How Long Should I Disciple?

In this episode of Salty Believer Unscripted, Josiah Walker and Bryan Catherman discuss the length of discipleship. How long should I disciple someone? How long should I be discipled? Is there a time that’s too short? Is there a time that’s too long? Is there some plan that’s just right? Too often, people who have spent years learning, attending seminary, and has lived a great deal of life try to run someone through a 1-year plan and expect the disciple will look like the disciple-maker. But how can that be? This is the topic of this episode. Subscribe and listen wherever you get podcasts or listen here:

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Understanding the Mormon Ethos

Warning: 2 Corinthians 11:4, Galatians 1:8-9 

1.     Mormonism is Relational, Not Theological
In Mormon culture, theology takes a backseat to relationships and family. Doctrinal consistency is seen as less important than maintaining unity and harmony within the LDS community. Theological positions can shift or be reinterpreted to preserve relational bonds or adapt to new cultural pressures. This theological flexibility helps explain how major doctrinal reversals are absorbed with little disruption. Examples include polygamy (D&C 132, 1843; Official Declaration 1, 1890) and race and priesthood (Official Declaration 2, 1978). “Family is forever” is a central organizing principle of Mormonism, often eclipsing fidelity to unchanging truth (The Family: A Proclamation to the World, 1995).

2.     Mormonism is Fluid, Not Grounded
Mormonism has shown a consistent pattern of adjusting not only its doctrines but also its language to suit changing cultural, social, and institutional needs. Terms once embraced, such as Mormon, Mormonism, and LDS Church, have now been officially discouraged by church leaders in favor of the full name, The Church of Jesus Christ of Latter-day Saints—a reversal of decades of public branding, including the famous “I’m a Mormon” campaign. Similarly, core doctrines such as polygamy, priesthood restrictions based on race, and even teachings about the nature of God have undergone redefinition or downplaying to maintain public favor. This rebranding or mainstreaming of beliefs and terminology reflects a broader theological fluidity. Truth is not fixed but reinterpreted as needed. Historically, Mormon leaders (including Joseph Smith) taught that all other Christian churches were apostates or “abominations” (see Joseph Smith History 1:19).

3.     Mormonism is Pragmatic, Not Principled
LDS teachings and priorities often shift depending on practical needs or public image, especially under the influence of the current prophet. Rather than anchoring doctrine in unchanging truth, the church adapts its tone, emphasis, or even beliefs to fit cultural or political moments. A clear example occurred during Mitt Romney’s presidential runs (2008–2012), when church leaders softened distinctive teachings that might seem controversial to mainstream voters. During that time, there was less emphasis on doctrines like eternal progression, exaltation to godhood, and temple ceremonies, while messaging shifted toward family values and belief in Jesus. The goal was not theological clarity but cultural acceptance.

4.     Mormonism is Pliable, Not Firmly-Fixed
In Mormonism, doctrines and beliefs have reshaped over time.  The LDS Church or individual Mormons have adapted standards without reexamining the previous standard’s original meaning or context. D&C 89, known as the “Word of Wisdom,” is a clear example. When first introduced in 1833, early church leaders, including Joseph Smith and Brigham Young, consumed alcohol, tobacco, and tea. Over time, however, later prophets reinterpreted this instruction and made it a strict health code.  Eventually, abstinence from coffee and tea became a requirement for temple worthiness. More recently, the interpretation expanded to include energy drinks and vaping. Individual Mormons pick and choose a different interpretation or develop their own. This evolving application shows how pliable LDS doctrine can be for Mormons.

5.     Mormonism is Self-Based, Not Christ-Based
LDS doctrine places the weight of salvation and eternal progression on the individual’s efforts, making personal worthiness and obedience the foundation for hope in the next life. While grace is mentioned more often in modern LDS teaching, it is still defined as “after all we can do” (2 Nephi 25:23)—meaning Christ’s help only comes once we’ve proven ourselves. Church culture reinforces this by emphasizing personal behavior, rule-keeping, and checklist spirituality. Worthiness interviews, temple recommends, and callings become spiritual scorecards. The typical Mormon feels like he or she can never measure up—it’s never enough.

Understanding LDS Beliefs: In Contrast to the Bible’s Teaching

Be Aware: 2 Corinthians 11:4, Galatians 1:8-9

What is God?

LDS View:
God the Father is an exalted man with a physical body of flesh and bones.  D&C 130:22 states, “The Father has a body of flesh and bones as tangible as man’s […]”  In a funeral sermon for a man named King Follett, Joseph Smith explained that God was once a man as we are now, but he was exalted to godhood, and we can do the same. Any attributes God the Father has today were given to him as he perfected.  Furthermore, God is not eternal, but there was a time when he was not God.  The 5th Prophet of the LDS church, Lorenzo Snow, famously quipped, “As man is, God once was; as God is, man may become.”  Other LDS Prophets and leaders have quoted this to the point that it is now enshrined as an unofficial LDS doctrine. Furthermore, there are many gods in the LDS view.  D&C 132:20 says, “[…] they shall be gods, because they have no end” but it is not concerned with eternality also having no beginning.  The 4th and 5th chapters of the Book of Abraham describe a council of gods or multiple gods creating the world.

What Does the Bible Say?  
Exodus 3:14, Numbers 23:19, Deuteronomy 4:35, Deuteronomy 6:4, 1 Samuel 15:29, 1 Kings 8:27, Psalm 90:2, Psalm 102:25–27, Isaiah 40:18, Isaiah 43:10, Isaiah 43:10–11, Isaiah 44:6–8, Isaiah 45:5, Isaiah 45:5–6, Isaiah 46:9, Hosea 11:9, Malachi 3:6, Matthew 28:19, John 1:1–3, John 4:24, John 17:3, Romans 1:22–25, 1 Corinthians 8:4–6, 2 Corinthians 13:14, Galatians 4:8, Colossians 1:15–17, 1 Timothy 1:17, 1 Timothy 6:15–16, Revelation 1:8, Revelation 4:11

LDS View:
Jesus is the firstborn spirit child of Heavenly Father and Heavenly Mother. He was born in the pre-mortal existence or pre-existence.  Lucifer (Satan) is Jesus’ younger spirit brother, just as are all other humans.  Jesus is the same as all humans in every way.  Jesus became a god through progression and obedience and is counted among the Godhead of separate beings that also includes the Father and the Holy Ghost.  He entered Earth to receive a body, just as all humanity expects to do.  Satan and all the spirit children who followed Satan in rebellion against Heavenly Father are denied a body.  (Gospel Principles, ch. 2; Doctrines of Salvation, Joseph Fielding Smith, vol. 1)

