Sunday Morning Messages from God's Word

"Did Jesus Really Live?" — John Mulligan surveys the historical evidence for Jesus's existence across biblical testimony, non-Christian sources, and the consensus of modern historians. Christianity stands or falls on the identity of Jesus. If He is not who He claimed to be, Paul said we believe in vain; if He is the Son of God, He is everything. The question deserves attention — not just whether Jesus was divine, but whether He lived at all. First, the Bible treats Jesus as a real person, never as myth or legend. Luke roots his Gospel in eyewitness testimony and Roman history — naming Caesar Augustus, Tiberius, Pilate, Herod, Annas, and Caiaphas — all verified by archaeology. Over five hundred saw Him after the resurrection. Second, non-biblical ancient sources confirm His existence. Tacitus, Suetonius, Pliny the Younger, and Josephus — none of them believers — referenced Christ. Tacitus recorded Christ "suffered the extreme penalty during the reign of Tiberius at the hands of Pontius Pilate." Josephus called Him "a wise man" and "a doer of wonderful works." Independent attestations align with the Gospel accounts. Third, the historian consensus is settled. F.F. Bruce wrote the historicity of Christ is "as axiomatic as the historicity of Julius Caesar." John Stuart Mill, no Christian, called the idea that Christ was invented absurd. The Encyclopedia Britannica devoted more space to Jesus than to Aristotle, Alexander, Caesar, or Napoleon. Jesus lived — that question is closed. The one that remains is His question to Peter: "Who do you say that I am?" The answer changes everything.

Examining the Evidence for Jesus — John Mulligan kicks off the series "The Case for Christ" with a simple question: who else do you ask to reign in your life? Only one person has that place, and it's Jesus Christ — trusted with the driving wheel of a life in a way no friend or spouse could be. The core of faith is a person unlike any who has ever lived. His claims are unique and audacious: He claimed to forgive sin (the most needed claim, because the terminal condition is not cancer but sin), to be sinless (His enemies chased Him relentlessly and could find nothing), to be judge of the world, to give eternal life, to be the object of our trust, to answer prayer, and to be the way, the truth, and the life — not one who knows the way, but who is the way. And finally, He claimed to be equal with God: "I and My Father are one." Anyone making that claim today would be dismissed, but Jesus made it and remains the most recognized figure in history because He had the power to back it up. Three challenges follow. First, no one ever offered what He offered — not wealth or health, but living water and eternal life. Second, no one has ever claimed what He claimed — "I am the resurrection and the life." Third, neutrality is not an option. He never said you would be fine either way. The question is not whether to have an opinion about Jesus; it is what to do with Him, and that decision has no middle ground. In the weeks to come, the proof for these claims will be examined. The faith rests on solid rock.

"Does Scripture Support Alien Life?" — John Mulligan takes on a question you probably won't hear preached anywhere else. From childhood TV Martians to Star Wars and the Mandalorian, from Roswell's museum and Area 51 to the recently declassified government files and Apollo astronauts describing strange lights, humanity has always wondered whether there's life beyond our own. Behind the fun lies a more serious question for believers: has God revealed anything about life outside this life, and how should we think about it? The answer comes in three turns. First, Scripture plainly affirms extraterrestrial and supernatural life — though not little green men. God Himself, Father, Son, and Spirit, is not human and not of this planet; and Ephesians 6 and 3 describe rulers, authorities, and spiritual forces of evil in the heavenly realms arrayed against believers, while Satan roams the earth unseen. This life is already here, often unrecognized: Hebrews 13 warns that some have shown hospitality to angels without knowing it, so no stranger should be discarded. Second, for all our reaching into space, Scripture fixes God's attention squarely on this planet. Hebrews 1 piles up the grandest language in all of Scripture — the Son who made the universe, the radiance of God's glory — only to land it on us; John 3:16 says God so loved the world, not the worlds. Even space exploration, finding planets we can reach but cannot return from, quietly confirms how uniquely Earth was made for life. Then the surprise of the third point: the real aliens are us. Philippians 3:20 declares our citizenship is in heaven, and 1 Peter calls believers foreigners and exiles, urged to abstain from the sinful desires that war against the soul. This world is not home; nothing here — entertainment, relationships, money, vacations — finally satisfies, because we were made for somewhere else. The challenge is to live like it: not blending in with everyone around us, but living visibly for another world, so that others are drawn toward the God whose endless attention and love rest on this planet, and on you.

John Mulligan opens 2 Peter 1:5–9 with a serious question: are we growing in Christ, or have we become content simply attending? Peter’s list — goodness, knowledge, self-control, perseverance, godliness, mutual affection, and love — is not a set of nice religious sentiments. These qualities are the difference between a faith that is productive and a faith that has become impaired. Baptism is not the finish line. Being cleansed from sin means being called into a new life, and that new life is meant to grow “in increasing measure.” Church attendance, singing, giving, and years in the pew do not automatically produce character. The question is whether the life of Christ is actually taking shape in us. Growth is expected in ordinary work; Peter says it is expected in Christ as well. If these qualities are present and increasing, they keep us from being ineffective and unproductive. If they are missing, Peter is blunt: we are nearsighted, blind, and forgetful of the cleansing we received. To stop growing is not a harmless pause — it is spiritual danger. A person who is not growing does not simply stay in place. 2 Peter 2 warns of those who escape the corruption of the world only to become entangled in it again — like a dog returning to its vomit, or a washed sow returning to the mud. Inactivity becomes the first step backward. God has plenty of churchgoing somebodies. He is calling for new creations — people who keep becoming more faithful, more self-controlled, more loving, more patient, and more useful in His hands. Be a new creation every day, a blessing to the world around you and to the God who sent His Son to die for you.

