Christ the King: Seeing Through Jesus' Eyes

A Study Guide Based on Pastor Bruce Kenzel's Sermon

I. Introduction & Overview

This sermon, delivered on Christ the King Sunday (the last Sunday of the liturgical year), explores how we can see others through Jesus' eyes. Pastor Bruce Kenzel uses the Gospel account of Jesus on the cross praying for those who crucified him, alongside his personal story of rejection at seminary, to illustrate how Jesus calls us to see everyone—even those who wound us—as beloved children of God.

Key Themes:

• Christ as King above all earthly authority
• Seeing others through the eyes of Jesus, even those who hurt us
• The transformative power of praying for our enemies
• The dignity of all people as beloved children of God

Study Objectives:

• Understand the theological significance of Christ the King Sunday
• Explore the biblical mandate to pray for those who persecute us
• Examine how our perspective of others changes when we see them through Jesus' eyes
• Apply these principles to personal wounds and societal divisions

Estimated Study Time: 2-3 hours

II. Exegetical Analysis

Structure and Genre

The sermon's scriptural foundation is Luke 23:32-43, which depicts Jesus' crucifixion alongside two criminals. This narrative passage sits at the climactic point of Luke's Gospel and demonstrates Christ's kingship paradoxically revealed through his suffering and death.

The passage contains several key elements:

1. Jesus' prayer for forgiveness (v.34)
2. The mockery by leaders and soldiers (vv.35-37)
3. The inscription "King of the Jews" (v.38)
4. The contrasting responses of the two criminals (vv.39-42)
5. Jesus' promise of paradise (v.43)

Verse-by-Verse Analysis

Luke 23:32-33 - Jesus is crucified alongside two criminals, fulfilling Isaiah 53:12 that the Messiah would be "numbered with the transgressors." Luke's positioning of Jesus between two criminals visually represents Jesus' identification with sinners.

Luke 23:34 - "Father, forgive them, for they know not what they do." This prayer demonstrates Jesus' character and kingship—not one of vengeance but of mercy. The Greek verb for "forgive" (aphes, ἄφες) is in the imperative mood, showing Jesus' authority even while on the cross.

Luke 23:35-37 - The mockery focuses on Jesus' claim to save others while seemingly unable to save himself. The irony is that by not saving himself, Jesus accomplishes salvation for all.

Luke 23:38 - The inscription "This is the King of the Jews" was meant as mockery but proclaims a profound truth. Luke's placement of this detail after the mockery emphasizes the contrast between earthly perceptions and divine reality.

Luke 23:39-42 - The two criminals represent two possible responses to Jesus: rejection or recognition. The penitent criminal acknowledges Jesus' innocence and kingship, addressing him by name and requesting remembrance when Jesus comes into his kingdom—showing faith in Jesus' authority beyond death.

Luke 23:43 - Jesus' promise "Today you will be with me in paradise" demonstrates his royal authority to grant access to God's kingdom. The Greek word for "paradise" (paradeisos, παράδεισος) originally referred to a Persian garden but became associated with the blessed afterlife.

Author's Intent

Luke intends to portray Jesus as the true king whose reign is characterized by forgiveness, mercy, and reconciliation—not by political power or military might. This account shows how Jesus' kingship inverts worldly expectations, as the true king sacrifices himself for his subjects rather than demanding their sacrifice.

III. Historical & Cultural Context

Christ the King Sunday

As mentioned in the sermon introduction, Christ the King Sunday was instituted in 1925 by Pope Pius XI in response to growing secularism and nationalism in Europe, particularly in Germany. It reminds Christians that Christ's authority transcends all earthly powers and political systems.

Roman Crucifixion

Crucifixion was not just a method of execution but a public spectacle designed to humiliate and terrorize. The Romans reserved it primarily for slaves, pirates, and enemies of the state. By placing the charge above the victim's head, the Romans made clear that challenging imperial authority would result in a shameful, painful death.

"King of the Jews"

This title carried political implications that were dangerous in Roman-occupied Palestine. Jewish expectations of a Messiah often included hopes for political liberation from Rome. Pilate's inscription was both mockery and warning against messianic movements.

