Discussion Questions

The chapter says honoring the Son as “the Logos, the Savior, and the Leader” is a way of honoring the Father and should happen “continually” rather than on special days; what picture of God’s worth and presence is implied here, and what does it expose about how modern Christians compartmentalize worship? JumpstartAnother way to ask: If honoring Jesus all the time (not just on special days) honors the Father, what does that say about how valuable and present God is? What does it reveal about how Christians today often “box” worship into certain times or places?

The speaker emphasizes that the intimate believer “doesn’t need a special place or selected temple” and doesn’t treat God as confined to limited places; where do you see “God-is-confined” thinking in your own habits (privacy, travel, online life, workplace), and how would your choices change if you genuinely believed you cannot “escape God’s sight”? JumpstartAnother way to ask: Where do you act like God is only in certain places (at home, traveling, online, at work)? How would you live differently if you really believed you can never get out of God’s sight?

“We cultivate our fields praising God. We sail the sea singing hymns… In all our conversation, we conduct ourselves according to God’s discipline”; what would it look like in concrete terms for your speech and daily work rhythms to be shaped this thoroughly, and what practices would have to be cut or rebuilt? JumpstartAnother way to ask: What would it look like for your everyday talk and work to be shaped by praising God all day? What habits would you need to stop or rebuild for that to happen?

The chapter claims the intimate person is “always both serious and cheerful”—serious because the soul is bent toward God, cheerful because of constant remembrance of blessings; how does that combination challenge common emotional patterns in church culture (either casual levity or anxious intensity), and what would need to change in your inner life for both to be true? JumpstartAnother way to ask: How does being both “serious and cheerful” challenge the way churches often feel (either too casual or too anxious)? What would need to change inside you for you to be both at once?

The section on “godly entertainment” rejects theaters, sensual pleasures, perfumes, fancy foods, and “a great variety of wines” because they “ensnare” and “weaken the soul”; what do you think the underlying spiritual danger is according to this chapter, and which modern equivalents would this teaching confront most sharply in your life? JumpstartAnother way to ask: What do you think this chapter says is the real spiritual danger of entertainment and luxury? What modern things in your life does this challenge the most?

The speaker says the intimate believer offers God the “first fruits” of food, drink, and ointments by recognizing God as the source and giving thanks; how does this reframe enjoyment (not merely abstaining), and what would “first fruits” gratitude look like in the way you eat, purchase, host, and celebrate? JumpstartAnother way to ask: How does giving thanks to God as the source of what you enjoy change the way you enjoy food, drink, and other comforts? What would “first fruits” gratitude look like in how you eat, shop, host people, and celebrate?

The chapter argues God hears thoughts directly—“our unheard desires speak to God”—and criticizes Stoic ideas that God needs physical senses; how does this view of God’s knowledge and nearness change the way you evaluate your inner life (imaginations, motives, private resentments) compared with focusing mainly on outward behavior? JumpstartAnother way to ask: If God hears your thoughts and desires, how does that change how you judge your inner life (imagination, motives, hidden anger) instead of just your outward actions?

“Prayer is conversation with God,” and “our very desires and aspirations… are types of prayers,” yet it’s called “ridiculous” to ask God for things that are not truly good; how do you discern in real situations what is “truly good” to ask for, and what common prayer requests might this chapter force you to reconsider or stop? JumpstartAnother way to ask: How do you figure out what is truly good to ask God for in real situations? What common prayer requests might you need to rethink or stop based on this chapter?

The chapter says God gives according to worthiness—God “doesn’t give to those who don’t deserve… but he does give to those who are worthy”—and also says our character is “sifted through prayer”; how does that claim land on you emotionally and theologically, and how would early Christians likely have heard it compared with modern evangelical assumptions about grace, entitlement, and assurance? JumpstartAnother way to ask: How do you feel about the idea that God gives based on “worthiness” and that prayer tests your character? How might early Christians have heard this compared with how many evangelicals today think about grace, deserving, and assurance?

The speaker insists no one is saved against his will, emphasizes free choice and obedience (including obedience to appointed leaders), and says the “freest and most kingly service” is serving God; where does this collide with contemporary ideas of freedom and autonomy, and what specific act of obedience or submission would be hardest for you if you took this chapter literally? JumpstartAnother way to ask: How does this chapter’s focus on free choice and obedience (even to leaders) conflict with today’s ideas of freedom? If you took it seriously, what act of obedience or submission would be hardest for you?