d like us to cover in a future podcast? Want to share your story in 2024? Email us at podcast@pursueGOD.org.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.

Got questions or want to leave a note? Email us at podcast@pursueGOD.org.

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In this episode we discuss Lesson Five of Preach My Gospel, which focuses on laws and ordinances in Mormonism. We explore the concept of salvation in Mormonism and how it differs from the Christian understanding of salvation through faith in Jesus Christ. We also discuss the role of priesthood in Mormonism and the expectations and duties placed on priesthood holders. Finally, we touch on the significance of temples and family history in Mormonism. The conversation covers various topics related to Lesson 5 of the missionary manual.

Takeaways:

Mormonism teaches that salvation is earned through obedience to laws and ordinances, whereas Christianity teaches that salvation is a free gift received through faith in Jesus Christ.

The concept of priesthood in Mormonism includes specific roles and responsibilities for men and women, with an emphasis on worthiness and service.

Missionary work is a central focus in Mormonism, with the goal of sharing the Mormon faith and inviting others to join the Church.

Eternal marriage is a key doctrine in Mormonism, with the belief that marriages performed in Mormon temples can last beyond death and into the eternities.

Temples and family history play a significant role in Mormonism, with the belief that performing ordinances for deceased ancestors can bring blessings and ensure eternal family connections. The introduction of computers and the internet has made church records more accurate.

Service and callings are important aspects of Mormonism, with callings being seen as coming directly from God.

Enduring to the end in Mormonism involves staying on the covenant path and keeping commitments and covenants.

As a Christian, the focus is on Jesus and His work, rather than personal works.

Chapters

00:00 Introduction and Acknowledgment

00:36 Lesson Five: Laws and Ordinances

06:39 Understanding Salvation in Mormonism

12:56 The Concept of Priesthood in Mormonism

19:09 Worthiness and Duties of Priesthood Holders

23:12 Missionary Work in Mormonism

28:03 Eternal Marriage in Mormonism

40:21 Temples and Family History

44:01 Accuracy of Church Records

45:00 Updating Church Databases

46:41 Service and Callings

49:01 Enduring to the End

53:29 Closing the Lesson

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Christmas brings to mind the theme of peace, but ironically it’s one of the most stressful times of year! In today’s lesson we’ll explore the concept of peace (“Shalom” in Hebrew) and where it comes from in the Bible.

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Christmas brings to mind the theme of peace, but ironically it’s one of the most stressful times of year!

We’re supposed to have peace at Christmas time… but then we have to hang out with the inlaws?!
Early days of marriage, flying home for christmas, kids, presents, families, etc

In today’s lesson we’ll explore the concept of peace (“Shalom” in Hebrew) and where it comes from in the Bible.

We ended last time with Isaiah 9:6-7 (NLT) For a child is born to us, a son is given to us. The government will rest on his shoulders. And he will be called: Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.
the first of Isaiah’s 25 references to peace!

Context for Judah in Isaiah’s day

O.T. Peace was always about war ceasing and enemies being defeated.
Enemies attacking from North
King Ahaz wanted to form an alliance with pagan nations; God said to trust him, he would give a sign
Original meaning of Shalom - is much bigger than absence of conflict, wars ceasing.
It means to make things whole, complete. To restore, heal what’s broken.
Life is complex and stressful; shalom is God’s antidote to that.

Peace is not just the absence of conflict. It’s the presence of wholeness.

Trans: Today I want to talk about three types of “Shalom”

Peace with GodPeace with God is the starting point for wholeness in every other area of our lives. This kind of “shalom” happens in the spiritual realm: God makes peace with us through the person and work of Jesus, the Prince of Peace.

