This small group deep study guide draws directly from Drew Reding's sermon “Follow-Up Materials - Initial Analysis” so you can keep engaging with the message all week. Read, reflect, and share it with your small group or friends.
BROKEN TO BELOVED: A Deep Study Guide
"What Comes First? Forgiveness, Repentance, and the Cross"
Based on Luke 23:32-43 | Lenten Sermon Series
"Father, forgive them, for they know not what they do." — Luke 23:34
HOW TO USE THIS GUIDE
This deep study guide is designed for small groups who want to move beyond surface-level discussion into serious engagement with Scripture, theology, and personal transformation. Each section builds on the previous one, so groups are encouraged to work through the material sequentially. However, facilitators may adapt the guide to fit their group's needs and time constraints.
Suggested Session Format (90–120 minutes):
- Opening & Prayer (5–10 min)
- Context & Background (10–15 min)
- Scripture Study & Exegesis (20–25 min)
- Theological Deep Dive (15–20 min)
- Discussion Questions (25–30 min)
- Application & Commitment (10–15 min)
- Closing Prayer (5 min)
OPENING REFLECTION
The sermon introduced a deceptively simple question: What comes first — repentance or forgiveness?
Like the chicken-and-the-egg riddle, this question has occupied theologians, pastors, and ordinary believers for centuries. But unlike that riddle, Scripture gives us a real answer — and it turns out the answer is not either/or, but both, depending on context.
Before diving into the text, take a moment individually to write down your instinctive answer to this question. Don't overthink it. You'll return to it at the end of the study.
Personal Reflection (write your answer privately): Before studying this passage, I believe ______________ comes first because ___________________.
PART ONE: SETTING THE SCENE
Historical, Cultural & Literary Context
The Lenten Season and "Broken to Beloved"
This sermon is part of a Lenten series titled Broken to Beloved, focusing on forgiveness as essential to experiencing wholeness — what the Hebrew Bible calls shalom (שָׁלוֹם). Shalom is far richer than the English word "peace." It encompasses completeness, flourishing, harmony, and well-being in every dimension of life — physical, relational, spiritual, and communal.
The Lenten season (the 40 days before Easter, mirroring Jesus's 40 days in the wilderness) is historically a time of:
- Penitential reflection — examining one's own sin and need for grace
- Fasting and prayer — creating space to hear God more clearly
- Anticipatory longing — preparing the heart to receive the joy of resurrection
The sermon's central text — Luke 23:32–43 — is typically read on Good Friday, but the preacher wisely chose to preach it on the Sunday before Holy Week, giving the congregation time to sit with its weight before the celebratory arrival of Easter.
Luke 9:51 — The Verse Beneath the Sermon
Before reading the crucifixion narrative, the preacher highlighted a foundational verse:
"When the days drew near for him to be taken up, he set his face to go to Jerusalem." — Luke 9:51 (ESV)
The phrase "set his face" (or in some translations, "steadfastly turned his face") is loaded with meaning.
In the Greek: The text uses ἐστήρισεν τὸ πρόσωπον αὐτοῦ (estērisen to prosōpon autou) — literally, "he fixed/hardened his face." This is language of absolute, unwavering resolve.
In the Hebrew background: This phrase echoes the Old Testament idiom of "setting one's face toward" something as an act of determined, purposeful movement. It appears in Ezekiel 6:2, 13:17, and elsewhere as a phrase of prophetic intentionality.
The Isaiah Connection: Many scholars see Luke 9:51 as a deliberate echo of Isaiah 50:7:
"But the Lord God helps me; therefore I have not been disgraced; therefore I have set my face like a flint, and I know that I shall not be put to shame." — Isaiah 50:7 (ESV)
This is one of the Servant Songs of Isaiah — prophetic poems describing the suffering servant who would bear the sins of the people. Jesus, Luke is telling us, is consciously walking into the fulfillment of this ancient prophecy. He is not a victim of circumstances. He is an agent of divine purpose.
