Persuasion in Preaching with Robert Kinney (Part 1)

Josiah Walker and Bryan Catherman hosted Robert Kinney on Salty Believer Unscripted to discuss persuasion in preaching. Robert is the Director of Ministries with Charles Simeon Trust. He’s also an Anglican minister in Vienna, Austria. What is the necessity of persuasion in preaching. Why is argument and a structure that reflects and argument necessary for any sermon? Part 1 of this 2-part episode, they discussed these questions and many more. Listen to Salty Believer Unscripted wherever you get your podcasts or listen here:

Find Part 2 of this podcast here.

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Three Endings for Mark?

Consider the end of Mark 16. The task might not be as easy as you think. Where is the end of Mark 16? There's debate, and the last questionable line is verse 8. This verse may be the end of the book of Mark. You likely have more in your copy of God's Word, probably through verse 20. Depending on your translation, there may be brackets around verses 9-20. There may be a note about verses 9-20.  

You may even have two endings if you're reading the NLT, NRSV, CNT, or CEB. In those translations, after verse 8, it says (probably in brackets): "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 ending that picks up after verse 8. The other is what we typically see in other Bible translations as verses 9-20. Given that both proposed endings pick up after verse 8, most scholars believe that either the last part of Mark's gospel was torn off and lost after verse 8, or ended at verse 8.  

If you read Greek, it's easy to see that the additional ending isn't the same as the rest of Mark. We don't find either of these endings in the earliest known manuscripts.   

This could go a lot of ways. Maybe the original ending was lost. Perhaps what we have in our Bible was verbally handed down over the years, and eventually, a scribe added it in writing, and now we've reclaimed what was lost. Maybe God superintended later inspiration to a scribe. People have put all of these arguments forward.  

But let us not overlook that Mark's gospel may have ended this abruptly for a reason.  

If the shorter ending was the point, what does that say? Why? It says that the ladies were expected to believe the messenger. We are also expected to believe the messengers and witnesses that proclaim the gospel. The ladies were told to tell others. We are also commanded to tell others. We should also see that the story isn't about the ladies but about the Risen Lord. And that story continues even now when we hear that Jesus is Risen.  

It is an abrupt ending, but it seems fitting given the purpose of the Gospel. If indeed it ends there, it's handing the decision and the continuing story back to the reader. Now, what do you say about Jesus?  Is he risen?

"Discontinuity to Continuity" by Benjamin Merkle

In the video below, Bryan Catherman reviews and recommends Benjamin Merkle's book, Discontinuity to Continuity: A Survey of Dispensational & Convenatal Theologies (Lexham Press, 2020). While the book is like a 4-views book, there's something that distinctly different and that is why it's worth considering. The book is a survey of the 6 views but Merkle gets the info from the top writers from each of the views. In a systematic fashion, Merkle explores the spectrum from Classic Dispensationalism, to Revised Dispensationalism, to Progressive Dispensationalism to Progressive Covenantalism, to Covenant Theology, to Christian Reconstructionalism. It sounds like a lot, but it’s much easier to work through it in six views rather than a simplified two views, that is Dispensationalism vs. Conventionalism. Furthermore, it’s helpful to see that degrees of difference even within discontinuity and continuity.

If you have little idea about the differences between dispensational theology and covenant theology, this is a great place to start. I highly recommend Discontinuity to Continuity by Benjamin Merkle.

Here’s a more detailed recommendation of the book:

Find more book reviews and recommendations on this website under the Resources tab.

You're a Shepherd, Not a Hammer

On the corner of my desk rests a 60-year-old garage hammer. It was a "gift" from the church staff, given to me in my first year of full-time ministry. I was an aggressive hammer when it came to things of my convictions. I saw it as something to be proud of. The young men I was discipling called my approach a "drive-by ball-busting" (please excuse the language). I saw it as a good thing. An abrasive theological bully, Mark Driscoll, was picking up steam, and I thought he was awesome. I wanted to be like him. From my vantage point, everything was a nail.  

I'm embarrassed by those years and still find myself repenting. 

Two times the Apostle Paul uses a word to describe what Elders should not be. It's πλήκτης (pleektees), and it means "bully." Many translations go with the word "violent." The new Legacy Standard Bible connected with John MacArthur translates it as "pugnacious," meaning "eager or quick to argue, quarrel, or fight." We find the word in 1 Timothy 3:3 and Titus 1:7, and any Pastor knows these are the Elder qualification Texts. An Elder should not be a bully or "pugnacious" but instead gentle and not quarrelsome. In other words, a Pastor shouldn't be a hammer. The one exception is when he's dealing with wolves in the church. Then, and only then, does he need to bring it out.  