John Mulligan walks through 2 Peter 1:3–4 and draws our attention to a question that matters for every believer: when so many voices compete for our trust, where do we turn for what is true? This passage points us back to Christ, who in His divine power has given us everything we need for life and godliness, and whose promises are sure. In these verses, we are reminded that God has not left His people without help, direction, or hope. He has called us by His own glory and goodness, and He continues to sustain us by grace. What He gives is not shallow encouragement or temporary comfort, but the deep assurance that His promises are enough for every season of life. When faith feels weak, when the future feels uncertain, and when the world offers countless distractions, the believer is invited to rest again in what God has spoken. The passage also lifts our eyes beyond the pressures of the present moment. Through His promises, God is shaping His people for something greater than the fading desires of this world. He is calling us to holiness, teaching us to turn away from corruption, and leading us into a life marked by trust, obedience, and hope. This is not a call to self-made strength, but to a life transformed by the power of Christ at work within us. There is real comfort here for anyone who feels worn down by sin, disappointment, or the weight of daily life. The Lord does not simply tell His people to do better; He meets them with mercy, gives what they need, and holds out the hope of sharing in His life forever. His promises steady us, His truth guards us, and His grace teaches us to keep walking faithfully until the day we see Him face to face.

In “Wives and Husbands,” John Mulligan turns to Colossians 3:18–19 to examine God’s design for marriage within the broader call for peace in relationships. Framed by Paul’s command to let “the peace of Christ rule,” the lesson emphasizes that marriage is not exempt from spiritual discipline. In fact, because it is one of the closest relationships, it often requires the most intentional effort. God’s purpose in marriage is not dominance, silence, or convenience, but a Christ-centered relationship that reflects reconciliation, mutual responsibility, and peace. Paul’s instruction to wives focuses on voluntary submission “as fitting in the Lord.” This submission is not forced, not blind, and not unconditional—it never includes sin, abuse, or silence in the face of wrongdoing. Instead, it describes a willing posture that supports responsible leadership, much like allowing one qualified driver to guide a shared journey. Wives are fully expected to speak, give counsel, and raise concerns with wisdom and love, while choosing unity over constant control. Submission, as Scripture presents it, functions within faith, trust, and accountability—not fear or coercion. Husbands are given an equally demanding charge: to love their wives sacrificially and never be harsh. This love is not sentimental or self-serving, but patterned after Christ’s love for the church—placing another’s good above personal preference. A husband’s leadership is expressed through care, restraint, protection, and thoughtful decision-making, not intimidation or force. When both spouses live under Christ’s lordship—one offering willing support, the other exercising self-giving love—the peace of Christ can truly rule, even through disagreement, frustration, and growth over time.

In “The Unforgivable Sin,” Jay Mijares tackles one of the most misunderstood and fear-provoking teachings of Jesus: blasphemy against the Holy Spirit. Drawing from Mark 3 (and its parallel in Matthew 12), the lesson begins with religious leaders accusing Jesus of casting out demons by Satan’s power. Jesus exposes the flaw in their logic—evil cannot defeat itself—and reveals that His miracles are not evidence of Satan’s work, but proof that God’s kingdom is overpowering the enemy. What looks like a theological debate is actually a spiritual crossroads. Jesus then introduces the image of the “strong man,” explaining that only someone stronger than Satan could enter his house and free the captives. In this parable, Satan is the strong man, and the captives are people enslaved to sin. Jesus makes clear that all sins and blasphemies can be forgiven, no matter how serious—murder, adultery, theft, idolatry, or even words spoken against Him—when a person repents and turns to God. This truth is meant to bring comfort, not fear: God’s forgiveness is vast, complete, and rooted in Christ’s sacrifice on the cross. The unforgivable sin, however, is persistent rejection of Jesus revealed by the Holy Spirit. In the first century, the scribes were on the brink of this sin by knowingly attributing God’s work in Christ to Satan. Today, it takes the form of willfully rejecting Christ despite the Spirit’s conviction. The message closes with sober encouragement: believers should not despair over unbelievers, because as long as life remains, repentance is possible. Christians are called to resist division, trust in God’s universal mercy, and continue witnessing with hope. For those who are in Christ, the conclusion is clear and reassuring—you cannot commit the unforgivable sin, because your salvation rests not on your perfection, but on God’s grace.

In “New Life After Baptism,” John Mulligan emphasizes that baptism is not an ending point but the beginning of a lifelong transformation. New life in Christ means continual growth—never pausing, plateauing, or returning to what was left behind. Whether someone was baptized recently or decades ago, the calling is the same: to keep growing in character and to keep shedding the old self. Using Colossians as a guide, especially chapter 3, the lesson frames Christian life as a beautiful, ongoing recreation—God steadily shaping His people into something new and better. Paul’s words in Colossians show that this growth is expected and intentional. Believers are continually being renewed, learning God’s will, and living lives that please Him in every way. The old life—marked by sinful desires, anger, deception, and selfishness—is put to death, while a new identity takes precedence. In Christ, past failures, social status, race, or background no longer define a person. What matters most is being “in Christ,” where all believers stand equal, chosen, holy, and dearly loved. This new identity frees Christians from being trapped by their past and redirects their lives toward God’s purposes. The heart of this new life is learning to “put on” Christlike character. Compassion, kindness, humility, gentleness, patience, forgiveness, and love are not surface-level behaviors but inner qualities God develops over time. These traits shape everyday life—in traffic, at home, at work, within the church, and even with difficult people. Growth happens in ordinary moments where patience is tested and forgiveness is required. The message closes by reminding believers that this recreation is God’s focus and must become ours as well. New life after baptism is a pilgrim life—continually renewed, continually growing, and continually shaped into the image of Christ.