Context: Should a Church Have More Than One Service?

Join Josiah Walker and Bryan Catherman as they deal with the question: “Should a church have two or more services?” Mark Dever has made this a popular question. If a church has two services, does it have two churches? Not only do the guys deal with this question, but also with what time the service should be, on which day, and many more related questions. How might context shape these questions? That’s the topic of this episode of Salty Believer Unscripted. Subscribe wherever you get podcasts or listen here:

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The Benefit of the Mid-Week Bible Study

Josiah Walker, Bryan Catherman, and Daniel the Intern discuss the value of the mid-week Bible study. Have these meetings run their course, or is there still value in doing them? How do we get the most out of them? What are they for? Do I have to go to a small group Bible study?

They also answer the question, “What is a Salty Believer Unscripted intern, and what does this intern do?” Daniel is our newest intern and they took a moment to chat with him about the Salty Believer Unscripted podcast. Subscribe wherever you get your podcasts or listen here:

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A Look at the ESV Journaling Study Bible

Journaling Bibles are great. So are study Bibles. So why not combine the ESV Study Bible with a journaling option? The ESV Journaling Study Bible is the result. Bryan Catherman shares his thoughts on this Bible and then takes us in to have a look.

Find more videos like this one on the Salty Believer YouTube channel. Take me to the Channel! 

Where's the Holy Spirit in the Old Testament?

Is the Holy Spirit in the Old Testament? What was he doing before Jesus gave him to the disciples? This is the question sent to Bryan Catherman and Josiah Walker. So on today’s episode of Salty Believer Unscripted, the guys are dealing with a mailbag question. What was the Holy Spirit doing in the Old Testament? How should we think about the continuity of the Bible and the operation of the Holy Spirit before Pentecost? Subscribe and listen to Salty Believer Unscripted wherever you get podcasts or listen here:

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Getting More From the Sermon

On this episode of Salty Believer Unscripted, Josiah Walker and Bryan Catherman discuss how to get the most out of the sermon. We’ve already discussed some tools, primarily following the "Listen Up!” book by Christopher Ash. In this episode, we’ve explored additional tips and ideas for building on what Ash provided. Should I read commentaries? Study Bibles? Should I ask my Pastor questions about the sermon? What are other ways I can get the most out of the sermon? They address these questions and many others. Subscribe wherever you listen to podcasts, or listen here:

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Should I Attend a Funeral for a Nonbeliever?

Should a Christian go to a funeral for an unbeliever? What should we think about celebration of life services compared to traditional funerals? Is this like going to a same-sex wedding? Am I supporting something that I shouldn’t be supporting, or is this an opportunity for me to display my faith? How should we think of funerals for nonbelievers? That’s the topic of this episode of Salty Believer Unscripted. Subscribe and listen to Salty Believer Unscripted wherever you get your podcasts or listen here:

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A Missed Opportunity: King of Kings (Angel Studios, 2025)

Angel Studios released an animated story about Jesus called "King of Kings." The movie features a cast of well-known actors and Charles Dickens' work serves as its base. But still, the movie missed a significant opportunity and fell short of sharing the biblical gospel. Instead, Angel Studios made it weird.

Using Charles Dickens as the narrator of Jesus' story launched this movie in the wrong direction from the start. I highly commend Dickens for using his abilities to do his best to disciple his children. He wrote his children a 127-page book of simplified and retold stories from the Gospels, creating a novel-style synthased story of all four gospels. Unfortunately, he did not understand the gospel. The closing charge to his children in the book reads,

"REMEMBER! -- It is christianity TO DO GOOD always--even to those who do evil to us. It is christianity to love our neighbour as ourself, and to do to all men as we would have them DO to us. It is christianity to be gentle, merciful, and forgiving, and to keep those qualities quiet in our own hearts, and never make a boast of them, or of our prayers or of our love of God, but always to shew that we love Him by humbly trying to do right in everything. If we do this, and remember the life lessons of Our Lord Jesus Christ, and try to act up to them, we may confidently hope that God will forgive our sins and mistakes, and enable us to live and die in Peace. THE END." (Life of Our Lord, Westminster: Philadephia, Penn, 1934)

On pages 27-28, Dickens argues that there is hope for the poorest of the poor, saying, "The most miserable, the most ugly, deformed, wretched creatures that live, will be bright Angels in Heaven if they are good here on earth." For Dickens, salvation is about doing more good than evil. It's a works-based salvation plan. Dickens emphasized Jesus' kindness and moral example for his children but dropped much of the more profound teaching about sin, judgment, and the theological depth of the miraculous signs. Dickens presented Jesus as a gracious healer and moral teacher, not the exposer of our sin or the Son who glorifies the Father through suffering and grace.

