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.

---

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

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.
”

— Bonhoeffer, “Karl Barth,” Christian History Magazine-Issue 65: Ten Influential Christians of the 20th Century (Carol Stream, IL: Christianity Today, 2000).

“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.”

— Thiselton, Hermeneutics, 185–90; Jeanrond, Theological Hermeneutics, 128–35.

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.

1. List some questions that you wondered about during the study. Consider posting one (or more) as a comment.

2. What are the similarities between Karl Barth's perspective on biblical interpretation and those of liberation theologies?

3. What do you think Barth’s main goal or purpose for biblical interpretation was? What is yours?

Step 4: Ideas for Further Study

• Learn More and Deeper at Your Own Pace

• Watch Other Free Lectures

• Read Blog Articles like Student-Centered Education

• Interact with Redemption Seminary Students

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 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)”

— David Seal, “Kingdom of God,” in The Lexham Bible Dictionary

“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.””

— Leon Morris, “Last Days, Latter Days, Last Times,” in Evangelical Dictionary of Biblical Theology, 464–465

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.

1. Explain how the times of the New Testament writers were the last times from their perspective.

2. Which of the following best describes your view of eschatology? (Futurist Eschatology, Realized Eschatology, Inaugurated Eschatology)

3. Provide a few Bible verses that influence your view and explain why they influence your view.

Step 4: Ideas for Further Study

• Watch Other Free Lectures

• Read Blog Articles like, Student-Centered Education

• Ask Questions of Redemption Seminary Students

• Consider Increasing Your Learning by Enrolling

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.

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.”

— Oswald Chambers, The Moral Foundation of Life: A Series of Talks on the Ethical Principles of the Christian Life (Hants UK: Marshall, Morgan & Scott, 1936).

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.

1. Write out three Bible verses that came to mind or were alluded to within this study.

2. What lies need displacing with the truth of the gospel in Madeline’s crisis?

3. What theological truth has been especially helpful to you in a difficult time?

4. 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

• Watch Other Free Lectures

• Read Blog Articles like, Student-Centered Education

• Ask Questions of Redemption Seminary Students

• Consider Increasing Your Learning by Enrolling

Providence Christian College

Graduates of Providence Christian College are encouraged to apply to Redemption Seminary, where you can work on earning an accredited master’s degree as you work on your career and calling.

You don’t have to put your career or calling on hold while advancing your resume with an accredited Master of Arts in Biblical Studies degree. You can use course videos, readings, and workbook to add structure to your personal Bible study times. It only takes 30 minutes a day to take a productive step forward.

There are no high-stress exams or term papers to worry about, so you can focus on your personal growth.

Stay Equipped in Your Calling

The whole time you are a student, Redemption Seminary provides amazing resources, including a subscription to Logos MAX ($20/mo. value) and a huge digital reference library. All required materials for each course you take are yours to keep.

Choose a Reformed Mentor for Each Course

At Redemption Seminary, you choose the person who will review your work and provide guidance. There are a number of reformed mentor-professors that can provide a consistent perspective with the amazing education that you received at Providence.

Theopolis Insitute

Redemption Seminary is delighted to be a partner with The Theopolis Institute

Accredited Transfer Credit Opportunity

The Theopolis Institute offers several courses and programs that can provide up to 9 credits (master’s level) of transfer credit at Redemption Seminary. This would be 25% of the MABS program, reducing the cost and time to earn an accredited master’s degree in biblical studies without additional traveling.

Redemption Master’s Programs are designed to work within professional and ministry lives and responsibilities. Courses use a workbook approach (rather than long papers) and are graded with personal conversations with a mentor (rather than exams). Everything is 100% online and has flexible scheduling, so students can even make substantive progress using their daily Bible study time. The program structure can make these times in the Word very productive.

Examples of transfer credit (which can be added together for a maximum of nine total transfer credits)

• Fellows Program completion – apply for six transfer credits.

• Te Deum Fellowship Program completion – apply for three transfer credits.

• Certificate Program completion – apply for six transfer credits.

Transfer credit opportunities are not limited to these options, so please reach out to Redemption to discuss your situation. Fill out the inquiry form below and let us know about your experience to start the process to determine what qualifies as transfer credit.

Applying to Redemption Seminary

Academic Eligibility

As a graduate school, Redemption Seminary must maintain an admission policy for its master’s program that requires an accredited undergraduate degree. However, each year, Redemption can offer a limited number of qualified exceptions to this policy for those who can demonstrate prior learning equivalent to an undergraduate degree.