First-Century Jewish Expectations

Many Jews expected the Messiah to be a military leader who would overthrow Roman rule and establish God's kingdom on earth. Jesus' acceptance of crucifixion seemed to contradict these expectations, which is why many rejected him. The penitent criminal's recognition of Jesus as king despite his crucifixion represents a profound spiritual insight.

Paradise Concepts

In Jewish thought of the time, "paradise" could refer to several concepts: the Garden of Eden, the present abode of the righteous dead, or the future restored earth. Jesus' promise of "paradise" would have been understood as immediate fellowship with God after death.

IV. Word Studies

"King" (Greek: basileus, βασιλεύς): The term appears in the inscription over Jesus (v.38) and in the criminal's request (v.42). In Greek culture, a basileus was a sovereign ruler with absolute authority. In Jewish context, it carried messianic connotations connected to the Davidic covenant. Unlike earthly kings who rule by force, Jesus demonstrates kingship through self-sacrifice and forgiveness.

"Forgive" (Greek: aphiēmi, ἀφίημι): In Jesus' prayer "Father, forgive them" (v.34), the term literally means "to send away" or "to release." It was used for cancellation of debts and obligations. Jesus asks God to release his executioners from the guilt and consequences of their actions, demonstrating that divine kingship operates through mercy rather than retribution.

"Paradise" (Greek: paradeisos, παράδεισος): Originally a Persian word for an enclosed garden or park, it entered Jewish thought through the Greek translation of Genesis, where it described Eden. By Jesus' time, it had become associated with the blessed afterlife. Jesus' promise of paradise "today" emphasizes the immediate access to God's presence that his death would secure.

"Remember" (Greek: mnēsthēti, μνήσθητι): When the criminal asks Jesus to "remember me" (v.42), he uses a term that in biblical context means more than mental recollection. To "remember" in Hebrew thought (zakar, זָכַר) often implied action on behalf of the remembered person. The criminal is asking Jesus to act favorably toward him when establishing his kingdom.

"Today" (Greek: sēmeron, σήμερον): Jesus emphasizes the immediacy of his promise with this term (v.43). This challenges notions of a delayed judgment or intermediate state. The placement of "today" in the Greek sentence gives it emphasis, highlighting that Jesus' salvific work takes immediate effect.

V. Cross-References & Biblical Theology

Isaiah 53:12 - "Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors."

• This prophecy finds fulfillment in Jesus being crucified with criminals and praying for his executioners.

Matthew 5:43-48 - "You have heard that it was said, 'Love your neighbor and hate your enemy.' But I tell you, love your enemies and pray for those who persecute you..."

• Jesus' command to pray for enemies is exemplified by his own prayer from the cross and forms the foundation of Pastor Kenzel's experience.

Psalm 22 - "My God, my God, why have you forsaken me?... All who see me mock me; they hurl insults, shaking their heads..."

• This psalm prophetically describes the mockery Jesus endured and demonstrates that his suffering was part of God's redemptive plan.

Philippians 2:5-11 - "...he humbled himself by becoming obedient to death—even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name..."

• This passage connects Jesus' humiliation on the cross with his exaltation as king, showing how divine kingship operates through self-sacrifice.

Colossians 1:13-20 - "For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins."

• This passage (read in the service) establishes Christ's supreme authority as creator and redeemer, providing theological foundation for Christ the King Sunday.

Romans 12:14-21 - "Bless those who persecute you; bless and do not curse... Do not be overcome by evil, but overcome evil with good."

• Paul's teaching extends Jesus' command to love enemies and provides practical guidance for seeing others through Jesus' eyes.

Genesis 1:26-27 - "Then God said, 'Let us make mankind in our image, in our likeness'..."

• This verse grounds the sermon's emphasis on the inherent dignity of all people as divine image-bearers.

Luke 6:27-36 - "But to you who are listening I say: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you."

• Jesus' earlier teaching anticipates his behavior on the cross and provides the ethical framework for the sermon.

2 Corinthians 5:16-21 - "So from now on we regard no one from a worldly point of view... All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation..."

• Paul's teaching on reconciliation provides theological foundation for seeing others through Christ's eyes.

