Seeds of Faith Podcast » Jesus

August 15, 2010: God Opens the Earth

Cody Frazer — Tue, 10 Aug 2010 13:37:35 +0000

The text for this lesson is Matthew 27:45-56, 62-66; 28:1-15

Key Points

The earth quaked at Jesus’ death and resurrection, proclaiming that He truly is the Son of God. God’s Word clearly proclaims this same wonderful reality to us.
Law: Because of my sin, I deserve to suffer and die eternally.
Gospel: God sent His Son, Jesus, to pray for me so that I will live forever with Him.

Discussion Points

What natural element did God control at Jesus’ death? See Luke 23:44-45.
What is the significance of the darkness that lasted three hours?
What unusual events took place at the time of Jesus’ death?
What did the Roman centurion say when God opened the earth?
To what did all of these supernatural signs point?
Jesus was hastily buried inside the earth. A great stone was rolled to the entrance. What did the Pharisees and chief priests want Pilate to do? Why?
What happened on Sunday morning?
What did the angel say to the women?
What happened as they were leaving the empty tomb?
What was their response?
What did the guards report to the chief priests?
Why did God show His almighty power to control the sun and the earth during these events?
How did Jesus humble himself at birth?
Why did Jesus suffer and die?
Why was Jesus’ descent into hell a step in his exaltation?

May 16, 2010: Jesus Ascends into Heaven

J L — Thu, 13 May 2010 15:00:37 +0000

The text for this lesson is Acts 1:1–11; Luke 24:44–53

Key Points

Jesus, our risen Savior, ascended into heaven to prepare a place for us there with Him.
Law: I sin when I think that Jesus has left me alone when He ascended. It is a sin to want to keep Jesus physically present with me here on earth. Like the disciples, I am tempted to want Jesus to be an earthly ruler and restore His kingdom on earth.
Gospel: Jesus ascended for me to prepare an eternal home, yet He promises to be with me always. Jesus, my ascended Lord, gave me His body and blood in the Lord’s Supper and His Word to sustain me until I join Him in heaven. Jesus’ death and resurrection restores me to Himself; His ascension promises that He will come again to bring me to His heavenly kingdom.

Discussion Points

Since about the fifth century, the Church has kept a paschal candle lit during worship from Easter through Ascension Day. On Ascension Day, which occurs forty days after Easter (Acts 1:3), the paschal candle is extinguished after the reading of the Gospel. This symbolizes Jesus’ removal from the sight of His disciples. We now live by faith, not by sight. However, the other candles in the church have been lit from the paschal candle, and they continue to burn. In Matthew 5:14, Jesus tells His disciples, “You are the light of the world,” and in Psalm 119:105, we hear that God’s Word is a lamp for our feet and a light for our path. In light of these verses, what might the candles that remain lit after receiving light from the paschal candle symbolize?
Luke begins Acts by saying, “In the first book . . . I have dealt with all that Jesus began to do and teach, until the day when He was taken up, after He had given commands through the Holy Spirit to the apostles whom He had chosen” (Acts 1:1–2). By saying that Jesus “began to do and teach” things in Luke, it suggests that Jesus will personally continue to do and teach. What do this passage and Acts 1:8 tell us about how Jesus’ “doing and teaching” will continue even after His ascension? How is this reminiscent of Luke 10:16?
This week we celebrate Jesus’ ascension into heaven. Where is heaven? What insights do Philippians 2:9–11 and Ephesians 4:8–10 give us concerning Christ’s ascension and exaltation?
In Acts 1:4–5, Jesus tells the apostles to wait for the promised Holy Spirit to come, “for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” We recall that John’s was “a baptism of repentance for the forgiveness of sins” (Luke 3:3). Most likely all of Jesus’ apostles had been baptized by John. Yet Jesus promised to baptize them with the Holy Spirit, which was fulfilled when the Spirit descended on the apostles on Pentecost. Some people argue that water Baptism does not give the Holy Spirit, but that there is a separate Baptism of the Holy Spirit. How do John 3:5; Ephesians 4:5; and Acts 2:38 refute the idea that the Lord ordained more than one kind of Baptism for the Church?
On the road to Emmaus, two of Jesus’ disciples were lamenting His death and expressing their disappointment, saying, “we had hoped that [Jesus] was the one to redeem Israel” (Luke 24:21). In other words, they were hoping that Jesus would be a powerful earthly Messiah who would restore Israel to greatness. How does the question from the apostles in Acts 1:6 demonstrate that they had not yet gotten it? What do John 18:33–38 and 19:1–3, 18–19 teach about Jesus’ kingdom? When would the apostles finally get it? How does Peter’s sermon in Acts 2:29–36 demonstrate this?
Acts 1:9 says that Jesus “was lifted up, and a cloud took Him out of their sight.” Poof! Jesus was gone. Well, not really. In fact, the presence of the cloud was a sign that Jesus was not really leaving but just changing His mode of presence with the apostles. According to Exodus 13:21–22 and 14:24–25, what was the significance of the cloud over Israel during the Exodus? According to Exodus 40:34–38, where did the cloud reside with Israel? What might the cloud at the ascension have to do with that Old Testament cloud?
Acts 1:11 states, “This Jesus, who was taken up from you into heaven, will come in the same way as you saw Him go into heaven.” What exciting thing for believers does Luke 21:25–28 tell us about Jesus’ return? What event does 2 Corinthians 5:10 say will occur when Jesus returns? According to Mark 13:32, when should we expect Jesus’ return to happen? What should be the Christian’s constant expectation and prayer, according to Revelation 22:20?
The disciples’ separation from Jesus was not a sad one. “They worshiped Him and returned to Jerusalem with great joy, and were continually in the temple blessing God” (Luke 24:52–53). Based on Matthew 28:20, why were they so joyful? How does the celebration continue in Acts 2:42? What pattern did their worship set for the Church of all ages?
Sometimes people call God the man upstairs. Since the ascension, perhaps that’s not such a bad title for Jesus. However, that expression comes from the days when the office of the boss was located above the factory floor. His office had windows, and he could observe what everyone was doing without their knowledge. That’s actually intimidating and scary, but according to Hebrews 4:13, what is the nature of God’s knowledge of our lives? Is that passage Law or Gospel? What do 1 Timothy 2:5–6 and Romans 8:33–34 tell us about the man upstairs? Are those passages Law or Gospel?
What words in John 14:1–3 show us that to be in heaven is to be where Jesus is? Why is the passage so frequently used as the text for funeral sermons?

