The Meaning of Redemption--its Origins and Biblical Significance
Redemption is more than rescue or forgiveness—it’s the heart of the gospel. This article explores what biblical redemption really means, how it differs from similar ideas like restoration and vindication, and why it’s one of the most powerful words in Scripture. Discover how this theme runs from Genesis to Jesus and why it matters deeply for your faith today.
What Does Redemption Really Mean?
Why It’s One of the Most Powerful Words in the Bible
The word redemption stirs something in us. Even in everyday life, it’s a term that pulls at the heart—used to describe comebacks, homecomings, and stories where things are finally set right. We cheer when our team redeems a season. It’s even sweeter when we experience it ourselves: when what was lost is recovered, what was broken is restored, and when justice or vindication prevails.
We ache for this kind of story because we were made for it.
This article explores the rich biblical meaning of redemption, sets it apart from similar concepts like restoration, justification, and vindication, and invites you to see it as the very heartbeat of the gospel and the primary motif in the Bible and your life.
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Redemption: A Story as Old as Time
The theme of redemption predates even Homer’s Odyssey, where Odysseus endures loss and suffering and, through his dedicated efforts, returns and restores his home and family. We’re drawn to the story not because of the strange adventures, but because of the satisfying resolution. Everything that went wrong is made right.
Redemption is what we long for at the end of every story.
In fact, the theme of redemption goes back to the very beginning. In the garden, Adam and Eve fall—and in the same moment, they are given a promise: one day, their offspring will crush the serpent and make things right. That promise of redemption reverberates throughout Scripture and culminates in the person of Jesus Christ.
Redemption is not a side topic in the Bible—it’s one of its richest and most vital themes. It shapes how we understand God’s love, His justice, and His promise that His will be done “on earth as it is in heaven.”
What the Word Redemption Really Means
Today, we use redemption in casual contexts—like redeeming a coupon or a promo code—but its historic and biblical usage goes far deeper. At its core, redemption means regaining or restoring something that was lost. It overlaps with concepts like rescue, recovery, deliverance, and atonement.
But in the biblical sense, redemption is God's act of freeing His people from bondage—whether to slavery, sin, or death—through a costly act of love. It’s not just doctrine. It’s the engine and economy of the gospel.
Grasping the biblical definition of redemption deepens your faith and equips you to enjoy and share the good news with clarity and conviction. If we are followers of Christ, we must understand what redemption really means—so we can point others to the ultimate Redeemer.
The Etymology of Redemption: A Word with Weight
The English word redemption traces back to the early 15th century as redemen—to buy back or ransom, often spiritually. It came from the Latin redimere (red- meaning "back" and emere meaning "to buy"). In Middle English, it even appeared as “againbuy.”
By the 15th century, redemption expanded to mean rescue, and by the 16th century, it included making amends and fulfilling promises. Over time, the word also came to mean paying off a debt or “saving” lost time (cf. Ephesians 5:16; Colossians 4:5).
But to truly appreciate its depth, we must look at its roots in biblical Hebrew and Greek.
Hebrew and Greek Words for Redemption: A Full-Color Picture
The Old Testament uses three key Hebrew words to describe redemption:
Pada – Legal substitution or ransom. It implies a price paid to free someone or something (e.g., Exodus 13:13). Redemption here is costly—sacrifice is required.
Gaal – Kinship redemption. This is the language of a family member who buys back a relative or their land (cf. Exodus 6:6, Ruth 3:13). God is not just a rescuer—He’s a close relative who claims us as His own.
Kapar – To cover or atone. This term is deeply tied to sacrifice, where guilt is removed through substitution (e.g., Exodus 29:36).
The New Testament uses several variations on one Greek root:
Lytron, Lytrōsis, or Apolytrōsis – These refer to the monetary price paid to buy back, to ransom, or to the experience of being liberated from an oppressive situation (e.g., Hebrews 9:12). Like pada, they imply a significant transaction.
Together, these words paint a complete picture of God’s redemptive work (Lytrōsis): He substitutes Himself for our penalty (pada), reclaims us as His own (gaal), and covers our guilt (kapar).
This is why He is called Israel’s “Redeemer”—especially in the book of Isaiah. While the Exodus was the first great model of redemption (involving the sacrifice of lambs to escape judgment and find deliverance), the prophets continued the theme when foretelling Israel’s deliverance from Babylon and, ultimately, the Messiah’s mission.
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Disambiguation:
How Redemption Differs from Similar Terms
Here’s how redemption stands apart from other powerful biblical and theological words:
Restoration
Restoration focuses on returning something to its former condition. It doesn’t necessarily involve a transaction and typically implies the result is “as good as new.” In contrast, redemption involves a transaction—often leading to something better than what was lost. For example, redeeming a coupon gets you more than a piece of paper; redeeming a life from slavery opens opportunities to elevate it beyond its former status. In legal contexts, restoration aligns with restitution, while redemption aligns with settling a debt (e.g., foreclosure or repossession).
In the Bible, Jesus redeems us not just back to Eden, but to something even greater—eternal fellowship with God.
Retribution
Retribution is about vengeance and punishment. Redemption, however, is about settlement through payment. Where retribution demands suffering, redemption provides satisfaction. Scripture replaces personal vengeance (e.g., eye for an eye) with forgiveness, reserving both vengeance and redemption for the Lord. However, forgiveness, rightly understood, is not the same as restored fellowship—it’s a release of the right to retaliate. Redemption through Christ involves the full payment of our penalty and the full restoration of fellowship with the Father.
Vindication
Vindication corrects a lie or clears someone of blame. In redemption, vindication is part of the reward for the price paid. We are no longer guilty because our debt is settled. Christ is not our vindicator because we were falsely accused—He vindicates us because He has fully satisfied the just penalty of our guilt.
Rescue
Rescue focuses on deliverance from harm. While redemption includes rescue, it adds the idea of cost—of a price paid. Jesus doesn’t just snatch us from danger—He pays the ultimate price to bring us to safety.
Justification and Absolution
Justification refers to the declaration of righteousness. Absolution refers to a declaration of forgiveness. Both are part of redemption, but only make full sense within it. Without the transactional context of Christ’s sacrifice, these terms lack the necessary standing to accomplish the task. (See Mark 2:7.)
Fulfilled Promise
Redemption is also an action that fulfills the Lord’s promises—such as the promise for the seed of Eve to crush the serpent and end the curse of sin. In secular terms, redeeming a promissory note fulfills a legal obligation. In Scripture, Christ’s redemptive work fulfills every divine promise made for our salvation and restoration.
Why Redemption Changes Everything
Understanding redemption isn't just a theological exercise—it changes how we see the world, ourselves, and others.
You may come across explanations of redemption that emphasize the high cost of what is given to redeem something else. While something of great value can indeed be offered in the act of redemption, the focus should be on the even greater value of what is being redeemed. After all, who would knowingly trade something more valuable for something less? The concept becomes truly humbling when we consider that God loves us so much that He did not spare His own Son, who suffered and died for us (John 3:16). The Church is the Lord’s prize, and the concept of redemption not only reveals the means by which we are saved—it more shockingly reveals how deeply He loves us (1 John 4:7–8).
When you know what Christ has done to redeem you, it reshapes your identity. You’re no longer just a sinner—you’re restored, reclaimed, beloved, a child of God. And that transforms how you treat others—with grace, humility, and compassion.
Redemption is the model for discipleship, ministry, and every relationship. It’s the satisfaction, rest, and encouragement we seek in stories—and in our own lives.
Want to Learn More?
The theme of the Father not sparing His Son—and the value of the prize Jesus claims through His sacrifice—is clear in His final words on the cross. You can explore the often-overlooked meaning of this passage in this post.
The final words of Jesus, misunderstood
“My God, My God—For What Reason Did You Forsake Me?”
As we begin to dig deeply into theology and exegesis, new horizons of understanding and application open up. One of the most powerful aspects of redemption is the expectation of what comes next—the future shaped by the freedom we now enjoy. This is the mission of Redemption Seminary:
Redemption Seminary helps adult Christians grow in the grace and knowledge of our Lord and Savior Jesus Christ (2 Pet. 3:18) through quality distance education, which enables learning within their ministry setting.
You can begin enjoying studies like these through Redemption courses that you can work through at your own pace. Some people use Redemption course lessons to structure their personal Bible study times.
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You’re welcome to register for a single course or a full program. You can change your plan at any time without penalties. Learning through the structure of a course (without stressful exams or papers) can enrich your personal and church life.
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At Redemption Seminary, we believe the truth of redemption is worth exploring deeply. Our online seminary offers flexible course tracks for those pursuing a Master of Arts in Biblical Studies (MABS) or other theological paths. Through our Christ-centered curriculum, you’ll gain a richer understanding of redemption—and how it shapes your discipleship, theology, and ministry.
Come learn how to weave this powerful theme into your life this year—so that everything you touch carries the meaning, energy, and hope of redemption.
The Story Behind Greek Audio Recordings in Logos
Logos Coach, Jason Stone, interviews John Schwandt, President of Redemption Seminary (https://redemption.edu), and delves into the fascinating world of ancient languages and modern theological education. Discover John's journey from a Bible and tech enthusiast to leading an innovative online seminary. Learn about the unique features of Logos Bible Software and how Redemption Seminary is redefining theological education. Don't miss this engaging discussion filled with personal stories and professional insights.
Jason Stone’s INterview with John Schwandt
Logos Coach, Jason Stone, interviews John Schwandt, President of Redemption Seminary (https://redemption.edu), and delves into the fascinating world of ancient languages and modern theological education. Discover John's journey from a Bible and tech enthusiast to leading an innovative online seminary. Learn about the unique features of Logos Bible Software and how Redemption Seminary is redefining theological education. Don't miss this engaging discussion filled with personal stories and professional insights.