Too often, immature Pastors (like I was and still am) get excited by brash, angry, argumentive apologist types. We see debates and arguments and get excited. What was said may be theologically accurate, and the context in which they said these things may have warranted it, but then the Pastor brings it back to the local church and unloads the thunder on the flock. A congregant may not understand an aspect of theology, but instead of teaching with gentleness and shepherding, the Pastor goes into fight mode, seeing it as a wolf's assault on the church. The hammer swings. Boom!  

What we say might be true, but we say it in the wrong way because we didn’t actually say it in love for the other person. In these moments, we are speaking the truth but in love with ourselves.

Pastor, you're not protecting the Bride of Christ from a wolf at that moment. You're smacking Her around and feeling good about yourself.  

Jesus spoke the truth. He did not compromise his convictions. He even flipped some tables. But the Pastor should not overlook Matthew 11:28-30. Jesus says, "Come to me, all of you who are weary and burdened, and I will give you rest. Take up my yoke and learn from me, because I am lowly and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light." Isaiah said of Jesus: "He will not break a bruised reed, and he will not put out a smoldering wick" (Isaiah 42:3).  

A Pastor should have deeply rooted convictions. I do. And a Pastor shouldn't compromise those convictions, especially when the foundation is the Word of God. But he shouldn't be a bully to the people of the church.  

I once heard an apologists say, "You have to shoot down their airplane in such a way that makes them want to land at your airport." I understand what he was trying to say, but we're not machine gunners--we are shepherds. If someone doesn't understand correct theology and we don't teach them, their error is on our heads. If we blast away at them to destroy the error, we're not teaching, and we ourselves are in error to Scripture.  

How do I correct, rebuke, teach, and encourage in love?   

I once watched Dr. James White debate in Utah. White is known to be an effective pit bull in debates, especially against atheists and non-Christians. He destroys arguments and goes for the jugular. His fans love seeing it and often want to emulate White. But they usually don't understand that there's more than just what they see and want to copy.

White was debating with a man who claimed to be a Christian. The debate was on some non-essential-to-salvation matter. It quickly became apparent that his opponent wasn't a Christian and was also terrible at argumentation. Like Russel Crowe, White could have slaughtered his opponent, turned to the crowd, and shouted, "Are you not entertained!" His fanboys would have eaten it up. His popularity would have soared, the views would have been in the millions, and pictures would have been turned into memes still to this day. But that's not what he did because to him the debate was secondary. Instead, he turned off his microphone and turned his back to the crowd. We could hardly hear, but he invited his opponent to sit, and they discussed the biblical gospel while waited, totally ignored. It was a beautiful display I would never have imagined seeing from White. He wasn’t concerned about making sure his opponent knew he was right or smart. James White was concerned about his opponent’s soul and saw it as the right moment to gently instruct and display the gospel.   

As Pastors, we must realize that shepherding is gentle and lowly. We can't roll over bruised and battered people. If their faith is smoldering, even if it is theologically wrong, we can't snuff it out. God has called us to help people know God. He's called us to correct those errors but gently, in and with love.    

I still struggle, but I pray the Lord will help me. 

I recently taught a systematic theology class where I pastor. There were differing views in the class, some of which I sharply disagree with. I expressed that we should have our convictions, but they must be based on the Word of God. I shared my convictions and did my best to share other views fairly and accurately. I didn't set out to blast my fellow brothers and sisters but to have a discussion. I gently let them know that I would have to teach my convictions and do my best to present my view as best as possible with the Bible, but it was up to them to agree with it or not. I worked hard not to say I was right but that I found my position the most compelling. I listened to the other views. I thought about them. And what happened was more conversation. My gentle approach helped them learn, if nothing else, what my view is. Some came to my position on some things, but not everything. It's a slow, gentle work in progress. And it's hard work for this hammer. I don't always get it right, but I want to.     

I didn't come to my convictions overnight. It took me time to work through my beliefs. Others had to correct me, and I'm glad they were gentle. I suspect that you didn't get where you got as fast as you want others to get there. Offer them the same grace you needed to get to your present convictions. And be a shepherd along the way, not a hammer. 

To God be the glory! 

Wives Aren't Commanded to Love Their Husbands?