May 9, 2010: Jesus Teaches Us to Pray

J L — Wed, 05 May 2010 17:00:37 +0000

The text for this lesson is Luke 11:1–13; John 16:23–33

Key Points

Our heavenly Father invites us to pray and promises to hear our prayer for the sake of His Son, Jesus.
Law: God commands me to pray to Him for all things. God wants me to trust Him to answer my prayers for my good. I sin when I think that somehow I control my life and don’t need to pray.
Gospel: God promises to hear and answer my prayers because of Jesus, His Son. God loves me for Jesus’ sake and promises to answer all my prayers with what is best and good for me. Because of Jesus, God in His love, provides for and guides me throughout my life.

Discussion Points

Several years ago, a book called The Prayer of Jabez was quite popular. The central thesis of The Prayer of Jabez is that if you pray the prayer of Jabez daily and believe hard enough that the Lord will grant your desires, then He will bless you in incredible ways. According to 1 Chronicles 4:9–10, why did God grant Jabez that for which he asked? What part of this passage indicates that the prayer of Jabez is to provide a model for the prayers of believers? What does Matthew 6:9 tell us about Christian prayer?
According to Luke 3:21–22, what event resulted in Jesus being identified as the beloved Son of the Father? What similar connection does Paul make in Galatians 3:26–27? According to Romans 8:14–17 and Galatians 4:4–7, what gives us the right to pray the Lord’s Prayer?
In John 16:23, Jesus tells us to pray in His name—in the name of Jesus. Because of the need for Christians to pray in the name of Jesus, what implications are there for the occasion when we might be called on to pray in public, especially in a context where different religions are represented? How do Matthew 6:6 and James 5:16b inform our view of prayer in the public square?
In Luke 11:1–4, one of Jesus’ disciples asks Him to teach them to pray. He responds with a condensed version of the Lord’s Prayer, containing only five petitions. In Matthew 6:9–13, which is part of the Sermon on the Mount, Jesus gives the Lord’s Prayer as we know it with seven petitions. The Fourth and Fifth Petitions (Third and Fourth in Luke) could grammatically be combined to read, “Give us each day our daily bread and forgive us our debts (Luke: sins).” In what part of the Divine Service is the Lord’s Prayer prayed? How would this relate to the two combined petitions above? What kind of bread is received by faith and discussed in John 6:33, 35, 51, and 54?
In the illustrations that Jesus gives in Luke 11:5–8 and 11–13, He uses a rhetorical technique called arguing from the lesser to the greater. In the first instance, Jesus basically says, “If your neighbor is willing to help you out because you are annoying him (the lesser), how much more will the Father, who loves to be bothered, help those who ask (the greater).” In the second instance (11:11–13), how does Jesus argue from the lesser to the greater? What is so surprising about what Jesus calls the disciples in 11:13? What is a bit surprising about the prayer itself? What does this teach us?
Read Luke 11:9–10. On face value, what seems to be the immediate result of prayer? Do our own experiences with prayer seem to contradict Luke 11:9–10? Luke 11:9 could be better translated, “Keep on asking, and it will be given to you; keep on seeking, and you will find; keep on knocking, and it will be opened to you.” Does this translation make Jesus’ words fit more closely to our actual experiences?
In John 16:23–24, Jesus tells His disciples, “Truly, truly, I say to you, whatever you ask of the Father in My name, He will give it to you. . . . Ask [literally “keep on asking”], and you will receive, that your joy may be full.” This also seems like an absolute, if-then statement about prayer—that if we ask for a specific thing in Jesus’ name, then the Father will give it. Yet we are reminded of the discussion above concerning Jesus’ emphasis on prayer for spiritual things (e.g., prayer for the Holy Spirit in Luke 11:13) and also the future orientation of the fulfillment of our prayers. Where does 2 Corinthians 1:18–22 teach us to look for the final answer to all of our prayers?
Sometimes people are critical of rote prayers, prayers that are recited by memory as opposed to prayers spoken extemporaneously. They say that rote prayers are not from the heart but are merely spoken without meaning them. It may be true that we often say prayers without paying much attention to what we are saying—which is not a good thing—but what has Jesus taught us in Luke 11:2 and Matthew 6:9? What is the advantage to rote prayers? Which book in the Bible is helpful to study if we desire to learn how to pray more faithfully?
Prayer in the ancient world—and still today in many places—was almost always spoken; the idea of praying in thoughts would have been unusual. In fact, reading was almost always done out loud as well. What advantage have we lost by becoming less oral in our praying and reading? What does Romans 10:17 remind us? In what context are our prayers still always spoken or sung?
Paul admonishes us, “Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you” (1 Thessalonians 5:16–18). Yet sometimes our prayers falter. We do not or cannot pray as we should. What wonderful comfort does Romans 8:26–27 give us when we feel that we have failed to pray or do not know how to pray correctly?