What Does the Bible Say?
Genesis 1:26, Deuteronomy 6:4, Numbers 23:19, Micah 5:2, Isaiah 9:6, Isaiah 46:9, Matthew 28:19, John 1:1–3, John 1:14, John 3:31, John 8:58, John 10:30–33, John 14:16–17, John 15:26, John 20:28, 2 Corinthians 13:14, Philippians 2:5–8, Philippians 2:6–7, Colossians 1:16–17, Colossians 2:9, Titus 2:13, Hebrews 1:3, Hebrews 1:8, Hebrews 4:15, Hebrews 7:26, Hebrews 13:8, Revelation 22:13

LDS View:
The Holy Ghost (the preferred LDS term) is an influencing force.  According to the 4th Article of Faith, it is transmitted to a person by laying on hands.  To the one who has not yet received the Holy Ghost, this force confirms the truth of the Book of Mormon and the validity of Prophet Joseph Smith by a “burning in the bosom” to those who genuinely seek this sign.  The Holy Ghost is not to be worshipped and serves mainly as a messenger, personal guide, or guiding influence.   

What Does the Bible Say?
Genesis 1:2, Matthew 28:19, John 14:26, John 16:13–14, Acts 5:3–4, Romans 8:9, 1 Corinthians 3:16, 1 Corinthians 12:11, 2 Corinthians 3:17, Ephesians 1:13–14, Ephesians 4:30, Hebrews 9:14, Titus 3:5, 2 Thessalonians 2:13

What is Man? 

LDS View:
All humans are literally the children of Heavenly Father and Heavenly Mother.  They were all born prior to the creation of the Earth and were all present at the creation.  D&C 93:29 says, “Man was also in the beginning with God […].” In the pre-existence, every human freely chose to follow God or join Satan in rebellion against God. Those who did not rebel are given the opportunity to come to earth to receive a body and progress toward exaltation (Book of Moses 4:1-4 and Book of Abraham 3:26-28).  According to the 2nd Article of Faith, they do not have a sin nature but are accountable for their own sins committed after their 8th birthday.  Like Heavenly Father and Jesus, they have the opportunity to become a god.   

 What Does the Bible Say?
Genesis 1:26–27, Genesis 2:7, Genesis 3:6–24, Psalm 8:4–5, Psalm 51:5, Psalm 100:3, Ecclesiastes 12:7, Ecclesiastes 12:13, Isaiah 43:7, Isaiah 43:10, Isaiah 44:6–8, Isaiah 46:9, Hosea 11:9, Acts 17:25, John 1:12–13, John 3:3–6, Romans 3:10–12, Romans 5:8, Romans 5:12, Romans 8:7–8, Romans 8:14–17, 1 Corinthians 10:31, 1 Corinthians 15:45–47, 2 Corinthians 5:17, Galatians 4:4–7, Ephesians 2:1–3, Colossians 1:16, Titus 3:5, Hebrews 9:27, 1 John 3:1–2, Revelation 4:11
 

Where Did We Come From? 

LDS View:
Heavenly Father devised a plan for spirit children to come to earth, receive a body, and be tested for exhalation.  This plan included the Fall.  Jesus volunteered to be the Savior, allowing for agency (free will). Lucifer proposed a different plan that would destroy agency.  When his plan was rejected, he rebelled. The Book of Moses 4:1-4 explains that this desire to destroy free will is how Lucifer became the Devil. One-third of the spirit children followed Lucifer and were cast out of heaven. The rest freely chose Jesus and earned the opportunity to be born on earth to get a body and be tested, as outlined in the Book of Abraham 3:27-28. The Fall itself is seen as a positive thing.  2 Nephi 2:25 says, “Adam fell that men might be; and men are, that they might have joy.”  All spirit children are waiting to come to earth so they may get a body.  All angels are either pre-born spirit children humans or faithful human saints who have returned to heaven. Thus, there is no distinct species of angelic beings; instead, angels are humans in either a non-bodied or bodied state.

 What Does the Bible Say?
Genesis 1:26–27, Genesis 2:7, Genesis 3:6–19, Exodus 20:11, Job 38:4–7, Psalm 51:5, Psalm 100:3, Ecclesiastes 12:7, Isaiah 14:12–15, Isaiah 46:9, Ezekiel 28:13–17, Hosea 11:9, Matthew 19:4, John 1:1–3, John 1:12–13, John 3:31, John 8:44, Acts 17:25–26, Acts 17:26, Romans 1:25, Romans 3:10–12, Romans 5:12, 1 Corinthians 15:45–47, 2 Corinthians 5:10, 2 Corinthians 5:17, Ephesians 2:1–3, Colossians 1:16, Titus 3:5, Hebrews 1:13–14, Hebrews 9:27, 1 Peter 1:12, 2 Peter 2:4, Jude 1:6

Where Are We Going? 

LDS View:
When we die, every person enters the spirit world, which is divided into spirit paradise and spirit prison. Spirit paradise is for righteous members of the LDS Church, while spirit prison holds those who either rejected or never learned of God’s plan of happiness (Alma 40:11-14). In the spirit prison, there is one more opportunity to accept Jesus (D&C 138:10-34).  While they will not have the opportunity to do the works of progression, their living family members may do them in proxy on their behalf (D&C 124:93-95, 127:5-9, 128:15-18, and an LDS interpretation of 1 Corinthians 15:29).  These include baptism for the dead and marriage sealings.  According to D&C 76:50-113, there will eventually be a final judgment, where people will be assigned to one of three degrees of glory: the Celestial Kingdom (for the faithful who received LDS ordinances), the Terrestrial Kingdom (for moral people who fell short of the full work of progression) or the Telestial Kingdom (for the wicked who eventually accepted Christ after suffering). Only those in the Celestial Kingdom can achieve exaltation, which includes becoming gods and having their own spirit children (D&C 132:19-20 and Book of Abraham chapters 4-5).  A small group of people—called Sons of Perdition—are cast into outer darkness with Satan and his followers. In LDS eschatology, Jesus will reign personally on the earth during a literal Millennium, and the earth will eventually be Celestialized for the exalted to inhabit eternally.

