Podcasts about christ god

Baptism is not a ritual; it's a declaration

Send us your feedback — we're listeningEphesians 4 : 32 — Be Kind and Compassionate | A Prayer for Healing and Restoration in RelationshipsScripture (NIV): “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” — Ephesians 4 : 32 (NIV)Recorded live here in London, England — where faith meets the world in daily prayer and global hope.Show NotesWelcome to the Daily Christian Prayer Podcast with myself, Reverend Ben Cooper, recorded live here in London, England — where faith meets the world in daily prayer and global hope.Prayer for Relationships, Prayer for Family Healing, Prayer for Marriage Restoration, Prayer for Broken Friendships, Prayer for Love and Unity, Prayer for Forgiveness and Reconciliation — these are the searches flooding the earth right now. And the Word of God declares: “Be kind and compassionate… forgive as Christ forgave you.”The greatest healing often begins not in the body but in the heart between people. God is restoring families, rebuilding friendships, and breathing life into relationships that once felt beyond repair. Compassion heals where anger divided. Forgiveness rebuilds where pride destroyed.As we pray today, let kindness rise above conflict and love rise above offense. Let the Spirit of the Living God mend every relationship fractured by words, distance, or misunderstanding. The Cross is proof that reconciliation is possible — Jesus bridged the greatest divide so we could bridge ours.No relationship is too broken for grace. No heart is too cold for mercy. Healing begins when humility meets love, and God steps into the middle.10 Global Prayer PointsPrayer for healing and restoration in broken relationshipsPrayer for marriage reconciliation and renewed covenant lovePrayer for family unity and forgiveness within the homePrayer for grace to mend friendships damaged by conflictPrayer for healing of hearts wounded by betrayal or rejectionPrayer for peaceful communication and understandingPrayer for reconciliation between parents and childrenPrayer for strength to forgive and rebuild trustPrayer for God's love to bind communities togetherPrayer of thanksgiving for Christ's compassion that restores all thingsLife ApplicatiSupport the showFor more inspiring content, visit RBChristianRadio.net — your home for daily devotionals, global prayer, and biblical encouragement for every season of life. We invite you to connect with our dedicated prayer hub at DailyPrayer.uk — a place where believers from every nation unite in prayer around the clock. If you need prayer, or would like to leave a request, this is the place to come. Our mission is simple: to pray with you, to stand with you, and to keep the power of prayer at the centre of everyday life. Your support through DailyPrayer.uk helps us continue sharing the gospel and covering the nations in prayer. You can also discover our ministry services and life celebrations at LifeCelebrant.net — serving families with faith, dignity, and hope. If this devotional blesses you, please consider supporting our listener-funded mission by buying us a coffee through RBChristianRadio.net. Every prayer, every gift, and every share helps us keep broadcasting God's Word to the world.

Creation to Christ: God saves from judgement|Rodney Haggar|2025-10-19 by The Apex Church

Creation to Christ: God creates man and woman|Ashley Hood|2025-09-21 by The Apex Church

Creation to Christ: God judges a sinful world|Ashley Hood|2025-10-12 by The Apex Church

Creation to Christ: God creates the world|Ashley Hood|2025-09-14 by The Apex Church

Reflecting on Paul's deep sorrow and grief over the spiritual condition of his fellow Jews, and emphasizing his heartfelt longing for their salvation despite their unbelief. Romans 9:1–6, the preacher highlights the unparalleled privileges of Israel—adoption, glory, covenants, the law, worship, promises, the patriarchs, and most significantly, the incarnation of Christ—God's promises remain faithful even as many Jews rejected the gospel. The central theological affirmation is that God is not to blame for Israel's unbelief; the word of God has not failed, and divine sovereignty does not negate human responsibility. The sermon calls believers to emulate Paul's compassion by praying for the lost, including family, nation, and ethnic groups, while rejecting all racial and ethnic prejudice, grounded in the gospel's universal truth that salvation is by grace through faith in Christ alone, not by ethnicity or heritage.