May 2, 2010: Jesus Sends the Seventy-two

J L — Wed, 28 Apr 2010 15:00:37 +0000

The text for this lesson is Luke 10:1–24

Key Points

God chose the seventy-two to serve Him for a special task. God places us in various callings, giving us opportunities to serve Him and share our faith with others.
Law: I sin when I think only church workers serve God in their calling. I sin when I despise anyone’s vocation.
Gospel: God, in His mercy, provides all vocations to meet our needs and in His Son, Jesus, provides for our spiritual needs through pastors, Christian parents, and others. God forgives my sins of pride and arrogance for Jesus’ sake. God forgives my sin of feeling unworthy or inadequate because I am not in church work.

Discussion Points

Today we study how Jesus sent out seventy-two men to heal the sick and proclaim the Gospel. We also will discuss the doctrine of Christian vocation, which comes from the Latin word vocatio, meaning “calling.” The seventy-two were called to do a specific task for the Lord. Likewise, each Christian has one or more callings to do specific tasks in service of the Lord, for example, in family, country, and workplace. But there is one major difference between the calling of the seventy-two and our own callings. What is this difference, and why is it important to make this distinction? What are some examples of ways that Christians sometimes fail to make this distinction today? How does the Lord call us into our various stations in life?
In today’s lesson, Jesus says that the judgment on any town that rejects the message of the seventy-two will be harsher than on Sodom. This town was proverbially corrupt. Its inhabitants participated in open sexual immorality, including homosexuality (Genesis 19:5; Jude 7) and also lived decadently with no regard for the poor and needy (Ezekiel 16:49). According to 1 Corinthians 6:9–11, what activities have Christians been called away from through Baptism? What does this passage suggest about the content of Christian preaching?
Much like Jesus had called the Twelve (Luke 9:1) and sent them out to preach and heal the sick, He now calls seventy-two men and sends them out ahead of Him (Luke 10:1). The word translated “sent” is the Greek word apostello, like apostle, which means “one who is sent.” In the ancient world, people in positions of authority often selected delegates and sent them out with the authority to speak and act on their behalf. This is even true today, such as when the president sends delegates to foreign lands to speak and act in his place. How does Luke 10:16 make it clear to the sent ones what kind of authority they had? According to John 20:21–23, what were the apostles eventually authorized to do? How does Jesus’ teaching in Matthew 20:25–28 prevent the ones He sends from abusing the authority they are given?
In Luke 10:3–4, Jesus sent the seventy-two out “as lambs in the midst of wolves” with no provisions for the journey. This sounds terrifying, but in what way was Jesus actually blessing them? What is the similar message that Jesus gives us in Matthew 6:31–34?
In Luke 10:9, Jesus tells the seventy-two to heal the sick and proclaim, “The kingdom of God has come near to you.” Based on what Jesus says in Luke 7:18–23, why might He have had the seventy-two perform miraculous signs along with preaching? Why do we no longer need miraculous signs to accompany Christian preaching today?
But this teaching may also cause us to stumble. If God chose us to be saved, does that mean that He elected others to be damned? According to 2 Peter 3:9, does God desire that any people be condemned? According to 1 Timothy 2:3–6, for whom did Christ die? Whom does God desire to be saved? When we struggle to understand all of these things, what does Romans 11:33–36 teach us?
In Luke 10:5, Jesus told the seventy-two that whenever they entered a house they were to say, “Peace be to this house.” Since they were sent out with Jesus’ authority to proclaim the Gospel, their greeting of peace was not ineffectual but actually delivered peace and salvation to those who received it. As we come to God’s house each week for worship, what parts of the service proclaim peace to us?
God’s Word helps us understand how we are to live within our various vocations. Discuss the various vocations of Christians described in 1 Peter 2:9–17 and 3:14–16. What basic form of evangelism is every Christian called to do? According to 1 Peter 4:10, do all people have the same gifts and vocations? Why or why not?

April 25, 2010: Jesus, Our Shepherd

batest — Wed, 21 Apr 2010 12:56:37 +0000

The text for this lesson is John 10:22–30; Psalm 23

Key Points

We are like sheep who have gone astray. Jesus is the Good Shepherd, who rescues, gathers, and cares for us through His Word and Sacraments.

Law: I sin when I disobey God and go my own way. Because of sin, I face physical and spiritual danger in this world. In my sinfulness, I listen to other voices that draw me away from my Savior. In the world there are many things that tempt me to leave my Good Shepherd and His flock, the Church.

Gospel: Jesus, my Shepherd, lovingly rescues me from my sin and gathers me into His Church. Jesus, my Shepherd, guards and protects me from sin, death, and the power of the devil. In His Word, God lovingly calls me back to my Shepherd, Jesus, forgiving me for Jesus’ sake. Jesus continually offers me His Word and Sacraments to strengthen and feed me so that my faith in Him remains strong.

Discussion Points

1. The theme of shepherding is important throughout Holy Scripture. Joshua was appointed as Moses’ successor over Israel so that the people would not be “as sheep that have no shepherd” (Numbers 27:17). The great king David had been a shepherd (1 Samuel 17:15). The religious and political rulers of Israel were often referred to as shepherds, although more often than not, the Lord was angry with them for neglecting their duties. And, of course, the Lord is characterized as the Shepherd of Israel (Psalm 23). In John 10, Jesus, the Son of God, presents Himself as the Good Shepherd. There are passages in the Old Testament that had promised to Israel that the Messiah would be like a shepherd. According to Ezekiel 34:15–16 and Isaiah 40:10–11, who would be the shepherd of Israel? Who is the shepherd in Ezekiel 34:23–24? How do these three passages taken together point to Jesus? According to Matthew 2:1–6, who is the fulfillment of all the Old Testament predictions about shepherds of Israel

2. An allegory is a rhetorical or literary device used to express certain truths through symbolic fictional figures. Jesus’ parables are examples of allegories. In John 10, Jesus uses an allegory to depict Himself as the Good Shepherd of Israel. According to John 10:10–18, what is the chief way that the Good Shepherd demonstrates His love for the sheep? How does this passage testify that Jesus is truly God? What is the ultimate goal of the Good Shepherd’s oversight of the flock?