What Does the Bible Say?
Genesis 3:19, Ecclesiastes 9:5–6, Ecclesiastes 12:7, Isaiah 43:10, Isaiah 66:24, Daniel 12:2, Matthew 10:28, Matthew 25:31–46, Luke 16:19–31, John 3:16–18, John 3:18, John 5:24–29, John 14:1–6, John 14:6, Acts 4:12, Romans 2:5–8, Romans 6:23, 1 Corinthians 15:21–23, 2 Corinthians 5:6–10, Galatians 1:8–9, Philippians 3:20–21, Hebrews 9:27, Hebrews 10:26–31, 2 Thessalonians 1:8–9, Revelation 14:9–11, Revelation 20:11–15, Revelation 21:1–8, Revelation 21:8, Revelation 22:14–15 

How Do We Get There?  

LDS View:
To get to the Celestial Kingdom, a person must accept the LDS gospel and fully participate in all of the necessary ordinances.  These include faith in Jesus, baptism by immersion by proper priesthood authority, and receiving the gift of the Holy Ghost through the laying on of hands. They must also complete endowment ceremonies, temple marriage (sealing), and ongoing obedience to God’s commandments and the living prophet. According to LDS teaching, grace alone is not sufficient for exaltation. Instead, a person must prove their worthiness through a lifelong process of obedience and progression. 2 Nephi 25:23 says, “It is by grace that we are saved, after all we can do.” Exaltation—living eternally as a god with a spouse, spirit children, and divine authority—is only for those who fully complete these requirements and endure faithfully to the end.

What Does the Bible Say?
Isaiah 43:10, John 1:12–13, John 3:16–18, John 5:24, John 6:28–29, John 14:6, Acts 4:12, Acts 16:30–31, Romans 1:16–17, Romans 3:20–28, Romans 4:1–5, Romans 5:1, Romans 5:8–9, Romans 6:23, Romans 10:9–13, 1 Corinthians 1:18, Galatians 1:6–9, Galatians 2:16, Galatians 3:10–14, Ephesians 1:7, Ephesians 2:8–9, Philippians 3:8–9, Colossians 1:13–14, Titus 3:5–7, Hebrews 7:25, Hebrews 10:14, 1 Peter 3:18, 1 John 5:11–13, Revelation 22:17

Formal and Informal Discipleship

When we think about discipleship, we quickly think about a program or programming. That’s fine. There’s nothing wrong with formal discipleship. But what about all the other ways we disciple others that do not fit neatly into formal discipleship plans? This is the topic of this episode of Salty Believer Unscripted. Josiah Walker and Bryan Catherman discuss the value of formal and informal discipleship. Subscribe and listen to Salty Believer Unscripted wherever you get good podcasts, or listen here:

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Discipleship: Have a Plan

Discipleship is simple obedience in the ordinary. In this episode of Salty Believer Unscripted, Bryan Catherman and Josiah Walker return to the basics, reminding us that discipleship often looks like a consistent, faithful presence in the church's life. They unpack the simplicity and weight of just showing up, investing in relationships, and grounding your walk in the local body of Christ. The key is to have a plan. A simple plan and a complicated plan are still plans. Either way, you need one. Listen to this episode wherever you get the Salty Believer Unscripted podcast or listen here:

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The Life of Our Lord by Charles Dickens

Around the time Charles Dickens was completing his novel David Copperfield in 1849, he was quietly working on another manuscript. Unlike his serial publications that captivated Victorian England, this one was not written for the public. It was private and deeply personal. Dickens was writing The Life of Our Lord, a simple, heartfelt retelling of the life of Jesus Christ. He wrote it not for his publisher but for his children. It was, in his own words, “not to be published.” This was a father’s attempt at discipleship. It's an introduction to Jesus, crafted by one of the most gifted storytellers in history.

The work wasn’t made public until long after Dickens’ death. It was first published in 1934, following the death of Dickens’ last surviving child. That makes The Life of Our Lord the final published work of Charles Dickens.

Now, nearly a century after that delayed publication, The Life of Our Lord has been brought to life in a new way. Angel Studios—yes, the folks making The Chosen—has produced an animated film titled The King of Kings. The film features a Charles Dickens-like narrator sharing the story of Jesus with his young son. In doing so, it echoes the quiet discipleship of Dickens' book. It's a father using storytelling to point his children to Christ.

Dickens wasn’t a theologian but he knew Jesus. He used the gifts he had to make Jesus known to his children. That’s the heart of discipleship. We don’t need a publishing deal or a pulpit. We need faith, intentionality, and a willingness to use whatever God has put in our hands—whether it’s a pen, a voice, a meal, or a bedtime story—to point the next generation to Jesus, the King of Kings.

Watch the trailer for the King of Kings here:

Discipleship: Go to Church

The first and most important step in discipleship is to prioritize attending the gathering of the body of Christ. Go to church. Sit under biblical, expositional preaching, sing with the saints, pray corporately, take the Lord’s Supper, celebrate baptisms, etc. It’s how a father can model worship to his family. It’s how we walk in this Christian journey together. In this episode of Salty Believer Unscripted, Josiah Walker and Bryan Catherman discuss how discipleship is simplified and how the foundational step is going to church. Subscribe and listen to Salty Believer Unscripted wherever you get podcasts or listen here:

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Getting to Right Application

How do we know we’re getting the application correct? What do we do when someone in a Bible study pulls out the strangest, out-of-context application from the Text? How do we know we’re on the right track? On this episode of Salty Believer Unscripted, Josiah Walker and Bryan Catherman discuss the danger of getting in the weeds with Bible study application and how to stay on safe footing. Listen wherever you subscribe to podcasts or listen here:

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Baptism and the Lord's Supper

Josiah Walker and Bryan Catherman discuss the two ordinances of the Church: Baptism and the Lord’s Supper. What are these? When do these ordinances happen within the local church? Should you take the Lord’s Supper if you have not been baptized? How do these things relate to membership? What are the different views regarding the Lord’s Supper? How does this work in the Southern Baptist Convention (SBC)? What about the Evangelical Free Church of America (EFCA)? Listen to this episode of Salty Believer Unscripted wherever you get podcasts, or listen here:

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Review: The Art of Prophesying

Perkins, William.  The Art of Prophesying. Edinburgh, UK: Banner of Truth, 1996. 