VI. Interpretive Considerations

Textual Questions

Some early manuscripts omit Jesus' prayer "Father, forgive them" (Luke 23:34), raising questions about its authenticity. However, most scholars believe it belongs in the text because it aligns with Luke's emphasis on forgiveness and Jesus' character. Even if not original to Luke, it reflects early Christian understanding of Jesus' attitude toward his enemies.

Theological Tensions

The sermon navigates several theological tensions:

1. Justice vs. Mercy: How do we balance Jesus' call to forgive with the legitimate need for justice? The sermon acknowledges that seeing others through Jesus' eyes doesn't eliminate accountability but prevents dehumanization.

2. Science vs. Scripture: Pastor Kenzel's personal story highlights tensions between literal and metaphorical interpretations of Genesis. While not the sermon's main focus, it demonstrates how personal wounds often connect to larger theological issues.

3. Personal Healing vs. Social Justice: The sermon suggests that personal healing through forgiveness is connected to broader social healing, but doesn't fully explore this connection.

Interpretive Approaches

The sermon takes a primarily narrative-theological approach to the text, focusing on what Jesus' actions reveal about God's character and kingdom. It connects the biblical narrative to personal experience, demonstrating how Scripture shapes our response to life's challenges.

Why This Interpretation Works

The sermon's interpretation works because:

1. It remains faithful to Luke's portrayal of Jesus as compassionate even to enemies
2. It connects Jesus' teaching (pray for enemies) with his example (prayer from the cross)
3. It acknowledges the difficulty of forgiveness without minimizing the reality of wounds
4. It maintains the tension between forgiveness and accountability

VII. Theological Implications

Christology

The sermon presents Jesus as both fully divine (with authority to forgive and grant paradise) and fully human (experiencing real suffering). Christ's kingship is paradoxically revealed most clearly in his apparent defeat on the cross, demonstrating that divine power operates differently than human power.

Soteriology (Doctrine of Salvation)

Salvation in this passage operates through recognition and relationship. The criminal is saved not through works but through recognizing Jesus' innocence and kingship. Jesus' promise of "paradise today" suggests immediate communion with God after death for believers.

Theological Anthropology

The sermon emphasizes the inherent dignity of all humans as image-bearers of God. Even those who commit evil acts remain beloved by God and objects of Christ's redemptive work. This prevents us from dehumanizing others, even enemies.

Eschatology

Jesus' promise of paradise "today" suggests an immediate blessed state for believers after death, rather than a period of unconsciousness until final resurrection. This immediate presence with Christ provides hope in the face of death.

Ecclesiology

The church is implicitly portrayed as a community called to embody Christ's way of seeing others. Christians are to be agents of reconciliation, refusing to dehumanize even those who oppose them.

Ethics

The sermon develops a Christian ethic of enemy love that:

• Rejects dehumanization of opponents
• Refuses retaliation and revenge
• Recognizes the humanity and belovedness of all people
• Requires prayer for those who wound us
• Maintains accountability while offering forgiveness

VIII. Practical Application

Personal Healing

The sermon demonstrates how praying for those who have wounded us can lead to personal healing. Pastor Kenzel's story shows this isn't instantaneous but happens gradually "like snow melting in spring." Consider:

• Identifying someone who has hurt you that you struggle to forgive
• Beginning with simple prayers like "bless them" if more elaborate prayers feel impossible
• Journaling about how your feelings change over time as you pray

Relational Reconciliation

While the sermon acknowledges that reconciliation doesn't always mean restored relationship (Pastor Kenzel never "invited them for burgers and beer"), it does mean seeing the other as God sees them. Practice:

• Looking for the image of God in difficult people
• Asking God to help you see what He loves about someone you struggle with
• Distinguishing between forgiveness (which we're always called to) and reconciliation (which may not always be possible or wise)

Social Healing

The sermon suggests that seeing others through Jesus' eyes is "essential... to heal the hatreds and divisions that afflict us now in our country and in our world." Consider:

• How political opponents might be viewed differently through Jesus' eyes
• How social media interactions might change if we saw others as beloved by God
• What policies and practices might change if we refused to dehumanize any group