Topics Covered
Introduction to John Schwandt and Redemption Seminary
The evolution of Logos Bible Software
The significance of pronunciation in ancient languages
The innovative approach of Redemption Seminary
The future of theological education.
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Jesus' Final Words Misunderstood
“My God, My God—For What Reason Did You Forsake Me?”
A Devotional Reflection on Jesus’ Cry from the Cross by Dr. John D. Schwandt
“My God, My God—
For What Reason Did You Forsake Me?”
A Devotional Reflection on Jesus’ Cry from the Cross—Dr. John D. Schwandt
“Eloi, Eloi, lema sabachthani?”
— Mark 15:34 (quoting Psalm 22:1)
Through bloody parched lips, Jesus utters a cry that bewildered many on that day and continues to do so today.
We hear it and feel its weight. But then the questions come flooding in:
How could Jesus say this?
Was the Trinity somehow fractured in that moment?
Did the Father truly abandon the Son?
Before we rush to resolve those questions with theology textbooks and systematic frameworks, we must pause.
Because something deeper is happening here—something tender, powerful, and personal.
This Is the Age-Old Question—Perhaps the Most Important Question
Have you ever asked:
Why is this happening, Lord?
Why this pain, this loss, this silence?
King David asked it in Psalm 22.
My God, my God, why did you forsake me? Why are you so far from saving me?
So far from my cries of anguish? My God, I cry out by day, but you do not answer.
On the cross, we see Jesus crying out with this ancient question after mockers asked why, as Lord, that He wouldn’t save Himself.
This theme is also explicitly present in Psalm 22.
All who see me mock me; they hurl insults, shaking their heads. “He trusts in the Lord,” they say, “let the Lord rescue him. Let him deliver him, since he delights in him.”
His cry isn’t a trinitarian puzzle to solve—it is a witness to His love for us and an invitation for us to identify with Him. Not only does Jesus take on the punishment for our sins, but He also validates our struggles and lets us know that He sees us, which is something David questioned.
This is our deepest “Why?” as well—but He finds clarity and comfort in the unspoken answer.
The Cry Is Real—but So Is the Relationship
Now here’s the next moment of clarity:
Even in that cry, Jesus still says, “My God.”
This isn’t despair. This is the relationship bearing the pain.
This is not faith unraveling—it’s faith enduring.
We often assume “forsaken” must mean “cut off.” But that’s not what’s happening here. In fact, Psalm 22—the psalm Jesus is quoting—goes on to say:
He has not hidden his face from him, but has listened to his cry for help.
It only takes the first few words of the Psalm to bring the whole thing to mind. Jesus is not crying out in vain to an unhearing Father. He is taking solace and comfort from his listening Father, who will not hide His face from Him—even when He is difficult to look upon. His cry is an acknowledgment of the abandonment of everything due to a king, and replacing it with the opposite: disrespect, embarrassment, ridicule, scorn, torture, pain, and execution—but all of this for a noble purpose.
Jesus Knew the Answer to His Question—and That’s Why He Asked It
Jesus wasn’t confused. He knew exactly what was happening, why He was doing it, and what the result would be.
The next word in His cry is “Why.”
The meaning of “why” in this statement is “for what reason.” He is not asking about the causes that resulted in His death sentence. It is the type of “why” that refers to the result or goal of the execution.
There are at least two listeners involved in prayer: our Lord and ourselves. It is good for us to hear ourselves cry out in honesty, faith, and hope (even in pain and complete weakness), versus crying out in doubt and despair.
Jesus isn’t despairing with words that fell on deaf ears. By naming that He didn’t deserve this (i.e., He had been forsaken), He can find rest in the good that will come of it.
Consider the cries of a mother in labor with her first child, uncertain and fearful of the amount of pain that is occurring, but very certain of the good that will shortly come, and the determination to see it through. Often, it is focusing on the reason we are willing to endure the pain that provides continued or renewed endurance and peace. It is an “eye on the prize” mindset.
In Jesus’s final circumstance, staring death in the face, He asks His loving Father to remind him what all this is for—and assures His own heart that He will redeem His church.
This is the heart of redemption.
The cross doesn’t shout “God is absent.”
It shouts “God is willing.”
Willing to be pierced.
Willing to suffer.
Willing to not rescue His own Son—so He could rescue you.
So, Was Jesus Really “Forsaken”?
Let’s look closer.
The Greek word (ἐγκαταλείπω) for “forsaken” in this verse is the same word used in many passages in the Bible that express how God will not forsake His own—e.g., Psalm 22, Deuteronomy 31:6 and 8, Hebrews 13:5, and others:
“I will never leave you or forsake you.”
How can Jesus be forsaken if the Father promises never to forsake?
The answer is this: Jesus was not forsaken in relationship—but in rescue.
The Father did not turn away from the Son—He refused to intervene.
He did not abandon Jesus—He entrusted Him to suffering for a greater purpose.
This wasn’t divine abandonment. It was divine alignment—with a mission of mercy.
Even the Grammar Matters
The verb in this cry is typically translated dramatically with an English perfect tense—“have you forsaken”—when the Greek uses a simple past: “Why did you forsake me?”
This is key.
It’s not a description of an ongoing condition, but a pinpointed summary of the event—a past reference, not a rejection, and not a suggestion that the Father couldn’t look on Jesus for the next three hours. The focus is on what has just happened—all the shaming detailed in Psalm 22.
Jesus is saying, in essence:
“Father, why didn’t You stop this? Why didn’t You let this cup pass?”
But even in asking, He knows.
This was the plan. This was the price.
And that price is the proof of love.
He Drank the Cup—So We Could Have the Promise
Earlier in the garden, Jesus prayed, “If it is possible, let this cup pass from me.”
Now, on the cross, He has drunk it to the last drop.
And what does He feel?
The full weight of sin.
The silence of heaven.
The absence of deliverance.
But not the absence of love.
Not the absence of the Father’s presence.
Not the breaking of the Trinity.
The Son still speaks to the Father.
The Father still hears.
And in that, we learn a stunning reality:
Even at your lowest, your darkest, your most broken context—God is still with you because of Christ’s sacrifice.
We learn from our Lord firsthand how to endure suffering. We don’t have to minimize the pain to find relief. We look to the rock-solid love that the Lord has for us—and when we are ready, look for blessings beyond it.
The Real Power of the Cross
It’s not the intensity of the suffering that makes the cross sufficient.
It’s not how long Jesus hung there, or how badly He was beaten. We don’t have to do the “eye for eye” math on Jesus’ suffering to ensure that His suffering matched the punishment for every sin ever committed or that will be committed.
The sufficiency comes from who He is.
Only the sinless, blameless, perfect Son of God could offer Himself as a ransom for many. He rightfully is the representative for all humankind—except that He is perfectly blameless.
One slap would have been infinitely undeserved.
His punishment and death are not a tragic end—it’s the triumphant offering of the perfect lamb to replace our death sentence with eternal life. So perfect is the lamb that He is the final offering ever needed for every sin, no matter how gross.
You can cry out to the Lord because He allowed your punishment to be laid upon Him.
The pain is real.
The high cost is a testimony to how much He values the prize.
His cry rhetorically asks:
What is the prize for all this?
The answer: you.
Why Did the Father Allow It?
Let’s ask the question again:
Why did the Father forsake Jesus, allowing Him to be tortured, humiliated, and crucified?
It couldn’t have been easy for the Father to send His willing Son for this mission and watch Jesus endure the cross for His prize—but He had to be so proud of the faithfulness demonstrated in that hour.
Why did the Father forsake to deliver Jesus?
Because of His faithfulness to His promise to dwell with His people.
Because truth and justice demanded satisfaction.
Because He was claiming His inheritance—you.
Because fellowship wasn’t broken—it was poured out and demonstrated, through love, to make you part of it.
The Paradox of Suffering
God with us is both the primary promise and the central paradox presented throughout Scripture.
In His cry from the cross, Jesus reveals that there is a way for God to be fully with His chosen one—and with the people He is redeeming.
The Father forsook delivering Jesus from the cross—but never for a moment did He forsake Him relationally. In the greatest act of love in history, their bond endured and blossomed.
Just as David asked why the Lord had forsaken him—only to later affirm that God would never forsake him—Jesus expresses that same situational forsaking, but holds firm to the Lord’s promised presence.
When Jesus cried out, “Why?” He did more than express agony and strengthen His heart for its purpose. He held up a mirror to every human heart that longs for the Lord’s presence in suffering.
And through that question, He leads us to the greatest answer the world has ever known:
“The Lord himself goes before you and will be with you; he will never leave you nor forsake you.” (Deuteronomy 31:8)
He didn’t forsake His relationship or His love for Jesus.
He won’t forsake you.
So today, if you find yourself in a place of pain, loss, or silence, remember:
Jesus has been there.
He asked your question.
And His answer—and His gift—to you was the cross.
I invite you to share your thoughts about the devotional and encouragement for others below.
Christmas Devotional (Luke 2:40)
Celebrate and reflect on the Christmas message with this devotional from Luke 2:40.
Scripture Reading: Luke 2:40
And the child grew and became strong,
filled with wisdom, and the favor of God was upon him.
Devotional Thoughts:
Luke 2:40 highlights the growth of Jesus in body, mind, and spirit. This follows the miraculous beginnings of both John the Baptist (Luke 1:80) and Jesus, affirming that God’s promises always come to fruition. As Mary was told, “Nothing will be impossible with God” (Luke 1:37). Jesus thrived, growing in strength, wisdom, and divine favor—just as we are called to grow in the grace and knowledge of our Lord and Savior Jesus Christ (2 Peter 3:18).
