Discussion Questions

In Luke 24:44–49 Jesus insists that “all things must be fulfilled” in the Law, Prophets, and Psalms “concerning me,” and then ties that to repentance and remission of sins being preached to all nations—what does that combination reveal about God’s purpose in giving prophecy (not just predicting events), and how should it reshape what you think “the gospel” is meant to produce in real people? JumpstartAnother way to ask: Jesus says the Scriptures about him must be fulfilled, and that repentance and forgiveness should be preached to all nations. What does that show about why God gave prophecy, and what should the gospel produce in real people?

Chuck Pike says most Christians can name several prophecies about Jesus’ suffering (Isaiah 53, Psalm 22, etc.) but go blank when asked where the Old Testament foretells resurrection; what does that gap expose about modern Christian training and instincts, and what might it reveal about what God considered essential for the apostles to be able to argue from Scripture? JumpstartAnother way to ask: Many Christians know Old Testament prophecies about Jesus’ suffering but not about his resurrection. What does that say about how we’ve been taught, and about what God thought the apostles needed to prove from Scripture?

Peter’s argument in Acts 2 hinges on Psalm 16 not being ultimately about David because David’s tomb was still there and his body decayed; what does this teach you about how the earliest Christians reasoned from Scripture and from public facts, and how comfortable are you building faith on that kind of “logic + eyewitness” approach rather than private experience? JumpstartAnother way to ask: Peter says Psalm 16 can’t be mainly about David because David died and his body decayed. What does this show about how the first Christians used Scripture plus public facts, and how comfortable are you with that kind of faith instead of relying mostly on personal experiences?

The lesson draws a sharp distinction between Hades (place of the dead awaiting judgment) and Gehenna (final punishment), arguing Jesus descended to Hades, not “hell” as eternal torment; how does that challenge assumptions you’ve absorbed, and what difference would it make in how you read passages about judgment, the afterlife, and Jesus’ victory over death? JumpstartAnother way to ask: The lesson says Hades is the place of the dead waiting for judgment, and Gehenna is final punishment, so Jesus went to Hades, not eternal torment. How does that challenge what you’ve assumed, and how would it change how you read passages about judgment, the afterlife, and Jesus defeating death?

Lactantius gives four “strikes” against 1 Chronicles 17 / 2 Samuel 7 being fulfilled by Solomon (timing after David’s death, “forever” throne, “forever” house, “Son of God” language); which of those strikes feels most persuasive or most threatening to your current way of reading Old Testament promises, and what does it suggest about God’s patience and long-range planning? JumpstartAnother way to ask: Lactantius gives four reasons this promise to David can’t be fully about Solomon (timing, “forever” throne, “forever” house, “Son of God” wording). Which reason feels strongest or most unsettling to you, and what does it suggest about God planning far ahead?

Eusebius argues Gabriel’s words to Mary about receiving “the throne of his father David” only make sense if Mary herself was a descendant of David; what does this reveal about early Christian attention to small details in the text, and how might that level of care confront modern habits of treating genealogies and “minor” phrases as irrelevant? JumpstartAnother way to ask: Eusebius says Gabriel’s promise about “the throne of David” implies Mary was from David’s family line. What does that show about early Christians paying attention to small details, and how does it challenge the way we often ignore genealogies and “minor” phrases?

Irenaeus claims the Spirit deliberately used “fruit of your belly” (not “loins”) to hint at the virgin birth, connecting Septuagint wording to Luke 1:42; what do you think this suggests about how God encodes meaning in Scripture, and how should it affect your willingness to learn from the Septuagint and from early Christian interpretations rather than relying only on modern evangelical instincts? JumpstartAnother way to ask: Irenaeus says the Spirit chose the phrase “fruit of your belly” to hint at the virgin birth, linking the Septuagint to Luke 1:42. What does that suggest about hidden meaning in Scripture, and should it change how willing you are to learn from the Septuagint and early Christian writers?

A major thread in the lesson is the “riddle” of the word “raise up” (anistēmi): king (David’s seed), prophet (Deut. 18), priest (1 Sam. 2), shepherd (Ezek. 34)—all assumed figurative but fulfilled literally in resurrection; where do you see modern Christianity assuming God’s promises are “spiritual” or “figurative” in ways that might blunt obedience, warning, or expectation? JumpstartAnother way to ask: The lesson says “raise up” can sound figurative (king, prophet, priest, shepherd) but ended up meaning literal resurrection. Where do you think Christians today treat God’s promises as “just spiritual” in a way that weakens obedience, warning, or expectation?

Peter quotes Deuteronomy 18 with the warning that whoever will not hear that prophet will be “utterly destroyed/cut off,” and then connects Jesus’ being “raised up” with turning people away from iniquities; how does this combination of resurrection, severe warning, and moral turning sit with modern “assurance” culture, and what concrete changes would it demand in how you respond to Jesus’ commands this week? JumpstartAnother way to ask: Peter links Jesus being “raised up” with a strong warning about being cut off, and with turning people away from sin. How does that fit with today’s “assurance” culture, and what specific changes should it make in how you obey Jesus this week?

Chuck argues God “hid” resurrection prophecies in allegories and wordplay partly because “Satan knows the Scriptures,” implying strategic concealment until after the crucifixion; what does that reveal about God’s wisdom in spiritual warfare, and how should it change (a) your expectations when Scripture feels indirect and (b) your habits for “digging out” truth rather than demanding that God be “more upfront”? JumpstartAnother way to ask: Chuck says God hid resurrection prophecies in stories and wordplay because Satan knows Scripture, so the meaning stayed hidden until after the cross. What does that say about God’s wisdom in spiritual battle, and how should it affect your expectations when Scripture feels indirect and your habits for digging out truth?