Discussion Questions

David Bercot insists that “the essence of Christianity is not theological, nor mechanical, but relational,” yet he also says “there are necessary theological doctrines”; based on the chapter, what does an “ongoing relationship with our King” require that a merely doctrinal or “mechanical” Christianity can’t produce? JumpstartAnother way to ask: Bercot says Christianity is mainly about a relationship with our King, not just beliefs or a system. From the chapter, what does a real, ongoing relationship with Jesus require that “mechanical” Christianity can’t create?

The chapter claims many churches affirm “relationship with Jesus” while actually offering “a fake relationship with a counterfeit Jesus”; what specific traits define this “popular Jesus of easy believism,” and where have you seen those traits shape preaching, worship, or assurance in your own Christian environment? JumpstartAnother way to ask: The chapter says many churches talk about “relationship with Jesus” but give people a fake Jesus. What is the “easy believism” Jesus like, and where have you seen that shape preaching, worship, or how people feel sure they’re saved?

Bercot compares the popular Protestant “Jesus” to the Catholic/Orthodox “Mary” as “never angry,” “never punishes sin,” and “has no commandments”; what does that comparison suggest about what people want God to be like, and what does it imply about God’s real character in the kingdom? JumpstartAnother way to ask: Bercot says the popular Jesus is like a “Mary” figure—never angry, never punishes sin, and gives no commands. What does that say about what people want God to be like, and what does it suggest about what God is really like as King?

The chapter says “a crucial part of kingdom theology is the realization that God will test us” and cites James and Paul about trials and God “who tests our hearts”; how does the idea of God testing believers challenge modern assumptions about grace, security, and what God is like toward His people? JumpstartAnother way to ask: The chapter says God will test believers through trials and by testing our hearts. How does that idea challenge common views about grace, feeling secure, and what God is like toward His people?

Bercot argues that one basic way God tests is by giving “a clear command and then allow someone to contradict it later”; what kinds of “contradictions” to Jesus’ commands show up today (from pastors, commentators, traditions, or Christian culture), and why are they persuasive to sincere Christians? JumpstartAnother way to ask: Bercot says God tests people by giving a clear command and later letting someone contradict it. What are some ways Jesus’ commands get softened or explained away today, and why do those versions sound convincing to sincere Christians?

In the story of the Judean prophet, a lying prophet appeals to spiritual authority (“I too am a prophet”) and even claims an angelic message; what does this story teach about discernment when someone claims God has “updated” or “reframed” a command, and what would obedience have looked like for the Judean prophet? JumpstartAnother way to ask: In the story, a lying prophet claims spiritual authority and even says an angel told him something new. What does this teach about being careful when someone says God has “updated” a command, and what would simple obedience have looked like for the Judean prophet?

Bercot uses Galatians (“even if we, or an angel from heaven…”) to argue that “no angel or human has power to countermand anything Jesus taught”; what does it look like in practice to treat Jesus’ teachings as non-negotiable in the face of respected scholarship, denominational statements, or majority Christian opinion? JumpstartAnother way to ask: Using Galatians, Bercot says no person or angel can cancel what Jesus taught. What does it look like to treat Jesus’ teachings as non-negotiable when scholars, denominations, or most Christians disagree?

The chapter says the only time God altered prior commandments was “with the coming of the kingdom,” and that God ensured credibility by sending His Son with miracles; how would early Christians (pre-Constantinian, as Bercot appeals to) have understood the finality of Jesus’ commands, and how does that differ from how modern Christians talk about “context,” “dispensations,” or “new revelations”? JumpstartAnother way to ask: Bercot says God only changed earlier commands when Jesus brought the kingdom, and Jesus proved it with miracles. How might early Christians have viewed Jesus’ commands as final, and how is that different from modern talk about “context,” “dispensations,” or “new revelation”?

Bercot parallels Eden—God speaks clearly, then the serpent contradicts—to modern Christians reading Jesus’ “plain, clear commandments” but choosing a preacher who contradicts Jesus; what are some uncomfortable commands of Jesus that believers most commonly explain away, and what motivates that impulse in the heart? JumpstartAnother way to ask: Bercot compares Eden to today: God speaks clearly, but people choose a voice that contradicts Him. What are some hard commands of Jesus that Christians often explain away, and what heart reasons make that tempting?

The chapter warns, “You may have entered into the wedding feast without embracing the gospel of the kingdom, but you won’t stay there unless you embrace this gospel”; how does that statement confront common evangelical views of conversion and perseverance, and what concrete changes (habits, priorities, attachments, relationships) would show that the kingdom has become “the pearl of great price” for you? JumpstartAnother way to ask: The chapter says you might enter the wedding feast without the kingdom gospel but won’t stay unless you embrace it. How does that challenge common evangelical ideas about being converted and staying saved, and what real-life changes would show the kingdom is your “pearl of great price”?