3. Jesus was able to communicate important teachings using very few words. John 10:27 is an example of this, in which He said, “My sheep hear My voice, and I know them, and they follow Me.” Let us examine each of the three phrases of that verse in detail.

(a) “My sheep hear My voice.” This phrase underscores the importance of being within earshot of the Good Shepherd. If we are so far away from the Shepherd that we cannot hear Him, then we will be lost. According to John 6:68, why is the voice of the Good Shepherd so powerful? According to John 5:24, what is the result of hearing and believing the Word of the Good Shepherd? What does John 10:2–5 say is the way sheep recognize the voice of the Good Shepherd amidst the cries of strangers? What has Jesus done to ensure that His sheep can hear His voice, according to Romans 10:14–17?

(b) “I know My sheep.” Occasionally people ask, “Do you know Jesus?” It is important that we know and confess Him, but in Galatians 4:9, Paul explains what is even more important. How does Paul help us keep first things first? According to John 10:14–15, what is so profound about the Shepherd’s knowledge of the sheep and their knowledge of Him?

(c) “My sheep follow Me.” The result of hearing the Shepherd’s voice and being known by Him is that we follow Him. Following Him only comes about because the Holy Spirit moves us to do so through the Shepherd’s voice. We do not make a decision to follow Him; He knows and chooses us. Jesus promises incredible grace to those who follow Him: “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life” (John 8:12). The light of eternal life is given to those who follow Him. But we also know that following Him is not easy: “If anyone would come after Me, let him deny himself and take up his cross daily and follow Me” (Luke 9:23). According to Romans 8:35–36, what often happens to sheep who follow the Good Shepherd? Yet according to Romans 8:37–39, what is the glorious promise of comfort given to His sheep?

4. When Jesus said, “I and the Father are one” (John 10:30), He was emphasizing His divine oneness with the Father. How does John 10:28–29 also emphasize Jesus’ divinity and provide us with a source of comfort? According to John 5:18 and 19:7, how did the Jews respond to Jesus’ teaching that He was the Son of God?

5. In John 10:28, Jesus identifies Himself as the eternal Shepherd, for He says, “I give them eternal life, and they will never perish, and no one will snatch them out of My hand.” How does Revelation 7:13–17 reiterate the theme of Jesus as the eternal Shepherd?

6. “All we like sheep have gone astray; we have turned every one to his own way” (Isaiah 53:6). We are sinful sheep in need of a Shepherd to save us. According to 1 Peter 2:21–25, how has the Good Shepherd saved us? Since the Good Shepherd laid down His life for the sheep, what kind of lives should we live?

7. According to 1 Peter 5:1–4, whom did the Good Shepherd give to His Church to be shepherds of God’s flock?

8. In what ways does Jesus, the Good Shepherd, use a rod and staff in caring for us? What instruments has He placed in the hands of His undershepherds, pastors, to use in their flocks?

April 18, 2010: A Miraculous Catch of Fish

batest — Wed, 14 Apr 2010 12:34:49 +0000

The text for this lesson is John 21:1–14

Key Points

Jesus revealed Himself to the disciples after Easter in another miraculous catch of fish. Jesus reveals Himself to us in the Means of Grace, calling us to be disciples and giving us Easter joy.

Law: I, a sinful disciple of Jesus, regularly deny my Lord and doubt His promises. Because of my sin and the world’s sinful condition, my efforts often fail.

Gospel: Out of sheer grace and mercy, the resurrected Lord reveals Himself to me, a sinful disciple, in the Divine Service. He prepares an ongoing meal for me in the Lord’s Supper, where He has His fellowship with me until He comes again. Because of Christ, God brings blessings out of my failings.

Discussion Points

1. Read Romans 6:3–5. Why is every day a perfect one for reflecting on Jesus’ resurrection?

2. Luke 5 tells how Jesus calls His first disciples, including Simon Peter. He says to him, “From now on you will be catching men” (Luke 5:10). How had Peter’s catching men progressed in the days and months prior to today’s lesson? When does Peter’s job as a fisher of men really begin?

3. What did the sign in John 2:11 accomplish? According to 1 John 4:9, how was the love of God revealed (manifested) to the world?

4. Simon Peter and six other disciples were together in Galilee. John 21:3 records Peter suggesting that the group go fishing. The best time to fish was at night, which explains why they went out when they did. What possible reasons could have motivated the disciples to go fishing so soon after Jesus’ resurrection?

5. After a night of fruitless fishing, the disciples surely were frustrated. They did not know Jesus standing on the shore. He said, “Little children, you do not have any fish, do you?” What do you think it means that Jesus called them little children? How does this event reinforce what the disciples had learned from Jesus in Matthew 6:8?

6. Peter’s response to Jesus was zealous, as we see in his plunge into the water. He was an emotional person, prone to follow his instincts, which were often wrong. The other disciples lagged behind, dragging in the net. On shore, Jesus already had a charcoal fire lit, with fish and bread prepared. Yet strangely, Jesus told them to bring some of the catch, and Peter went out and dragged it in himself. John notes that the net was not torn, and there were 153 large fish. The details in this story seem puzzling, but Jesus never revealed Himself without revealing more fully who He is for His disciples and for the Church. Peter, as the representative of the apostles, had dragged the fish ashore, and there were an abundance of large fish. In light of the saying from Luke 5 that Peter would be catching men, what might these fish have symbolized?