The Disciples' Confusion: Luke 9 also records that the disciples were deeply confused about the nature of Jesus's messiahship. They expected a military deliverer — a new David who would overthrow Roman occupation. When Jesus spoke of suffering and death, they couldn't reconcile it with their expectations. This confusion is historically and theologically important: it shows us that even those closest to Jesus misread the nature of his mission until after the resurrection.
Crucifixion in the Roman World
The sermon mentioned that the word "excruciating" derives from the Latin ex cruce — "from the cross." This is historically accurate and worth exploring more deeply.
Crucifixion in the Roman Empire was:
- A death reserved for non-citizens, slaves, and those guilty of crimes against the state. Roman citizens could not legally be crucified (which is why tradition holds that Paul was beheaded rather than crucified).
- Designed for maximum suffering and public humiliation. Victims were often left on the cross for days. Death typically came from asphyxiation as the body could no longer support itself to breathe, combined with blood loss, dehydration, and shock.
- A powerful political statement. Crosses were placed along major roads and at city gates to warn would-be rebels and criminals. Crucifixion was meant to say: This is what happens to those who defy Rome.
- Considered utterly shameful. The Roman orator Cicero wrote that "the very word 'cross' should be far removed not only from the person of a Roman citizen but from his thoughts, his eyes, and his ears."
That Jesus — whom his followers believed to be the Son of God — died in this manner was a profound stumbling block to first-century Jews and Greeks alike (see 1 Corinthians 1:23). The cross was not a symbol of hope in that world. It was a symbol of shame, failure, and defeat. The early church's proclamation that this shameful death was actually the salvation of the world was one of the most radical claims in human history.
PART TWO: SCRIPTURE STUDY
Exegesis of Luke 23:32–43
Reading the Text Carefully
"Two others, who were criminals, were led away to be put to death with him. And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. And Jesus said, 'Father, forgive them, for they know not what they do.' And they cast lots to divide his garments. And the people stood by watching, but the rulers scoffed at him, saying, 'He saved others; let him save himself, if he is the Christ of God, his Chosen One!' The soldiers also mocked him, coming up and offering him sour wine and saying, 'If you are the King of the Jews, save yourself!' There was also an inscription over him, 'This is the King of the Jews.'"
"One of the criminals who were hanged railed at him, saying, 'Are you not the Christ? Save yourself and us!' But the other rebuked him, saying, 'Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.' And he said, 'Jesus, remember me when you come into your kingdom.' And he said to him, 'Truly, I say to you, today you will be with me in paradise.'" — Luke 23:32–43 (ESV)
Verse-by-Verse Analysis
v. 32 — "Two others, who were criminals, were led away to be put to death with him."
The Greek word translated "criminals" is kakourgoi (κακοῦργοι) — literally "evil-doers" or "malefactors." This is a stronger term than the word used in Matthew and Mark (lēstai — robbers or bandits, the same word used for Barabbas). Luke's word suggests men guilty of serious crimes. Their presence on either side of Jesus fulfills Isaiah 53:12: "He was numbered with the transgressors."
v. 33 — "The place that is called The Skull"
Kranion in Greek, Golgotha in Aramaic, Calvaria in Latin — from which we get "Calvary." The exact location is debated, but the name likely referred to the shape of the hill or to the executions that regularly took place there.
v. 34a — "Father, forgive them, for they know not what they do."
This is one of the Seven Last Words of Christ from the Cross — seven statements Jesus made during the crucifixion, recorded across the four Gospels. This is the first of them in Luke's account.
Important textual note: This verse is absent from some early manuscripts, which has led some scholars to question whether it was original to Luke. However, the majority of manuscript evidence supports its inclusion, and it fits perfectly with Luke's theological themes of prayer, forgiveness, and Jesus's compassion for outsiders.