No prerequisite is required to take non-graded courses.

Process

The Theopolis Institute and Redemption Seminary are separate institutions. You must apply to Redemption Seminary to take Redemption courses.

How Long Will it Take to Complete the Redemption Program?

It only takes 45 minutes daily—a regular Bible study time—to steadily work through courses. If you want to complete a course quickly within 8 weeks then you can budget for about 15 hours per week. The Redemption program at a moderately fast pace is two years (but earning transfer credit could remove some terms).

Benefits of Redemption

• Lectures recorded by well-known scholars

• Start immediately and work at your own pace (100% online)

• Workbook approach rather than long papers

• Graded in conversations with a mentor rather than exams.

• All materials (books) are included. Logos Redemption Library is gifted upon graduation to students who complete all the MABS courses. If OT551 and NT551 are skipped, students have the option to receive the library if they pay a $400 library fee ($200 per skipped course) charged at the time of graduation. This is optional and only needs to be paid if you want to keep the library.

Next Steps

You can get started today by letting us know about your interest and requesting the Student Handbook and Course Catalog with this Inquiry form.

Request Information

Healing Over the Holidays: A Hopeful Recommendation

The holiday season can be a bittersweet time, filled with both joy and sorrow. If you're struggling with difficult emotions or life challenges, I’m thankful that June Hunt has amassed a treasure trove of resources that I recommend: Hope for the Heart.

This incredible ministry offers a wealth of resources to help you heal and grow spiritually. I recently attended their annual conference and was truly inspired by the wisdom and compassion shared by June Hunt. Her personal journey and unwavering faith have led her to create a ministry that provides practical guidance and biblical truth.

Why Hope for the Heart?

• Comprehensive Resources: From articles and videos to books and online courses, Hope for the Heart offers something for everyone. Their top five most-requested resources address common issues like anxiety, abuse, forgiveness, grief, and anger.

• Expert Guidance: June Hunt's insightful advice and biblical wisdom are invaluable. Her "Keys for Living" book series delves deeper into various topics, providing practical steps for overcoming challenges.

• Certificate Programs: Besides its resources, Hope for the Heart offers educational programs for those seeking to deepen their understanding of faith and ministry. Redemption and Hope for the Heart are also developing a deeper relationship to benefit Redemption students who have completed programs through Hope for the Heart.

If you're looking for hope, healing, and spiritual growth, I encourage you to explore the resources offered by Hope for the Heart. You can visit their website or consider attending their annual conference.

There are no hopeless situations, only people who have grown hopeless. … As you share God's hope, you can be hope for someone who desperately needs it. (June Hunt — Based on Hebrews 6:19)

Save the date announcements

• Called to Care Symposium titled “Mental Health and the Church” – Saturday, June 21, 2025 (9:00 am – 5:00 pm) at the Plano Event Center (2000 E Spring Creek Pkwy., Plano, TX). If you’re interested in attending either in person or online, fill out this quick form.

• The Hope Together Conference – September 25-27, 2025 at the Marriott Dallas Allen Hotel & Convention Center (777 Watters Creek Blvd., Allen, TX) – https://hopetogether.com/

---

Have you ever used Hope for the Heart's resources? Share your experiences in the comments below.

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.

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.’ ”

— Robert H. Mounce, Romans, vol. 27, NAC (B&H, 1995), 231.

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.

1. 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?

2. 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

• Watch Other Free Lectures

• Read Blog Articles like, Student-Centered Education

• Ask Questions of Redemption Seminary Students

• Consider Increasing Your Learning by Enrolling

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.

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).”

— Bruce K. Waltke, An Old Testament Theology (Zondervan, 2007), 913–914.

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.”

— Bruce K. Waltke, An Old Testament Theology (Zondervan, 2007), 915–916.

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.

1. How does the book of Proverbs not promise too much when we see that righteous people suffer?

2. 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

• Watch Other Free Lectures

• Read Blog Articles like, Student-Centered Education

• Ask Questions of Redemption Seminary Students

• Consider Increasing Your Learning by Enrolling

What is theology for?

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).”

— A. Colin Day, Collins Thesaurus of the Bible (Logos Bible Software, 2009).

Step 3: Ideas for Further Study

• Watch Other Free Lectures

• Read Blog Articles like, Student-Centered Education

• Ask Questions of Redemption Seminary Students

• Consider Increasing Your Learning by Enrolling

Artos Academy

Redemption Seminary is delighted to be a partner with Artos Academy. (Formally, our Daily Bread University)

Check out the Artos Academy Blog post about Redemption.