Application:
As we read the beginning of Luke, this verse invites us to rest in the truth that Jesus, though born humbly, was honored by God. His growth and favor serve as a promise for our own spiritual journey. As children of God, we too are called to honor Him with our strength, wisdom, and spirit, knowing that His favor rests upon us. This Christmas, you can bless the Lord by reflecting on your growth. Today, consider how the grace of the Lord shapes and molds your habits, thoughts, and affections as He fulfills His mission for you.
Prayer:
Heavenly Father, thank You for Your faithfulness. Thank You for sending Your Son to provide and lead the way. May we grow in strength and wisdom, honoring You with our hearts and lives. Fill us with Your love and continue to guide us in Your mission. To Jesus be the glory. Amen.
The Religious Life of Theological Students by Warfield
Dr. Benjamin Breckenridge Warfield delivered this address at the Autumn Conference at Princeton Theological Seminary, on October 4, 1911. Although it is over 100 years old and meant for young men pursuing the pastorate, there remains much that anyone in ministry service should consider for themself today.
Dr. Benjamin Breckenridge Warfield delivered this address at the Autumn Conference at Princeton Theological Seminary, on October 4, 1911. Although it is over 100 years old and meant for young men pursuing the pastorate, there remains much that anyone in ministry service should consider for themself today.
“Before and above being learned, a minister must be godly, Nothing could be more fatal, however, than to set these two things over against one another. Recruiting officers do not dispute whether it is better for soldiers to have a right leg or a left leg: soldiers should have both legs . . . In your case, there can be no ‘either—or,’ either a student or a man of God. You must be both.”
Summary — Three Attitudes for Serious Study
Applying Study to Feed to the Soul (not Tax it)
Speaking on the religious life of theology students, it's crucial to emphasize its significance alongside intellectual preparation for ministry. While intellectual rigor is vital, it's not the sole requirement; a minister must be "apt to teach" with knowledge and spiritual fitness. The dichotomy between learning and devotion is false; religion enhances one's work, not detracts from it.
Historically, Catholicism separated religious and secular life, but Protestantism, notably Luther and Calvin, introduced the idea of "vocation." Every occupation, from the highest to the humblest, is seen as a divine calling. The dignity of labor is upheld, with laziness deemed ignoble.
Therefore, theology students must integrate their studies with their religious life, understanding that devotion enhances their intellectual pursuits and vice versa. Their vocation, as ministers, encompasses both scholarly engagement and spiritual dedication, aligning with the Protestant principle of serving God through duty in every aspect of life.
The religious life of a theology student must encompass both intellectual study and spiritual devotion. While diligent study is essential, it's equally crucial to approach theological studies with a devoted heart, recognizing them as religious exercises. The privilege of constant contact with divine matters brings the danger of familiarity breeding contempt, yet it also offers immense opportunities for spiritual growth. Neglecting the religious aspect of theological studies leads to spiritual hardening, emphasizing the need to approach academic pursuits as religious exercises. Additionally, regular participation in formal religious gatherings (church) is vital for personal and communal spiritual well-being, as emphasized by apostolic exhortations. Thus, theology students must integrate their studies into their religious life, actively seeking spiritual enrichment and communal worship to thrive both academically and spiritually.
Attending Church
Blaming religious leaders for our spiritual coldness is a futile evasion, as emphasized by Luther's pragmatic approach to complaints about preachers' deficiencies. He prioritized the faithful delivery of God's truth over pleasing people's preferences, urging gratitude for the pure word rather than demanding charismatic speakers. Similarly, Jesus Christ's consistent participation in communal worship, despite his exalted status, sets a powerful example of humility and devotion to regular worship practices. Even in his most elevated moments, Jesus adhered to the habit of attending synagogue services, highlighting the importance of communal worship in sustaining individual spirituality. Hence, those aspiring to emulate Christ must prioritize active involvement in communal worship rather than considering themselves exempt due to personal spirituality.
Developing a Habit of Prayer
The foundation of piety for theology students lies not merely in corporate religious expressions but in personal devotion, intimate exercises, and aspirations. While participating in the religious life of the community is essential, theological studies should also serve as daily nourishment for spiritual growth. Recognizing the immensity of their calling and the abundant resources at their disposal, students are urged to maintain a fervent inner religious life, being men of God at the core. Amidst societal trends favoring superficial activity over spiritual depth, students are reminded of the peril of neglecting prayer and inner cultivation for mere outward busyness. The gravity of their ministry's cross and the profound responsibility it entails should drive them to fervent prayer and preparation, understanding themselves as angels preparing to sound the trumpets of divine truth.
Dr. Nkawmbi's Workflow for Meditating on the Word
Dr. Vincent Nkwambi produced a wonderful lecture and tool (called a Workflow in Logos) for meditating on the Lord’s word. The tool is a free download in Logos and he shows you how to download it.
Dr. Vincent Nkwambi produced a wonderful lecture and tool (called a Workflow in Logos) for meditating on the Lord’s word. The tool is a free download in Logos, and he shows you how to do so.
After showing you how to install the Workflow into your personal version of Logos he guides us through a demonstration of using the tool to meditate on Jude 24. There are areas for you to note your thoughts. You can use the tool with any scripture that you want to spend a little time considering and allowing it to mold and work on your spirit.
Dr. Nkwambi has been a beloved mentor-professor for Redemption Seminary for years. He lives in Cape Town South Africa. His teaching shows the worldwide reach of Redemption Seminary.
Students at Redemption choose their mentor-professors for each course. Students can stick with one mentor or engage multiple mentors in their program. Students around the world can learn from Dr. Nkwambi’s experience and expertise when registering for courses. It is an honor to benefit from expertise across the globe and is a testimony to the expanse of the Lord’s kingdom.
The Meaning of "the World" and the Problem of Pleasure
The apostle John talks about “the world” in dramatically different ways. In John 3:16 we read that “God so loved the world…” but in his first epistle, John tells us “not to love the world or anything in the world.” How should we understand this and how does it influence our understanding of our attitudes toward pleasure? Dr. Gary Thomas presents a lecture on this topic. Redemption Seminary uses lecture content like this to produce studies that are the building blocks for its courses. Work through this short study and see if it helps with your daily growth in grace and understanding of our Lord and Savior, Jesus Christ.
The apostle John talks about “the world” in dramatically different ways. In John 3:16 we read that “God so loved the world…” but in his first epistle, John tells us “not to love the world or anything in the world.” How should we understand this and how does it influence our understanding of our attitudes toward pleasure? Dr. Gary Thomas presents a lecture on this topic. Redemption Seminary uses lecture content like this to produce studies that are the building blocks for its courses. Work through this short study and see if it helps with your daily growth in grace and understanding of our Lord and Savior, Jesus Christ.
Step 1: Watch the Lecture
Step 2: Reading
World
“World” in the NT is usually the Greek word kosmos. It is related to a verb which means “to set in order,” or “to adorn, decorate.” Greek lexicographers give five meanings for “world” (kosmos) in NT usage:
The universe created by God with design and order (e.g., Mt 13:35; Jn 17:24; Acts 17:24)
The planet earth (e.g., Jn 11:9). This includes the idea of earth as the dwelling place of human beings (16:21) and of earth as contrasted with heaven (6:14; 12:46).
The total of mankind (Mt 5:14; Jn 3:16; 1 Cor 4:13)
The total of human existence in this present life, with all of its experience, possessions, and emotions (Mt 16:26; 1 Cor 7:33).
The world order which is alienated from God, in rebellion against him, and condemned by nature and by godless deeds. It is “this world” (Jn 8:23; 12:25; 1 Cor 3:19) as opposed to “that which is to come”; “this world” in contrast with “the other, or heavenly world.” The ruler of this world is the devil (Jn 12:31; 14:30; 16:11; 1 Cor 5:10). “The whole world is under the control of the evil one” (1 Jn 5:19). On the other hand, the Christian is not of this world (Jn 15:19; 17:16), even though he is in the world and a participant in its activities (Jn 17:11). The believer is regarded as dead to the world (Gal 6:14; cf. Col 3:2, 3). The Christian is to be separated from the world (Jas 1:27). Friendship with the world is enmity toward God (Jas 4:4). Relationship with the world is an indicator of relationship with God: “If anyone loves the world, love for the Father is not in him” (1 Jn 2:15). The Scripture points out that “all that is in the world, the lust of the flesh and the lust of the eyes and the pride of life, is not of the Father but is of the world” (1 Jn 2:16). The world and its desires or lusts are transient, passing away, but the doer of God’s word abides forever (1 Jn 2:17; cf. 2 Cor 4:18).
The discourse of Jesus on the night before the crucifixion contains much teaching about the world. The world cannot receive the Spirit of truth (Jn 14:17). Christ gives a peace which the world cannot give (14:27). Jesus offers love, but the world gives hatred and persecution (15:19, 20). The world’s hatred of God is also directed against the followers of Christ (15:18–21). Although the disciples of Jesus have tribulation “in this world,” they are to be of good cheer, for Jesus has overcome the world (16:33).
Another Greek word sometimes translated “world” is aiōn, which emphasizes the temporal aspect of the world. It is used of time without end, eternity (e.g., Rom 1:25; 2 Cor 11:31; Phil 4:20). It is, however, also used of shorter time periods, such as the “age” and especially of “the present age.” The god of this age is the devil (2 Cor 4:4). The cares of this age choke the word of the gospel as it grows (Mt 13:22; Mk 4:19).
Clay tablet with an outline map of the regions of the world (the text below it relates to the conquests of Sargon of Agade).
The expression “this age” occurs frequently in contrast with that which is to come (cf. Mt 12:32; Eph 1:21; Heb 6:5). Christians are not to be conformed to this age (Rom 12:2), but they are to live “self-controlled, upright and godly lives” (Ti 2:12 NIV). Demetrius deserted Paul because he was in love with this present world (age) (2 Tm 4:10), but Jesus promised “I will never leave you nor forsake you” (Heb 13:5) and to be with his followers “always, to the very end of the age” (Mt 28:20 NIV).