Who are "them"? The sermon correctly identifies this as a specific prayer for a specific group in a specific moment — most likely the Roman soldiers carrying out the execution. Jesus is not pronouncing universal salvation. He is asking the Father to extend mercy to those who, in their ignorance, are committing the greatest crime in history. The phrase "they know not what they do" is theologically significant — it echoes the Old Testament distinction between sins committed in ignorance (shegagah) and sins committed defiantly (beyad ramah — "with a high hand"). Numbers 15:27–31 makes clear that unintentional sins could be atoned for, while defiant sins were treated differently.
v. 34b — "They cast lots to divide his garments."
This fulfills Psalm 22:18: "They divide my garments among them, and for my clothing they cast lots." Luke's readers familiar with the Psalms would have recognized this immediately as a fulfillment of messianic prophecy.
vv. 35–38 — The Threefold Mockery
Three groups mock Jesus in succession:
- The rulers (Jewish religious leaders)
- The soldiers (Roman military)
- One of the criminals
This threefold mockery is significant. It represents the full spectrum of human rejection — religious authority, political power, and fellow sufferers. The taunt in each case is a variation of the same theme: "If you are who you claim to be, save yourself." This is the same temptation Satan offered in the wilderness (Luke 4:1–13): use your divine power to bypass suffering. Jesus refuses each time.
The irony Luke intends is devastating: He is saving others — precisely by not saving himself.
vv. 39–40 — The Two Criminals
The contrast between the two criminals is stark and theologically rich:
The first criminal echoes the mockers: "Are you not the Christ? Save yourself and us!" His request is entirely self-serving. He wants rescue from physical death, not redemption from sin. He sees Jesus only as a potential means to his own escape.
The second criminal does something remarkable. From the cross — in agony, dying — he:
- Fears God ("Do you not fear God...") — demonstrating theological awareness
- Accepts just punishment ("we indeed justly") — demonstrating honest self-assessment
- Defends Jesus's innocence ("this man has done nothing wrong") — demonstrating moral clarity
- Addresses Jesus directly and personally ("Jesus, remember me") — demonstrating faith
- Acknowledges Jesus's kingdom ("when you come into your kingdom") — demonstrating eschatological hope
His theology is imperfect. He doesn't fully understand the resurrection. But his heart is right. He comes with nothing — no good works, no religious credentials, no time left to change his life. He has only a desperate, humble plea.
v. 43 — "Truly, I say to you, today you will be with me in paradise."
"Truly" — The Greek amēn (ἀμήν), which Jesus uses uniquely to introduce his own authoritative statements (unlike the Hebrew prophets who said "Thus says the Lord" — Jesus says "Truly I say to you", speaking on his own authority).
"Today" — This word is emphatic. Not "someday." Not "eventually." Today. The dying man will not wait in some intermediate state of uncertainty. This very day, he will be with Jesus.
"Paradise" — The Greek paradeisos (παράδεισος) comes from the Persian word for a royal garden or park. In Jewish literature of the period, it referred to the dwelling place of the righteous dead — the Garden of Eden restored, the presence of God. Paul uses this word in 2 Corinthians 12:4 to describe his vision of heaven.
This is one of the clearest statements in all of Scripture about the immediacy of salvation. It is also one of the clearest statements about the nature of salvation by grace through faith — this man contributed nothing except his desperate need and his trust in Jesus.
PART THREE: THEOLOGICAL DEEP DIVE
The Great Question: Repentance and Forgiveness
Defining Our Terms
Before exploring the relationship between repentance and forgiveness, we need to define them carefully.
Repentance (metanoia in Greek — μετάνοια) literally means "a change of mind" — but in the biblical sense it is far more than intellectual assent. True repentance involves:
- Conviction — recognizing and acknowledging sin for what it is
- Contrition — genuine sorrow for having sinned against God and others
- Confession — bringing sin into the open before God (and sometimes before others)
- Conversion — turning away from sin and toward God
- Change — the fruit of repentance is a changed life (see Matthew 3:8)
Forgiveness (aphiēmi in Greek — ἀφίημι) literally means "to release," "to let go," or "to send away." In the biblical context it carries the image of a debt being cancelled, a prisoner being released, or a burden being lifted.