First published in Latin in 1592 and then in English in 1605, William Perkins'  The Art of Prophesying has long been an expected find on the shelves of most preachers. "Prophesying," in this case, is about preaching or proclaiming the Word of God.  

Perkins was born in 1558 and studied at Christ's College, Cambridge. From 1595 until his death in 1602, he was the preacher at Great St Andrews. History has fixed Perkins' place among the Puritans, chiefly due to his contribution to preaching with the writing of The Art of Prophesying. His 'plain style,' which he used in preaching, also shapes this short book.  

"The better something is," writes Perkins, "the more it deserves to be carefully presented with a wide variety of rich and wise counsel. But this everyday task is frequently described in a scarcely adequate and even improvised matter by comparison with the attention other disciplines receive. I have, therefore, carefully studied the writing of the theologians, composed a series of rules and principles from their teaching and tried to explain them in a way that will be both useful and easily remembered" (4). Perkins achieved his goal, offering an easily understandable explanation of sound principles for preaching.  

Likely bolstered by Perkin's influence, Puritan sermons maintained a basic structure. They opened with a reading of the Word, followed by an explanation of the Scripture. The next part of the sermon revolved around any doctrines touched by the sermon Text. In many ways, the middle portion of a Puritan sermon is a study of systematics. Finally, "If the preacher is suitably gifted," writes Perkins, "applying the doctrines thus explained to the life and practice of the congregation in straightforward, plain speech" concludes the sermon. (87) "Uses" is often the Purtain term for application.  The Art of Prophesying assumes this format for every sermon.  

The book opens with a discussion of what Scripture is, followed by a discussion of how to study and explain it clearly. Chapter four is titled "The Interpretation of Scripture." "Principles for Expounding Scripture" comes next, then "Rightly Handling the Word of God." Eventually, Perkins offers a couple of chapters on applying the Text or "uses." Finally, the book moves to some basic "how to preach" material.  

The Art of Prophesying is a short, easy read. It's a long-standing classic, and anyone who identifies as a preacher should have read it. A word of caution, however. Perkins was writing for another time, and the reader should keep the age of this book's birth and Perkins as a preacher in mind. Most modern sermons follow similar rules and principles, but not as rigidly. The book's greatest weakness is found in the absoluteness of the way to preach, leaving little room for any variation as the Text itself may demand of the preacher and his sermon. Otherwise, The Art of Prophesying is a must-read for preachers and those who desire to one day preach. At only 87 pages, Perkins should be assigned reading in every seminary preaching class. 

Mark’s Three Endings

     Consider the end of Mark 16. The task may be challenging. Where does Mark 16 end? The last undebatable verse is 8. Mark 16:8 may be where Mark intended to conclude the book. Yet many translations run to verse 20. Depending on the translation, there may be brackets around verses 9-20. There may be a footnote about these same verses.  

     Some translations, like the NLT, NRSV, CNT, or CEB, have two endings. After verse 8, in those translations, it reads: "And all that has been commanded to them they quickly reported to those around Peter. After these things, Jesus himself sent out throughout them from east to west, the holy and imperishable proclamation of eternal salvation, Amen." This addition is one of two proposed endings that pick up after verse 8, and it's likely in brackets. A second alternative is what we typically see in other Bible translations, which is verses 9-20. Given that both proposed endings pick up after verse 8, most scholars believe one of two things: either the last part of Mark's gospel was torn off and lost after verse 8, or the book ended at verse 8.  

     Most Greek readers see that the additional ending differs from the rest of Mark. The style and word choices are not consistent. The different ending is called the Byzantine Text. One finds neither of the two additional endings in the earliest known manuscripts.   

     The original ending could have been lost. Perhaps one of the two endings was verbally handed down over the years, and eventually, a scribe added it in writing, reclaiming what was lost. Maybe God superintended later inspiration to a scribe. Many have put arguments forward.  

     Or, it is possible that Mark, inspired by the Holy Spirit, intended the book to end abruptly at verse 8. If so, what might the reason be? Reading the text as if it were the intended ending, the messenger expected the ladies to believe the message. If they believed, they would tell others. But Mark wasn't concerned about those women--he wrote the gospel with concern for his readers. Mark has placed his readers in the same spot as the women. Will the reader believe? If so, will the reader tell others? The ending in this shape is abrupt, but it seems fitting given the purpose of the Gospel. It places the reader in a sharp position to respond with belief and proclamation. It may be well worth teaching or preaching to Mark as if verse 8 is the end. 

Who Can Stand? (Revelation 6:17)

Revelation 6 begins with the Lamb opening the first of seven seals on the scroll taken from the one on the throne. After a quick progression of events, Jesus opens the sixth seal. Kings and nobles, generals, the rich and the poor, and the free and the slaves realize the coming judgment of God. To the mountains they flee, pleading with the rocks to fall and them so that by their physical death they might escape the face of the one seated on the throne. Revelation 6:17 ends with their question: "Who can stand?"  

Translations have rendered this differently, but the question remains. Who is able to stand in the face of this wrath? Unfortunately, the NET renders the word, ἵστημι (histēmi) as "withstand." The NLT paraphrases the meaning as "survive." The NIV-11 changed the NIV-84's "stand" to "withstand." It may not seem to make much of a difference when viewed as a single translation in a single verse, but it makes a world of difference when seen next to the additional three uses of ἵστημι (histēmi) in the following verses in Revelation 7.   

The question of people under wrath and judgment asks, "Who can stand?" Then John, inspired by God, shows us the answer. Engaging a keen eye for repeated words, ἵστημι (histēmi) is attention-grabbing. There is it three times. Revelation 7:1, 9, and 11.  

Don't overlook the great multitude from every nation, tribe, people, and language standing before the throne and before the Lamb. Those asking the question, "Who can stand?" want to be hidden from the one seated on the throne and from the wrath of the Lamb. Who can stand? John wants the reader to see that the answer is undoubtedly those. In Revelation 7:13, one of the elders in heaven asks John who these standing before the throne are. He could have just told John, but by asking, it's as if John is questioning the reader. Who are these people standing before God? The elder answers, "These are the ones coming out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb." 

Undoubtedly, the question, "Who can stand?" and the answer lead us to the more meaningful theme of Revelation 6 and 7. It is tempting to get sidelined in the seals and the meaning of the 144,000, but those details must be submitted to this more central, more significant point. Who can stand? Now we know. 