The signification of the term “world” in the Bible is clear. The world of mankind is estranged from God, but can be reconciled to him (2 Cor 5:17–21). The world at enmity with God is condemned (Jn 3:18–21), without God and without hope (Eph 2:12). But Jesus came to redeem mankind from “the present evil age” (Gal 1:4) and to free them from “slavery under the basic principles of the world” (Gal 4:3 NIV)
Walter A. Elwell and Barry J. Beitzel, “World,” in Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 2163–2164.
Step 3: Application Questions
Answer the following questions to help apply the theological concepts presented in this study to your understanding and life.
Note how the fall in Genesis 3 informs each meaning of the term “kosmos” (world).
Universe
Earth (vs. spiritual and physical heavens)
Mankind
Human experience/condition
All that opposes the Lord
Note how the resurrection of Jesus informs each meaning of the term “kosmos” (world).
Universe
Earth (vs. spiritual and physical heavens)
Mankind
Human experience/condition
All that opposes the Lord
What distinguishes godly versus worldly pleasure? List three examples of each.
Step 4: Ideas for Further Study
Questions?
What is Spiritual Formation?
Dr. Ben Witherington III defines and explains what spiritual formation is. He explains how the NT suggests that spiritual formation is not really a separate activity so much as something integrated into the normal Christian life on a daily basis.
Dr. Ben Witherington III defines and explains what spiritual formation is. He explains how the NT suggests that spiritual formation is not really a separate activity so much as something integrated into the normal Christian life on a daily basis
Step 1: Watch the Lecture
Step 2: Scripture Meditation
Take a few minutes to read and reflect on this Bible verse. Answer each of these questions with a single sentence and post your answer where you can reflect on it later in the day (eg., a sticky note on the fridge or in your Bible.)
What is a meaning the verse could have had for the original audience?
What is a specific way you intend to apply this verse to your life today? (Make it achievable so you can look forward to affirming your application at the end of the day.)
““Do not let the world squeeze you into its mold, do not be conformed to the ways of this world, but rather be transformed in the renewal of your mind, your whole self, so that you will have the discernment to know what is good, and true, and perfect, and do that.””
Step 3: Readings & Research
The Body of the Believer. In conversion, believers are said by Paul to experience not only the “saving of the soul” but the transformation of present life. They have “died to sin” and have been freed from sin’s bondage. Paul therefore called for holiness of life “in the flesh.” “Let not sin therefore reign in your mortal bodies, to make you obey their passions” (Rom 6:12). Righteousness, not sin, is to govern a Christian’s physical experience. The social and personal lives of believers are to be characterized by holiness. Believers are in the world (Jn 17:11) and are to live for God in the world (i.e., in their bodily existence); they are not to be indifferent to the world.
Physical, earthly life thus takes on new significance. Paul told Christians to “present your bodies as a living sacrifice, holy and acceptable to God” (Rom 12:1). Each individual human life is to be a “living sacrifice” to God. Far from deprecating earthly existence, Paul saw that in Christ it had new potential. The reason is that the Holy Spirit is found there. “Your body is a temple of the Holy Spirit within you, which you have from God” (1 Cor 6:19). That affirmation is not to be read materialistically, as though the Spirit takes up residence in certain tissues; “body” means one’s whole physical, earthly existence.
Paul also anticipated an ultimate transformation of life in the body through Christ. He spoke of the “redemption of our bodies” (Rom 8:23) and of the transformation of “our lowly bodies to be like his glorious body” (Phil 3:21). Thus the Bible, although it has a realistic view of human sin and physical deterioration, does not share the pessimism of world-views that seek escape from the world.
Robert W. Lyon, “Body,” in Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 370.
Step 4: Application Questions
In every lesson of every course, Redemption Seminary uses a workbook (portfolio) for answering application questions to assess student achievement (rather than high-stakes term papers or exams). This approach helps people with busy lives chip away at amassing a wealth of their gained wisdom. See how the Lord blesses your work in answering the following questions.
In this lesson, Dr. Witherington asks, “Is your life doxological? Is what you say and do all given up to God? Is it presenting yourself, your whole self, mind and body, spirit and heart to God in all that you do?” We were created to worship so instead of answering “yes or no”, respond with a few reflective sentences on how your life is doxological and what are some achievable things you can do this week to improve this area of your life.
In this lesson, Dr. Witherington asks, “Are you in love with the Word of God? Do you admire what it tells us that we ought to do and we ought to be, whatever our shortcomings and sins may be?” List a few ways that you are habitually demonstrating how you love the Word.
In this lesson, Dr. Witherington raises the problem of occasional sacraments. How often do you worship with others at church and receive the sacraments?
Step 5: Final Scriptural Reflection
Meditate on the first words of this verse. What is a way that you have this mind in yourself and rely on the Holy Spirit to provide for you in this area?
“Have this mind in yourself that was also in Christ Jesus, who, though being in very nature of God, did not take the having of equality with God something to take advantage of; but instead, He stripped Himself, He emptied Himself and took on the form of a human being and a servant amongst human beings and was obedient even unto death on the cross. And therefore, God highly exalted Him and gave Him the name that is above every name, so that at the name of Jesus every knee will bow … and every tongue will confess that Jesus is Lord.”
Is Seminary Worth the Risk?
Working through graduate-level coursework takes time and commitment. Even though Redemption Seminary takes most of the financial risk out of attending seminary, is it worth the time and effort? or are there other risks to consider? Dr. John Schwandt explores answers to some of the most common and important questions people have when thinking about Redemption Seminary.
Working through graduate-level coursework takes time and commitment. Even though Redemption Seminary takes most of the financial risk out of attending seminary, is it worth the time and effort? or are there other risks to consider? Dr. John Schwandt explores answers to some of the most common and important questions people have when thinking about Redemption Seminary.
Comments Invited
Please write additional questions in the comment area so we can answer them in future videos. Also, feel free to write your experiences or answers to these questions reflecting your experience at Redemption or other schools.
Karl Barth, What You Need to Know
What you find in Barth is one of the most influential theologians of the twentieth century. Even today, theologians are engaging with aspects of Karl Barth’s thought. This is an executive summary of his achievements and theological contributions in an era of world wars.
Barth is one of the most influential theologians of the twentieth century. Even today, theologians are engaging with aspects of Karl Barth’s thought. This is a summary of his achievements and theological contributions in an era of world wars. Work through this short study to potentially discover how Karl Barth’s theology may have contributed to your theological understanding.
Step 1: Watch the Lecture
Step 2: Readings & Research
Theologian Karl Barth, in about 1930. After reading Bonhoeffer’s doctoral dissertation, The Communion of Saints, Barth declared it “a theological miracle.”
Swiss theologian Karl Barth (1886–1968) rocked the world of theology when he published his commentary on Romans in 1919. His focus on God as truly God and his return to Scripture “destroyed the older liberalism,” in one scholar’s words. Later, Barth helped draft the Barmen Declaration (1934) that declared the true German church could never give ultimate allegiance to the Nazi state. How much did Barth influence Bonhoeffer, who was twenty years younger?
Bonhoeffer studied theology at the great liberal faculties of Tübingen and Berlin. At the University of Berlin, he was especially stimulated by his study of Martin Luther. But the greatest theological influence on Bonhoeffer came from the writings of a Swiss theologian who was then teaching in Germany—Karl Barth. Bonhoeffer never studied with Barth, but he devoured his writings.
Barth led the new “dialectical theology” movement that was rediscovering the great themes of the Reformation and the “strange new world” within the Bible. Like Barth, Bonhoeffer rejected the nineteenth century’s liberal theology, with its focus on human religion. He embraced Barth’s theology of grace revealed in Jesus Christ as the Word of God, attested by Scripture and proclaimed by the church. Barth’s battle cry, “Revelation, not religion!” would remain a fundament of Bonhoeffer’s theology to the end. (But, like Luther, Bonhoeffer would stress that God’s revelation is deeply hidden “in the likeness of sinful flesh.”) Bonhoeffer finally met Barth in the summer of 1931. “I was even more impressed by his discussion than by his writings and lectures,” Bonhoeffer said. The two remained friends, and they became allies, especially in the struggle against the “German Christian” theology that tried to amalgamate Christianity and Nazism. But Bonhoeffer was an independent thinker. Quite early he criticized Barth for interpreting God’s freedom as more a freedom from the world than a freedom for the world. Toward the end of his life he accused Barth of a “positivism of revelation.” He apparently meant that though Barth revived the great doctrines of the church, he failed to adequately interpret their meaning for everyday life in the world.
John D. Godsey, “Barth and Bonhoeffer,” Christian History Magazine-Issue 32: Dietrich Bonhoeffer: Theologian in Nazi Germany (Carol Stream, IL: Christianity Today, 1991).
“All in all, Barth was surprised at the waves he caused. Late in life he wrote, “As I look back upon my course, I seem to myself as one who, ascending the dark staircase of a church tower and trying to steady himself, reached for the banister, but got hold of the bell rope instead. To his horror he had then to listen to what the great bell had sounded over him and not over him alone.”
Barth fought not just with liberals but also with allies who challenged some of his extreme conclusions. When Brunner proposed that God revealed himself not just in the Bible but in nature as well (though not in a saving way), Barth replied in 1934 with an article titled, “No! An Answer to Emil Brunner.” Barth believed that such a “natural theology” was the root of the religious syncretism and anti-Semitism of the “German Christians”—those who supported Hitler’s national socialism. (Later in life, he moderated his views and reconciled with Brunner).
