Unveiling Mormonism

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

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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

In today's episode Pastor Bryan answers a listener's question about people who have never heard the gospel.

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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.

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 [email protected].

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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?

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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.

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 [email protected].

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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.

In this episode Pastor Bryan does a deep dive on the historical context in which Mormonism was born.

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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.

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 [email protected].

Donate Now

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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.

1. 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.

1. 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.

1. 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.

1. 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.

1. 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.

1. 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.

1. 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.

The 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.

Today, 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.

In 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 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.

• 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.

• 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.

• 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.

In 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.

1. 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.

1. 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.

1. 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.

As 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.

1. 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.

1. 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.

1. 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.

When 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.

While Joseph Smith’s movement initially shared restorationist ideals and seemed to be aligned with the broader Restoration Movement, it quickly moved...

Welcome back to the podcast, today we're talking about fasting as we continue our study in Acts chapter 13.

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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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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.

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 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.

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All 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.

The 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.

As 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.

With 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 

During 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 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.

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."

While 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.

When it comes to making a decision about Halloween, here are a few biblical principles that can help guide us:

1. 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.
2. 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.
3. 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."
4. 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.

In 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."

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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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.

In 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 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."

The 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.

For 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.

The 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.

For 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.

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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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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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.

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.

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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.

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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 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.

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Jesus 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.

The 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 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.

The "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.

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:

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.

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.

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.

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.

In 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.

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

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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?