Repeated Ideas Help Bring Out Meaning

Repeated words in a passage of Scripture, chapter, or even a whole book are valuable signposts that often help us uncover the meaning of a Text. But sometimes, the words themselves do not repeat--the ideas do. A good Bible expositor should have a trained ear for repeated words and ideas.  

For example, the third temptation of Satan in Luke 4 plays out through a repeated idea and pattern when almost none of the words repeat.  

Luke 4:9-12 says, "And he [Satan] took him [Jesus] to Jerusalem and set him on the pinnacle of the temple and said to him, 'If you are the Son of God, throw yourself down from here, for it is written, 'He will command his angels concerning you, to guard you,' and 'One their hands they will bear you up, lest you strike your foot against a stone.' And Jesus answered him, 'It is said, 'You shall not put the Lord God to the test'" (ESV, italics added for emphasis).

After Jesus preached in the Nazarene Synagogue, the people tried to kill him. Luke 4:28-30 says, "When they heard these things, all in the synagogue were filled with wrath. And they rose up and drove him out of the town and brought him to the brow of the hill on which their town was built, so that they could throw him down the cliff. But passing through their midst, he went away" (italics added for emphasis).

Then Jesus confronted a demon. Luke 4:35 says, "But Jesus rebuked him, saying, 'Be Silent and come out of him!' And when the demon had thrown him down in their midst, he came out of him, having done him no harm" (italics added for emphasis).     

There's a repeating idea and pattern. The Greek words behind "throw him down" are not the same. ("βάλε σεαυτὸν ἐντεῦθεν," "κατακρημνίσαι αὐτόν," and "ῥῖψαν αὐτὸν.") Yet, the idea of throwing down or being thrown down or being cast down is the same. And there's a claim of protection that follows. No harm comes. Satan quoted Psalm 91, saying that God will guard and not even a foot will hit a stone. Luke carefully pointed out that Jesus was not thrown off a cliff but passed through their midsts. God protected him. And when the demon threw the man down, Luke carefully noted that the man was not harmed.  

The Old Testament Scriptures quoted by Satan and Jesus bring out even more meaning from this repeated pattern. Satan cited Psalm 91:11-12. That psalm opens by saying, "He who dwells in the shelter of the Most High will abide in the shadow of the Almighty. I will say to the Lord, 'My refuge and my fortress, my God, in whom I trust.'" It goes on to proclaim that God will deliver from all the snares and traps of the fouler. Remarkably, verse 13, following what Satan quoted, says, "You will tread on the lion and the adder; the young lion and the serpent you will trample underfoot." Then, verses 14-16 bring a powerful message of hope of salvation and protection from God. They say, "Because he holds fast to me in love, I will deliver him; I will protect him because he knows my name.  When he calls to me, I will answer him; I will be with him in trouble; I will rescue him and honor him.  With long life I will satisfy him and show him my salvation."  

Jesus responded to Satan by quoting the first part of Deuteronomy 6:16 -- "You shall not put the Lord your God to the test." The verse continues, saying, "as you tested him at Massah." The Massah event (Exodus 17:1-7) is when the people grumbled against Moses because they had no water and believed they would die. Moses asked why they were testing God, which was a way of pointing out that they did not trust God and were not in obedience to the Lord. Then, God provided water from a stone. Deuteronomy 6 continues with instructions to obey God's commandments because it will go well. It is a picture of trusting rather than doubting the Lord.     

With these quoted passages in view, the pattern of trust and protection becomes much more significant throughout the chapter. The Old Testament passages were not reserved for Jesus but encouragement and instruction to all of God's people. The three-fold pattern seen from Satan's temptation to the demon unable to harm the person opens up a great deal of meaning from this passage.  

The point: Look not just for repeated words but also for repeated ideas.  

The Melodic Line of Luke-Acts

Approaching Luke without considering Acts or approaching with Acts without considering Luke is as misguided as reading half of a murder-mystery novel and never returning to the book.  These are two parts of one work.  While still two books (as Luke names them in Acts 1:1), they are married to make one narrative. 

  It is a mistake to think that the book of Luke is about Jesus and the book of Acts is about the Holy Spirit, or the Apostles, or the Church.  Both books are about Jesus and his work.  The author (Luke) said that he wrote Luke to show Theophilus that he could be certain about what he was taught regarding Christ (Luke 1:1-4).  In the opening of Acts, he clarified his purpose for the book of Luke, writing, “In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when he was taken up” (Acts 1:1-2a, italics added).  The implication is that Acts accounts for what Jesus continued to do after his ascension.  The line between the two volumes is the ascension, shown at the end of Luke and the beginning of Acts (Luke 24:51 and Acts 1:9).  The overlap connects and divides the two books. Yet, the reality of Jesus’ saving work is at the core of both books. 

  Acts does indeed show the actions of the Holy Spirit, a small sample of the Apostles, and the Church, but these are the means by which Jesus continues his salvific mission while seated at the right hand of the Father.  The melodic line running through the two books exposes what is happening in both books. 

  The melodic line (a term favored by the Charles Simeon Trust) is the idea that just as every song has a unique, identifiable melody, every book of the Bible has a similar melody running from start to finish.  It is the significant theme with reoccurring “notes” by which the book moves along.  It is the message of the entire book, and it helps the reader understand how each passage relates to that key message.  Luke and Acts share the same melodic line.  They fit snugly together.   

  One note of the melodic line is the word “salvation.”  The word and similar words like “saved” ring often.  Another note is “believe” and similar words like “belief.”  In the book of Luke, the salvation/saved note plays at 1:69, 1:71-77, 2:30, 3:6, 6:9, 7:50, 8:12, 9:24, 13:23, 18:26, 19:9-10, and 23:35-39. Believe/belief rings out at 1:20, 1:45, 8:12-13, 8:50, 20:5, 22:67, 24:11, and 22:25.  This should be expected of a gospel, the good news of Jesus Christ in Luke.  But the melody continues to play in Acts.  Salvation and saved show up in Acts 2:21, 2:40, 2:47, 4:12, 7:25, 11:14, 13:36, 13:47, 15:1, 15:11, 16:17, 16:30-31, 27:20, 27:31, 27:43, and 28:28.  Belief and believe show up in Acts 2:44, 4:4, 4:32, 5:14, 8:12-13, 9:26, 9:42, 10:43, 10:45, 11:17, 11:21, 13:12, 13:39, 13:41, 13:48-49, 14:1, 14:23, 15:5, 15:7, 15:11, 16:1, 16:31, 16:34, 17:12, 17:34, 18:8, 18:27, 19:2, 19:4, 19:18, 21:20, 21:25, 22:19, 24:14, and 26:27. 