There are two distinct dimensions of forgiveness we must distinguish:
- God's forgiveness of human sin — the theological/soteriological question
- Human forgiveness of those who wrong us — the relational/ethical question
The sermon addresses both of these, and the answer to "what comes first" differs depending on which dimension we're talking about.
Dimension One: God's Forgiveness of Human Sin
The classic evangelical Protestant position (rooted in Scripture) is that repentance and faith are the human responses to God's grace that result in forgiveness and justification. Key passages include:
- "Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins." — Acts 2:38
- "If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." — 1 John 1:9
- "Repent therefore, and turn back, that your sins may be blotted out." — Acts 3:19
In this dimension, repentance precedes forgiveness — or more precisely, repentance and faith are the conditions through which we receive the forgiveness that God has made available through Christ's atoning work.
However, this requires careful nuance. The availability of forgiveness precedes repentance — God's grace is extended to us before we turn to him. As Paul writes: "God shows his love for us in that while we were still sinners, Christ died for us" (Romans 5:8). The cross happened before any of us repented. But the reception of that forgiveness — the moment it becomes personally ours — is connected to repentance and faith.
The dying criminal on the cross illustrates this beautifully. He repents (acknowledges his guilt, accepts just punishment), he believes (addresses Jesus as Lord of a coming kingdom), and he receives immediate, complete, irrevocable forgiveness.
Dimension Two: Human Forgiveness of Those Who Wrong Us
This is where the sermon makes its most practically challenging point. Jesus's prayer in verse 34 — "Father, forgive them, for they know not what they do" — demonstrates that we are called to extend forgiveness even before the offender repents.
This is consistent with Jesus's broader teaching:
- "And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses." — Mark 11:25
- "Love your enemies and pray for those who persecute you." — Matthew 5:44
- "Forgive us our debts, as we also have forgiven our debtors." — Matthew 6:12
- "Then Peter came up and said to him, 'Lord, how often will my brother sin against me, and I forgive him? As many as seven times?' Jesus said to him, 'I do not say to you seven times, but seventy-seven times.'" — Matthew 18:21–22
But what does it mean to forgive someone who hasn't repented?
This is where many Christians get stuck. Some helpful distinctions:
Forgiveness is not the same as reconciliation. Forgiveness is a unilateral act — you can forgive someone who has wronged you without their participation. Reconciliation is bilateral — it requires both parties. Forgiveness does not require the offender to repent. Reconciliation does.
Forgiveness is not the same as condoning. To forgive is not to say "what you did was okay." Jesus didn't say the soldiers' actions were acceptable. He asked the Father to forgive them. Forgiveness names the wrong and releases it simultaneously.
Forgiveness is not the same as forgetting. The common phrase "forgive and forget" is not biblical. Forgiveness is a choice; forgetting is often neurologically impossible. What forgiveness does is change the emotional and relational charge of the memory — it no longer holds power over us.
Forgiveness is primarily for the one who forgives. The sermon makes this point: extending forgiveness "frees us." Unforgiveness is like drinking poison and waiting for the other person to die. It chains us to our offenders in a way that ongoing resentment perpetuates.
The theological grounding of human forgiveness: We forgive because we have been forgiven. This is the logic of the Parable of the Unforgiving Servant (Matthew 18:23–35). The one who has been forgiven an infinite debt has no standing to refuse forgiveness of a finite one. Our capacity and motivation to forgive flows from our experience of being forgiven by God.
The Centurion: A Case Study in Transformative Witness
The sermon briefly mentions the centurion's response to Jesus's death. Luke 23:47 records:
"Now when the centurion saw what had taken place, he praised God, saying, 'Certainly this man was innocent!'"
(Matthew and Mark record the centurion's words slightly differently: "Truly this man was the Son of God!" — these may be complementary accounts of the same statement, or the centurion may have said both.)
The centurion was a Roman soldier — a professional executor of state violence, a representative of the empire that was killing Jesus. He had likely overseen many crucifixions. He was not a Jew. He had no reason to be moved by Jewish messianic expectations.