7. After Jesus invited the disciples to breakfast, none of them dared ask who He was since “They knew it was the Lord.” Then He took the bread and fish and gave it to them. Compare this passage with Luke 24:30–31, 35 and John 6:11. What do we learn about one of the ways Jesus revealed Himself to the disciples? How does this point to one of the ways He reveals Himself to us today?

8. In last week’s lesson, we learned that Jesus gave His Holy Spirit to the apostles so that they could forgive and retain sins. In which places do many people seek to find the Holy Spirit revealed today? Where have Lutherans always confessed—based on the sure Word of God—that the Holy Spirit is revealed among us? See John 6:63 and 3:5.

9. One of the Bible passages we are studying today is 1 Peter 2:24, which says that Christ “Himself bore our sins in His body on the tree, that we might die to sin and live to righteousness. By His wounds you have been healed.” This reminds us we are saved only by the wounds of Jesus. John paints a beautiful picture of this in John 19:34 and 1 John 5:6–8. What does this picture depict?

April 11, 2010: Jesus Appears to Thomas

batest — Thu, 08 Apr 2010 11:50:32 +0000

The text for this lesson is John 20:19–31

Key Points

We, like Thomas, doubt what we cannot see. Through His Spirit, God gives us eyes of faith that we might see Jesus in Word and Sacrament and believe in Him.

Law: My sin blinds me from believing in Jesus as my Savior. I sin when I use my human reason over God’s Word and what it says about my Savior. Because of our sin, there is no peace. My sin separates me from the truth about God’s love and sacrifice for me.

Gospel: The Holy Spirit gives me eyes of faith to believe that Jesus died and rose for my salvation. Because of Jesus, God forgives my sins and gives me His holy Word that I might believe. Jesus tells me, “Peace be with you,” filling my heart with true peace. Jesus is the truth, sacrificing Himself for me so that I might be with Him forever.

Discussion Points

1. “Christ is risen! He is risen indeed! Alleluia!” Easter is not over. The season of Easter runs for seven Sundays, so we have plenty of time to bask in the warm glow of the resurrection of the Son. But even better, every Sunday is a little Easter! As we saw last week, Jesus’ resurrection occurred on a Sunday (Luke 24:1). The Early Church made a sharp break from Judaism by abandoning the Sabbath (Saturday) and devoting Sunday to worship. The primary reason for the use of Sunday is that Jesus rose on the first day of the week. Luke reports in Acts 20:7, “On the first day of the week, when we gathered together to break bread,” which is a reference to the celebration of the Lord’s Supper on a Sunday. In Revelation 1:10, reference is made to “the Lord’s day,” which is clearly Sunday. Indeed, every Sunday is a celebration of the Lord’s resurrection, and that is reflected at various points in the Divine Service. What parts of the liturgy confess Jesus’ resurrection?

2. How is Christianity distinctly different from these Eastern religions? What tendencies in some parts of Christendom share the flesh is bad and spirit is good philosophy with Eastern religions

3. John 20:19 says that the disciples had the doors locked “for fear of the Jews.” According to John 15:18–20, why might the disciples have been afraid?

4. Jesus said to the disciples “Peace be with you” and then showed them His hands and side. The disciples were overjoyed! According to Colossians 1:18–20 and Romans 5:1, what kind of peace has Jesus won for us, which is cause for great rejoicing?

5. Read Matthew 16:16–19. What is the rock on which Jesus will build His Church? Whom does Peter serve as the representative of in that scene? In what way does John 20:21–23 show the fulfillment of Matthew 16:16–19? How does John 20:24 provide us with a clue as to which group of disciples received the Holy Spirit in John 20:21–23?

6. Recall that the first words of both Genesis 1:1 and John 1:1 are “In the beginning.” John wanted his readers to have the creation account in mind when reading about God’s redemption of the creation from sin and death through the Word made flesh. John 20:22 records that Jesus breathed on His disciples and gave them the Holy Spirit. Compare John 20:22 to Genesis 2:7. What are the similarities and differences between these verses? In light of what the Holy Spirit will empower the disciples to do in John 20:23, what is the significance of John 20:22 for the Church?

7. Read Luke 24:21–24. How might the response of the two disciples on the road to Emmaus help explain Thomas’s great reluctance to believe that Jesus had risen? Does John portray Thomas as any more doubting than the other disciples? How does Jesus use Thomas to provide a teaching moment for the Church?

8. With Jeremiah 17:9 in mind, what is comforting about knowing that we have pastors who are available to pronounce forgiveness to us when we are troubled by our sins?

9. “Blessed are those who have not seen and yet have believed” (John 20:29). Though as Christians we have not seen Jesus, we love Him, believe in Him, and greatly rejoice (1 Peter 1:8). “Faith is the assurance of things hoped for, the conviction of things not seen” (Hebrews 11:1). Isaiah the prophet wrote, “Truly, You are a God who hides Yourself” (45:15). Yet our Lord has given us all that we need and more. How are we able to hear Jesus even though we cannot see Him? How can we touch Him without being able to sense His presence?

10. In John 20:30–31, the purpose statement of the entire Gospel is given. John recorded a selection of Jesus’ signs in order that the recipients of his Gospel “may believe that Jesus is the Christ, the Son of God, and that by believing [they] may have life in His name.” In truth, this could be the purpose statement of the entire Bible. According to Acts 2:38, how do we receive life in Jesus’ name? In light of Matthew 28:19, why is the name placed upon us at Baptism capable of giving life? What is the relationship between John’s purpose statement and Christian Baptism?