  Some of the melody notes found at the beginning of Luke and the end of Acts are echoed at the end of Luke and the beginning of Acts. Luke opens with a statement about John, who will turn people's hearts to the Savior (Luke 1:16-17).  At the birth of Jesus, Mary sings that Jesus will “give knowledge of salvation to his people” (1:77).  Simeon says he saw God’s salvation when he held Jesus as a baby (2:30).  And in Luke 3:6, Luke quotes Isaiah’s statement that “all flesh will see the salvation of God.” At the end of Acts, Paul speaks of a people never hearing or seeing, but then says, “Let it be known to you that his salvation of God has been sent to the Gentiles, and they will listen” (Acts 28:28).  The bookends of the two-volume work shout of salvation. The message of salvation runs through both books. At the end of Luke, Jesus appoints his disciples to proclaim repentance and forgiveness of sins because Christ rose from the dead (Luke 24:46-47).  In the opening of Acts, Jesus calls his disciples to be his witnesses (Acts 1:8) to proclaim Jesus’ message of salvation.  Paul preaches that they were “sent the message of salvation” (13:26).  Even the girl possessed by a demon declared that Paul and Barnabas were preaching the way of salvation (16:17).  Luke and Acts are about salvation found “in no one else, for there is no other name under heaven given among men by which we must be saved,” as Peter preached in Acts 4:12.    

  Another note of the melody is Jesus in the middle of the action.  Luke sets the stage, but that part of the melody does not end in Acts.  It is the opposite.  Jesus calls those who are far off in Acts 2:39. It is Jesus adding new believers to his church in Acts 2:47 and 11:21.  Jesus sent the angel to open the doors of the jail (5:19 and 12:11).  Jesus gives direction to his disciples in 8:26 and 9:11. It is Jesus who opens the hearts of those who hear the preached word (16:14). He strikes down his enemies in (12:23).  Jesus reveals himself to Stephen in 7:59-60 and appears to Saul in 9:11. Jesus speaks to Saul (9:5, 18:9, 23:11), to Cornelius (10:4), and to Peter (10:14).  And Jesus called Paul to preach the gospel in 20:24. People were healed, raised from the dead, and called upon to believe in and by the name of Jesus.  The name of Jesus (not even counting all the times he’s only referred to as “the Lord”) appears 71 times in the 28-chapter book of Acts.  Jesus is the chief actor in the Book of Acts.   

  Still, another note is the constant reversal of expectations when those who the world perceives to be outsiders (women, the poor, the sick, tax collectors, and gentiles) are brought into a relationship with God.  Jesus is bringing salvation to all people.  What was clearly shown in Luke continues in Acts, especially with the Gentiles, and Jesus is present and working in both books.  In Luke, Jesus preached much (but not all) of the proclamation of the Good News.  In Acts, Jesus uses the means of the Apostles and the Church to make the same proclamation of the gospel, empowered by the Holy Spirit, whom Jesus promised he would provide (Luke 12:11-12).

  Nancy Guthrie offers an outstanding discussion of the melodic line of Luke and Acts in her book Saved (Crossway, 2024), which was, in part, used in the preparation of this article.  Her proposed melodic line of Luke is, “God is working for the salvation of his people through the incarnation, Jesus’s sinless life, his death, and his resurrection” (6).  For the book of Acts, she suggests, “The Lord Jesus is continuing to work out God’s eternal plan of salvation for his people through his ascension, his session as he sits at God’s right hand ruling over and interceding for us, and in pouring out his Spirit at Pentecost” (6-7).  She goes on to clarify that God’s people are from all the earth, “every tribe and language” (Revelation 5:9).   

  Luke and Acts show us that Jesus’ work brings salvation to and for all people who repent and believe.  This is true whether during Jesus’ earthly ministry or beyond.  It is even true before his earthly ministry.  Any study of Luke or Acts should be grounded in the line that runs through both books. 

Review: The Charles Simeon Trust

The Charles Simeon Trust, simeontrust.org, (date of this review: January 1, 2025).

The Charles Simeon Trust was officially organized in January 2001 by David Helm, John Dennis, Kent Huges, and two silent partners, although that is not its genesis. Built on the echo of Dick Lucas' Proclamation Trust (London), the Workshop on Biblical Exposition was an annual event at Wheaton that grew into the need for something more. Today, that something--the Charles Simeon Trust--provides preaching workshops around the country, online courses, resources, and a resident program called the Chicago Course.

Bible expositors should not only be aware of the Charles Simeon Trust but also attend a workshop and take online courses. Workshop leaders encourage attendees to view their time at the 2-and-a-half-day gathering as a pro baseball player approaches spring training. It's an opportunity to return to the fundamentals and correct bad habits. Yet, it's more than spring training--the Charles Simeon Trust is a robust basket of preaching training that far surpasses seminary homiletical courses.

Strong, time-tested tools explained and wielded by a time-tested cadre of strong leaders bring vibrance and excellence to the lecture portion of the workshop—the same lectures that make up the online courses. Providing ample time for smaller group practice, where each man brings his expositional work for discussion by the group, makes a Charles Simeon Trust workshop unlike any other preaching conference. It also provides a space for the preaching tools taught in the lectures to be placed into the hands of the attendees for supervised practice.

The Charles Simeon Trust offers tremendous value to anyone who opens God's Word and preaches or teaches it to others. However, the organization struggles to get the expositor all the way home. For more than 20 years, David Helm has led his workshop leaders to train preachers in sermon preparation, but they've come up short in sermon delivery.* They've got the work in the preacher's study dialed in but awkwardly overlook what he still needs to do when he steps into the pulpit with his well-prepared sermon outline. That oversight, however, is not enough to steer any preacher away from the Charles Simeon Trust. They remain a must-experience for any faithful expositor.

*At the time of this article, this reviewer is aware of work the Charles Simeon Trust is doing to strengthen this area of its training, having seen and discussed research and experienced experimental cohorts that may become additional tools provided by the Charles Simeon Trust. Let us look forward to this extra help for preachers everywhere!