The difference between being a church attender and a church member is commitment. Church is not about buildings but about people: people who are followers of Christ who join together to represent Christ in each locality. When the church began and grew rapidly in the first century, the newborn Christians immediately became part of a church family (Acts 2:41,46-47).  Something that we see in theses verse is that church was part of their daily lives and that the church community grew daily. Church was about constantly living together as a family rather than just pitching up for an event on one day a week. Church is God's great idea, not just for individuals to be saved in isolation, but to bring every believer into a united body that reflects His character and carries out His mission on earth. Church is what Jesus loved so much that He died that the church may live. Church is what Jesus promised to build through all generations and despite all forms of opposition and persecution (Matthew 16:18). We see some important points on why everybody needs to be an active member of a local church: 1. Being committed to the church is obeying the commands of scripture (Hebrews 10:25; John 13:35; Galatians 5:13; 1 Peter 1:22; Ephesians 5:21; 1 Peter 5:5; Romans 12:10; Romans 14:13; James 4:11; Ephesians 4:2; Ephesians 4:32; Hebrews 3:13) 2. Being committed to being part the church shows that there is power in unity (Acts 2:1; Acts 4:32; 1 Corinthians 1:10; Psalm 133:1) 3. Being committed to the church will help you grow in your faith (Ephesians 4:12-13; 1 Corinthians 12:27; Romans 12:4-8) 4. Being committed to the church will bring great conquest (Ephesians 3:10-11; Ephesians 5:27; Revelation 7:9; Ephesians 3:20-21) Apply  1. Being committed to the church is obeying the commands of scripture (Hebrews 10:25). This isn't just about attending services, it's about belonging and participating in a community where we encourage, serve, and grow together. The New Testament has many commands about how to treat one , another as fellow members of the church, i.e. “Love one another” (John 13:35); “Serve one another in love” (Galatians 5:13); “Love one another deeply, from the heart” (1 Peter 1:22); “Submit to one another out of reverence for Christ” (Ephesians 5:21); Clothe yourselves with humility toward one another” (1 Peter 5:5); “Be devoted to one another in brotherly love. Honour one another above yourselves” (Romans 12:10); “Stop passing judgment on one another” (Romans 14:13); “Do not slander one another” (James 4:11); “Be patient, bearing with one another in love” (Ephesians 4:2); “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Ephesians 4:32); “Encourage one another daily” (Hebrews 3:13). If you asked ChatGPT “If you were the devil what would you do to keep people away from Church?” it says:  - Encourage a constant “too busy” culture — work, kids' activities, side-projects — so skipping worship is normalised and feels responsible.  - Emphasise “I can pray/read at home — I don't need church” until community atrophy is normal.  - Amplify stories of hypocrisy, hurt, or abuse so people assume church always harms.  - Allow services to become routine, bland, or like an obligation—no discipleship, no engagement, just “attendance.”  - Promote entertainment, friendship networks, or causes that substitute for church belonging.  - Spread half-truths or relativism that dilute core gospel truths so church seems unnecessary or irrelevant.  - Make faith seem like a rules game — either you're perfect or you don't belong — causing people to avoid church rather than confess.  - Encourage small compromises that add up — one missed Sunday, then two, then a season — until leaving is easy So, then we all need to obey the many commands of Scripture about being part of the church.  2. Being committed to being part the church shows that there is power in unity. The Holy Spirit was poured out with great power on the Day of Pentecost when the disciples were all in one place (Acts 2:1; Acts 4:32). All this was an answer to the prayer of Jesus (John 17:20-23). We all have our part to play in keeping unity in the church at all levels and between all individuals and groups (1 Corinthians 1:10). When we each take responsibility to be part of the answer and not a creator of divisions, we will discover the power of unity (Psalm 133:1). 3. Being committed to the church will help you grow in your faith. We need to be built up in our faith and developed to be a fruitful disciple. The apostle Paul makes clear the work of God-called leaders (Ephesians 4:12-13). There are so many benefits of belonging to a church family as it helps you to: focus on God; face life problems with support; strength your faith; find your place to make a difference; fulfil your life mission; build the church. Every Christian has something to give to the church to help others (1 Corinthians 12:27; Romans 12:4-8). Each believer has unique gifts that build up the rest. When you separate from the body, you lose both the strength of others and the opportunity to strengthen them.  4. Being committed to the church will bring great conquest. What we can achieve together is far more powerful than what we can achieve on our own (Ephesians 3:10-11). The Kingdom of darkness will be brought down when the church of Christ stands up in unity and Christ given authority. Being a committed part of the church is one of the greatest opportunities for us to live purpose driven lives together in local church families and to be part of a vast company of fellow followers of Christ around the world in each nation and locality. Together we can model and advance the Kingdom of God on earth. We can be confident that God is at work (Ephesians 5:27). One day Jesus is coming back for such a beautiful church. One day we will see in heaven what God has accomplished (Revelation 7:9). What a privilege it will be, to be with the church from all nations and generations in heaven. But equally it is a privilege, and a responsibility, to be part of the greatest society on earth (Ephesians 3:20-21).  