April 4, 2010: Jesus Dies and Lives Again

batest — Mon, 29 Mar 2010 12:44:04 +0000

The text for this lesson is Luke 23:26–24:12

Key Points

Jesus’ death and resurrection grant us eternal life in heaven with Him.

Law: The cost of my sin is death. I cannot do what God demands. Jesus had to die on Good Friday for my sins.

Gospel: Jesus died for me and rose again in payment for my sin. Now I will live forever. Jesus, the God-man, fulfilled God’s demands, securing forgiveness, life, and salvation for me. Jesus rose on Easter morning, offering eternal life to me.

Discussion Points

1. “Christ is risen!” “He is risen indeed! Alleluia!” Perhaps you have already used this traditional exchange today. What does alleluia or hallelujah mean? Why have we refrained from using alleluias during the forty days of Lent only to resurrect its use today?

2. When we celebrate the Lord’s Supper, we “proclaim the Lord’s death until He comes” (1 Corinthians 11:26). Even in heaven, He is the “Lamb who was slain” (Revelation 5:12). A crucifix helps us see with our eyes the message of the preceding verses. How does a crucifix also communicate the reality of the Christian’s earthly life more clearly than an empty cross does?

3. Compare Luke 23:32–33 with Luke 22:37. How does the crucifixion scene fulfill this prediction of Jesus? Read Isaiah 53:11–12. What additional knowledge does this prophecy of Isaiah give us concerning the significance of Jesus being numbered with the transgressors upon a cross?

4. In Luke 23:40–42, what remarkable confession does the criminal make about himself and Jesus? What words of Jesus might have brought the criminal to faith? How does the criminal provide an ideal pattern for us?

5. In Scripture, darkness and light are often contrasted. For example, we read in 1 John 1:5, “God is light, and in Him is no darkness at all.” Darkness usually represents evil things, such as sin, death, and hell. Sin is darkness, for Solomon states that “the way of the wicked is like deep darkness” (Proverbs 4:19). Death is darkness, as David describes those who “sit in darkness like those long dead” (Psalm 143:3). So also, hell is darkness, for Jesus says that those who reject His Gospel will be “thrown into the outer darkness” (Matthew 8:12). In Genesis 1:2, the earth was chaotic and in darkness before God said, “Let there be light.” In view of what we know about the biblical use of darkness, how are Luke 22:3 and 22:53 related to the darkness described in Luke 23:44? What does the darkness suggest is happening to the world during Jesus’ crucifixion? According to Revelation 21:22–23, what did Jesus’ death and resurrection ensure for our new Jerusalem in heaven?

6. Luke emphasizes the innocence (righteousness) of Jesus throughout his Passion Narrative. When Jesus is first brought to trial in Luke 23:4, Pilate says, “I find no guilt in this man.” According to 23:15, neither did Herod. Pilate wanted to release Jesus (v. 16). He pleaded with the Jews to let him free Jesus, and he continued to maintain His innocence (vv. 18–22), but finally he gave into their vociferous demands (vv. 23–25). The criminal confessed Jesus’ righteousness (v. 41), and when He died, the centurion said, “Certainly this man was innocent” (v. 47). We also see Jesus’ perfect trust in His Father when He cried out, “Father, into Your hands I commit My spirit!” (v. 46). Luke emphasizes through these things that Jesus was the righteous one who committed no sins at all and did not deserve punishment. According to Leviticus 18:4–5, what would result for one who perfectly obeyed God’s Law? What is the relationship between that promise and Jesus’ resurrection?

7. To justify something is to declare it righteous or innocent. Pilate, the criminal, and the centurion all justified Jesus by declaring Him innocent. Yet God alone can truly declare someone innocent (Romans 8:33), and by raising Jesus from the dead, He declared to the world that His Son is the Righteous One. According to Romans 4:24–25, what else happened in Jesus’ death and resurrection?

8. According to Romans 6:3–5, what is the connection between Baptism and Christ’s death and resurrection?

9. We read in Luke 23:56 that the women remained faithful to the Old Testament Law, which said that they could not handle a dead body on the Sabbath. The women were still living under the Law. Since Jesus, God’s righteous servant, obeyed the Law perfectly, what did Jesus’ Sabbath rest in the tomb symbolize? According to Romans 10:4, how does Christ change our relationship to the Old Testament Law?

March 21, 2010: Jesus Is Anointed

batest — Wed, 17 Mar 2010 12:06:50 +0000

The text for this lesson is Luke 7:36–50.

Key Points

In faith, a sinful woman lovingly anointed Jesus’ feet. In faith, we grasp God’s free mercy, receive the forgiveness of sins, and respond with acts of love and praise.

Law: All sin condemns me to eternal death. I am stiff-necked and blind to my own sin. I am quick to point out the sin of others and not my own. My sin troubles and harms me.

Gospel: God’s mercy is offered to me and all who sin. God grants me faith in Jesus, who takes away my sin. God offers His love and forgiveness to all sinners who have called upon Him for mercy. God’s forgiveness grants me His peace.

Discussion Points

1. Today draws us deep into the Lenten season. As we have seen in previous weeks, the theme of Lent is repentance, which is brought about when God’s Law shows us our sinfulness and the Gospel shows us God’s promise of forgiveness for Jesus’ sake. Repentance includes both sorrow over sin and faith in God’s forgiveness. Last week, we saw how the prodigal son’s father showed great love and mercy toward him, moving him to repentance. This week, we see how a sinful woman encountered the love and forgiveness of Jesus, which moved her to repentance, saving faith in Him, and also great love for Him. She was not saved by her works of love but by trusting in Jesus. How does Romans 4:4–5 explain why faith is not a work done by people? What does Romans 4:6–8 say is the essence of the righteousness of faith, such as the faith that the sinful woman had in Jesus?

