Discussion Questions
In Matthew 28:19–20 the speaker emphasizes “teach them to observe all things that I have commanded you”; what specific teachings of Jesus (he named Matthew 5–7, Luke 6, John 15, Luke 14, Matthew 10, etc.) have been functionally missing in your own Christian upbringing or church life, and what do you think that omission has produced? JumpstartAnother way to ask: Jesus said to teach people to obey everything he commanded. Which of Jesus’ teachings (like Matthew 5–7, Luke 6, John 15, Luke 14, Matthew 10) were mostly missing in your church life, and what effect do you think that has had?
The speaker says many Christians assume “commandments” were for Moses/Old Testament and are surprised Jesus “gave any commandments to obey”; what view of God and the gospel is exposed by that assumption, and how does it collide with Jesus’ framing of discipleship as obedience to his commands? JumpstartAnother way to ask: Many Christians think “commandments” were only for the Old Testament, so Jesus’ commands surprise them. What does that show about how they see God and the gospel, and how does it clash with Jesus saying discipleship means obeying him?
He notes that calling a congregation “disciples of Christ” might sound strange today, even though “disciple” saturates the Gospels/Acts and then “seems like it kind of disappears”; what do you think early Christians assumed about identity and daily life when they heard “disciple,” and what has modern Christianity substituted in its place (for example “believer”)? JumpstartAnother way to ask: In the early church, “disciple” was a normal word, but today it sounds unusual. What do you think “disciple” meant for everyday life back then, and what word or idea has replaced it now (like “believer”)?
In Luke 14:25 Jesus addresses “great multitudes” with what the speaker calls “some of the hardest words”; what does it reveal about Jesus—his mercy, seriousness, and intentions—that he confronts crowds with cost instead of using miracles/benefits to keep them following? JumpstartAnother way to ask: In Luke 14, Jesus tells huge crowds hard things about the cost of following him. What does it show about Jesus that he warns people about the cost instead of keeping the crowd with miracles and benefits?
The speaker challenges the “Christ paid it all / coming to Christ doesn’t cost anything” messaging and insists Jesus says it “will cost us everything”; where have you absorbed a “no-cost gospel” through preaching, songs, or evangelism methods, and what practical changes would be required to speak about conversion the way Jesus does in Luke 14? JumpstartAnother way to ask: Where have you picked up the idea that coming to Christ “doesn’t cost anything” (from sermons, songs, or evangelism)? What would need to change in how we talk about conversion to match Jesus’ message in Luke 14?
Clement of Alexandria interprets “hate” in Luke 14:26 as refusing to “reverence a father more than Christ,” and even “dissolve the fleshly relationships” when relatives hinder salvation; what would it actually look like in a modern family system to “love enemies” and still “hate” family in this sense without excusing bitterness, harshness, or neglect? JumpstartAnother way to ask: Clement says “hate” in Luke 14:26 means not loving family more than Christ, especially if they block your salvation. In a modern family, what would that look like while still loving them well and not becoming bitter, harsh, or neglectful?
Origen applies Jesus’ teaching by saying even “the wife of our bosom” can become “enemies of our salvation” if they are a stumbling block; what relationships in your life (spouse, parents, children, closest friends) have the strongest power to steer your obedience, and what boundaries or decisions would prove Christ is not being “out-loved” by them? JumpstartAnother way to ask: Origen says even close family can pull us away from obedience to Jesus. Which relationships in your life most influence your choices, and what boundaries or decisions would show you love Christ more than them?
The speaker brings in Chrysostom: obey parents “in those things only…as many as do not hinder godliness,” and “when they demand more…one ought not to obey”; what concrete examples (career, church tradition, marriage choices, money, loyalty to a congregation, ministry direction) test whether you treat parental expectations as “sacred duty” or as competition with Christ? JumpstartAnother way to ask: Chrysostom says obey parents only when it doesn’t block godliness, and don’t obey when it does. What real-life situations (career, marriage, money, church loyalty, ministry direction) reveal whether you treat your parents’ wishes as higher than Christ’s?
In the tower/war parables, the speaker warns that not counting the cost can make someone “begin in Christ and do not finish” and become “a mockery to the gospel,” and he adds the cost must be “counted…daily”; what are realistic “unfinished tower” scenarios you’ve seen (or fear in yourself), and what daily practices would keep your discipleship from becoming a public half-built structure? JumpstartAnother way to ask: Jesus’ tower and war stories warn about starting to follow him but not finishing, and the speaker says we must count the cost daily. What “half-built” discipleship examples have you seen (or fear in yourself), and what daily habits would help you keep going?
The speaker lists Jesus’ “you can know” markers of true discipleship—abiding in Jesus’ word (John 8), love for one another (John 13), and bearing much fruit (John 15)—after stressing “cannot be my disciple” warnings; how do these assurances challenge modern ideas of assurance that are detached from obedience, and which of the three tests most exposes self-deception in your life right now? JumpstartAnother way to ask: Jesus gives signs of true discipleship: staying in his word (John 8), loving other believers (John 13), and bearing much fruit (John 15). How do these signs challenge the idea that you can be sure you’re saved without obedience, and which sign most exposes self-deception in you right now?