Once again, I am encouraged by how important it is to read and know our Bible. And once again, I am reminded how easy it is to simply but dangerously trust other authors and preachers about the Bible without knowing ourselves.

This morning I read Titus 2. One word arrested my attention and launched me on a simple study: love. 

The author of a popular marriage book I've used in counseling wrote something like, Men are commanded to love their wives, but women are only commanded to respect their husbands.  He based his argument on Ephesians 5:22-33. In those verses, he's correct, but he went on to say that nowhere in the Bible is a woman told to love her husband. Sadly, I repeated his words, trusting that his statement was correct. However, he is wrong, so I've repeated his false information.  (I'm very sorry if I've shared this lie with you. I was wrong.) 

Titus 2:4 says that older women are to teach younger women "to love their husbands and to love their children."

I opened my Greek New Testament. The word is similar to phileo and means to have affection for or show love to your husband. 

Out of curiosity, I quickly researched and discovered that the popular author had received some pushback about his statements. He wrote a blog post and recorded a video, I suspect, to defend his argument. He appealed to a widespread and often repeated misunderstanding of the three primary Greek words for love. "Misunderstanding" may be too strong of a word, but indeed an over-realized sense of category. In other words, trusting other teachers, sometimes we think of the three Greek words for love as degree levels, but that doesn't capture the proper nuance.

The author says that agape love is unconditional love. He argues that phileo love is a friendship component or friendship love, but it's not love-love or unconditional like agape. Instead, it's a lower level of love or a different kind of love. And finally, he says there's the eros which is sexual (which we find nowhere in the Greek New Testament). This all sounds nice, but it over-simplifies these terms. It has some truth, but it's far more complicated.

For example, Jesus says, "Even sinners (agape) love those who (agape) love them" (Luke 6:23). He's getting at a condition, isn't he? Jesus was encouraged to heal the centurion's servant because the centurion "(agape) loves our nation and built us a synagogue" (Luke 7:5). It turns out we can (agape) love money, darkness, and fame (Matthew 6:24, John 3:19, and John 12:43).

When we look at phileo love, Jesus said, "For the Father (phileo) loves the Son and shows him everything he is doing" (John 520). That sounds like more than friendship. He also said, "for as many as I (phileo) love, I rebuke" (Revelation 3:19). John 16:27 says, "For the Father himself loves you because you have (phileo) loved me." 1 Corinthians 16:22 says, "If anyone does not (phileo) love the Lord, a curse be on him."

Returning to the author's statement that nowhere in the Bible is a wife commanded to (agape) love her husband, we should consider Jesus' commands. Jesus said, "I give you a new command: (agape) love one another. Just as I have (agape) loved you, you are also to (agape) love one another. By this everyone will know that you are my disciples, if you (agape) love one another" (John 13:34). He also said, "(agape) love your neighbor" (Mark 12:23) and "(agape) love your enemies" (John 6:27). So clearly, God has commanded wives to (agape) love their husbands, even if her husband is not a believer, and even if they are estranged and fighting, not even living together. God has also instructed young women to (phileo) love their husbands and children (Titus 2:4).   

The author also argued that the woman is not "commanded" to (agape) love her husband because she already naturally does this. Still, she doesn't naturally have a friendship (phileo) relationship with her husband. He says it's precisely the opposite for the husband, so God doesn't command the husband to have a (phileo) friendship with his wife, but the husband is commanded to (agape) love her. This idea is a broad-sweeping over-generalization and is nowhere demonstrated in the Bible.

This entire thing should remind us how essential reading and studying the Bible is for God's flock. If we don't read and study for ourselves, we'll likely eat lousy food from any source without discernment.

Study on!

SBU: Tension Between the Gospel and Politics

In this episode of Salty Believer Unscripted, Josiah Walker and Bryan Catherman discuss a listener’s question about the tension between our political arguments and the gospel. How do we keep the gospel first when the world around us is rallying political arguments in light of tragedy. The context comes on the heals of another school shooting. How should the Christian engage with his or her co-workers, friends, and neighbors? Regardless of our thoughts about gun control, the 2nd Amendment, mental health, transgender issues or any of the other political hot buttons during these difficult times, how do we keep our primary objective on the primary problem—sin and our need for the gospel of Jesus Christ? That’s the topic of this episode of Salty Believer Unscripted. Listen wherever you get your podcasts, or listen here:

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What's With All the Soft Prosperity Gospel Ads?