And yet — watching how Jesus died, hearing his words (including the prayer for forgiveness), witnessing the darkness and the earthquake — this man was transformed. He praised God. He declared Jesus's innocence (or divinity, depending on the Gospel).
This is the power of forgiveness extended to enemies: it can disarm them. It can open hearts that cruelty never could. The sermon's application is apt: when we pray for our enemies and extend forgiveness before they ask for it, we participate in the same kind of witness that stopped a Roman centurion in his tracks.
The Seven Last Words of Christ: A Broader Framework
For groups wanting to go deeper, the sermon's text is part of what tradition calls the Seven Last Words of Christ — seven statements from the cross recorded across the four Gospels. Studying all seven together reveals the full theological landscape of the crucifixion:
| # | Statement | Gospel | Theme |
|---|---|---|---|
| 1 | "Father, forgive them, for they know not what they do." | Luke 23:34 | Intercession / Forgiveness |
| 2 | "Truly, I say to you, today you will be with me in paradise." | Luke 23:43 | Salvation / Grace |
| 3 | "Woman, behold your son... Behold your mother." | John 19:26–27 | Compassion / Community |
| 4 | "My God, my God, why have you forsaken me?" | Matthew 27:46; Mark 15:34 | Desolation / Atonement |
| 5 | "I thirst." | John 19:28 | Humanity / Fulfillment of Scripture |
| 6 | "It is finished." | John 19:30 | Completion / Victory |
| 7 | "Father, into your hands I commit my spirit." | Luke 23:46 | Trust / Surrender |
Notice that both statements from the sermon's text appear in this list — and notice the arc: from intercession for enemies (1) to personal salvation of a sinner (2). From the universal to the individual. From the corporate to the personal. This is the scope of Christ's saving work.
PART FOUR: CROSS-REFERENCES AND RELATED PASSAGES
The following passages deepen and expand the themes of this sermon. Groups may choose to study one or more of these in connection with the primary text.
On Praying for Enemies
Matthew 5:43–48 — The Sermon on the Mount's teaching on loving enemies
"You have heard that it was said, 'You shall love your neighbor and hate your enemy.' But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven..."
Romans 12:14–21 — Paul's application of enemy-love
"Bless those who persecute you; bless and do not curse them... Do not repay anyone evil for evil... Do not be overcome by evil, but overcome evil with good."
Stephen's Martyrdom (Acts 7:59–60) — The first Christian martyr echoes Jesus's prayer
"And as they were stoning Stephen, he called out, 'Lord Jesus, receive my spirit.' And falling to his knees he cried out with a loud voice, 'Lord, do not hold this sin against them.' And when he had said this, he fell asleep."
On the Nature of Repentance
Psalm 51 — David's great prayer of repentance after his sin with Bathsheba
"Create in me a clean heart, O God, and renew a right spirit within me."
Luke 15:11–32 — The Parable of the Prodigal Son: the anatomy of repentance
"But when he came to himself, he said, 'How many of my father's hired servants have more than enough bread, but I perish here with hunger! I will arise and go to my father, and I will say to him, "Father, I have sinned against heaven and before you."'"
2 Corinthians 7:9–11 — Paul distinguishes godly grief from worldly grief
"For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death."
On Forgiveness and Freedom
Matthew 18:21–35 — The Parable of the Unforgiving Servant
"Then his master summoned him and said to him, 'You wicked servant! I forgave you all that debt because you pleaded with me. And should not you have had mercy on your fellow servant, as I had mercy on you?'"
Ephesians 4:31–32 — The theological grounding of human forgiveness
"Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you."
Colossians 3:12–13 — Forgiveness as a garment of the new self
"Put on then, as God's chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive."
On Salvation by Grace
Ephesians 2:1–10 — The definitive statement of grace-based salvation
"For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast."
Romans 5:6–11 — Christ died for the ungodly
"For while we were still weak, at the right time Christ died for the ungodly... God shows his love for us in that while we were still sinners, Christ died for us."
