The Scholarly Case: Completed Revelation vs. Continuous Prophecy

The Hebraic-Messianic faith, rooted in the Tanakh (Old Testament) and the Brit Chadashah (New Covenant), posits a completed and sufficient revelation of Elohim through Yeshua HaMashiach. This stands in contrast to the claims of ongoing, extra-biblical revelation espoused by the Church of Jesus Christ of Latter-day Saints (LDS), particularly through its "First Presidency" and "President of the Church."

From a foundational Hebraic perspective, the Torah itself warns against adding to or subtracting from divine commands. Deuteronomy 4:2 (BSB) states, "You must not add to or subtract from what I command you, so that you may keep the commandments of the LORD your God that I am giving you." This principle is echoed in Proverbs 30:6 (BSB): "Do not add to His words, lest He rebuke you and prove you a liar." These verses establish a boundary for divine revelation, suggesting its completeness within the established covenant. The concept of a closed canon, while debated in some traditions, is deeply ingrained in the Jewish understanding of prophecy culminating in Malachi, who concludes the Tanakh with a promise of Elijah's return before the "great and awesome Day of the LORD" (Malachi 4:5-6 BSB), not a new prophetic dispensation.

The Brit Chadashah further supports this understanding, declaring Yeshua as the ultimate and final revelation of Elohim. Hebrews 1:1-2 (BSB) proclaims, "On many past occasions and in many different ways, God spoke to our fathers through the prophets. But in these last days He has spoken to us by His Son, whom He appointed heir of all things, and through whom He made the universe." This passage seems to position Yeshua as the culmination of divine communication, possibly rendering additional "prophets" or "revelations" superfluous and, for some, contradictory to the divine plan. The apostles themselves understood their role as witnesses to Yeshua's resurrection and teachings, not primarily as ongoing sources of new doctrine that would supersede His finished work (Acts 1:21-22 BSB).

The LDS claim of continuous modern revelation through its leadership, including the First Presidency, seems to challenge the sufficiency of Scripture for some theological perspectives. 2 Timothy 3:16-17 (BSB) asserts, "All Scripture is God-breathed and is useful for instruction, for conviction, for correction, and for training in righteousness, so that the man of God may be complete, fully equipped for every good work." This verse highlights the comprehensive nature of the biblical text for equipping believers, and some interpretations find it leaves no room for essential doctrines to be found outside its pages. The LDS system, however, promotes the idea that the First Presidency and Quorum of the Twelve Apostles are current, divinely guided leaders whose messages provide ongoing prophetic guidance (Gospel Topics Essays, "First Presidency’s Christmas Devotional 2025"). This may elevate human authority to a level some reserve for the inspired authors of the Tanakh and the apostles of Yeshua, whose writings form the bedrock of our faith. The vulnerability in this claim, for some, is its inherent contradiction with the biblical teaching that God's ultimate revelation has been given in Yeshua and recorded in the Scriptures.

Furthermore, the LDS concept of "prophetic succession" through seniority (ExJW Panda Tower, "Mormon Supreme Leader TURNS 100!!! 😱 | Ex-Jehovah's Witness Reacts") is arguably distinct from the Hebraic understanding of prophetic anointing. Biblical prophets were called by YHWH directly, often unexpectedly, and their authority was validated by the fulfillment of their prophecies and their adherence to Torah, not necessarily by an organizational hierarchy. The LDS system, which claims a "President of the Church" as a revelatory authority (Saints Unscripted, "My conversion from Hindu to LDS! | with Archie"), may be seen as establishing a new, non-biblical prophetic authority that bypasses or supplements the completed revelation in Yeshua HaMashiach and the Brit Chadashah apostles. This places human leadership in a position of divine authority akin to the prophets of old, which traditional Hebraic-Messianic faith often reserves for Yeshua and the inspired authors of Scripture.