Last week we examined the questions a Senior Fellow for Biblical Worldview suggested for discerning “Who is a Christian?” and “Who is on our team?” Today, we take that examination a step further. Is it possible that getting the “right answers” to worldview questions has obscured the good news of Christ, the actual gospel? Is it possible that the good news of Christ is better than we can imagine? David says the answer to both questions is "Yes!"

 Trust Restored: Biblical Forgiveness in Marriage Scripture:“Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” – Ephesians 4:32 Marriage is often described as one of life's greatest blessings, but it is also one of life's greatest challenges. Every husband and wife will eventually face disappointment, hurt, or broken trust. The question isn't if conflict will come but how we respond when it does. The answer is found in biblical forgiveness in marriage—a practice rooted not in our strength but in God's grace. Why Forgiveness Is Central to Marriage The Bible makes it clear: forgiveness is not optional for followers of Christ. Just as God forgave us through Jesus, we are called to forgive one another. In marriage, this calling is especially important. Two imperfect people cannot live as one flesh without extending daily grace. Without forgiveness, small offenses pile up into bitterness. But when we live out biblical forgiveness in marriage, we create an environment of healing and growth. Forgiveness restores trust, softens hearts, and strengthens unity. The World's View vs. God's View Culture often tells us that trust, once broken, can never be fully repaired. Social media jokes about “deal […] The post Biblical Forgiveness in Marriage appeared first on UNCOMMEN.

In Christ God graciously grants justification to all believers. We'll see: 1. The inadequacy of our human condition. 2. The sufficiency of God's grace. 3. The necessity of true faith.Time:AfternoonMinister:Rev Joe PoppeTexts:Heidelberg Catechism: Lord's Day 23Romans 3:21–31Hebrews 10:11–25

Today's episode examines two questions suggested by a Senior Fellow for Biblical Worldview at a national political and policy organization to determine, according to him, "Who is actually a Christian" and "Who is on our team." Abraham Kuyper provided a critique to the two suggested questions, but the Apostle Paul provided the one question we really need to ask. Today's episode may explain why policy discussions rarely include Christ.

Today's episode examines two questions suggested by a Senior Fellow for Biblical Worldview at a national political and policy organization to determine, according to him, "Who is actually a Christian" and "Who is on our team." Abraham Kuyper provided a critique to the two suggested questions, but the Apostle Paul provided the one question we really need to ask. Today's episode may explain why policy discussions rarely include Christ.

Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.Ephesians 4:32

All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. - 2 Corinthians 5:18-19

Ephesians 4:31-32 NIVGet rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.