“Jesus does not give recipes that show the way to God as other teachers of religion do. He is himself the way.”—Karl Barth
By this time, Barth was immersed in the German church struggle. He was a founder of the so-called Confessing Church, which was repulsed by the ideology of “blood and soil” and the Nazis’ attempt to create a “German Christian” church. The 1934 Barmen Declaration, largely based on Barth’s initial draft, pitted the revelation of Jesus Christ against the “truth” of Hitler and national socialism:
“Jesus Christ … is the one Word of God.… We reject the false doctrine, as though the Church could and would have to acknowledge as a source of its proclamation, apart from and beside this one Word of God, still other events and powers, figures and truths, as God’s revelation.”
When Barth refused to take the oath of unconditional allegiance to the Führer, he lost his position at Bonn. His native Basel offered him a chair in theology and from there he continued to champion the causes of the Confessing Church, the Jews, and oppressed people everywhere.
After the war, Barth engaged in controversies about baptism (though a Reformed theologian, he rejected infant baptism), hermeneutics, and the demythologizing program of Rudolf Bultmann (who denied the historical nature of Scripture, instead believing it a myth whose meaning could heal spiritual anxiety).
Though his later years were relatively quiet, Barth remains the most important theologian of the twentieth century. When it looked as if a moralistic and humanistic theology had won over Christendom, Barth showed Christians—mainline, evangelical, and Catholic—how to continue to take the Bible seriously.
”
“The last 100 years have produced a new wave of approaches to biblical interpretation. One of the most influential theologians of the 20th century, Karl Barth (d. 1968), interrupted the trend of historical-critical methodologies that dominated the landscape of biblical interpretation, particularly in Germany, with a theological hermeneutic. In successive editions of his commentary on Romans, Barth revealed the “values” presupposed by his critics in their alleged “value-neutral” approach to biblical interpretation (e.g., rejection of theological categories of thought or belief in a physical resurrection of Christ). Different from most biblical scholars of his time, Barth admitted his interpretive presuppositions, including beliefs in the transcendence of God and the revelation of God in Jesus Christ. His interest lay not in exegesis as description or historical excavation, but rather in understanding Scripture as a means through which God communicates and makes demands of readers. For Barth, the interpretive act that results in comprehending biblical meaning is openness in reading—through which God reveals His truth. Barth marked the revival of a more theologically oriented hermeneutic that had been characteristic of premodern biblical interpreters.”
Step 3: Application Questions
In every lesson of every course, Redemption Seminary uses a portfolio of answered application questions to assess student achievement (rather than high-stakes term papers or exams). This approach helps people with busy lives chip away at amassing a wealth of their gained wisdom. See how the Lord blesses your work in answering the following questions.
List some questions that you wondered about during the study. Consider posting one (or more) as a comment.
What are the similarities between Karl Barth's perspective on biblical interpretation and those of liberation theologies?
What do you think Barth’s main goal or purpose for biblical interpretation was? What is yours?
Step 4: Ideas for Further Study
Kingdom Eschatology
Dr. Douglas Moo explains three general approaches to understanding the Kingdom of God and its relationship to eschatology in the New Testament. This lecture is part of Redemption's Seminary's course on New Testament theology.
Dr. Douglas Moo explains three general approaches to understanding the Kingdom of God and its relationship to eschatology in the New Testament. This lecture is part of Redemption Seminary's course on New Testament theology.
Step 1: Watch the Lecture
Step 2: Reading—The Kingdom of God in the Gospels
“Jesus and the Kingdom of God
The arrival of the kingdom, discourse about who will (or will not) enter the kingdom, and descriptions of the kingdom are prominent in the Gospels. The kingdom of God is a major feature in the ministry of Jesus. Both his words and deeds convey different aspects of the kingdom theme. Jesus’ teachings about the kingdom reiterate many of the same ideas present in earlier Jewish thought. However, what is unique to Jesus’ teaching is the claim that the kingdom (in some sense) had actually arrived.
The Arrival of the Kingdom
John the Baptist is the first to preach about the arrival of the kingdom of God (Matt 3:2). John preaches a message of judgment and repentance. The kingdom was so near that Jesus claims that there are some with Him who would not die prior to witnessing its power (Mark 9:1). While Jesus’ message of the kingdom included elements of judgment and repentance, it also entailed the good news of salvation. Thus, Jesus preached the “gospel of the kingdom” (Matt 4:23; Luke 4:43 ESV).
Jesus’ healings and expulsions of demons are also directly linked to the kingdom of God (Luke 11:19–20). Jesus came to overthrow the Satanic opposition to God’s kingdom (Mark 3:22–27). By casting out demons, He was demonstrating the power and presence of the kingdom (Matt 12:28).
The Parables of the Kingdom
Jesus does not define the kingdom of God; He describes it only through parables. There are numerous parables in Matthew, Mark and Luke, which open with the phrase “the kingdom of God (or the kingdom of heaven) is like …” (e.g., Matt 13:31–32; Mark 4:26–29; 30–32; Luke 13:18–19, 20–21). Even some parables that do not specifically mention the kingdom of God teach about it. For example, the parable in Matthew 25:1–13 teaches about the kingdom of God. The parable that immediately follows (Matt 25:14–30) does not mention the kingdom, but has similar themes to the first parable. It, too, may be read as a teaching about the kingdom of God.
Many parables say that the kingdom is growing (Mark 4:26–29; 4:30–32; Matt 13:31–32, 33; Luke 13:18–19, 20–21). They teach that upon the discovery of the kingdom, a person experiences joy (Matt 13:44, 45–46). Further, they convey that God’s kingdom reign is a future reality (Matt 25:1–13; Luke 12:35–48; 19:11–27).
The Son of Man and the Kingdom
There is a connection between Jesus’ use of the phrase “son of man” and the kingdom of God. “Son of man” indicates Jesus’ earthly role (e.g., Luke 19:10) and describes His suffering and death (e.g., Mark 8:31; 10:45). This title also conveys His role in the future kingdom (e.g., Matt 16:28; 19:28; Mark 9:1; Ladd, A Theology, 147). Jesus identifies himself as the agent of God’s kingly rule (compare Dan 7:13–14)”
“Last Days, Latter Days, Last Times.
There are problems with the terminology of “the latter days” in that, for example, the King James Version quite often refers to “the latter days,” an expression not found in modern translations. Further, it is not always clear whether “the latter days” means a somewhat later period than that of the writer or the latest times of all, the end of the world. There are also expressions that locate the day being discussed in the time of the speaker. Care is needed as we approach the passages that use these terms.
There is another problem in that in modern times we find it difficult to think that the New Testament writers were living in “the last times.” Centuries have gone by; how could their times be the last times? We should be clear that the scriptural writers did not always use the terms in the same way as we would naturally do. For them the supremely great event had taken place in the coming of Jesus Christ into the world to effect the salvation of all believers. This was not just an event in history; it was the event. Because of what Christ had done everything was altered. From then on, however long it would be until God intervened and set up the new heaven and the new earth, people were living in “the last times.” The days in which it is possible for people to put their trust in Jesus Christ and to enter into the fullness of the salvation he has brought about differ from all the days that went before. They are days of opportunity, days when people can put their trust in the crucified, risen, and ascended Lord and enter into the salvation he won for sinners.
Present Happenings.
The writer to the Hebrews tells his readers that “in these last days he (God) has spoken to us by his Son” (Heb. 1:2), and Peter says that Christ “was revealed in these last times for your sake” (1 Peter 1:20). In such passages the meaning clearly is that something has happened in recent times that is in sharp contrast to what occurred in earlier ages. Or in similar expression may look to the future of the recipients of the message, as when we read, “in later days you will return to the LORD your God and obey him” (Deut. 4:30), or in the reminder to the hearers that God gave them manna in the wilderness “to humble and to test you so that in the end it might go well with you” (Deut. 8:16).
The point of such passages is to make it clear that God is at work in the passage of time here and now. His people are to bear in mind that in what happens in their lives and in the world around them God is working out his purposes. In this spirit the psalmist prays, “Show me, O LORD, my life’s end and the number of my days; let me know how fleeting is my life” (Ps. 39:4), and in Proverbs we find that receiving instruction is the path to being wise in “the latter end” (19:20). Contrariwise Babylon is blamed for not remembering “the latter end” (Isa. 47:7). By taking heed of what God is doing, his people will be strengthened in their faith and better able to appreciate the significance of the times in which they live. It is important that God’s people are never alone and that they will discern the outworking of the divine purposes if only they have eyes to see.
Future Happenings.
Quite often “last” or “latter” is used of times other than the end of all things. The prophets could speak of a “day” when the Lord would act, sometimes in punishment of evil, sometimes in bringing blessing. Especially important are passages that speak of “the last day(s),” which point to the future but without being specific. In such passages it may mean “later in the present scheme of things,” that is, later in the life of a person or, more often, later in the history of the world. For the former use we might notice the warning in Proverbs that a misspent life means that you will groan “at your latter end” (Prov. 5:11). For the other use Jacob summoned his sons to tell them what would happen to them “in the latter days” (Gen. 49:1). This clearly refers to the distant future, but not to the end of the world. So with Moses’ prophecy that after his death Israel would turn away from the right with the result that evil would befall them “in the latter days” (Deut. 31:29). We might say something similar about Daniel’s prophecy of things that would happen “in the latter time of wrath” (Dan. 8:19; the references to the kings of Media, Persia, and Greece show that there is a reference to what we would call antiquity, not the end of the world). Hosea looks forward to the Israelites coming trembling to the Lord “in the latter days” (3:5).
