Discussion Questions

David Bercot points out that “hypocrite” literally meant an actor in Greek; where have you noticed “acting” show up in Christian life today (almsgiving, praying, fasting, volunteering), and what does it reveal about what the heart is actually seeking in those moments? JumpstartAnother way to ask: Since “hypocrite” originally meant an actor, where do you see Christians “performing” faith today (giving, praying, fasting, serving)? What does that show they really want in those moments?

Jesus says “when you give alms,” not “if you give”; what would have to change in a modern Christian’s budget, calendar, and sense of “normal discipleship” for almsgiving to be as assumed as prayer and fasting? JumpstartAnother way to ask: Jesus says “when you give,” not “if you give.” What would need to change in a Christian’s money, schedule, and idea of “normal discipleship” for giving to the poor to be as expected as prayer and fasting?

Bercot ties Matthew 25’s judgment scene to almsgiving (“clothing the naked, feeding the hungry, visiting prisoners”); how do you reconcile that emphasis with common evangelical ways of talking about salvation, and what do you think Jesus is trying to protect us from by judging people on these concrete mercies? JumpstartAnother way to ask: Matthew 25 connects judgment with helping people in need. How do you fit that with common evangelical talk about salvation, and what might Jesus be warning us against by focusing on these real acts of mercy?

The chapter describes early Christian alms going to burying the poor, supporting orphans, aiding shipwreck victims (often strangers), and helping imprisoned believers; which of those specific practices feels most absent (or most costly) in the church today, and what excuses do we tend to use to justify that absence? JumpstartAnother way to ask: Early Christians gave to bury the poor, care for orphans, help shipwreck victims (strangers), and support imprisoned believers. Which of these is most missing or most expensive for the church today, and what excuses do we use to avoid it?

Julian the Apostate complained that Christians cared for “their own poor, but ours as well”; what does that suggest about God’s priorities toward outsiders, and how does it confront the instinct to limit generosity mainly to “our people” or to those who “deserve it”? JumpstartAnother way to ask: Julian said Christians cared for their own poor and also for outsiders. What does that say about what God cares about, and how does it challenge our habit of giving mainly to “our kind of people” or only to those who “earned it”?

Bercot argues that medieval abuses (indulgences, mechanical giving) led Luther to overreact so that almsgiving became viewed as unrelated to salvation; where do you see that same pendulum swing in your own theological instincts—either toward “earning” or toward “it doesn’t matter”—and what would a non-mechanical, love-driven obedience actually look like? JumpstartAnother way to ask: Bercot says some people swung from “giving earns salvation” to “giving doesn’t matter at all.” Where do you lean—toward earning or toward not caring—and what would real, love-driven giving and obedience look like instead?

The early Christian quotes from Cyprian and Chrysostom criticize noisy, showy public prayer and emphasize modesty, contrition, and “inward tears”; what does your own prayer style (especially in groups) communicate about how you picture God—as Almighty King or as a casual equal—and how might that need to change? JumpstartAnother way to ask: Early Christians warned against loud, showy public prayer and stressed humility and sorrow over sin. What does your group prayer style say about how you see God (a mighty King or a casual buddy), and what might need to change?

Bercot says early Christians saw “vain repetition” as both wordy public praying and praying for frivolous things (and he critiques praying constantly about trivial concerns as “how the Gentiles pray”); if you tracked your prayers for a week, what would they reveal about what you actually seek first—God’s kingdom or “these other things”? JumpstartAnother way to ask: Bercot says “vain repetition” can mean long, showy prayers and praying for trivial stuff. If you wrote down your prayers for a week, would they show you seeking God’s kingdom first or mostly “other things”?

He claims Jesus’ words “pray in this manner” are a command and says early Christians prayed the Lord’s Prayer at least three times daily; what resistance do you feel to praying a set prayer like that, and what might that resistance expose about modern ideas of spontaneity, authenticity, and spirituality? JumpstartAnother way to ask: Early Christians often prayed the Lord’s Prayer three times a day and took “pray in this manner” as a command. What makes you resist set prayers, and what does that reveal about how you think about being spontaneous, real, or spiritual?

Bercot insists Jesus’ teaching on forgiveness (“if you do not forgive… neither will your Father forgive”) contradicts the idea that all future sins are already forgiven at conversion, and he uses the unforgiving servant to suggest even past forgiveness can be reinstated as debt; what specific relationships or grievances make this teaching feel dangerous or unacceptable, and what concrete steps toward real (not partial) forgiveness would obedience require this week? JumpstartAnother way to ask: Bercot says Jesus warns that unforgiveness can block God’s forgiveness, even after conversion. Which relationships make that hard to accept, and what specific steps toward full forgiveness should you take this week?