We live in a world built on transactions. Do your part, pay your share, and someone owes you something in return. But in Luke 17, Jesus turns that system upside down. He reminds us that God does not owe us anything, and that is exactly what makes grace so amazing.In this sermon, Fr. Alan explores Jesus' teaching about mustard seed faith, radical forgiveness, and humble service. The life of faith is not about earning God's favor but about living in gratitude for a grace that cannot be bought or measured.Scripture: Luke 17:1–10Theme: God Owes Us Nothing, and yet in Christ God gives us everythingPreached at: St. Martin in the Fields Episcopal Church, Southlake TX

Today, David looks at a recent statement by a Christian pro-family policy organization fitness standards for combat service to see what arguments complementarian thinking about men and women leaves Christians about women in combat. Complementarian thinking is the "in" word for political conservatives when addressing the male-female "divide," but is that an unnecessary Christ-denying capitulation? David explains how he would now approach these issues.

Today, David looks at a recent statement by a Christian pro-family policy organization fitness standards for combat service to see what arguments complementarian thinking about men and women leaves Christians about women in combat. Complementarian thinking is the "in" word for political conservatives when addressing the male-female "divide," but is that an unnecessary Christ-denying capitulation? David explains how he would now approach these issues.

SummaryIn this episode of Coffee & Christ, Robert Bolden shares his transformative journey of faith, emphasizing the importance of surrendering to Jesus. He discusses the significance of understanding Jesus as the only way to God, drawing insights from the book of Romans. The conversation highlights the difference between faith and works, encouraging listeners to trust in God rather than relying solely on their actions.TakeawaysLife transformation begins with surrendering to Jesus.The podcast aims to provide new awareness for personal growth.True freedom and joy come from a relationship with Jesus.Jesus is the only way to the Father, as emphasized in scripture.Engaging with the Bible can lead to personal revelations.Faith is credited as righteousness, not works.Understanding scripture can vary from person to person.It's important to share the good news of Jesus with others.The Word of God is alive and speaks to us in different ways.Trusting God is essential, even when the world says otherwise.Chapters00:00 Introduction to Life Transformation02:19 The Power of Surrendering to Jesus03:50 Understanding Jesus as the Only Way05:57 Exploring Romans: Personal Insights09:48 Faith vs. Works: A Deep Dive into RighteousnessRegister for the Challenge:https://us02web.zoom.us/meeting/register/A08o-y74QIOyHDd6vsq8NgReady to become part of the community? ⁠http://www.lifetransformed.podia.com⁠, message us and we will give you free access.Merchhttps://www.bonfire.com/store/lifetransformed/Schedule a serve call ⁠https://www.picktime.com/LifeTransformed⁠Instagram ⁠https://www.instagram.com/bbolden18?igsh=cnlvdjQ5eGJwZTM%3D&utm_source=qr⁠YouTube⁠https://www.youtube.com/channel/UCx6sszulCUrjodEyThd-rBw⁠Podcasts Join me live from Odd's Cafe here in Asheville…  message me for the exact time.  ⁠https://www.oddscafe.com/⁠Email: robertbolden@thisworldfreedom.com

Ephesians 4:25-32 NIVTherefore each of you must put off falsehood and speak truthfully to your neighbor, for we are all members of one body. “In your anger do not sin”: Do not let the sun go down while you are still angry and do not give the devil a foothold. Anyone who has been stealing must steal no longer, but must work, doing something useful with their own hands, that they may have something to share with those in need. Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption. Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.