Isaiah 53 — The Suffering Servant prophecy: the theological backdrop of the crucifixion
"But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed."
On Coming to Jesus Humbly
Matthew 11:28–30 — Jesus's invitation to the weary
"Come to me, all who labor and are heavy laden, and I will give you rest."
Luke 18:9–14 — The Parable of the Pharisee and the Tax Collector
"But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' I tell you, this man went down to his house justified, rather than the other."
Psalm 51:17 — The sacrifice God desires
"The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise."
PART FIVE: DISCUSSION QUESTIONS
These questions are designed for depth and honest engagement. Facilitators should create space for silence, vulnerability, and genuine reflection. Not every question needs to be answered in a single session.
Section A: Understanding the Text
Reread Luke 23:34. The sermon made the point that Jesus's prayer for forgiveness was specific — for a specific sin, at a specific moment — not a blanket pronouncement of universal salvation. Do you agree with this interpretation? What are the implications of this distinction?
Compare the two criminals in verses 39–43. What specifically does the second criminal say and do that demonstrates genuine repentance and faith? What is notably absent from his prayer? What does this tell us about what God requires for salvation?
The centurion's response (Luke 23:47) came after witnessing how Jesus died. What do you think specifically moved him? What does this suggest about the relationship between how we respond to suffering and our witness to those around us?
Luke 9:51 says Jesus "set his face" toward Jerusalem. Knowing what awaited him, what does this act of resolve tell us about Jesus's character and his relationship with the Father? What does it cost someone to walk knowingly toward suffering for the sake of others?
The sermon noted that the disciples expected a conquering Messiah and were confused by Jesus's talk of suffering and death. In what ways might we still carry similar misconceptions about what following Jesus looks like? How does this passage correct those expectations?
Section B: Theological Exploration
The sermon's central question: What comes first — repentance or forgiveness? The answer given was: For our enemies, we forgive before they repent. Before God, repentance precedes our reception of forgiveness. Do you find this distinction convincing and biblically grounded? Are there tensions or complications you'd want to explore further?
Consider the theological concept of prevenient grace — the idea (developed especially in Wesleyan theology) that God's grace is already at work in a person's heart before they consciously repent. How might this concept affect our understanding of the relationship between repentance and forgiveness?
The dying criminal had no time to be baptized, attend church, grow in discipleship, or demonstrate the fruit of repentance in his life. Jesus still promises him paradise. What does this tell us about the basis of salvation? How do we hold this in tension with passages that emphasize the importance of ongoing obedience and fruit (e.g., Matthew 7:21–23, James 2:14–26)?
Forgiveness vs. Reconciliation: The study guide distinguishes between these two concepts. Can you think of situations in your own experience where this distinction has been (or would be) important? Are there situations where offering forgiveness without pursuing reconciliation is the right and healthy response?
The word "excruciating" comes from the cross. The sermon used this to emphasize the extent of Jesus's suffering. Theologians have debated what Jesus's suffering accomplished — substitutionary atonement, moral influence, Christus Victor, ransom theory, and others. Which understanding of the atonement resonates most with you, and why? How does the specific text of Luke 23 speak to this?
Section C: Personal Application
The sermon offered three practical applications:
- Pray for the forgiveness of your enemies
- Don't allow your pain to prevent you from extending mercy
- Come to Jesus simply, humbly, desperately in need of mercy
Which of these three is most challenging for you personally right now? What makes it difficult?
Think of someone who has wronged you — someone you haven't fully forgiven. Without naming them publicly, reflect on: What would it look like to pray for their forgiveness (not just your own peace, but genuinely asking God to bless and forgive them)? What would change in you if you did this consistently?
The criminal on the cross came with nothing — no credentials, no track record, no time to prove himself. Many of us struggle to come to God this way. We want to clean ourselves up first, or we feel we need to earn our way back after failure. What makes simple, humble, desperate faith so difficult? What would it look like to practice it this week?