Learners who have benefited from Artos Academy courses can apply for up to 9 credits toward Redemption Seminary’s Master of Arts in Biblical Studies program. Each student’s prior learning will be reviewed on a case-by-case basis, and credit will be awarded to those who demonstrate that they have already achieved the learning outcomes of Redemption courses through their studies and ministry experiences.

How It Works

ARTOS Certificate Programs (apply for up to 6 Credits)

Artos Academy students who complete the Foundations for Biblical Ministry Certificate OR the Bible Journey Certificate program can apply for up to six credits toward Research Studies electives in Redemption’s Master of Arts in Biblical Studies program.

Apply for 3 Additional Credits

Students who have completed other Artos Academy courses can apply for 3 more credits to replace one equivalent course in Redemption’s Master of Arts in Biblical Studies program.

Applying to Redemption Seminary

Academic Eligibility

As a graduate school, Redemption Seminary must maintain an admission policy for its master’s program that requires an accredited undergraduate degree. However, each year, Redemption can offer a limited number of qualified exceptions to this policy for those who can demonstrate prior learning equivalent to an undergraduate degree. Courses completed at Artos Academy may be considered as evidence to support an admissions exception.

No prerequisite is required to take non-graded courses.

Process

Artos Academy and Redemption Seminary are separate institutions. It is necessary to apply to Redemption Seminary independently.

You Can Take ODBU and Redemption Courses at the Same Time

You can work within the Artos and Redemption programs simultaneously, but you will want to finish the Artos Academy courses before applying for transfer credit. This means completing the eligible Artos Academy courses that fulfill the requirements for Redemption courses by the time you get to these courses in the Redemption program. With credit applied, you would be able to skip these courses.

How Long Will It Take to Complete the Redemption Program?

Redemption Seminary courses take about 15 hours per week if you want to complete them in 7 weeks. The Redemption program, at its fastest, consists of 12 eight-week terms (although completing the Artos Academy certificate could reduce this to 10 terms). So this would result in 1 3/4 years (one course at a time). Many students prefer working through most of the course material before meeting with a mentor, to have maximum flexibility and ensure that they will complete everything by their last mentor session. It would be normal for a student to complete applicable Artos Academy courses and the Redemption program concurrently in 2-3 years.

Benefits of Redemption

• Lectures recorded from well-known scholars

• Start immediately and work at your own pace (100% online)

• Workbook approach

• Weekly individual meetings with mentors you choose (assess work in a conversational setting rather than high-stakes exams)

• All materials (books) included. Logos Redemption Library is gifted upon graduation to students who complete all of the MABS courses. If TH712 and RS731 are skipped, students have the option to receive the library if they pay a $400 library fee ($200 per skipped course) charged at the time of graduation. This is optional and only needs to be paid if you want to keep the library.

Next Steps

You can get started today by letting us know about your interest and requesting the Student Handbook and Course Catalog with this Inquiry form.

LearnLogos

Recommended Partner

At Redemption Seminary, we want our students to get the most out of their Logos digital library and software—a powerful tool for biblical research and study. While we provide training within our courses and offer periodic sessions led by Logos staff, we also recognize that mastering Logos takes time and dedicated learning.

That’s why we highly recommend LearnLogos.com, led by John Fallahee, as a trusted resource for deepening your understanding of Logos. With decades of experience, John has helped countless students and ministry leaders organize, navigate, and fully utilize the features of Logos for more effective study and sermon preparation.

At LearnLogos.com, you’ll find:
✅ Comprehensive training videos covering every aspect of Logos
✅ Step-by-step tutorials to improve your workflow and efficiency
✅ Self-paced learning from the comfort of your home

If you’re ready to take your Logos skills to the next level, we encourage you to explore LearnLogos.com and make the most of this incredible tool!

Dr. Heiser’s AWKNG School of Theology & Redemption Seminary

Dr. Heiser was a founding board member of Redemption Seminary (accredited). One of the goals was to provide an affordable and realistic way for graduates of the AWKNG School of Theology (ASOT) to earn an accredited master’s degree without leaving their local community or going into debt. As we developed this program, we learned of many benefits it provides that the traditional model doesn’t (such as live, individualized mentoring included with each course).