2. Luke provides the only account among the Gospel writers of the sinful woman anointing Jesus’ feet with tears and ointment. Matthew, Mark, and John describe a woman coming to Jesus soon before His Passion in order to anoint His head with oil. Though Luke records a different event than the other evangelists, the anointing of Jesus in Luke might have the same symbolic value as the anointing recorded in the others. According to Matthew 26:12, what was the purpose of Jesus’ anointing? How is this lesson especially appropriate as we approach Holy Week?

3. In Luke 7:36–39, it is mentioned four times that Simon, the man Jesus was invited to eat with, was a Pharisee. As we read through Luke’s Gospel, we learn a number of important facts about the Pharisees that help us understand why Jesus often criticized them. In Luke 7:30, we hear that the Pharisees rejected God’s purposes for themselves because they refused the Baptism of repentance of John the Baptist. In Luke 11:39, when the Pharisees noticed that Jesus did not ceremonially wash before the meal, Jesus said, “You Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness.” In Luke 15:2, they complained about Jesus welcoming and eating with sinners. Later, Jesus tells the story of the Pharisee who went to the temple to pray, saying, “God, I thank you that I am not like other men” (Luke 18:11). In today’s lesson, it seems that Luke wanted to make sure that the hearer of His Gospel would pick up on the fact that Simon was a Pharisee. What clue could this fact indicate about the way the story will unfold? Do we still have Pharisees in our midst today?

4. We confess in the Nicene Creed that Jesus Christ is “God of God, light of light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made.” What things does Jesus do in today’s lesson from Luke 7 that only God can do?

5. What actions demonstrate Simon’s rejection of Jesus as the greatest Prophet, the Messiah? What is ironic about Simon’s statement, “If this man were a prophet, He would have known who and what sort of woman this is who is touching Him, for she is a sinner” (Luke 7:39)? According to Luke 5:20–21 and Luke 7:49, what work of Jesus scandalized the Pharisees more than any other?

6. What is the main point of the parable of two debtors? Which of the debtors represents us?

7. The sinful woman would have been banned from table fellowship with the Pharisees because of her outwardly sinful life, which made her unclean. She shows great love for Jesus and welcomes Him as the most honored guest, unlike Simon the Pharisee. The contrast between the woman and the Pharisee is striking. Jesus says to Simon, “I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little” (Luke 7:47). Does this verse indicate that the woman was forgiven because she loved Jesus or that she loved Jesus because she was forgiven? How do the second half of the verse and the parable of the two debtors help us find the right answer? How does 1 John 4:19 shed light on this question?

8. Throughout Luke’s Gospel, Jesus shares table fellowship with tax collectors, sinners, and Pharisees. In today’s lesson, the woman was one of those sinners whom Jesus ate with and to whom He delivered forgiveness. Jesus ate with the Pharisees, but they did not desire His forgiveness. According to Luke 13:26–27, what will be Jesus’ message on the Last Day for Pharisees who ate at the same table with Jesus but did not believe in Him? What words of warning does Luke 13 give to us today as we gather around our Lord’s Table?

9. The Pharisees had tamed God’s Law by making it manageable. They thought they could fulfill it. They thought life could be lived without sin. Occasionally, you will encounter people today who believe the same thing. Their delusion is just another sign of how deeply sin penetrates us all. Left to our own devices, we can even fool ourselves into thinking that we are not sinful! But Paul says in Romans 3:23, “All have sinned and fall short of the glory of God.” When we realize that, we will appreciate why we needed Jesus to come save us. What does Luke 1:77 tell us is Jesus’ mission? How was His mission completed, according to Ephesians 1:7?

10. The liturgy for Holy Communion takes us through a remarkable transition. As we enter, we are poor, miserable sinners. When we receive the Benediction, the Lord blesses us with the gift of peace as we depart. Jesus tells the woman in today’s lesson, “Your sins are forgiven. Your faith has saved you; go in peace.” The Lord shares the same message with us in the Divine Service. Peace with God is found throughout the liturgy, in particular with the words of Absolution and the preaching of the Gospel, and culminates within the Service of Holy Communion. After the Words of Institution are spoken and Christ’s body and blood are present on the altar, the pastor says, “The peace of the Lord be with you always.” Our peace comes from the altar. After we receive the Lord’s body and blood, we are told to “Depart in peace.” In the Nunc Dimittis, we sing, “Lord, now let Your servant depart in peace.” According to Romans 5:1, what is the cause of our peace with God?

March 14, 2010: Jesus Seeks the Lost

batest — Thu, 11 Mar 2010 12:50:16 +0000

The text for this lesson is Luke 15.

Key Points

In our sin, we were lost from God and doomed to die. God, in His love, sought and found us and keeps us with Him forever.

Law: Because of my sin, I am lost from God. Like the lost son, I think I am in charge and go my own way. Like the lost sheep, I, in my sin, am a burden to my Shepherd. A person lost in sin is cause for sorrow.

Gospel: God seeks me and welcomes me through His Word and Sacraments, claiming me as His own, keeping me safe in faith. Our heavenly Father continually seeks me through His Word and forgives my foolish wandering. Jesus, the Good Shepherd, carries the burden of my sin to the cross, restoring me to His fold. When God seeks and saves a sinner, there is cause for great joy!

Discussion Points

1. The relationship between shepherd and sheep is used frequently in Holy Scripture to describe the relationship between the Lord and His people. Sheep have a reputation for wandering. According to Isaiah 53:5–7, in what way are we all like sheep? Why is “everyone turning to his own way” such an apt description of sin? How did God atone for the sins of the sheep?