Pain makes us self-centered — the sermon acknowledged this honestly. Can you recall a time when your own pain caused you to miss the needs of someone around you? What would it have looked like in that moment to extend mercy despite your pain? What would have made that possible?
The Lenten season invites us to give something up — not as an end in itself, but to create space for deeper awareness of what Christ gave up for us. What have you given up this Lent? Has it deepened your appreciation for Christ's sacrifice? If you haven't engaged with Lent this year, is there something you could still do in the days before Easter to create that space?
Section D: Going Deeper
Read Isaiah 53 as a group. How many specific details from Luke 23:32–43 does it anticipate? What does it feel like to read this prophecy knowing its fulfillment in Jesus?
Read Psalm 22 together. This is the psalm Jesus quotes from the cross ("My God, my God, why have you forsaken me?"). Notice how the psalm moves from desolation to praise. How does the arc of this psalm mirror the arc of the crucifixion-to-resurrection story?
Stephen's prayer in Acts 7:59–60 mirrors Jesus's prayer in Luke 23:34. Stephen was the first Christian martyr. How does his ability to pray this prayer demonstrate the transforming power of the gospel? Is this kind of response humanly possible apart from the Holy Spirit? What does this suggest about the relationship between the Spirit's work and our capacity to forgive?
The sermon mentioned shalom — total well-being — as the goal of forgiveness. Read Numbers 6:24–26 (the Aaronic blessing). How does this ancient blessing describe shalom? How does the cross make shalom possible for broken people?
Looking ahead to Easter: The song sung in the service — God's Divine Trade — used the language of exchange: "Behold the lamb who took our place, exchanged his throne for our disgrace." The theological concept here is sometimes called the Great Exchange (Luther's phrase: fröhlicher Wechsel — the "joyful exchange"). How does this concept of exchange illuminate what happened on the cross? How does it change how you see your own sin and your own worth?
PART SIX: PRACTICAL APPLICATION
Three Commitments for the Week Ahead
The sermon concluded with three practical takeaways. This section helps your group move from understanding to action.
Commitment 1: Pray for Your Enemies (Daily)
The Practice: Identify one person who has wronged you — someone toward whom you feel resentment, anger, or unforgiveness. Every day this week, pray specifically for them. Not for your own peace (though that may come), but genuinely for their flourishing, their forgiveness, and their relationship with God.
The Challenge: This will feel unnatural. It may feel dishonest at first if you don't feel forgiving. Do it anyway. Forgiveness is first a decision, then a feeling. The feelings often follow the choice.
Scripture to pray: "Father, forgive them, for they know not what they do." — Luke 23:34
Journal Prompt: At the end of the week, write down what changed — in your prayers, in your feelings, in your perception of the person.
Commitment 2: Notice Others' Pain in the Midst of Your Own
The Practice: This week, when you find yourself in physical or emotional pain, make a conscious effort to look outward. Ask: Who around me is also hurting? How can I extend mercy even in this moment?
The Challenge: Pain is self-focusing by design — it's a survival mechanism. Choosing to look beyond it requires intentional grace. This is not about denying your own pain or being a martyr. It's about not letting your pain become a wall that shuts others out.
Scripture to meditate on: "Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others." — Philippians 2:3–4
Commitment 3: Come to Jesus Simply, Humbly, Desperately
The Practice: Set aside 10–15 minutes each day this week for prayer that begins with the posture of the dying criminal: "Jesus, remember me." Come with no agenda, no impressive words, no spiritual performance. Just need. Just honesty. Just trust.
The Challenge: Many of us have learned to perform in prayer — to use the right words, to sound theologically sophisticated, to pray the "correct" things. Strip that away this week. Come as you are.
A Simple Prayer to Start: "Jesus, I need you. I have nothing to offer. Remember me."