The LDS doctrine of a "stick of Joseph" as a companion scripture to the "stick of Judah" (Book of Mormon, 2 Nephi 29:12-14) is often cited as a justification for the Book of Mormon and subsequent revelations. However, Ezekiel 37:15-20 (BSB), which speaks of joining "the stick of Judah" and "the stick of Joseph" into one, is interpreted by many scholars to refer to the reunification of the divided kingdoms of Israel and Judah, not the introduction of new scripture. The text clearly states that the two sticks "become one in your hand," symbolizing a political and spiritual reunification of the twelve tribes under one king, the Davidic Messiah, not a literary expansion of the canon. The LDS interpretation is seen by some as misapplying this prophecy to justify extra-biblical texts, potentially adding to the words of Elohim, which is explicitly discouraged by Deuteronomy 4:2 and Proverbs 30:6.

The very idea of modern-day "Apostles" with revelatory authority, as seen in the LDS Quorum of the Twelve (Saints Unscripted, "The ULTIMATE General Conference quiz!!"), also appears to diverge from the Brit Chadashah model. The apostles chosen by Yeshua were direct witnesses to His life, death, and resurrection, a qualification explicitly stated in Acts 1:21-22 (BSB). Modern LDS leaders, by definition, cannot meet this criterion. Their authority, for some, derives from a tradition established by Joseph Smith Jr. in the 19th century, rather than solely from the direct mandate and witness required for the original apostles of Yeshua.

The Hebraic-Messianic understanding maintains that Yeshua is "the same yesterday and today and forever" (Hebrews 13:8 BSB), meaning His revelation is considered constant and complete, not necessarily subject to ongoing additions or changes by human leaders. The focus remains on the "one God, the LORD is One" (Deuteronomy 6:4 BSB) and His perfect, sufficient Word.

Adversary Teardown: lds.org's Unbiblical Leadership Claims

The official website, lds.org, prominently features the "First Presidency" as the highest governing body of the Church of Jesus Christ of Latter-day Saints, claiming it provides "current, divinely guided leadership." This claim is a cornerstone of Mormon theology, yet it represents a significant departure from the Hebraic-Messianic understanding of divine authority and completed revelation.

The lineage of this unbiblical authority traces back to Joseph Smith Jr. (1805-1844), who, after his claimed "First Vision" in 1820 (retroactively dated) and the publication of the Book of Mormon in 1830, established a new prophetic office. Smith's claim to be a modern prophet, receiving new scripture and revelations, arguably contravened the established biblical canon and the warnings against adding to God's word (Deuteronomy 4:2, Proverbs 30:6). After Smith's death in 1844, Brigham Young (1801-1877) assumed leadership, leading the majority of Mormons to Utah in 1847 and formalizing doctrines such as the Adam-God doctrine (1852) and polygamy, which was practiced until the 1890 Manifesto under federal pressure. This continuous "prophetic succession" by seniority, as described in LDS doctrine, ensures that leadership remains in the hands of older, often more conservative individuals, as noted in discussions about the "fossilized" nature of LDS leadership (ExJW Panda Tower, "Mormon Supreme Leader TURNS 100!!! 😱 | Ex-Jehovah's Witness Reacts").

The current First Presidency, with Russell M. Nelson as President and Dallin H. Oaks and Henry B. Eyring as counselors, continues this tradition. Members like Jeffrey R. Holland, President of the Quorum of the Twelve Apostles, are often discussed in terms of potential future leadership roles, indicating the highly structured and seniority-based nature of this system (Mormon Stories, "LDS Church Announces New Prophet and 1st Presidency"). This structure, however, is presented as foreign to the Brit Chadashah, which emphasizes spiritual gifting and divine appointment, not a corporate-style succession plan. The removal or non-reappointment of leaders like Dieter F. Uchtdorf from the First Presidency (Mormon Stories, "LDS Church Announces New Prophet and 1st Presidency") highlights the human-driven nature of this hierarchy, rather than a purely divine one.

The Book of Mormon itself, presented as a "stick of Joseph" to complement the "stick of Judah" (the Bible), introduces significant anachronisms that reportedly expose its lack of historical and archaeological grounding. Michael Coe, in "Mormons & Archaeology: An Outside View" (Dialogue, 1973), critically notes the absence of archaeological evidence for pre-Columbian horses, chariots, steel swords, wheat, barley, or silk in Mesoamerica, all of which are mentioned in the Book of Mormon. While apologists like John Sorenson ("An Ancient American Setting for the Book of Mormon," 1985) have attempted to reconcile these issues, their arguments have been critically examined by scholars such as Brent Metcalfe and Dan Vogel. Furthermore, Simon Southerton's research in "Losing a Lost Tribe" (2004) reportedly refutes the Book of Mormon's claim of a Hebrew origin for Native Americans (Lamanites) by demonstrating that mtDNA evidence points overwhelmingly to Asian, not Semitic, ancestry. These scientific and archaeological discrepancies, according to some interpretations, undermine the very foundation upon which the LDS claim to new scripture and ongoing revelation rests.

