Discussion Questions

Jesus ties treasure to the heart (“where your treasure is, there your heart will be also”) and then says we cannot serve both God and mammon; what does that reveal about what God is like as a “Master,” and what kinds of divided loyalties do you most easily excuse as normal? JumpstartAnother way to ask: Jesus says your heart follows your treasure and you can’t serve God and mammon. What does that say about the kind of Master God is, and what “split loyalties” do you usually treat as normal?

In Matthew 6, Bercot says Jesus promises basic needs (food, clothing, shelter) rather than prosperity; how does that reshape what you expect God to do for you, and what specific “worry patterns” in your life show you’re still seeking “all these things” like the Gentiles? JumpstartAnother way to ask: In Matthew 6, Jesus promises basic needs, not a rich life. How does that change what you expect from God, and what worries show you’re still chasing “all these things”?

Bercot calls “Blessed are you poor” a revolutionary statement and even says prosperity is a curse and “a snare”; what parts of that feel offensive or unrealistic, and what would have to change in your thinking for you to sincerely view “godly poverty” as a blessing? JumpstartAnother way to ask: Bercot says being poor can be a blessing and prosperity can be a trap. What about that feels wrong to you, and what would need to change for you to honestly see “godly poverty” as good?

The lesson distinguishes “worldly poor” (covetous, debt-driven, dishonest, lazy/irresponsible) from “kingdom poor” (poor by choice, hardworking, detached, faithful to obligations); where do you see yourself tempted toward “worldly poverty” of heart even if your income level is middle class or high? JumpstartAnother way to ask: The lesson contrasts “worldly poor” and “kingdom poor.” Even if you have enough money, where are you tempted to have a “worldly poor” attitude in your heart?

Clement of Alexandria interpreted “poor in spirit” as “poor in their souls,” detached from material things; what practices would actually detach a soul from mammon in a consumer culture, and what practices merely look like detachment while still protecting comfort? JumpstartAnother way to ask: Clement said “poor in spirit” means being free inside from love of stuff. What habits would truly loosen mammon’s grip in a shopping culture, and what habits only look that way while keeping you comfortable?

Bercot argues it’s “extremely difficult” to be rich and still poor in spirit, citing the camel/needle and “whoever does not forsake all…cannot be my disciple”; how should an American Christian responsibly define “rich,” and what possessions or securities would reveal whether you really could “forsake all” if Christ required it? JumpstartAnother way to ask: Bercot says it’s very hard to be rich and still “poor in spirit.” How should American Christians decide what counts as “rich,” and what things you own or rely on show whether you could really give it all up if Jesus asked?

In Luke 16, Jesus says “make friends…by unrighteous mammon…that they may receive you into an everlasting home,” and Bercot says this affects salvation; how do you process Jesus’ logic that giving to the poor connects to eternity, and what assumptions about grace or assurance does that challenge in modern evangelical thinking? JumpstartAnother way to ask: Jesus says to use “unrighteous mammon” to make friends who will welcome you into an eternal home, and Bercot connects this to salvation. How do you understand the link between giving to the poor and eternity, and what does it challenge about how you think of grace or being “sure you’re saved”?

Bercot’s “final exam” illustration claims Matthew 25 gives the questions and answers for Judgment Day, and he sharply critiques Luther’s preference for John/Paul over Matthew/Mark/Luke; what do you think is at stake when Christians functionally treat some parts of Jesus’ teaching as less “gospel” than others? JumpstartAnother way to ask: Bercot says Matthew 25 shows what Judgment Day will be like and criticizes treating Jesus’ words as less important than Paul’s. What’s at risk if Christians act like some of Jesus’ teachings are less “gospel” than others?

Bercot rejects interpretations that Matthew 25 is about nations/governments or merely treatment of Israel/missionaries, arguing ethnos means “peoples” and judgment is individual; what pressures (theological or political) make Christians want that passage to mean something less personal, and what changes if you take it as a direct description of how Christ will judge you? JumpstartAnother way to ask: Bercot says Matthew 25 is about God judging individuals, not just nations or governments. Why do Christians want that passage to feel less personal, and what changes if you read it as Jesus describing how he will judge you?

The lesson insists helping the poor is not mechanical (1 Cor. 13:3) yet must be central, and Bercot urges personal giving beyond church budgets (which often go to buildings/salaries) and even prioritizing third-world needs; what concrete reallocation of your money, time, and “normal life goals” would demonstrate obedience motivated by love rather than guilt, and what would you need to stop funding in order to do it? JumpstartAnother way to ask: The lesson says helping the poor must be central but not done to show off, and it urges personal giving beyond church budgets. What specific changes to your money, time, and life plans would show love-based obedience, and what would you need to stop spending on to do that?