Discussion Questions

Paul’s chain in Romans 10:14–15 ties faith to hearing and hearing to being sent preachers; what does this imply about God’s chosen method for creating faith in people, and how does it challenge modern “I can figure it out on my own” spirituality? JumpstartAnother way to ask: In Romans 10:14–15, faith comes from hearing a preacher who is sent. What does that say about how God usually creates faith, and how does it challenge the idea that “I can figure out God on my own”?

David uses the “game of ball” to argue that even the best instruction is useless without a receptive student; where have you seen your own lack of faith function less like “honest doubt” and more like an unwillingness to catch what God is throwing? JumpstartAnother way to ask: David says teaching doesn’t help if the listener won’t “catch the ball.” Where has your lack of faith been more like refusing what God offers than like honest questions?

The chapter claims that “even prophecy is of no avail without a believing listener”; how does that assumption compare with modern fascination with signs, predictions, and spiritual experiences, and what would early Christians have expected a prophecy to produce in a faithful hearer? JumpstartAnother way to ask: The chapter says prophecy doesn’t help without a believer listening. How is that different from today’s obsession with signs and predictions, and what should prophecy produce in someone who truly believes?

The transcript says faith “brings about repentance” because a person won’t abandon an addiction unless he believes it is sin and that punishment and salvation are real; what sins or “addictions” does this expose as being protected by unbelief rather than weakness? JumpstartAnother way to ask: The transcript says faith leads to repentance because people won’t quit a sin unless they believe it’s truly sin and that judgment and salvation are real. What sins or addictions might you be keeping because of unbelief, not just weakness?

David says the divine Logos calls all humanity even though He “knows perfectly well who will not obey,” and then insists “to obey or disobey is in our own power, provided we are not ignorant of the options”; what does this reveal about God’s justice and intentions, and where do you feel resistance to the idea that you truly have power to obey? JumpstartAnother way to ask: David says the Logos calls everyone even though God knows many won’t obey, and that obeying or not is in our power if we understand the choices. What does this show about God’s justice, and where do you resist the idea that you really can obey?

“God justly demands from each of us according to our ability,” with categories like “not yet able but willing” versus those “willing and able” through purification; how would early Christians have understood “practice in purification,” and what does that do to modern categories of “saved but not really changing”? JumpstartAnother way to ask: The chapter says God expects from each person based on their ability, like “willing but not able yet” versus “willing and able” through purification. What do you think “practice in purification” meant to early Christians, and how does that challenge “saved but not changing”?

The chapter says God evaluates actions not only by results but by the “degree of free choice,” contrasting helping a neighbor willingly versus under compulsion; how does this reshape the way you view your own obedience, ministry, giving, or moral behavior when it feels forced? JumpstartAnother way to ask: The chapter says God looks not only at what you do, but how freely you choose it, like helping gladly versus being forced. How does that change how you think about obedience, serving, giving, or doing right when you don’t feel like it?

David distinguishes repentance from innocence: repentance recognizes transgression after the act, while innocence involves knowing right and wrong beforehand and therefore not transgressing; what practices would actually move a person toward “innocence” in this sense, and what would have to change in how you prepare for temptation? JumpstartAnother way to ask: David says repentance is after you sin, but “innocence” means you know right from wrong ahead of time and don’t sin. What habits could help you move toward that kind of innocence, and what would need to change in how you get ready for temptation?

In defining faithfulness, the chapter says Christians have been entrusted with “divine utterances and divine commands” and have an obligation to obey them; how does that framing confront evangelical instincts to treat commands as optional “recommendations,” and what specific entrusted command have you been tempted to renegotiate? JumpstartAnother way to ask: The chapter says Christians are trusted with God’s words and commands and must obey them. How does that confront the habit of treating commands like optional advice, and what specific command have you tried to rewrite or bargain with?

The chapter calls faith divine (not merely a human trait), “the first step toward salvation,” and more fundamental than fear, hope, repentance, self-control, and patience—yet it also warns of “shipwreck” of faith through stained conscience (1 Tim 1:18–19); what does this combination suggest about assurance, the role of conscience, and the real-life habits that either protect or unravel faith? JumpstartAnother way to ask: The chapter says faith is from God, is the first step toward salvation, and is more basic than other virtues, but it also warns faith can be “shipwrecked” by a dirty conscience (1 Tim 1:18–19). What does this say about assurance, the importance of conscience, and the daily habits that either protect faith or tear it down?