What is the deal with all the soft prosperity gospel advertisements inviting people to church? Especially around Easter? It’s not that advertising is bad or inviting people to church is bad. But the way some churches are doing it seem to promote the Soft Prosperity Gospel, In this episode of Salty Believer Unscripted, Josiah Walker and Bryan Catherman discuss the Soft Prosperity Gospel and its ramifications. What is the Soft Prosperity Gospel? How are we seeing it in these advertisements? What is the motivation driving the use of the Soft Prosperity Gospel to grow churches and reach the lost? What should we think about the Soft Prosperity Gospel? Listen to this episode of Salty Believer Unscripted wherever you listen to podcasts or listen here:

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Fireballs Prevent the Third Temple?

Julianus Augustus was the Emperor of Rome from AD 361-363. History has branded him "Julian the Apostate" because after his uncle Constantine opened the door to Christianity in Rome, Julian worked hard to reverse these measures while he was the Emperor. Julian hated Christianity and wanted it erased from the face of the earth. Although he was raised as a Christian and was trained under leading Christian bishops, he wanted nothing to do with Christianity by the time he was 20.

As soon as he was Emperor, he started working to return Rome to her former paganism. He thought restoring Judaism might be a way to push Christianity out of Jerusalem, and to do the job right, he decided the Jewish people needed their temple again. He set out to have a 3rd temple built on the temple mount.

A pagan historian named Ammianus Marcellinus recorded the following:

"[Julianus Augustus] had entrusted the speedy performance of this work to Alypius of Antioch, who had once been vice-prefect of Britain. But, though this Alypius pushed the work on with vigor, aided by the governor of the province, terrifying balls of flame kept bursting forth near the foundations of the temple, and made the place inaccessible to the workmen, some of whom were burned to death; and since in this way the element persistently repelled them, the enterprise halted" (Ammianus Marcellinus, Res Gestae, XXIII.1).

The work on the temple ceased because of balls of bursting flames. Some of the workers were killed! And notice that this was not a one-time event. It was persistent. Thus, not even the Emperor of Rome could rebuild the temple.

Church history is fun.

SBU: Help for Newer but Not Totally New Preachers

Jeremy Meeks joined Bryan Catherman and Josiah Walker on Salty Believer Unscripted again to talk about preaching. In this episode, Josiah asked Jeremy about help for newer preachers but not brand new preachers. Jeremy offers some ideas to help the preacher who’s preached about 30 sermons. The preacher is not completely green, but needing some help to get comfortable in the preaching saddle. Jeremy Meeks is the Director of the Chicago Course with the Charles Simeon Trust. Listen to this episode wherever you listen to podcasts, or listen here:

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What is the Chicago Course? (With Jeremy Meeks)

Jeremy Meeks joined Bryan Catherman and Josiah Walker to talk about the Chicago Course, a program through the Charles Simeon Trust. What is the Chicago Course? Why enroll in the Chicago course? What if a person can’t pack up and live in Chicago for a year? Are there any plans to take this program to other cities? How can a group of preachers start their own cohort to improve their preaching? What are the “under fire” preaching feedback sessions? Jeremy answers these questions and many more. Listen to this episode of Salty Believer Unscripted wherever you listen to podcasts or listen here:

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Dig Deeper by Nigel Beynon & Andrew Sach

Looking to learn how to study the Bible better? Dig Deeper: Tools for Understanding God’s Word by Nigel Beynon & Andrew Sach is an easy but robust place to start. It’s a simple little book that will help you build a toolbox for better study. Bryan Catherman highly recommends the book:

Get your copy of Dig Deeper by Nigel Beynon & Andrew Sach wherever you get your favorite books or click here. Find more book recommendations here.

SBU: Charles Simeon Trust

In this episode of Salty Believer Unscripted, Josiah Walker asks Bryan Catherman for a good preaching resource for guys who have preached a few sermons but are ready to start sharpening the peaching saw. He recommends Charles Simeon Trust and explains how he finds it so beneficial to good preaching. Listen to the episode here or wherever you listen to podcasts.

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SBU: Best Resource for New Preachers

In this episode of Salty Believer Unscripted, Josiah Walker asks Bryan Catherman for one (or maybe two) recommendations for guys who are called to preach and just getting started. What should the new preacher know and learn? Is there a book or class? Where does a guy start? Listen to this episode wherever you listen to podcasts, or listen here:

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SBU: Should We Preach the Silent Years?