ASOT students can apply for up to 9 credits toward Redemption Seminary’s Master of Arts in Biblical Studies program (accredited). The Seminary has welcomed and granted credit to many ASOT students.

How It Works

6 Credit Transfer

ASOT students who have completed the AWKNG Certificate of Biblical Studies can apply for 6 transfer credits to replace the ninth mentored course (RS731) in Redemption’s Master of Arts in Biblical Studies program.

ASOT Courses

• Unseen Realm 101 (Heiser)

• Unseen Realm 102 (Heiser)

• Contemporary Postmodern Apologetics 201–OT (Heiser)

• Contemporary Postmodern Apologetics 202–NT (Bass)

3 Credit Transfer

ASOT students who have completed all of the following theology courses can apply for 3 transfer credits to replace TH712 Theology of God & Creation in Redemption’s Master of Arts in Biblical Studies program.

ASOT Courses

• The Attributes of God (Heiser)

• The Divine Christ (Capes)

• The Doctrine of the Holy Spirit (Muddamalle)

• What is the Gospel (Phelps)

Applying to Redemption Seminary

Academic Eligibility

As a graduate school, Redemption Seminary must maintain an admission policy for its master’s program that requires an undergraduate degree. However, Redemption can offer qualified exceptions to this policy for those who can demonstrate prior learning equivalent to an undergraduate degree.

No prerequisite is required to take unmentored courses.

Process

AWKNG School of Theology and Redemption Seminary are separate institutions. You’ll need to apply to each one independently.

You Can take ASOT and Redemption courses at the Same Time

You can work within the two programs simultaneously, but you will want to finish the ASOT courses before applying for transfer credit. This means completing the eligible ASOT courses that fulfill the requirements for TH712 and/or RS731 by the time you get to these courses in the Redemption program. With credit applied, you would be able to skip these courses.

How Long Will It Take to Complete the Redemption Program?

Redemption Seminary courses take about 15 hours per week if you want to complete them in 7 weeks. The Redemption program at its fastest is 12 eight-week terms (but the AWKNG certificate removes two of those terms). So this would result in 1 3/4 years (one course at a time). Most people prefer to protect themselves (ensuring that they will complete everything by their last mentor session) by working through the course material before meeting with a mentor. It would be normal for a student to complete both the AWKNG certificate and the Redemption program concurrently in 2-3 years.

You can learn more about the Redemption Seminary’s academic calendar in the student handbook.

Benefits of Redemption

• Earn an accredited degree

• Lectures recorded from well-known scholars

• Start immediately and work at your own pace (100% online)

• Low-stress workbook approach

• Weekly individual meetings with mentors you choose (assess work in a conversational setting rather than high-stakes exams)

• All materials (books) are included. Logos Redemption Library is gifted upon graduation to students who complete all of the MABS courses. If TH712 and RS731 are skipped, students have the option to receive the library if they pay a $400 library fee ($200 per skipped course) charged at the time of graduation. This is optional and only needs to be paid if you want to keep the library.

• Low cost

Next Steps

Start the conversation today by letting us know about your interest and requesting the Student Handbook and Course Catalog with this Inquiry form.

Specific Theological Questions

Redemption Seminary offers robust master’s-level programs designed to help you think deeply, interpret Scripture faithfully, and engage confidently with the many ways Christians have answered life’s most important questions.

Our programs don’t just give you quick answers—we train you to find them. You’ll learn to study Scripture carefully, apply its truths wisely, and understand how the church has wrestled with theological issues through the centuries. In short, we focus on teaching you how to fish, not simply handing out fish on request.

If you’re wrestling with a specific theological question, start by exploring resources in your local church community. If you use Logos MAX, try entering your question in Logos Smart Search (AI) to explore Scripture and scholarly sources together. You can also compare perspectives through sites like TheGospelCoalition.org, GotQuestions.org, Ligonier.org, CARM.org, and ReformedForum.org.

Still, the most lasting answers come when you’re equipped to study, discern, and decide wisely for yourself.

To build those interpretive and critical-thinking skills, consider enrolling in a master’s program at Redemption Seminary—where learning how to think theologically is the foundation for lasting confidence in the truth.

How Luther Reformed Marriage

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.”

— Dr. Steven Ozment, The Birth of a Revolution (Doubleday, 1992)

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.””

— Paul Thigpen, Christian History Magazine (Issue 39, 1993)

Step 3: Ideas for Further Study

• Watch Other Public Lectures

• Enroll and Try a Course (Ultra-low-cost to try course content)

Questions?