Join us for a radical and real episode of Calvary Conversations as we welcome our special guest, Pastor Matthew Maher of Landmark Church in Ocean City, NJ. Pastor Maher sits down with our Senior Pastor, Craig Roters, and Assistant Pastor, Morgan Roters, for a deep discussion on one of the most important topics in the Christian life: forgiveness.In this conversation, they dive into some of the most pressing and personal questions believers often wrestle with:• Should we forgive someone even if they never ask for forgiveness?• How many times should I forgive someone?• Does God truly forgive me, even for my deepest sins?Through heartfelt testimonies, biblical teaching, and practical insights, each pastor shares from personal experience what it means to walk in forgiveness and freedom. Together, they point to what Scripture says about the transformative power of God's forgiveness and how it equips us to extend grace to others.Whether you've struggled with forgiving someone who has hurt you, wondered how to deal with guilt and shame, or questioned the depth of God's mercy, this episode will encourage and challenge you to embrace the fullness of God's grace. Don't forget to like, comment, and subscribe to Calvary Conversations for more Christ-centered discussions, testimonies, and biblical truth. “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” – Ephesians 4:32⸻ Resources & Links Matt Maher's Website → www.truthovertrend.com/ Calvary Conversations Website → https://www.calvaryconversations.com Follow us on Instagram → https://www.instagram.com/calvaryorovalley/?hl=en Follow us on Facebook → https://www.facebook.com/calvaryorovalley7/Hashtags:#CalvaryConversations #Forgiveness #MatthewMaher #CraigRoters #MorganRoters #LandmarkChurch #OceanCityNJ #ChristianPodcast #Testimony #BiblicalForgiveness #GodsGrace #Faith #JesusChrist #ChristianLife #GospelTruth

The Gate of Heaven is Open! In our darkest moments, when we feel lost and alone, God shows up in unexpected ways. Just like Jacob's dream of a heavenly ladder, Jesus is our bridge to heaven - not through our efforts, but through His grace.Remember: • Heaven isn't closed; it's wide open through Christ • God is drawn to our weakness, not our strength • His love is unconditional, even when we're at our lowest"Surely the Lord is in this place, and I did not know it." - Genesis 28:16

Join us this morning as we sit down to continue our study through the book of Genesis. This week, Jameson brings the discussion to Genesis 26, and the promise that God made with Isaac. Visit our linktree: https://linktr.ee/scatteredabroadnetwork Visit our website, www.scatteredabroad.org, and subscribe to our email list. "Like" and "share" our Facebook page: https:// www.facebook.com/sapodcastnetwork Follow us on Instagram: https://www.instagram.com/ the_scattered_abroad_network/ Subscribe to our Substack: https://scatteredabroad.substack.com/Subscribe to our YouTube channel: The Scattered Abroad Network Contact us through email at san@msop.org. If you would like to consider supporting us in any way, don't hesitate to contact us through this email.

Send us a textGet FreeGet rid of all bitterness, rage, and anger, brawling, and slander, along with every form of malice.  Ephesians 4:31…forgiving each other, just as in Christ God forgave you. Ephesians 4:31-32Forgiveness is the key that unlocks you from the trap of an offense. Then Peter came to him and asked, “Lord, how often should I forgive someone who sins against me?  Seven times?”  No, not seven times,” Jesus replied, “but seventy times seven!”  Matthew 18:21-22Then the king called in the man he had forgiven and said, ‘You evil servant! I forgave you that tremendous debt because you pleaded with me.  Shouldn't you have mercy on your fellow servant, just as I had mercy on you?' Then the angry king sent the man to prison to be tortured until he had paid his entire debt. “That's what my heavenly Father will do to you if you refuse to forgive your brothers and sisters from your heart.” Matthew 18:32-351.   Forgiveness is not saying it's OK.Forgiveness is not saying it's ok, it's saying you don't owe me.2.  Forgiveness is not a feeling .For where your treasure is, there your heart will be also. Matthew 6:21Forgiveness isn't a feeling, it's a Decision.  3.  Forgiveness is not Forgetting.Forgiveness is remembering what Jesus did for you and offering the same to others. 4.  Forgiveness is not the same as Trust. 5.  Forgiveness is not dependent on someone saying I'm sorry.Forgiveness only requires one person, while reconciliation requires two or more. 6.   Forgiveness is not fair.He [God] does not treat us as our sins deserve… Psalm 103:10Forgiveness is: The Word Release or Let Go. Challenge:1. Accept God's forgiveness and follow Jesus.2. Offer forgiveness and be free.Discussion Questions:What's a small thing that easily irritates you - social media comments, traffic, jokes that hit wrong? Why do those little offenses stick to us?The outline says “bitterness comes from an offense.” Why do you think it's so hard to notice bitterness taking root until it's already producing fruit?How does the parable of the unforgiving servant challenge the way we think about justice and fairness?How does receiving God's forgiveness first make it possible to extend forgiveness to others?What would it look like for you this week to take one step toward releasing an offense—small or big? Thank you for listening to the Relate Community Church podcast! Don't forget to subscribe so you never miss an episode. If today's message spoke to you, share it with a friend or leave us a review to help spread the word. To learn more about Relate Community Church, visit us at www.relatecommunity.com. You are always welcome here, and remember—you are loved