Spiritual Formation

Regular practice of praying for enemies forms us spiritually by:

• Aligning our hearts with Christ's heart
• Breaking cycles of bitterness and resentment
• Training us to see the world as God sees it
• Developing empathy even for those different from us

Practical Steps

1. Begin a daily practice of praying for someone who has hurt you
2. Notice when you're tempted to dehumanize others and consciously resist
3. Examine how you speak about opponents or enemies—does your language acknowledge their dignity?
4. Practice "perspective-taking" by imagining how Jesus sees difficult people in your life
5. Consider how you might be called to advocate for the dignity of dehumanized groups

IX. Discussion Questions

1. Observational: What specific phrases or actions in Luke 23:32-43 reveal Jesus' character as king? How does this differ from worldly kingship?

2. Interpretive: What do you think Jesus saw when he looked at the soldiers, religious leaders, and crowd from the cross? What evidence from Scripture informs your answer?

3. Theological: Pastor Kenzel states, "To see one another through Jesus' eyes is an essential part of our own healing." How does seeing others as Jesus sees them contribute to our healing? What theological principles support this?

4. Applicational: Pastor Kenzel began with the simple prayer "Bless them" for those who had wounded him. What simple prayer might you begin with for someone who has hurt you?

5. Investigative: Research the historical background of Christ the King Sunday. How does understanding its origins in response to nationalism and secularism shape our understanding of its significance today?

6. Theological: The sermon states that seeing others through Jesus' eyes doesn't mean "we have to pretend that we didn't get wounded or somehow excuse the behavior." How do we balance forgiveness with accountability? What Scripture passages help navigate this tension?

7. Interpretive: The criminal asks Jesus to "remember me when you come into your kingdom." What does this request reveal about his understanding of Jesus? How does Jesus' response exceed his expectations?

8. Applicational: Pastor Kenzel describes how praying for his professors changed how he saw them. Identify a group of people you struggle to understand or like. How might praying for them daily change your perspective?

9. Theological: How does Jesus' prayer "Father, forgive them, for they know not what they do" inform our understanding of human responsibility, divine forgiveness, and the relationship between knowledge and culpability?

10. Observational: Compare Jesus' interaction with the two criminals. What differences do you notice in their approaches to Jesus and his responses to them?

11. Applicational: The sermon suggests that seeing others through Jesus' eyes can help "heal the hatreds and divisions that afflict us now in our country and in our world." Identify one societal division and discuss how this principle might be applied.

12. Theological: How does the concept of all humans being "beloved children of God" affect our ethics, politics, and interpersonal relationships? What theological dangers arise if we forget this truth?

X. Recommended Resources

Commentaries

1. The Gospel According to Luke by Joel B. Green (New International Commentary on the New Testament) - Scholarly but accessible commentary with excellent treatment of the crucifixion narrative.

2. Luke for Everyone by N.T. Wright - More accessible commentary that connects the text to contemporary application.

3. Luke: A Commentary by Fred B. Craddock (Interpretation Commentary) - Strong on theological interpretation and preaching applications.

Topical Books

4. Exclusion and Embrace by Miroslav Volf - Profound theological exploration of forgiveness, reconciliation, and identity in the context of ethnic conflict. (Advanced)

5. Free of Charge: Giving and Forgiving in a Culture Stripped of Grace by Miroslav Volf - More accessible treatment of forgiveness as reflecting God's character. (Intermediate)

6. The Sunflower: On the Possibilities and Limits of Forgiveness by Simon Wiesenthal - Thought-provoking exploration of forgiveness in extreme circumstances, with responses from theologians, philosophers, and others. (Intermediate)

Online Resources

7. The Bible Project: Luke Series (www.bibleproject.com) - Excellent videos exploring themes in Luke's Gospel, including Jesus' kingship. (Beginner to Intermediate)

8. Working Preacher (www.workingpreacher.org) - Search for commentaries on Luke 23:33-43 for scholarly insights in accessible language. (Intermediate)

Remember that true understanding comes not just through academic study but through prayerful engagement with Scripture and faithful application in community. May this study guide deepen both your knowledge and your practice of seeing others through the eyes of Jesus, our true King.