In essence, the "First Presidency" and its associated doctrines are interpreted by some as representing an adversary tradition that broke from the 1st-century Hebraic faith by introducing new scriptures, new prophets, and a hierarchical structure that arguably usurps the completed authority of Yeshua and the sufficiency of the biblical canon. The original Hebraic-Messianic faith, in contrast, adheres to the principle that "All Scripture is God-breathed and is useful for instruction... so that the man of God may be complete" (2 Timothy 3:16-17 BSB), requiring no further additions from any modern "prophet" or "presidency."

Counter-Arguments Anticipated

Objection 1: The Bible itself speaks of prophets and apostles, so why can't there be modern ones like the LDS First Presidency?

Rebuttal: While the Tanakh and Brit Chadashah indeed speak of prophets and apostles, their roles and qualifications were specific and distinct from the modern LDS leadership. Biblical prophets were directly called by YHWH, often with miraculous signs and fulfilled prophecies validating their message, which always aligned with the existing Torah. Brit Chadashah apostles, such as Peter and Paul, were eyewitnesses to Yeshua's resurrection and were commissioned to deliver His completed revelation (Acts 1:21-22 BSB). The LDS First Presidency, by contrast, claims authority through a seniority-based succession system initiated by Joseph Smith Jr. in the 19th century, not by direct divine appointment as witnessed by the original apostles. Their "revelations" often appear to add to or contradict established biblical truth, arguably violating the warnings in Deuteronomy 4:2 and Proverbs 30:6.

Objection 2: The "stick of Joseph" in Ezekiel 37 refers to the Book of Mormon, indicating a new scripture for the latter days.

Rebuttal: This is presented as a misinterpretation of Ezekiel 37:15-20 (BSB). The prophet Ezekiel explicitly describes two sticks, one for Judah and one for Joseph (Ephraim), which are to be joined into "one stick" as a symbol of the reunification of the divided kingdoms of Israel and Judah under the Davidic Messiah. The passage prophesies a political and spiritual restoration of the twelve tribes, not the introduction of new canonical scripture. The text's focus is on national unity, not literary expansion. To interpret this as a prophecy of the Book of Mormon, some argue, requires adding meaning not present in the original Hebrew text, thereby potentially violating the biblical principle against adding to Elohim's words.

Objection 3: The LDS Church provides ongoing guidance and comfort through its modern prophets, which is beneficial to its members.

Rebuttal: While the LDS Church may offer comfort and guidance to its adherents, the source and nature of that guidance are critical. The Hebraic-Messianic faith teaches that "All Scripture is God-breathed and is useful for instruction, for conviction, for correction, and for training in righteousness, so that the man of God may be complete, fully equipped for every good work" (2 Timothy 3:16-17 BSB). This means that true, complete spiritual guidance and equipment for life come from the inspired biblical texts, not from ongoing "revelations" that can potentially supersede or alter foundational doctrines. Relying on continuous human "prophets" beyond the completed revelation of Yeshua, to some, implies that God's Word is insufficient, directly contradicting the Brit Chadashah's affirmation of Yeshua as the final and ultimate word from Elohim (Hebrews 1:1-2).

Position Lock

Position Lock: The LDS First Presidency and its claim to continuous prophetic revelation are seen by some as an unbiblical departure from the completed and sufficient Word of Elohim found in the Tanakh and Brit Chadashah, which presents Yeshua HaMashiach as the final and ultimate revelation, arguably rendering any subsequent "prophets" or "scriptures" as extraneous and contradictory to divine truth.

Related Sources & Prophecies

• The Sufficiency of Scripture: Why No New Prophets After Yeshua
• Messiah in the Tanakh: Unveiling Yeshua in Ancient Prophecy
• Messianic prophecy fulfillment timeline
• Mormon worldview overview
• Ask Enoch about is in the LDS First Presidency