The Silent Years is the period of about 400-430 years when God was silent in regard to his prophetic revelation to his people. It’s the blank page between the Old and New Testaments. Should we preach this period, and if so, how do we go about preaching a blank page? It’s is a challenging task because it is significant to the biblical timeline but comes from the lack of a Text. Is it possible to preach this section of the biblical narrative? Should we preach it? If so, how? Join Bryan Catherman and Josiah Walker as they discuss how to preach the Silent Years on this episode of Salty Believer Unscripted. Listen wherever you get podcasts or listen here:

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Preaching: Where to Begin?

“If I want to learn to preach, where do I start?” This is the question Josiah Walker posed to Bryan Catherman on this episode of Salty Believer Unscripted. Bryan dumps a truckload of suggests from his favorite resources for preaching on Josiah. These include books, videos, and other training options. He also shares some tips and ideas. Listen to this episode of Salty Believer Unscripted wherever you listen to podcasts or listen here:

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"The Genius of Puritanism" by Peter Lewis

Lewis, Peter. The Genius of Puritanism. Morgan, Penn: Soli Deo Gloria Publications, 1997.   

It's no trouble to see why Martyn Lloyd-Jones and Joel Beeke would recommend Peter Lewis' book, The Genius of Puritanism.  Lewis sets out to show what the Puritans believed about preaching (both in proclamation and in the hearing) and spiritual formation. Part 1 is the Puritan in the Pulpit, Part 2 is the Puritan in the Pew, and Part 3 is the Puritan in Private. Part 1 has the most force and relevance to the problems of our day, and Part 3 is the most helpful to the person in the pew. The best feature of this book is the large and copious quotes from the Puritans, first explained with biographical sketches.  

This book is a great place to start if you've never read the Puritans or know little about them. It will provide a broad introduction to the people behind the revolution of the 16th and 17th Century Church. These sketches include men like William Perkins, Richard Sibbs, Jeremiah Burroughs, Richard Baxter, John Owen, Thomas Goodwin, John Owen, Thomas Brooks, and many more. In the following chapters, entire pages are quoted, with just a few sentences of explanation, followed by more passages from Puritan writings. 

If you're looking for a history of the Puritans, you'll need to look elsewhere. But if you're looking for a sample of the various writers of the time, you won't find a better option. In 136 pages, you'll discover much of the writing belongs to the 47 Puritans quoted. And while Lewis directed Part 1 toward preaching, you won't find more helpful writing for your soul than the samples in Part 3.  

Part 3 is focused on spiritual desertions and depression. What causes them? What ought we do about them? What about spiritual formation? The Puritans thought a lot about these matters and wrote many works on these topics. After reading sections from Part 3, I suspect that few can ignore the desire to seek out the complete volumes and read beyond the quoted material.  

While The Genius of Puritanism by Peter Lewis was first written in 1977 and came to us in reprints from the late 20th Century, it is as relevant and helpful as it was the day it was initially published. 

Longing for Our Local Church Family

I'm on a 5-week sabbatical, yet, I worshiped with my faith family at Redeeming Life Church today. Why would I do that. It's a fair question, and four weeks ago, I would have thought it strange that we'd come to Redeeming Life (where I’m the lead pastor) during my 5-week sabbatical. The first half of my sabbatical time has taught me otherwise.

My sabbatical covers 5 Sundays. On the first Sunday, we attended a Presbyterian (PCA) fellowship north of us. It was terrific. The brothers and sisters there were welcoming and kind. But as we were leaving, my entire family felt sadness and loss. We missed those with whom we are in covenant membership at Redeeming Life. It was easier the following week because we were out of town. The Evangelical Free Church we visited was pleasant, but we missed our local faith family even more, now gone for two Sunday gatherings.

Being back in town for our third Sunday, one of my children asked me why they had to bypass the fellowship at Redeeming Life just because dad was on sabbatical. Good question. We deeply missed the brothers and sisters of our local church, so we decided to worship at Redeeming Life for Sunday number three. We looked forward to it all week.

The plan was to get to the service about 10 minutes early, but an accident on the interstate caused us to slip in about 10 minutes late. It wasn't difficult for me to avoid the "work-related stuff," and I loved worshiping and fellowshipping with my Redeeming Life faith family. I got to be a congregant and member like everyone else, which was good for my soul.

It is okay to be away sometimes, but shouldn't our hearts long to gather with our local church. I was refreshed, encouraged, edified, and blessed to corporately sing and pray, sit under the preached Word of God, and fellowship. I find it shocking that some who identify as Christian could take it or leave it. It's the best part of my week, with or without preaching and other pastoral responsibilities. I love my faith family, and it's with them that I want to worship Jesus on the Lord's Day.