• Request the Student Handbook and Ask Questions

• Ask Questions of Redemption Seminary Students

• Check out Answers to Frequently Asked Questions

Where Students Can Find Help

Places to Look for Instructions

The Student Handbook is a treasure trove for information about how students, mentors, and the administration all work together.

The Foundations course (RS450) is the first course students take and must be completed before they may register for any other course. It remains open for all students to review. It provides instructions for using Logos and Zotero.

Help with Logos

If you are looking for help with Logos software, Logos has great videos for students in partner institutions like Redemption Seminary. www.logos.com/student-training

Help with Google Docs

Google has a great search function 😁. Often you can type a question in the Google search bar at Google.com and the first result will answer your question. Google also has a support forum. There are also Google Doc video tutorials on YouTube.

Help with Zotero

We recommend and provide some training for students to use Zotero (no cost for students) for their reference manager. At the master’s level, it is important to use some type of manager to keep track of citation sources, quotes, and personal commentary on resources. Zotero can be an excellent tool for that. There are many tutorials for performing various tasks in Zotero on YouTube. Zotero also has a support forum for users. It also has a thorough online manual organized by topics with a quick start guide, a knowledge base, and a place with frequently asked questions.

If you find yourself having difficulties with Zotero, please don't let it slow you down. You are welcome to use any other system to manage sources and references. Zotero works best with the Firefox browser.

Contacting Others for Help

We encourage you to interact with the Redemption community on the Redemption Seminary forum in Redemption's Official Discord server (group) where students and faculty stay in communication and assist each other. For Discord, you will need to create an account first if you don't have one and then click on this invite link to join the Redemption server: https://discord.gg/Qw4J6zBST7.

Other students are amazing resources to provide advice and answer the whole range of questions. Feel free to post questions to other students and the whole Redemption community at https://faithlife.com/redemption-seminary/activity

If you have questions about Logos Bible Software, there is a great forum with very helpful users who have the experience and generosity to answer most questions about using Logos: https://community.logos.com/forums/

You also can email or call Logos customer support for help at customerservice@faithlife.com or (800) 875-6467. This is where to go if you have questions specific to your account about accessing Logos resources.

Email registrar@RedemptionSeminary.org with questions about registering with a mentor, your tuition plan, or your student file. Please direct questions about the course or curriculum content to mentors. Part of building your Course Portfolio for each course is noting questions you have about the course content. Your mentor can provide guidance with respect to your work within a course when you eventually meet in a home stretch term. Between each home stretch term there is at least one week of break. This is when we can review how things are going in each course and make corrections and improvements to curriculum. If you have a list of items that could help improve the course you took please submit them to your mentor by the end of your home stretch term.

Student-Centered Education

As Christians, we are so much the focus and center of Jesus’ love that he sacrificed himself for us. His love for us isn’t based on our achievements or talents. He takes us as we are and transforms us into something wonderful, into people with hearts and minds like his. His acceptance isn’t an indulgence or a validation of what may be right in our own eyes. He is the standard and walks with us, helping us grow in grace and truth. What a joy is it to be the focus of a loving Lord!

Likewise, theological education should reflect Christ’s love and focus. One of the proverbial puzzles in education is how to keep the student at the center, while also maintaining high standards that push students beyond where they would naturally push themselves. We quickly find ditches on either side of the path of theological education. The pit on one side is lowering the academic bar by allowing students to define it. The pit on the other side is placing the school at the center.

An example of lowering the bar is the practice of having students direct what happens in the classroom. Examples of school-centered education include many common practices in the traditional approach. The opposite of student-directed learning is the standardized learning process that discounts individual student gifting and needs. This occurs in models that mandate that students attend the same lectures, in the same location, for the same amount of time, select the same answers on multiple-choice tests, etc. For the sake of efficiency and equity, our courses become ill-fitting, one-size-fits-all experiences.

The digital age is allowing us to explore practices that don’t gravitate to either of these extremes. We can explore the benefits of learning in the field (one’s ministry context) versus simulations within a classroom. Students need guidance to learn how to connect course material to their personal experiences and apply them to their current contexts. This is the pattern of discipleship and is best carried out with one to one mentoring. Such learning requires different time frames for different students. Theological education should allow for this flexibility, but also provide helpful and motivational guardrails to keep students progressing.