Send us a textJohn 3:16 Prayer of Salvation and God's LoveJohn 3:16 Daily Prayer – Salvation in Christ, God's Love, Eternal Life, Forgiveness & Faith in Jesus @319 Daily Devotional PodcastJohn 3:16 (NIV) – “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.”SHOW NOTES Are you searching for a John 3:16 prayer of salvation and God's love? Do you need prayer for forgiveness of sins, prayer for eternal life in Christ, prayer for God's unconditional love, prayer for faith in Jesus, and prayer for new life through salvation? This is the Daily Christian Devotional Podcast with Reverend Ben Cooper, recorded live in London, England, reaching believers worldwide across Spotify, Apple Podcasts, Google Podcasts, Amazon Music, iHeartRadio, and Buzzsprout.John 3:16 is the most searched verse across the globe. Reverend Ben Cooper prays for salvation in Christ, forgiveness through His sacrifice, and eternal hope in God's love.This devotion reminds us that God's love is unfailing and salvation is available for all who believe.10 PRAYER POINTS – JOHN 3:16 PRAYERPrayer for salvation in Christ Jesus.Prayer for forgiveness of sins.Prayer for eternal life through Jesus.Prayer for God's unconditional love.Prayer for faith to believe in Christ.Prayer for assurance of salvation.Prayer for joy in God's promises.Prayer for hope in eternal life.Prayer for renewal through His Spirit.Prayer for sharing God's love with others.LIFE APPLICATION Confess aloud: “I believe in Jesus Christ; He gave His life for me, and I receive eternal life through Him.”CALL TO ACTION If this devotion affirmed your faith, subscribe and share the Daily Christian Devotional Podcast. Support the mission: RB Christian Radio. Daily Christian Devotional Podcast, Daily Prayer Devotion, Reverend Ben Cooper, John 3:16 Salvation Prayer, Bible Verses about God's Love, Prayer for Eternal Life, Daily Christian Devotional London England, Prayer for Forgiveness of Sins, Prayer for Faith in Jesus, Spotify Christian Devotional Podcast, Apple Christian Prayer Podcast, Global Christian DevotionSupport the showThank you for listening! For more inspiring content, visit our main site at RBChristianRadio.net. Explore our ministry services and celebrations at LifeCelebrant.net. If you'd like to support our work, you can now Buy Me a Coffee and help us keep spreading the word. Every bit makes a difference! God bless and see you in the next episode.