Our natural state is NOT shalom
We are enemies with God
We are children of wrath
We are broken, incomplete
Back to Isaiah. We already looked at 9:6. Look at the next verse:
Isaiah 9:7 (NLT) His government and its peace will never end. He will rule with fairness and justice from the throne of his ancestor David for all eternity. The passionate commitment of the LORD of Heaven’s Armies will make this happen!
(Bible Knowledge Commentary (2 Vols.)) This will all be accomplished by the zeal of the Lord Almighty. The coming of the millennial kingdom depends on God, not Israel. The Messiah will rule because God promised it and will zealously see that the kingdom comes. Without His sovereign intervention there would be no kingdom for Israel.
(Bible Knowledge Commentary (2 Vols.)) Apparently Isaiah assumed that the messianic Child, Jesus Christ, would establish His reign in one Advent, that when the Child grew up He would rule in triumph. Like the other prophets, Isaiah was not aware of the great time gap between Messiah’s two Advents (cf. 1 Peter 1:10-12; and see comments on Isa. 61:1-2).
The prophets knew God was up to something, but they didn’t know the details.
Isaiah 53:2 (NLT) My servant grew up in the LORD’s presence like a tender green shoot, like a root in dry ground. There was nothing beautiful or majestic about his appearance, nothing to attract us to him.
Isaiah 53:5 (NLT) But he was pierced for our rebellion, crushed for our sins. He was beaten so we could be whole. He was whipped so we could be healed.
1 Peter 1:10-11 (NLT) This salvation was something even the prophets wanted to know more about when they prophesied about this gracious salvation prepared for you. They wondered what time or situation the Spirit of Christ within them was talking about when he told them in advance about Christ’s suffering and his great glory afterward.
2 Corinthians 5:21 (NLT) For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ.
THAT is shalom.
Gospel in terms of reconciliation
Marriage example

Trans: Peace with God opens the door to the second level of shalom

Peace inside YOUWhen God forgives you, you’d be foolish not to forgive yourself.

It starts with what Christ already did (peace w God)

2 Corinthians 5:17 (NLT) This means that anyone who belongs to Christ has become a new person. The old life is gone; a new life has begun!
Romans 8:1-2 (NLT) So now there is no condemnation for those who belong to Christ Jesus. And because you belong to him, the power of the life-giving Spirit has freed you from the power of sin that leads to death.

But what’s our part now? Back to Isaiah

Isaiah 26:3 (NLT) You will keep in perfect peace all who trust in you, all whose thoughts are fixed on you!

In Hebrew, “perfect peace” = shalom shalom (wholeness)
We’re all more familiar with imperfect peace
(Bible Knowledge Commentary (2 Vols.)) The prophet wrote a song that will be sung by the redeemed when the Messiah will establish the millennial kingdom. Isaiah was picturing himself standing in the redeemed land with the remnant listening to the people express their thanks to and confidence in God.
What are your thoughts fixed on?
For me: mind running, ruminating all the time, hard time sleeping, quieting mind
For many: guilt, shame
Inner peace comes from fixing your thoughts on what God says instead of what guilt says.
Philippians 4:8-9 (NLT) And now, dear brothers and sisters, one final thing. Fix your thoughts on what is true, and honorable, and right, and pure, and lovely, and admirable. Think about things that are excellent and worthy of praise. Keep putting into practice all you learned and received from me—everything you heard from me and saw me doing. Then the God of peace will be with you.

When God forgives you, you’d be foolish not to forgive yourself.

TRANS: When you get that right, you can move on to the third level of shalom:

Peace with othersLife is complex and stressful; “shalom” is the antidote that God offers through his people.

Why is it that Christians today are often seen as troublemakers?
Proverbs 16:7 (NLT) When people’s lives please the LORD, even their enemies are at peace with them.
2 Corinthians 5:19-20 (NLT) For God was in Christ, reconciling the world to himself, no longer counting people’s sins against them. And he gave us this wonderful message of reconciliation. So we are Christ’s ambassadors; God is making his appeal through us. We speak for Christ when we plead, “Come back to God!”

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Today we cover Lesson 4 in the LDS Missionary Lessons based on “Preach My Gospel”. This is the lesson where they talk about the commandments, many of which will sound familiar to Christians. The main difference? For Mormons the commandments are part of their system of works-righteousness.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Welcome back to the Unveiling Mormonism podacst! Today, we hear from Cassie as she shares her incredible story of growing up in the LDS Church, facing judgment, and questioning her beliefs.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Today we cover Lesson 3 in the LDS Missionary Lessons based on “Preach My Gospel”. When Mormon missionaries come to your door, they’re going to talk a lot about “the gospel”. But what it means to them is vastly different from what it means in the Bible. That’s what we’ll discuss in today’s episode.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

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Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Today we cover Lesson 2 in the LDS Missionary Lessons based on “Preach My Gospel”. This one is about what Mormons call "The Plan of Salvation" - but it's really about a concept foreign to biblical teaching called "exaltation". It's where Mormon missionaries introduce the concepts of eternal progression and "Kingdoms of Glory". Spoiler alert: it's not biblical!