The movie "King of Kings" ran with a moral story and added a little weirdness of its own. Of course, there will always be Hollywood choices when a narrative goes from one medium to another—in this case, from the written word to a movie. This is expected and often not an issue when those choices involve unclear, unstated matters in the written medium. Such decisions were plentiful. At other times, artistic choices communicated some sort of message. For example, at Jesus' baptism, a spiritual-like dove came out of Jesus and went up toward heaven. On page 23 of Dickens' book, it is clear that the Spirit descended down on Jesus like a dove. This strange addition was all Angel Studios. Another odd moment turned Jesus into Charles Dickens and back, for no apparent reason, although clearly, Angel Studio was trying to make some statement with the change.

Other additions and changes brought more shortcomings to the theological presentation. For example, at one point in the movie, the disciples notice a blind beggar and ask the famous question, "Who sinned, this man or his parents?" Jesus' response was shocking as he said, "It doesn't matter if this man or his parents sinned." He went on to say that the man was blind so we can learn that having faith is what heals—faith in what and why wasn't made clear. Dickens didn't include this story in his book. This was an Angel Studios add-on. But sin does matter. While the disciples misunderstood the cause of his blindness, Jesus' point was that sin is universal and God's sovereign purposes stand above human assumptions, not that sin “doesn't matter.” Jesus has the authority to forgive sin, and the blind receiving sight was a sign to validate that Jesus is the Savior who fulfills the Old Testament promises.

When Jesus was about to be arrested, Peter wrestled a guard's sword out of his hand, and in the skirmish, the man's ear got cut off. It seemed clear that Angel Studios did not want to give Peter a sword. Dickens had no problem with Peter taking a sword with him. It was "his" sword in Dickens' account. Many minor details seemed just a bit off, but this particular one was a change against what the Bible says.

Most of the time, the movie hinted at things but did not offer any clarity. At one point, the Dickens child was processing the reality of Jesus. He was sad and struggling with Jesus' death and resurrection. Artistically, the boy was underwater, sinking as Peter did in an earlier scene. Then, a hand comes into the water to save the boy, and it seems that, like before, Jesus will pull the boy out of the water. Instead, they trade places and Jesus sinks as the boy heads up. Jesus ends up dead on the cross when he is at the bottom. Nothing was said, and this was the closest thing to explaining a substitutionary atonement anywhere in the movie. It was one of many missed opportunities.

At this point, readers might ask why I'm so negative about this movie. It's not worse than watching the next “Mission Impossible” movie, right? Wouldn’t this be better? Maybe. There statement is is both true and untrue. If one is going to watch a film for entertainment, it may be better to watch something with more redeeming value than less. It may be better to watch more wholesome entertainment than much of what is out there.

On the other hand, if the movie claims to be telling the story of God, salvation, and the redemptive work of Jesus Christ but poorly represents all of it, we have a problem on our hands. Unknowing people could go into the theater, hear an incorrect gospel, and then mistakenly follow a good-works, high-moral plan for salvation that does nothing to move them off the road to hell. That's a big problem. If they don’t know Christ, they still don’t know Christ. Only now, they have a substitute and they’ve are less likely to hear about the biblical Jesus.

While I would love to recommend a story about Jesus in the movie theater, I hesitate to recommend this one. It doesn't get the gospel right and opens the door to a truckload of other potential issues. Instead, open your Bible and read the gospel as the good news of God’s redemption meant to be encountered. Rest in it. Delight in it. Be thankful for what God has already done and give yourself to Jesus. Salvation is not about doing good or feeling sad at the right moments. It is a matter of trusting in the finished work of Christ, crucified and risen, for the forgiveness of sins. Anything less—anything else—is not the gospel.

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.