How Many Luke?: An Interpretation of Luke 1:1-4

Luke, the author of Luke and Acts, opens his first volume by claiming that "many have undertaken to compile a narrative of the things that have been accomplished among us" (1:1). Commentators and preachers often race past this statement, wanting to move on to the identities and attributes of Luke and Theophilus. This is a grave mistake because the identity of the “many” ties Luke's work to the Old Testament and says a great deal about how the author thinks of himself. Furthermore, Luke's first sentence is a powerhouse statement for the continuity of the Old and New Testaments.

One popular take is that "many" refers to not only Matthew, Mark, and John but maybe even additional writings from the other Apostles, plus the biographical accounts written by various disciples and even perhaps accounts of Jesus's earthy life written by non-believers. As the argument implies, bookstores were teaming with biographies of Jesus, and Luke joined the stack in the shop window. However, unlike the others, Luke wanted to get the facts correct through careful study and interviews with the eyewitnesses. This view raises many questions that it fails to answer. Did none of these other accounts survive except for Mathew, Mark, and John? How were there so many authors willing to write a positive account of the "criminal" whose followers the Romans and the Jewish religious leaders were persecuting, jailing, and even executing? Assuming Luke's gospel was the last of the four, why would he not simply point Theophilus to any of the other three if he merely wanted Theophilus to get the facts correct? Is it possible that Luke didn't think Matthew, Mark, or John were correct?

Continuing this line of thought, verses 1 and 2 raise more questions. To whom is Luke referring in verse 1 by saying "us"? What "things" have been "accomplished" or fulfilled? Is he only speaking of things during Jesus' earthly ministry or pointing to something more? As Luke moves to verse 2, he says what he is attempting is just like "those who from the beginning were eyewitnesses and ministers of the word and delivered them to us." If what he is doing is like "those people," it would be helpful to identify who those people might be. Does he mean people who were eyewitnesses of Jesus' earthly ministry from the beginning or someone else witnessing something more? These witnesses and ministers of the word delivered their writings to "us." Luke opened with the same word John opened with--λογοσ (logos), which is translated as "the word," and of those who delivered this word, Luke calls “ministers of the word.” Is what Luke is referring to inspired Scripture, breathed out by God? If that only includes Matthew, Mark, and John, is "many" accurate? Why would God allow Scripture to be lost if it refers to additional inspired manuscripts?

There is another way to think about Luke's opening statement. If "us" refers to the people of God (which, by conversion, Luke had become), then he could be pointing to all the ministers of the word from the Old Testament who documented all that God had been accomplishing among his people. This approach significantly agrees with Luke's comparison in verse 2, just like those who, from the beginning, could include Moses, the prophets, and many more. They were eyewitnesses of God's works, and Luke says he's writing an account of the eyewitnesses in his generation. Many delivered the accounts of the Old Testament, written down for others to have certainty, and just like that, Luke is writing an account and delivering it to Theophilus. Luke saw himself as continuing the account that started long ago and was continuing and being fulfilled in his time. Luke 24:27 and 44 lend tremendous credit to this interpretation of Luke 1:1-2.

If the latter view is correct, Luke opens with a strong tie to the Old Testament. Given how many Old Testament quotes and allusions Luke depends on, it's only fitting that he sees his work as an articulation of the accomplishment of Old Testament promises. Luke tells of all that fulfills what the Old Testament anticipates in the Savior. Knowing this reality, he states it up front so Theophilus can be sure of everything he learned from the Old Testament, which, incidentally, also finds strong support from Luke 24:27 and 44. Taking this approach to Luke 1:1-4 makes a strong argument for the account of Jesus' earthly ministry and also for what the Old Testament says about Jesus. This view is a far more robust understanding of what it means to be an eyewitness of all that God has done and is still doing.

Sign or No Sign?

John was in prison, but word about Christ's deeds still reached him. Jesus instructed the two disciples John sent to return and tell John what they saw. When the disciples asked if Jesus was the Messiah they had been hoping for, he pointed to the blind receiving sight, the lame walking, lepers cleansed, the deaf hearing, the dead raised, and the good news preached to the poor (Matthew 11:1-6).

Not much later, scribes and Pharisees asked Jesus for a sign. Presumably, they wanted proof that he was the Messiah they had been waiting for. This time, Jesus told them, "An evil and adulterous generation seeks for a sign, but no sign will be given it except the sign of the prophet Jonah" (Matthew 12:39). John the Baptist sent for encouragement, and he was told to look at the events of Jesus' ministry. The Pharisees demanded a sign to prove that Jesus was who he claimed to be, and they were rebuked, called an evil generation who would only receive the sign of Jonah. Which is it? Why the difference?

In both cases, the deeds of Christ were evident. The blind, lame, lepers, deaf, and dead received the miracles prophesied in Isaiah 29:18-18, 35:5-6, and 61:1. These may have been the deeds John had already heard about. Yet, when John was genuinely seeking the Messiah, he was gently reminded to see the fulfillment of Scripture in the events of Christ's ministry. The Pharisees, however, were already set on rejecting the events and demanding Jesus prove himself by their terms. They had already rejected Christ. Therefore, Jesus told them the only sign a wicked and evil generation would receive was the sign of Jonah.

Jesus went on to describe one aspect of the sign of Jonah--that just as Jonah was in the fish for three days, so the Son of Man will be three days in the earth. But this is less of a sign than what Jesus says next. "The men of Nineveh will rise up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold, something greater than Jonah is here" (Matthew 12:41).

The more excellent sign of Jonah is repentance. Everyone but Jonah repents and willingly obeys God in the book of Jonah except Jonah. Creation submits to God even when Jonah does not. Yet the book of Jonah ends with another chance for repentance. Because Jesus will be in the earth for three days, repentance and salvation are possible. One must repent if one desires to see and believe that Jesus is who he says he is. As their actions showed, the Pharisees had already rejected that sign.

When preaching either Text—Matthew 11:1-6 or 12:38-41—the contrast between John the Baptist and the Pharisees provides a straightforward approach to presenting repentance in light of Jesus's deeds. These two events are well-tied together and worth seeing side-by-side.

The Book of Jonah

Jonah is likely the minor prophet with which people are the most familiar.  The book of Jonah is a short narrative parallel, unlike any other prophetic book.  Because it’s narrative and only four chapters, preachers often select the book of Jonah for a series, and often, the series is four parts, following the lines of Stephen Langton’s chapter breaks. 