2. The emphasis on sinners returning to the Lord in today’s lesson fits perfectly with the primary theme of the season of Lent: repentance. Both Jesus and John the Baptist began their ministries with the same message: “Repent, for the kingdom of heaven is at hand” (Matthew 3:2; 4:17). Jesus made this the primary message of the Church’s preaching when He said “repentance and forgiveness of sins should be proclaimed in His name to all nations” (Luke 24:47). The Lutheran Reformation could be described as an effort to return the Church to the proper biblical understanding of repentance. As Luther said in his first of Ninety-Five Theses, “When our Lord and Master Jesus Christ said, ‘Repent,’ He willed the entire life of believers to be one of repentance.” The verse that is sung before the Gospel reading during the season of Lent is Joel 2:13. According to Joel 2:12–13, what is repentance? Why can the repentant sinner confidently approach God, knowing that He will forgive?

3. Luke 15:1–2 sets the stage for the three parables that follow. Tax collectors and sinners were coming to Jesus. Tax collectors were notorious for being corrupt; the sinners would have been those who had committed public sins. It was remarkable that Jesus agreed to eat with them. In Jesus’ time and still in the Middle East today, to eat with someone was a sign of fellowship and peace. It cannot be emphasized enough how significant table fellowship was to the Jews. The Pharisees, who were righteous (self-righteous, that is), would never have eaten with someone who was a sinner—someone who had lived a life of manifest sin. For them, it was “once a sinner, always a sinner.” This is why they grumbled about Jesus’ table fellowship practices. According to Luke 5:27–32, why did Jesus love to eat with tax collectors and sinners? Which group didn’t think they needed to eat with Him?

4. Some background information can help us interpret the parable of the lost sheep (Luke 15:3–7). First, shepherding was a despised trade at the time. Shepherds were considered unclean, even sinners. Second, it was common for Palestinian shepherds to work together, so when one went off to look for a lost sheep, the other shepherds would keep watch. Further, the open country served as a safe place for the sheep to graze, even when the shepherd had to leave for a time. Third, a lost sheep will, after a while, become despondent and lie down, completely helpless. The shepherd has to lift the sheep upon his shoulders and bring it back to the flock. Based on the parable and the background information, answer the following questions:

(a) Whom do the shepherd and lost sheep represent? Why?

(b) What does the shepherd’s carrying of the lost sheep represent?

5. The parable of the prodigal (wasteful) son is one of the most beloved in Scripture, yet there are several details about its cultural background that can shed additional light on this wonderful story. We will go through the parable in five sections: (a) 11–16, (b) 17–19, (c) 20–21, (d) 22–24, and (e) 25–32.

a) In Luke 15:11–16, the wasteful son wastes more than material goods; he wastes his father’s great love for him. In Jesus’ day, it was unheard of for a father in good health to give his inheritance to his sons until his death. So the younger son basically was saying to his father, “I wish you were dead. I want no part of life with you anymore. I’d rather go off and spend my time and money with people I don’t even know.” People hearing this story would expect the father to blow up at the son and deny his request. But the father does not; he graciously grants his son’s wishes. Then the son liquidates his share of the inheritance and heads to a foreign land with lots of cash in hand. He squanders it all, living recklessly. After the money is gone, the son becomes a slave to a foreigner, doing something that a good Jew would have found abhorrent: feeding pigs. (The Old Testament deems pigs unclean, and Jews couldn’t eat or touch them.) Whom does the prodigal son represent?

b) In Luke 15:17–19, the son comes to his senses. He realizes that his father’s servants have it much better than he does. He plans to return and make a deal with his father. He will give up the title of son in exchange for the role as servant. Do you think he was truly repentant? How could you see yourself in the son’s shoes?

c) In Luke 15:20–21, we see the dramatic meeting of the father and the son. Several details are important. First, while the prodigal son is returning to bargain for forgiveness, the father is moved with compassion and runs to embrace and kiss his son. Aristotle wrote, “Great men never run in public.” It would have been humiliating for a noble man in that culture to run, but the father is so overjoyed to see his son that he tosses aside societal conventions. Recall that the son is poor, filthy, and probably smelly, yet the father does not care. He loves the son so much.

And this love moves his son to true repentance, for he does not make a bargain but only confesses his sin and unworthiness; he does not tell his father to make him a servant. How does the father’s love resemble God’s love for us? According to Romans 2:4, how does repentance come about?

d) In Luke 15:22–24, the father restores the son to full sonship in the household. Without even making the son wash up, the father puts the very best robe on him, covering his shame. He puts the family’s signet ring on his finger, signifying full authority over the family property. The servants put sandals on his feet, signifying that he has authority over the servants—he is not a slave but a son. Finally, killing the fattened calf meant that a great party was thrown to celebrate his return. How does this part of the parable apply to us?

e) In Luke 15:25–32, we hear the sad story of the elder son’s lack of love for his father. He has nothing but bitterness for his brother. He won’t go into the party. He says to his father, “I have slaved for you and you never even gave me a goat so that I could party with my friends, but you’ll go all out for this sinful one?” It would have been humiliating for a nobleman to be called away from a feast by a son who refused to enter. But the father loves him just the same and gently rebukes him, reminding him of the great news about his brother. Whom do you think this part of the parable was directed at? How does it apply to us?

6. The parable of the lost coin, Luke 15:8–10, shares the same message as the parable of the lost sheep but with one significant difference: the person seeking the coin is a woman. Whom might she represent and why?

7. Earlier, we discussed how important table fellowship was in Jesus’ day. We still can relate to this somewhat through our enjoyment of family meals and dinners with friends. But what is the most important table fellowship we share as Christians? Who is welcomed at His Table?