So also Jeremiah looks forward to people understanding the working of the divine wrath “in the latter days” (Jer. 23:20; 30:24). He also looks for blessing in those days, for the Lord will restore Moab (48:47) and Elam (49:39). We usually look for blessing on Israel, and it is interesting that Jeremiah sees the divine blessing as coming also on these Gentile nations. Similarly Daniel says that God has shown Nebuchadnezzar what is to happen in “the latter days” (2:28; for other examples of his use of the expression, see 8:23; 10:14; 11:29).
In the New Testament it is not so much a question of what will happen to nations, as of the way God will work out his purpose in the affairs of the church and of individual believers. Peter says that the coming of the Holy Spirit on the infant church fulfilled a prophecy of what would happen “in the last days” (Acts 2:17). In the same spirit we notice a statement in Hebrews: Christ “has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself” (9:26). The great events concerning the coming of the Savior and the establishment of salvation are linked with “the last days.” So also is the opposition of evil to all that is good. In those days “The Spirit clearly says that … some will abandon the faith and follow deceiving spirits and things taught by demons” (1 Tim. 4:1). There is a sense in which the church has always lived in “the last days.””
Step 3: Application Questions
In every lesson of every course the Redemption Seminary curriculum has students answer application questions. This work builds into a portfolio that demonstrates learning for the course. This approach (rather than term papers or exams) helps people with busy lives chip away and amass a wealth of wisdom to reflect upon. See how the Lord blesses your work in answering the following questions.
Explain how the times of the New Testament writers were the last times from their perspective.
Which of the following best describes your view of eschatology? (Futurist Eschatology, Realized Eschatology, Inaugurated Eschatology)
Provide a few Bible verses that influence your view and explain why they influence your view.
Step 4: Ideas for Further Study
Helping Someone Overcome Shame and Despondence
Elyse Fitzpatrick takes us through a case study involving a homeschooling mother of five who has faithfully worked to educate her children and train them for the Lord. But the unthinkable has just happened. We will call her Madeline and her eldest daughter, who is 17, is pregnant. Madeline is crushed when she discovers that Hannah has been living a double life.
Elyse Fitzpatrick provides insights for helping people in situations like these overcome their shame and despondence by using gospel truths of forgiveness, belovedness, and adoption.
Elyse Fitzpatrick takes us through a case study involving a homeschooling mother of five who has faithfully worked to educate her children and train them for the Lord. But the unthinkable has just happened. We will call her Madeline and her eldest daughter, who is 17, is pregnant. Madeline is crushed when she discovers that Hannah has been living a double life.
Elyse Fitzpatrick provides insights for helping people in situations like these overcome their shame and despondence by using gospel truths of forgiveness, belovedness, and adoption.
Step 1: Watch the Lecture
Step 2: Reading—The Freedom of Christian Thinking
“Whatsoever things are true, … think on these things.
It is more painful to think about these things than to think about what we know, about what is old in our experience, because immediately we begin to think God’s thoughts after Him we have to bring concentration to bear, and that takes time and discipline. When once the mind begins to think, the horizon is continually broadening and widening, there is a general unsettlement, and the danger is to go back to the old confined way and become fanatical and obstinate. This explains why some people who really are God’s children have such an inveterate dislike of study. They do not quite call it the devil, but they come pretty near it. To give time to soak in God’s truth, time to find out how to think along God’s line, appears to them a snare and delusion. All the insubordination and difficulties and upsets come from the people who will not think. “Glean your thinking,” says Paul, and we must do it by will. What are we doing with our brains now that we have entered into the sanctified life? The Holy Spirit energizes the will to a complete mastery of the brain; then don’t be a wool-gatherer mentally. If we are saved and sanctified by God’s grace, it is unadulterated mental laziness on our part not to rouse ourselves up to think. It is not a question of the opportunities of learning, but of the determination to be continually renewed in the spirit of our mind.”
Step 3: Application Questions
In every lesson of every course the Redemption Seminary curriculum has students answer application questions. This work builds into a portfolio that demonstrates learning for the course. This approach (rather than term papers or exams) helps people with busy lives chip away and amass a wealth of wisdom to reflect upon. See how the Lord blesses your work in answering the following questions.
Write out three Bible verses that came to mind or were alluded to within this study.
What lies need displacing with the truth of the gospel in Madeline’s crisis?
What theological truth has been especially helpful to you in a difficult time?
After taking this lesson to the Lord in prayer, identify a habit or an orientation to a situation you can take that will strengthen your own relationship with our Lord Jesus.
Step 4: Ideas for Further Study
Tool for Resolving "Worship Wars"
In this lesson Dr. Moo explains how a Greek word in Romans 12:1 can help with "Worship Wars" in the church.
In this lesson, Dr. Moo explains how a Greek word in Romans 12:1 can help with "Worship Wars" in the church.
Step 1: Watch the Lecture
Step 2: Reading
“The metaphor in the verse has as its setting the sacrificial system of the Old Testament. Believers are exhorted to ‘make a decisive dedication’ (Berkeley) of themselves as worshipers stepping forward to place their offerings on the altar. Holiness of life rarely progresses apart from deliberative acts of the will. While sanctification is gradual in the sense that it continues throughout life, each advance depends upon a decision of the will. That the sacrifice is ‘living’ reflects the voluntary nature of the act. F. F. Bruce comments that ‘the sacrifices of the new order do not consist in taking the lives of others, like the ancient animal sacrifices, but in giving one’s own.’ Such sacrifices are ‘holy and pleasing to God.’ They are worthy of his acceptance. The possibility of bringing pleasure to God provides a powerful motivation for complete surrender of self.
Paul said that the offering of one’s body as a living sacrifice is a ‘spiritual act of worship.’ This expression has been variously translated as ‘spiritual service, reasonable worship, rational service,’ and so on. Perhaps the best paraphrase is that of Knox, ‘This is the worship due from you as rational creatures.’ ”
The Alter for Burning Sacrifices – Robert G. Bratcher and Howard Hatton, A Handbook on the Revelation to John, UBS Handbook Series (New York: United Bible Societies, 1993), 164
Step 3: Application Questions
In every lesson of every course the Redemption Seminary curriculum has students answer application questions. This work builds into a portfolio that demonstrates learning for the course. This approach (rather than term papers or exams) helps people with busy lives chip away and amass a wealth of wisdom to reflect upon. See how the Lord blesses your work in answering the following questions.
How does understanding that our focus should be on “living” rather than “killing” in our act of sacrifice affect how we approach “worship wars” in the church?
This study obviously qualifies as rational worship. List a few habits of yours that qualify as rational worship. Is there one that you want to work on improving or adopting?
Step 4: Ideas for Further Study
What is Wisdom and How to Gain it
The book of Proverbs is a summary of wisdom. However, gaining wisdom from this book can be a daunting or confusing task. In this lesson Dr. Waltke provides concrete instruction for interpreting Proverbs.
The book of Proverbs is a summary of wisdom. However, gaining wisdom from this book can be a daunting or confusing task. In this lesson, Dr. Waltke provides concrete instruction for interpreting Proverbs.
Step 1: Watch Lecture
Step 2: Reading
“The Wright brothers flew the first airplane because they had first figured out the laws of aerodynamics; a mechanic repairs a car skillfully because he knows the construction of its motor. In Proverbs wisdom (ḥokmâ) mostly denotes the mastery over experience through the intellectual, emotional, and spiritual state of knowing existentially the deed-destiny nexus—that is, acting upon moral-spiritual knowledge out of its internalization (Prov. 1:2; 2:1–5), thereby enabling its possessor to cope with enigma and adversity, to tear down strongholds, and so promote the life of an individual and/or a community (Prov. 21:22; cf. 24:5; Eccl. 7:19; 9:13–16). A person could memorize the book of Proverbs and still lack wisdom if it had not affected his or her heart, which informs behavior. Ḥokmâ in Proverbs does not refer to the Greek conception of wisdom as philosophical theory or rhetorical sophistry (cf. 1 Cor. 1:18–24).”
The Wright Brothers – First Flight in 1903
“Human beings must look to the God of all wisdom to reveal spiritual-ethical wisdom. In spite of the general revelation of God’s moral law through conscience, people still do what is right in their own eyes but are in the wrong (Prov. 14:12; 16:25; cf. Judg. 17–21). To know the skill of living, which entails making wise decisions, one must see the whole to see clearly. A “keyhole” theology is dangerous.
In Proverbs old age has superiority over youth because the aged have seen and experienced more than the young. Gray hair is their crown of splendor (16:31). But no human being sees and knows everything. By contrast, Woman Wisdom is represented metaphorically as having been born out of God’s very being before anything existed (8:22–23) and as being constantly (ʾāmôn, 8:30) by God’s side even when he brought the great cosmological spheres of air, water, and land into existence (8:24–29). Moreover, she was paying attention because she was delighting in every aspect of it, especially in the creation of humanity, which she—and no human being—witnessed (8:31). As a result, Woman Wisdom herself is transcendent, before and above all things. Only she can answer in the affirmative God’s challenge to Job, who tried to usurp God’s throne, “Where were you when I laid the earth’s foundation?” (Job 38:4). Wisdom answers, “I was there, constantly at your side [Prov. 8:30] and so can give sound counsel” (1:23–25; 8:14).
In plain words, Solomon, who represents his teachings as Woman Wisdom, claims that his sayings originate in the very character of the eternal God and are in accord with a comprehensive knowledge of the universe, both in the realms of time (from before the creation) and cosmic space. That comprehensive, universal knowledge, which represents Reality, endows his teaching with absolute and infallible authority and cannot be relativized by an unknown factor or a theology that God is a Work in progress of becoming.”
Step 3: Application Questions
In every lesson of every course the Redemption Seminary curriculum has students answer application questions. This work builds into a portfolio representing their learning for the course. This approach (rather than term papers or exams) helps people with busy lives chip away and amass a wealth of wisdom to reflect upon. See how the Lord blesses your work in answering the following questions.