The structure of the book of Jonah is formed of two parallel narratives, where the second narrative mirrors the first but more largely and deeply.  This allows Jonah to show us the key lessons by going through them a second time in the same way as the first.  At the end of the second narrative, Jonah brings the reader into a glimpse of the mind of Jonah and of the mind of God (Chapter 4).  Jonah 1:1 and 3:1 echo the same language as the opening of each narrative.  Then the narratives parallel one another following a sequence: The Word of the Lord comes to Jonah, Jonah acts in response, non-Israelites enter the picture, God demonstrates his sovereignty, Jonah prays, and God acts.  

The reader should expect nobody except Jonah the Prophet to obey God, but in a shocking reversal, every person and all of God’s appointed creation obey the Lord. It’s Jonah who struggles, which is an intentional aspect of the book.  

The second narrative ends abruptly to nudge the reader to a correct response.  It’s as if the reader is to fill in the correct answer based on the first narrative, thus, bringing the reader into the same reality as Jonah.  The first narrative teaches the complete pattern, such as A+B+C=D, and then the second narrative tests the reader’s understanding of the pattern as AA+BB+CC=__.  If the reader correctly understands the pattern, then the reader knows the answer is DD.  Knowing the right response for Jonah leads to the same response by the reader.  In this case, the correct answer for Jonah and the reader is repentance and worship.  In the first narrative, D would be the repentance seen in Chapter 2.  The answer beyond Chapter 4 (DD) should be this same kind of repentance and praise, but bigger and better. 

Themes of the book of Jonah include (but are not limited to) the fear of the Lord, obedience, repentance, God’s patience and grace, sanctification, and God’s sovereignty in mission.

The book of Jonah is deeply connected to the gospel through Jesus’ use of Jonah in relation to the scribes and Pharisees in Matthew 12:38-42 or a wicked generation in Luke 11:29-32.  When they demand a sign, Jesus replies that the only sign will be the sign of Jonah.  While Matthew adds detail about Jonah in the belly of the fish and the Son of Man in the heart of the earth, that is only a small part of the sign.  Luke does not include such detail.  Instead, the sign is the larger idea of God’s sovereignty in salvation.  “Salvation belongs to the Lord” (Jonah 2:9).  

Furthermore, the account of Jesus calming the storm (Matthew 8:23–27, Mark 4:35–41, and Luke 8:22–25) alludes to Jonah 1.  The sailors call upon Jonah to call upon his God so that perhaps, they wouldn’t perish (1:6).  The wind and seas obey the Lord and when it ceases to rage, the sailors fear the Lord exceedingly and offer sacrifices to God.  The disciples are concerned they will perish and even suggest that Jesus does not care (tying to God and Jonah’s conversation in Jonah 4).  The wind and waves obey Jesus, and the disciples become afraid and worship, marveling that the wind and waves obey Jesus.  If God can command the wind and waves in the book of Jonah, much is being said of Jesus in the New Testament accounts.

It may be valuable to preach or teach the book of Jonah as a complete unit, drawing on the connections between the first and second narratives.  Then to solidify the themes, look at the New Testament passages through the lens of the book of Jonah. 

Bouncing Around the Bible

     One preacher will have dozens of Scripture references in a single sermon every time he preaches because that’s what he does.  Another preacher will hug a Text so closely that he never references another Passage, ever.  And then there is that preacher who seems to know precisely when it’s necessary to go elsewhere in the Bible for help. 

     When is it right to leap from one Text to another in a sermon, and when should the preacher camp out in a single Passage?  In other words, how should the preacher decide when to reference other Scriptures in a sermon?  

     The correct answer is not, “The more Scriptures from everywhere in the Bible, the better,” nor is it “Never depart the main Text.”  There is indeed a sweet spot that flows naturally. Uncovering it has to do with the sermon Text itself. 

    Some Passages are plain and simple.  The hearer knows what the words mean.  Nothing is confusing in them.  Culture has not built up an enormous disconnect that requires a bridge.  Or if there’s something unclear or perplexing, the Text explains.  Luke 15:8-10 serves as a simple example.  The hearer knows what it means to lose a coin.  Lamps are not confusing; neither is sweeping.  If the preacher needs to consult any other Scripture, it should be the parable of the lost sheep and the parable of the two lost sons that precede and follow Luke 15:8-10.  In the case of Mark 4:1-20, Jesus tells a parable and follows it up with an explanation of what it means.  The preacher needs only to go to the supplied explanation. 

     However, some Passages need a great deal of help from other Passages.  Other Scripture may be more precise or provide some explanation.  Sometimes, background information is necessary for understanding.  Leveraging biblical theology may help unlock the meaning.  Revelation 10:1-11 provides an example of a Passage that may be helped by referencing other Scriptures.  While there are many Texts available to help understand things like the cloud and rainbow, the little scroll, and why eating the scroll may taste sweet like honey, there’s no better place for the preacher to take his audience than to Ezekiel 1-3.  

     The prevailing rule of thumb is to use other Passages if they are needed to explain the Text or offer an illustration.  Going to other Texts just for the sake of having more verses tends to distract from the point and give the sermon less punch, not more.  Also, if further explanation is unnecessary, the hearer is less likely to remember the added material when reading the Text later. Use other verses to help the hearers, not impress them.   

This is the Place to Start Good Discipleship

How do we do discipleship? Where do we start? Many things contribute to good discipleship, but few produce as lasting fruit as sitting under the preached Word of God over a lifetime. It's God's design for the local church. It's also how most Christians have been (and are still being) discipled. So many people will say it was by being in church for so long that they grew, and when you drill down, you’ll find the bulk of that was through the Sunday gathering over the course of many years. Teaching our children how to listen to preaching well is a gift that will bless them forever. This is an early and lasting spiritual growth and transformation step for most.

Christopher Ash's little book (booklet), Listen Up!: A Practical Guide to Listening to Sermons is a helpful tool. It's an easy and convicting read on the topic. It’s one you could read around the dinner table with your family and then commit to doing. Few things are better for discipling your children than showing them what it looks like to go to church well. Listen Up! helps us do just that even better.

Mark Dever says, “We give Listen Up to all our new members.” Vaughan Roberts says, “A great resource to help grow a new generation of believers who both tremble at God’s word and are changed by it.” If you want to grow and help your family grow too, this book is well worth your attention.