Redemption Seminary navigates this path by separating all courses into two parts. The first part is self-paced (not self-directed) where students take as much time as they need to watch the course lectures, work through the curriculum, and build their course-portfolio by answering workbook questions. The second part is a structured sequence of seven weekly personalized meetings with a qualified mentor who guides their study and assesses their progress. Some students may only take a week for the first part staying one week ahead of what is required for each mentor session. These students will finish a course in eight weeks. Others may take their time, perhaps months, with the first part and complete their entire course portfolio before having their mentor sessions, which then function as a review experience and validation that they understood and properly applied the course content. Students choose what mentor they want for each course and if the mentor is local, they may have the option to meet in person.

Redemption Summary applies this Christlike concept of student-centered education in other areas as well. We recommend as you prepare and consider attending seminary that you ask what a school’s practices say about the role of the student at the institution. What do selective admission practices convey? Redemption Seminary practices open enrollment where students can learn and grow without an undergraduate degree. What does the tuition rate communicate? Redemption Seminary sets reasonable tuition rates that correlate to other costs of living. What is the effect of high-stakes exams and paper on student lives? Redemption Seminary structures all coursework to easily blend within a student’s other life responsibilities. What does a school provide upon graduation? Redemption Seminary gives every graduate the custom theological library they used in their master’s program as a graduation gift. This equips students to continue to grow and apply what they learned in their program.

When considering online education, take a close look at how the school honors the student and provides personalized guidance. In this age of new educational options, Redemption Seminary is a different breed of school that can help you grow in the knowledge, truth, and wisdom of the Lord. The Lord has given you wisdom and Redemption Seminary is committed to helping you grow from strength to strength (Ps. 84).

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 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

Dr. Douglas Moo explains the significance of the most common way Jesus refers to himself, the Son of Man. This lecture comes from a Logos Mobile Education co...

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).”

— Pillar NT Commentary: Mark (Edwards, J.R. 2002)

“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.).”

— Jesus and the Gospels: An Introduction and Survey (Blomberg, C. L. (2009)

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.”

Step 4: Check Out More Studies

• Browse Other Public Lectures

• Enroll and Try a Course (Ultra-low-cost to try course content)

Questions?

• Request the Student Handbook and Ask Questions

• Ask Questions of Redemption Seminary Students

• Check out Answers to Frequently Asked Questions

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).

Step 1: Watch the Lecture

The community of believers is where we should look for balance. We may have specializations and particular gifting that serve the needs of the church in diff...

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. ”

— Evangelical Dictionary of Biblical Theology

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

• Watch Other Free Lectures

• Read Blog Articles like, Student-Centered Education

• Ask Questions of Redemption Seminary Students

• Consider Increasing Your Learning by Enrolling

For the Common Christian– Not Merely the Elite

The Bible was written for the ordinary person. The dialect of Greek used for the New Testament is called Koiné, which means “ordinary.” Likewise, Redemption Seminary is designed for ordinary adult Christians to consider at a serious level how the Bible applies to their life. It welcomes students who have plenty of room to grow both in mind and spirit. Through the mentoring and competency-based approach the instruction adapts to the student. This allows adult Christians who have not been eligible for traditional programs to have access to high-level training in a way that accommodates their life.

Some of the most prestigious schools boast of an exclusive learning experience reserved for less than 5% of the prospective students who apply. They have rigorous and competitive admission requirements to ensure that only the elite will ever don their regalia, peruse their special collections, wander their corridors, and benefit from ultimately influential relationships acquired during their program. One can understand the inherent benefit of only accepting the elite. They don’t require much assistance and are more likely to become elites in other aspects of society after they graduate. Having graduates scattered through influential positions throughout society brings all sorts of direct and residual benefits back to the institution. Although this approach makes strategic sense, it isn’t shaped by the gospel.

At its core, the gospel cherishes the image of God inherent in every person. It functions upon principles that value the weak over the institution. It doesn’t expect to change society through the positioning of a few influential elites, but expects to change society through the growth and love of redeemed hearts in every facet of society. The time tested practice of personal mentorship allows for a customized learning experience that can meet the needs of those challenged by the traditional system and satisfy the soaring expectations of the elite.

The open enrollment model for Redemption Seminary is based upon Jesus' open call for all to follow him. However, there is an appropriate time for different types of teaching. “When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me.” (NIV 1 Cor 13:11) The graduate-level programs at Redemption seminary are designed for ordinary Christian adults, who now reason with experience gained from this stage of life. The straightforward admission process and initial steps in the curriculum are designed to ensure the program is a good fit for the student with minimal risk.