How does the book of Proverbs not promise too much when we see that righteous people suffer?
Dr. Waltke mentions that knowledge and wisdom are connected. How does having an understanding of the Old Testament as a whole (the knowledge and literacy gained in a course like this) impact your ability to gain wisdom?
Step 4: Ideas for Further Study
What is theology for?
The real work of theology is indeed farming. The purpose of Scripture and its interpretation is to grow healthy disciples who understand what God has done in Christ and desire to live along the grain of the created order made new in Christ. Theology is about eschatologically-enhanced farming—reaping the firstfruit of eternal life in the power of the Spirit.
In this lecture, Dr. Kevin Vanhoozer explains that the real work of theology is farming. The purpose of Scripture and its interpretation is to grow healthy disciples who understand what God has done in Christ and desire to live along the grain of the created order made new in Christ. Theology is about eschatologically-enhanced farming—reaping the firstfruits of eternal life in the power of the Spirit.
Step 1: Watch the Lecture
Step 2: Reading
Authentic Christianity is more about being known by Christ rather than knowing ourselves. Or to state it another way, we can only truly know ourselves by understanding how Christ sees us. This is the way of the spiritual farmer. Consider these verses collected in this Thesaurus of the Bible.
“That I may know Christ (Phil. 3:10); this is eternal life, that they know you and Jesus Christ (John 17:3); the excellence of knowing Christ (Phil. 3:8); that we may know him who is true (1 John 5:20); grow in knowledge of our Lord Jesus Christ (2 Pet. 3:18); by this we know that we know him, if we keep his commands (1 John 2:3); I know my own and my own know me (John 10:14); until we reach the knowledge of the Son of God (Eph. 4:13); grace and peace in the knowledge of God and of Jesus our Lord (2 Pet. 1:2); you will not be unfruitful in your knowledge of the Lord Jesus Christ (2 Pet. 1:8); through the knowledge of our Lord and Saviour Jesus Christ (2 Pet. 2:20); the cock will not crow until you three times deny that you know me (Luke 22:34); he who says he knows him but does not keep his commands is a liar (1 John 2:4).”
How Luther Reformed Marriage
Luther elevated marriage and family life; in one scholar’s words, he “placed the home at the center of the universe.” His teaching and practice were so radical, so long-lasting, some scholars have argued that other than the church “the home was the only sphere of life which the Reformation profoundly affected.”
Martin Luther changed the way the West viewed marriage. Redemption Seminary uses this Logos Mobile Ed lecture and short study as part of a course on church history. This study includes a lecture and readings to give you a feel for the engaging lessons you will experience at Redemption Seminary.
Step 1: Watch the Lecture
Step 2: Reading
“For a thousand years, the single, celibate life had been upheld as the Christian ideal. Sex, though grudgingly permitted inside marriage, was not to be enjoyed. As Jerome declared in the fourth century, “Anyone who is too passionate a lover with his own wife is himself an adulterer.”
Then came Luther.
Luther elevated marriage and family life; in one scholar’s words, he “placed the home at the center of the universe.” His teaching and practice were so radical, so long-lasting, some scholars have argued that other than the church “the home was the only sphere of life which the Reformation profoundly affected.”
LUTHER. From a Portrait by Cranach in 1525. At Wittenberg (Schaff, History of the Christian Church)
CATHARINE VON BORA, LUTHER’S WIFE. From a Portrait by Cranach about 1525. At Berlin. (Schaff, History of the Christian Church)
“When Martin Luther heard that the monks joining in his reformation had begun getting married, he rejected the idea for himself: “Good heavens! They won’t give me a wife!”
But time would prove otherwise. In 1523, Katherine von Bora and eleven (some say eight) other nuns wanted to escape their cloister, and they wrote to Luther, whose radical new ideas had filtered into their convent. Though liberating nuns was a capital offense, Luther devised an ingenious plan with Leonhard Koppe, who regularly delivered herring to the cloister. On Koppe’s next delivery, twelve nuns were smuggled out—inside empty herring barrels. As a man in Wittenberg put it, “A wagon load of vestal virgins has just come to town, all more eager for marriage than for life.”
Luther found husbands for most, but he struggled to find a suitable match for Katherine, a feisty redhead in her mid-20s, far beyond the usual age for marriage. He proposed one older man, but she refused him, adding that if Luther himself were willing, she would say yes.
Luther was not interested. “I am not now inclined to take a wife,” he wrote to a friend. “Not that I lack the feelings of a man (for I am neither wood nor stone), but my mind is averse to marriage because I daily expect the death decreed to the heretic.”
Bolstered by his parents’ encouragement to wed, however, Luther married in the summer of 1525, “quickly and secretly.” He knew his best friends would not have approved of his choice: “All my best friends exclaimed, ‘For heaven’s sake, not this one,’ ” he admitted.
The marriage brought even more scorn from his Catholic opponents, such as Henry VIII, who considered the union “a crime.” One pamphlet called Katherine a “poor, fallen woman” who had passed “from the cloistered holy religion into a damnable, shameful life.”
But Luther’s friend Philipp Melanchthon had “hopes that this state of life may sober him down, so that he will discard the low buffoonery that we have often censured.” Kate indeed set about bringing order to Martin’s chaotic personal affairs. He had been a bachelor for many years, and he noted, “Before I was married, the bed was not made for a whole year and became foul with sweat.”
The Luther home usually overflowed with, in one observer’s words, “a motley crowd of boys, students, girls, widows, old women, and youngsters. For this reason there is much disturbance in the place.” Kate supervised the whole with skill and patience. She also planted the fields, cared for an orchard, harvested a fish pond, looked after the barnyard, and slaughtered the livestock.
Though Martin denied having any “burning” passion for his wife, his writings reflect his twenty-year devotion to her. He once chided himself for giving “more credit to Katherine than to Christ, who has done so much for me.” And he declared, “I would not give my Katie for France and Venice together.””
The Meaning of "Son of Man"
The objective of this short study is to learn the significance of Jesus’ favorite title for himself, Son of Man. Dr. Moo provides an explanation the meaning of this phrase in Dan 7 and the significance of Jesus’ application of that vision to Himself.
After watching this lecture and working through two short additional readings, you can experience the effect this understanding can have on your interpretation of this phrase wherever it is used in the New Testament.
The objective of this short study is to learn the significance of Jesus’ favorite title for himself, Son of Man. Dr. Moo provides an explanation of the meaning of this phrase in Dan 7 and the significance of Jesus’ application of that vision to Himself.
After watching this lecture and working through two short additional readings, you can experience the effect this understanding can have on your interpretation of this phrase wherever it is used in the New Testament.
This short study is an excerpt from a Redemption Seminary course. Every Redemption lesson is divided into short sensible steps. Your first step is watching a short lecture from a Logos Mobile Education course (typically less than 10 minutes).
Step 1: Watch the Lecture
Step 2: Reading
““Son of Man,” which occurs in v. 10 for the first time in Mark, is an ambiguous title, largely free of the political and military connotations associated with Messiah. In itself the title does not appear to have made any special claim in the ears of Jesus’ contemporaries. Nowhere are people amazed that Jesus calls himself the “Son of Man,” for example, nor do they take exception to his doing so. “Son of Man” thus offers the advantage of a title unencumbered by unwelcome associations, allowing Jesus the possibility of speaking of himself in public, indeed often in the face of opposition and hostility, in such a way that his hearers might discover his identity, if they would discover it at all.
“Son of Man” occurs fourteen times in Mark, and only from the mouth of Jesus. As in the other synoptic Gospels, “Son of Man” is divided into three categories in Mark. In three instances (8:38; 13:26; 14:62) it occurs in apocalyptic contexts, as in its usage in Daniel 7 and 1 Enoch 37–69, where it refers to the Son of Man coming in judgment. Twice the title refers to Jesus’ earthly authority to forgive sins (2:10) and supersede the Sabbath (2:28). Its most predominant usage, however, is with regard to Jesus’ suffering (nine times: 8:31; 9:9, 12, 31; 10:33, 45; 14:21 [twice], 41). Each of the three categories refers to a divine attribute, or, as in the case with the third, fulfilling a divinely ordained purpose. It is thus apparent that “Son of Man” is not, as is often supposed today, merely a circumlocution for “the human one.” In the present passage (2:10) “Son of Man” depicts Jesus’ authority to forgive sins, thereby alluding to the “son of man” figure in Dan 7:13–14, who likewise is empowered with God’s authority (“there before me was one like a son of man.… He was given authority, glory, and sovereign power”).
The authority of the Son of Man is predominantly exhibited, however, in humiliation, suffering, and death. Like Mark’s more important title for Jesus, “Son of God,” “Son of Man” includes suffering as its primary content. This is signified by the majority of its uses in the Gospel. In five of its nine uses related to suffering, Jesus is “betrayed” into the hands of sinners. The betrayal of the Son of Man is not arbitrary, but it is the will of God and the means by which God’s will is accomplished, for the Son of Man “must” (Gk. dei) suffer for the sake of his disciples and give his life a ransom for others (10:45).”
“Daniel 7:13 probably provides more directly relevant background. In his vision, Daniel sees “one like a son of man,” that is, one who is apparently human, yet, this individual was “coming with the clouds of heaven.” He approached the Ancient of Days and was led into his presence (v. 13). “He was given authority, glory and sovereign power; all nations and people of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed” (v. 14).
On the basis of verse 18 (“The holy people of the Most High will receive the kingdom and will possess it forever”), many scholars have interpreted this vision as a prophecy of the collective future and glory of Israel. But verses 13–14 seem to suggest more than this—that Israel will be led by a representative who is described as a heavenly figure worthy of universal worship (an unlikely attribute for monotheistic Jews to ascribe to themselves as a whole!). In 1 Enoch and 4 Ezra, Jewish pseudepigraphal works completed no later than the end of the first century, the Son of Man appears clearly as an individual and a messianic figure. Demonstrably pre-Christian works also point to at least a minority voice within Judaism that would have agreed. The Greek definite article may function as a demonstrative: “this ‘Son of Man’,” that is, “the one described in Daniel.”