PART SEVEN: RESOURCES FOR FURTHER STUDY
Books
On Forgiveness:
- Forgive: Why Should I and How Can I? — Timothy Keller
- Forgiving What You Can't Forget — Lysa TerKeurst
- The Art of Forgiving — Lewis Smedes (a classic, psychologically and theologically rich)
- Total Forgiveness — R.T. Kendall
On the Atonement and the Cross:
- The Cross of Christ — John Stott (perhaps the definitive modern treatment)
- Crucifixion — Martin Hengel (scholarly but accessible; the definitive work on crucifixion in the ancient world)
- The Day the Revolution Began — N.T. Wright
- Pierced for Our Transgressions — Jeffery, Ovey & Sach (defense of penal substitution)
On Luke's Gospel:
- Luke (NIVAC Commentary) — Darrell Bock
- The Gospel of Luke — Joel Green (New International Greek Testament Commentary — more technical)
- Luke for Everyone — N.T. Wright (accessible and insightful)
On Lent and Holy Week:
- The Seven Last Words from the Cross — Fleming Rutledge
- A Grief Observed — C.S. Lewis (not explicitly about Lent, but deeply relevant to suffering and faith)
- Lent for Everyone: Luke — N.T. Wright
Online Resources
- The Bible Project (bibleproject.com) — Excellent video overviews of Luke, the theme of forgiveness, and the concept of shalom
- BibleHub.com — Greek word studies, parallel translations, commentaries
- Logos Bible Software — For groups wanting to do serious textual study
- The Gospel Coalition (thegospelcoalition.org) — Articles on forgiveness, atonement, and Lenten themes
For Personal Devotion During Holy Week
Consider reading through the following passages in sequence during the days of Holy Week:
| Day | Passage | Theme |
|---|---|---|
| Palm Sunday | Luke 19:28–44 | The Triumphal Entry |
| Monday | Luke 19:45–48 | Cleansing the Temple |
| Tuesday | Luke 20–21 | Teaching in the Temple |
| Wednesday | Luke 22:1–6 | The Plot Against Jesus |
| Maundy Thursday | Luke 22:7–53 | The Last Supper & Gethsemane |
| Good Friday | Luke 22:54–23:56 | Trial, Crucifixion & Burial |
| Holy Saturday | Psalm 22; Lamentations 3:1–33 | Waiting in the Darkness |
| Easter Sunday | Luke 24 | The Resurrection |
CLOSING PRAYER
Use this prayer to close your group session, or adapt it for personal use:
Heavenly Father,
We come before you like the criminal on the cross — with nothing to offer, no credentials to present, no record to stand on. We come simply, humbly, desperately in need of your mercy.
Thank you that in your great love, you sent your Son not to condemn us but to save us. Thank you that while we were still sinners, Christ died for us. Thank you that the cross was not an accident but a choice — that Jesus set his face toward Jerusalem, toward suffering, toward death — for us.
Help us to forgive as we have been forgiven. Help us to pray for those who have hurt us, even when it feels impossible. Help us to extend mercy in the midst of our own pain. And help us to come to you again and again, just as we are — broken, needy, and trusting.
As we move through this Holy Week, open our eyes to see the weight of what was done for us. And open our hearts to receive it — not just as a theological fact, but as a living reality that changes how we love, how we forgive, and how we live.
We pray in the name of the one who said, "Today you will be with me in paradise."
Amen.
RETURNING TO YOUR OPENING REFLECTION
At the beginning of this guide, you wrote down your instinctive answer to the question: What comes first — repentance or forgiveness?
Take a moment now to revisit what you wrote. Has your answer changed or been refined? Write a brief response:
After studying this passage, I now understand that ___________________.
The most significant thing I want to carry with me from this study is ___________________.
One specific thing I will do differently this week because of what I've learned is ___________________.
"Our sin was a debt that could never be repaid. Your life for our salvation — it was God's divine trade. No greater love than this." — from "God's Divine Trade," written by the worship team
Next Week: Palm Sunday — The Triumphal Entry Continue the Broken to Beloved series as we walk with Jesus into Jerusalem.
This guide was developed for small group use based on the sermon "What Comes First? Forgiveness, Repentance, and the Cross" from the Broken to Beloved Lenten series. Scripture quotations are from the English Standard Version (ESV) unless otherwise noted.