Discussion Questions

David Bercot argues that the “narrow way” has two equally dangerous chasms—worldliness on one side and self-righteous Phariseeism on the other; what signs would convince you that you’re drifting toward chasm #2 even while you feel like you’re “getting more serious” about obedience? JumpstartAnother way to ask: Bercot says the “narrow way” has two dangers: worldliness and Pharisee-like self-righteousness. What signs would show you’re drifting into Phariseeism even while you think you’re becoming more serious about obeying God?

In the opening, Bercot says people often accuse obedient Christians of “legalism” as a cover for disobedience, yet he also warns obedience can alienate us from Christ if it becomes Phariseeism; what distinguishes Christ-pleasing obedience from the kind of obedience that actually produces distance from Jesus? JumpstartAnother way to ask: How can obedience please Christ, but also turn into Phariseeism that pushes you away from Jesus? What is the difference between the two?

Bercot describes the Pharisees as originally “the good guys,” a reform movement trying to protect God’s law by building a “hedge”; what does that origin story reveal about how sincere spiritual goals can still lead to something Jesus condemns, and where do you see similar dynamics in your own church tradition? JumpstartAnother way to ask: The Pharisees started as a sincere reform group trying to protect God’s law. What does that teach you about how good goals can still lead to something Jesus condemns, and where do you see that risk in your church tradition?

When Bercot lists Jesus’ chasm #2 condemnations—fixation on minutiae over mercy, externals over inner life, elevating traditions to God’s commands, and rules that negate God’s commands—which of these feels most plausible in your fellowship, and what makes it hard to admit? JumpstartAnother way to ask: Jesus condemned the Pharisees for focusing on tiny rules over mercy, outward looks over the heart, and traditions over God’s commands. Which of these seems most likely in your group, and why is it hard to admit?

Bercot claims one sign of already slipping into Phariseeism is feeling uncomfortable when Phariseeism is brought up, or defending the Pharisees, or denying that Jesus condemned their teachings (not just their hypocrisy); what reactions did you notice in yourself as you heard that, and what might those reactions expose? JumpstartAnother way to ask: Bercot says a warning sign is feeling defensive when Phariseeism is mentioned. What reactions did you feel when you heard that, and what might those reactions show about you?

Using Matthew 23:23–24 (“tithing mint” while neglecting justice, mercy, and faith), Bercot challenges “radical discipleship” churches for having detailed standards on head coverings and dress but not standards about helping the poor or visiting the sick; what does that comparison suggest about what God prioritizes, and how would your church’s written standards reveal your real hierarchy of commandments? JumpstartAnother way to ask: Bercot compares strict rules on dress and head coverings with having few expectations about helping the poor or visiting the sick. What does that say about what God values most, and what do your church’s written rules show you really treat as most important?

Bercot says early Christians were not primarily known as “plain people” but for “their love for one another,” even though they practiced modesty; what assumptions about early Christian identity and witness is he challenging, and how would your community look different if you aimed to be known first for the same thing? JumpstartAnother way to ask: Bercot says early Christians were known most for their love, not mainly for being “plain,” even though they were modest. What picture of early Christians is he challenging, and how would your community change if you wanted to be known first for love?

In discussing Matthew 23:25–26 (“cleanse the inside of the cup”), Bercot notes that many church standards focus almost exclusively on outward markers (dress, grooming, transportation, colors), which trains people to “size others up” externally; where have you seen outward standards shape judgments about someone’s spirituality, and what would it take to retrain your instincts toward the “inner man”? JumpstartAnother way to ask: Bercot says many church standards focus on outward things and teach people to judge others by what they see. Where have you seen outward rules affect how people judge someone’s faith, and what would help you focus more on the heart?

Bercot argues that Acts 15 is not a precedent for creating new extra-biblical burdens but the opposite (“lay upon you no greater burden”), and he says it scares him when someone insists, “We wouldn’t see them as extra-biblical”; what would change in your church culture if you clearly separated (a) direct commandments of God from (b) your group’s applications, and what fears come up when you imagine making that distinction explicit? JumpstartAnother way to ask: Bercot says Acts 15 is about not adding extra burdens, not about creating new ones. What would change if your church clearly said which rules are God’s direct commands and which are your group’s applications, and what fears does that bring up?

Bercot says traditions can “negate God’s commandments” in effect, and he gives the Great Commission and urban evangelism as an example: standards may preserve holiness but also create barriers that keep seekers out and make city ministry nearly impossible; in what specific ways could your church’s traditions be undermining mission, and what costly adjustments would be required to obey Christ without abandoning holiness? JumpstartAnother way to ask: Bercot says traditions can end up blocking obedience to Jesus, like making evangelism in cities very hard. How might your church’s traditions be getting in the way of the mission, and what hard changes would it take to follow Christ without giving up holiness?