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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Preach My Gospel: A [Mormon] Guide to Missionary Service

The Plan of Salvation

Premortal Life: God’s Purpose and Plan for Us
God is our Heavenly Father, and we are His children (see Acts 17:16–34; Hebrews 12:9).
God has a plan for our happiness. Jesus Christ is central to that plan.
God’s plan of happiness makes it possible to return to His presence (see Moses 1:39).
Our eternal progression depends on how we use our agency (see 2 Nephi 2:27–29).
The Creation
Under the Father’s direction, Jesus Christ created the earth (see Hebrews 1:1–3).
Agency and the Fall of Adam and Eve
Adam and Eve were created in God’s image (see Genesis 1:26–27).
In the Garden of Eden they were innocent and lived in God’s presence.
Because they partook of the forbidden fruit, they were cast out of the garden (see Moses 4:19–31). This is called the Fall.
They became mortal, were able to have children, and were also subject to sin and death (see 2 Nephi 2:22–25; Moses 5:11).
Our Life on Earth
Our purpose in life is to find lasting peace, joy, and happiness as families and to prepare to return to live with God.
We came to the earth to be tested (see Abraham 3:24–25).
We gain a body of flesh and bones, but we are subject to physical death.
God gives commandments. If we obey, we are blessed. If we disobey, we sin and receive the consequences.
All sin must be paid for, either by ourselves or by Christ (see Doctrine and Covenants 19:15–20).
We make choices, and we all commit sin (see Romans 3:23).
We have experiences that bring us happiness and also sorrow.
We cannot overcome either physical or spiritual death without Christ.
The Atonement of Jesus Christ
Because Jesus Christ overcame physical death, we will all be resurrected (see Alma 11:41–43).
Through Christ’s Atonement we can become clean from sin so that we can return to live in God’s presence (see 2 Nephi 9:8–9).
Christ will forgive our sins as we have faith in Him, repent, receive baptism and the gift of the Holy Ghost, and endure to the end.
The Spirit World
All people must die.
At death our spirits go to the spirit world.
We live in either a state of misery or a state of peace and rest, depending on how we lived in this life.
The Resurrection, Salvation, and Exaltation
Our spirits and bodies will be reunited in the Resurrection (see Alma 11:42–45; 40:23).
Eternal life and exaltation are gifts of God given to those who fully obey the gospel of Jesus Christ (see Doctrine and Covenants 14:7; 132:17).
Judgment and Kingdoms of Glory (see Doctrine and Covenants 76; 137; 1 Corinthians 15:40–42)
We will return to God’s presence to be judged according to our works and desires.
If we have repented, we will receive mercy.
We receive a kingdom of glory according to our works and desires (see Doctrine and Covenants 137:9).
Those who receive the gospel and live it valiantly throughout their lives will receive the celestial kingdom (see Doctrine and Covenants 76:50–70).
Honorable people who are “blinded by the craftiness of men” and who are “not valiant in the testimony of Jesus [Christ]” receive the terrestrial kingdom (see Doctrine and Covenants 76:75, 79).
Those who sin and do not repent will receive the telestial glory after they suffer for their sins.

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Today we cover Lesson 1 in the LDS Missionary Lessons based on “Preach My Gospel”. Bo shares his personal insights from when he was a Mormon Missionary – and how he now understands the deception in which he unwittingly participated.

The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday.

Find resources to talk about these episodes at pursueGOD.org/mormonism.

Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.

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In Mark 12:38-44 Jesus raises negative and positive examples that illustrate the nature of genuine, life-transforming faith. It helps us answer a perennial question: how do you spot a fraud?

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