Discussion Questions

The speaker calls Acts 6 “Luke’s updated report on Jerusalem’s growing congregation” and highlights the ending: “the word of God continued to increase… disciples multiplied greatly… many priests became obedient.” What does this outcome suggest about what God cares to protect and advance in a church, and what “success” looks like in God’s eyes compared to what churches often measure today? JumpstartAnother way to ask: Acts 6 ends with God’s word spreading and more disciples growing. What does that show God wants most protected and growing in a church, and how is that different from how churches often define “success” today?

The speaker insists Acts 6 is “a story of church conflict handled well,” and even calls the ending “almost an unnatural and unexpected outcome.” What assumptions do you tend to make about church growth being automatic or “inevitable,” and how does Acts 6 challenge those assumptions? JumpstartAnother way to ask: Do you assume a church will grow naturally if it’s doing the right things? How does Acts 6 show that growth is not automatic and can be affected by conflict?

He argues the conflict was not a “ridiculous protest over a minor issue,” connecting it to James 1:27 and the neglect of widows in daily distribution. What does this teach about God’s priorities for the vulnerable, and what does it expose about how easily churches can spiritualize neglect as “less important”? JumpstartAnother way to ask: The widows were being neglected, and the speaker ties this to caring for the vulnerable. What does this teach about God’s care for people in need, and how can churches wrongly treat neglect as “not that important”?

The speaker contrasts “unnecessary conflict” from “poor/toxic shepherding” with “necessary conflict” that “comes from growth,” calling growth a “test… filter of who we truly are.” Where have you seen growth expose immaturity, favoritism, or leadership weakness in a church setting, and what would repentance look like in those specific patterns? JumpstartAnother way to ask: Where have you seen church growth bring out immaturity, favoritism, or weak leadership? What would real repentance look like in those specific problems?

He notes the apostles could have rebuked the Hellenists (“Can you not be content?”) but didn’t, even though they had shown boldness elsewhere (Ananias/Sapphira; confronting the high priest). What does their restraint and rapid action reveal about godly authority, and how does it critique the ways leaders today may use strength to silence legitimate complaints? JumpstartAnother way to ask: The apostles didn’t shut down the Hellenists’ complaint, even though they could be very bold elsewhere. What does their calm and quick response teach about godly leadership, and how might it challenge leaders who use power to silence real concerns?

The apostles “summoned the full number of the disciples,” and “what they said pleased the whole gathering.” What does that level of congregational involvement imply about early Christian expectations for transparency and shared responsibility, and how does that compare with how decisions are commonly made in modern churches? JumpstartAnother way to ask: The apostles brought the whole group in, and everyone agreed with the plan. What does that say about openness and shared responsibility in the early church, and how does it compare to how decisions are made in churches today?

The speaker makes much of the language: not giving up “preaching the word… to deacon tables” while the apostles devote themselves to “prayer and to deaconing the word.” How does this framing challenge a “spiritual vs practical” hierarchy, and what would it change in how a church honors unseen service roles? JumpstartAnother way to ask: The passage shows both preaching and serving are real ministry, just different tasks. How does this push back against ranking “spiritual” work over “practical” work, and how should it change the way a church honors behind-the-scenes service?

He claims, “A church without deacons may lack health, but a church without biblical preaching cannot exist,” and likens removing preaching to “removing its heart to strengthen its arm.” How should a church discern when “serving tables” is draining the church’s “heart,” and when “protecting preaching” becomes an excuse to avoid costly mercy and justice? JumpstartAnother way to ask: How can a church tell when meeting practical needs is pulling too much time and energy away from preaching and prayer? On the other hand, when does “protecting preaching” become an excuse to avoid hard mercy and justice?

The speaker says deacons are a “filtering system to help facilitate church growth,” and that appointing them is a “permanent structural solution” to prevent neglect and division. In your church context, what kinds of growth-related pressures (administration, counseling load, benevolence needs, conflict mediation) most threaten unity, and what “structural” changes—not just goodwill—would address them? JumpstartAnother way to ask: In your church, what growth pressures most threaten unity (like admin work, counseling, helping the needy, or handling conflict)? What lasting changes in structure—not just good intentions—could fix those problems?

In the ordination vows and charge, the deacons promise to “seek not the honor of men,” “listen to the counsel of the elders,” avoid greed, be reverent, and “keep his commandments… blameless unto… Christ appearing.” What parts of that charge feel most countercultural to modern evangelical instincts about freedom, minimal obligation, or quick assurance, and what concrete habits would a deacon (and a congregation) need to cultivate to live that way long-term? JumpstartAnother way to ask: Which parts of the deacon charge (no desire for praise, listening to elders, avoiding greed, living faithfully over time) feel most against today’s church culture? What daily or weekly habits would help a deacon and the whole church live that out for years?