If I wouldn’t want to be a member of the church I pastor, should I be their pastor? But I would want to be a member even if I wasn’t the pastor, so how much better for me!

My family is out of town again next Sunday, but Sunday number five will be spent back at Redeeming Life. It's my church, whether I'm the pastor or not, serving or not. If my time sabbatical time has taught me anything, it’s that I’m blessed by my local church!

A Biblical Exploration of "Deacon"

A survey of the Church, especially across multiple denominations, will reveal the great diversity among Deacons and their role. The Bible is not as clear on the Deacon ministry as on other aspects of the Church. Tradition has pushed our thinking for miles, but it's not so much tradition as it has been tradition's working dog, pragmatism. Might tradition and pragmatism have taken us in the same direction as the Bible? Maybe; maybe not. To know, we need to understand what the Bible says about the ministry of the Deacon.   

In Philippians 1:1, Paul addressed the church, writing, "To all the saints in Christ Jesus who are in Philippi, including the overseers and deacons." The word from where we get "deacons" is from the translation of the Greek word daikonos, a plural noun. In the simplest terms, it means servant or minister. More specifically, it means: "1. one who serves as an intermediary in a transaction, agent, intermediary, courier; or 2. one who gets something done at the behest of a superior, assistant" (BDAG). If Paul was referring to all the faithful saints who serve, it's odd that he would have made a particular clause to identify them with the elders. But we might not have given it more thought if not for 1 Timothy 3:8-13. Between these two sections of Scripture, we have qualifications and an indication of a set-apart status. It would seem that a Deacon is an officer within the local church when defining "office" as a position publicly recognized and given a level of authority, either over the entire local church or in a specific area or ministry of the church.  

While the history of this office is fascinating and informative, if allowed to define the deacon ministry, we end up anywhere from a church-controlling office that trumps the authority and purpose of the elder and the congregation to a non-existent role altogether. If the Bible guides the Church on this matter, diligent, prayerful study is necessary. However, as seen above, the Bible is not as straightforward as we'd like. The result of such a study may or may not leave room for the local church to shape the Deacon ministry. We might find that tradition or pragmatism is helpful at some level, but only after careful study of God's Word and if caution is exercised.  

A study such as this requires bombarding the Scriptures with questions and isolating parts for a survey before we can bring those parts together. With each question, one must set aside present conclusions and be open to see what the study yields. One must fight the temptation to lean in ways that defend or attack the status quo. Hugging the question until all relevant Scripture is explored will prove fruitful, and seeing the fruit of each question in the bowl together will bring a more robust, biblical conclusion.    

The first step is to identify and list the right questions. I want to encourage you to set out on a careful study of the Scriptures with these questions as your starting point. Will we come to the same conclusions? Future posts on this website will share what I found. Here are the initial questions to help guide my study of God's Word:    

1. What is a Deacon? 

2. What does a Deacon do? 

3. Who can be a Deacon? 

4. What is the difference between an Elder and a Deacon? 

5. Why did Paul guide Timothy about Elders and Deacons, but he only instructed Titus about Elders?  

6. Were the seven appointed men in Acts 6 Deacons? 

7. What is the appropriate role for Deacons in the local church today?  

SBU: Seminary with Josiah

Josiah Walker is halfway through this seminary eduction at Gateway Seminary. He stated at the teaching site, the Salt Lake School of Theology but his pace outpaced their pace so he shifted to on-line classes from Gateway. He’s halfway through the program so we sat down to chat with him about how it’s going. Listen here:

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Building Healthy Churches: Deacons by Matt Smethurst

As we conclude our slow series, “Building Healthy Churches,” we’ve come to Matt Smethurst’s book, Deacons: How They Serve and Strengthen the Church. This book, published by Crossway in 2021, is among the 9Marks Building Healthy Churches series. In this episode of Salty Believer Unscripted, Bryan Catherman and Josiah Walker discuss this book and how it relates to the Church. Listen to this episode here:

Subscribe to the Salty Believer Unscripted on your favorite podcast app, or use these links: RSS Feed | Google Podcasts | Apple Podcasts | iTunes | Amazon Music | Audible | Player FM | Stitcher | iHeartRADIO | Pocket Casts | Castbox | Podbean | Spotify | Podcast Addict