Most scholars have grouped Jesus’ Son of Man sayings into three categories: those that refer to his earthly ministry, those that portend his coming suffering, and those that allude to his future, exalted state. Seeing a Danielic background for the title allows one to accept sayings in all three categories as authentic. The vision of a heavenly man clearly fits the exalted sayings (e.g., Matt 10:23; 19:28; Mark 8:38; 9:1). The references to oppression and war against the saints in Dan 7:21, 25 could have suggested the link with suffering (as in Mark 8:31; 14:21; or Luke 12:40). Even in the sayings that seem least dependent on a Danielic background, hints of either suffering or exaltation seem present. For example, when the Son of Man has nowhere to lay his head, the ignominy of Jesus’ itinerant ministry is highlighted. When he demonstrates authority to forgive sins on earth (Mark 2:10) or shows that he is Lord of the Sabbath (2:28), a certain transcendence seems present.
If it is difficult to see how Ezekiel’s “son of man” (a mere mortal) could have given rise to the exalted titular passages in the Gospels, it is not hard to see how a Danielic, messianic, suffering Son of Man could lurk in the background of even the less explicitly titular Gospel references.
The upshot of all of this is that, contrary to popular contemporary Christian (mis) conceptions, “Son of Man” winds up being a very exalted title for Jesus. It does not primarily focus on his true humanity but on his heavenly enthronement (cf. also the plural “thrones” of Dan 7:9). It is more of a synonym than an antonym of “Son of God.” But it remains ambiguous enough that Jesus was able to invest the term with his own meaning and clarifications. It was not susceptible to the political misunderstandings surrounding the term “Messiah” itself. The possibility of linking it with suffering was not one that pre-Christian Jews had unambiguously exploited. Whereas Daniel’s Son of Man travels on the clouds to the very throne room of God, Jesus uses this imagery to describe his return from heaven to earth in glory (Mark 14:62 pars.).”
Step 3: Reflection Activity
Try reading some New Testament passages that use the title, Son of Man, incorporating Moo’s definition of its meaning. Take some notes on passages where this interpretation illuminates your understanding of the meaning of the passage.
An easy way to find New Testament passages that use this title, is to open Factbook in Logos Bible Software. In the Lemmas section, click on the carrot icon to expand the 81 references that use the Greek phrase for “Son of Man.”
Healthy Habits for Building Community
See what C.S. Lewis, Bonhoeffer, and others say about building community in this excerpt from a Redemption Seminary course. Every Redemption lesson is divided into short sensible steps. Your first step is watching a short lecture (typically less than 10 minutes).
See what C.S. Lewis, Bonhoeffer, and others say about building community in this excerpt from a Redemption Seminary course. Every Redemption lesson is divided into short sensible steps. Your first step is watching a short lecture (typically less than 10 minutes).
Step 1: Watch the Lecture
Step 2: Reading
“To be “in the Spirit” is also to be “in Christ.” And this is another way of saying that Christians who are baptized into Christ and given the gift of the Spirit are dynamically related to the Father through the incarnate Son in and by the Spirit of the Father and the Son. On the basis of this relation there is fellowship for Christians both with God and with each other. In the second place, it is probably best not to use the word “community” as a synonym for “fellowship.” The reason for this is that in modern English “community” presupposes “individualism” and thus carries a meaning that is necessarily foreign to biblical presuppositions since individualism (i.e., the thinking of a human being as an “individual” and as the basic unity of society) is, technically speaking, a modern phenomenon. So “community” seemingly inevitably today usually refers to a group, body, or society that is formed by the coming together of “individuals” in a contractual way. The emphasis is on the initiative of the “individuals” and on the voluntary nature of the group thus formed. In contrast, koinōnia has its origin in a movement out of the internal, eternal relation, relatedness, and communion of the Godhead of the Father and the Son and the Holy Spirit. Koinōnia for baptized believers is thus a participation within human experience of the communion of the living God himself. ”
Step 3: Application Activity
Dr. Irving suggests this: “Rather than aiming for simple balance, at times it may be that we need to pursue strategic imbalance, focusing on different disciplines in different seasons of our lives. In order to nurture an area of our walk with Christ, we need to focus and attention at that particular time in our life.” Can you think of some area of life and ministry that could use some concentrated development, perhaps even meriting some “strategic imbalance” for the sake of your community?
Step 4: Ideas for Further Study
Advice for Discerning Spiritual Gifts
This 30-Minute Redemption Seminary study provides teaching and tools to discern and confirm your spiritual gifting with an often neglected way of considering the topic. This short study includes some Logos Bible Software training and a free Logos Mobile Ed lecture. It also provides a glimpse into ways Redemption Seminary structures its lessons and courses to provide an innovative approach to self-paced, affordable, adult education.
This short study is an example of a lesson offered at Redemption Seminary. Each lesson is divided into short sensible steps. Typically, your first step is watching a short focused lecture (under ten minutes).
Step 1 - Watch the Lecture (approx. 4 min.)
Step 2 - Research Activity (approx. 10 min.)
Propositional Outline View in Logos
Logos has all sorts of visual filters to help us examine Bible translations. Let’s examine this verse with the propositional outlines filter. If you have Logos Bible Software, you are welcome to follow along in your own Bible with these actions.
Open a Bible version to Romans 1:11
Click on the visual filters button (the button with three dots stacked in a triangle).
Check the “Resources” box
Scroll down and check the “Propositional Outlines” box
Now we see Romans 1:11-12 outlined into five parts by their logical relationships.
We can see there are several purpose clauses in these verses. The trick is seeing when purpose clauses depend on each other or when they are in a parallel relationship (both expressing common purposes). In 11b we see a purpose (or reason) for Paul wanting to visit, namely, to give his readers some spiritual gift. But notice that the next purpose statement in 11c is the reason or purpose for the spiritual gift in 11b. The spiritual gift (or perhaps the giving of it) will strengthen them. The first purpose clause is the reason for his visit and the second purpose clause is the reason for the gift. By hovering on the tag “Correction” in Logos we learn that the next purpose clause in 12b is in a parallel relationship with 11c. It supplies a clearer explanation of what Paul means by “strengthen” in 11c. We can see that there are three components to this strengthening:
it is shared or mutual
it is an encouragement
each other’s faith is the source and demonstration of the strengthening.
Since the spiritual gift that Paul wanted to provide would produce these results, we can infer a test for discerning spiritual gifting. If the gift isn’t shared, encouraging, or manifested in each other’s faith, it isn’t the type spiritual gift Paul was talking about.
Step 3 - Application Activity (approx. 7 min.)
You can use this test to examine what you have determined to be your current gifting. Does your gifting satisfy the three elements of Rom 1:12b? Be careful with this. Sometimes we think we are blessing or encouraging someone when they are actually being long-suffering towards us. It takes time and attention to develop your sensitivity to what actually builds someone else up in their faith. Sometimes it isn’t doing anything but being there and listening.
Instead of merely using this technique to examine or confirm gifts that you already think you have, you can also use this approach to search out gifting. You can do this by first examining your life and asking what aspects of it express the three elements of Rom 1:12b. If there is an aspect of your life or behavior that is shared with others, encourages both you and them, and strengthens each other’s faith, think about how that behavior or aspect of life relates to the lists of gifts mentioned in the passages Dr. Irving mentioned at the end of his lecture.
Step 4 – Required Readings (approx. 7 min.)
Redemption Seminary courses include all their required resources and readings. Sometimes the readings support the major themes in a lecture and sometimes they challenge it. The New American Commentary (included in the custom Redemption library) asserts that the spiritual gift in Rom 1:11 is not the same type as those in 1 Cor 12. Whatever you decide on that point, it isn’t hard to believe that both types of gifts would share the elements Paul mentions in Rom 1:12b.
“1:11–13 Paul longed to see the believers in Rome. Commitment to a common Lord draws people together. To be servants of the same master is to be in harmony with one another. Paul’s special concern was that he would be able to share with them some spiritual favor that would provide encouragement and strength. The apostle was not at this point speaking of spiritual gifts such as those listed in 1 Corinthians 12. He was concerned that believers in Rome become increasingly established in their faith. To this end he wanted to share with them some spiritual insight or gift he had received from the Spirit. His visit with them would provide the opportunity to accomplish that purpose. Here again we see the focus of Paul’s ministry. A visit to Rome would not be for personal advantage or pleasure. It would serve to strengthen the faith of those who recently had turned from idols to serve the living God (cf. 1 Thess 1:9).”
“[Paul] knows about the reciprocal blessings of Christian fellowship and, although he is an apostle, he is not too proud to acknowledge his need of it. Happy is the modern missionary who goes to another country and culture in the same spirit of receptivity, anxious to receive as well as give, to learn as well as teach, to be encouraged as well as to encourage! And happy is the congregation who has a pastor of the same humble mind!”
Step 5 – Celebrate Your Accomplishment
At the end of each lesson at Redemption Seminary, we take time to celebrate and enjoy the fruit of our labor. The Lord himself has given us a pattern of resting and looking back to enjoy the result of our work. Congratulations for taking time this day to reflect on the Lord’s word and how he has blessed you to encourage others and be encouraged by them. 🙌🎉 Please take a moment to thank the Lord for those He has given you to bless and then enjoy the encouragement of the Lord as He stands by your efforts steadfastly. 🙏
Step 6: Ideas for Further Study
Read more about this passage in another commentary (Logos link to this passage quoted in the Holman NT Commentary)
Questions?