Jesus didn't just preach good news—He embodied it in ordinary encounters, like with Zacchaeus. In this opening week, we see how Jesus “blessed” people through simple acts of presence and attention. The B.L.E.S.S. model helps us recover this everyday approach to mission. God makes us new in Christ—and then sends us out as His ambassadors, not with pressure to convert, but with an invitation to love, serve, and bless.Luke 19:1–10 (ESV)He entered Jericho and was passing through. And behold, there was a man named Zacchaeus. He was a chief tax collector and was rich. And he was seeking to see who Jesus was, but on account of the crowd he could not, because he was small in stature. So he ran on ahead and climbed up into a sycamore tree to see him, for he was about to pass that way. And when Jesus came to the place, he looked up and said to him, “Zacchaeus, hurry and come down, for I must stay at your house today.” So he hurried and came down and received him joyfully. And when they saw it, they all grumbled, “He has gone in to be the guest of a man who is a sinner.” And Zacchaeus stood and said to the Lord, “Behold, Lord, the half of my goods I give to the poor. And if I have defrauded anyone of anything, I restore it fourfold.” And Jesus said to him, “Today salvation has come to this house, since he also is a son of Abraham. For the Son of Man came to seek and to save the lost.”2 Corinthians 5:17–21 (ESV)Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

God Sees a Jesus Follower as Being “In Christ”; Therefore, God Sees a Jesus Follower as His Son or Daughter MESSAGE SUMMARY: As Followers of Jesus, you are "In Christ" -- God looks at you, as a Jesus Follower, and He sees Jesus in you. Throughout the Epistles we find: "In Christ" or "In Him". In Galatians 3:14, Paul tells you that your faith in Jesus makes you “In Christ” and a recipient of God's Covenant with Abraham: “so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.". Also, Paul goes even further, in Galatians 3:25-28, to tell you that, through your faith in Jesus, you no longer need any kind of intermediary because you are “In Christ” and you have a personal relationship with God, the Creator of the Universe: “But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. But now that faith has come, we are no longer under a guardian.”. When God sees you, “In Christ" as a Jesus Follower, He sees Jesus, the Son. Therefore, God sees you as His son or daughter.   TODAY'S PRAYER: Lord, everything in me resists following you into the garden of Gethsemane to fall on my face to the ground before you. Grant me the courage to follow you all the way to the cross, whatever that might mean for my life. And then, by your grace, lead me to resurrection life and power. In Jesus' name, amen.   Scazzero, Peter. Emotionally Healthy Spirituality Day by Day (p. 100). Zondervan. Kindle Edition. TODAY'S AFFIRMATION: Today, because of I am filled with the Holy Spirit, I will not be controlled by my Self-Centeredness. Rather, I will walk in the Spirit's fruit of Love. “The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.” (Galatians 5:22f). SCRIPTURE REFERENCE (ESV): Romans 3:21-26; Romans 6:5-11; Romans 6:22-23; Psalms 63:1-11. A WORD FROM THE LORD WEBSITE: www.AWFTL.org. THIS SUNDAY'S AUDIO SERMON: You can listen to Archbishop Beach's Current Sunday Sermon: “Crumbs From The Table”, at our Website: https://awordfromthelord.org/listen/ DONATE TO AWFTL: https://mygiving.secure.force.com/GXDonateNow?id=a0Ui000000DglsqEAB

Derek Walker describes the Millennial Temple drawing from many scriptures in Daniel, Ezekiel, Isaiah, Jeremiah & Zechariah. Discover how the concept of God's dwelling with man is central to biblical revelation, from the original earthly Temple in Eden to its ultimate fulfilment in the Millennial reign of Christ - the times of restoration of all things, when the Land of Israel will be restored to be like the original Eden. The Millennial Temple, at the peak of the Mountain of the Lord, in Israel, will be at the heart of the restoration of God's Kingdom on earth at Christ's Return. Christ will reign over the whole earth from its Holy of Holies, and a River of Life will flow from it into Jerusalem, and then divide into 2 rivers to the west and to the east. This episode provides God's vision for the climax of human history in the Messianic Kingdom and the greatest of the earthly Temples, the closest image of the heavenly Temple, which therefore also provides deep insights into the nature and operation of redeemed Man in Christ - God's ultimate, eternal Temple.

Forgiveness is a Dish Best Served Quickly Is there ever a time when someone shouldn't be forgiven? According to a national survey, 58% of Americans think so. But Jesus didn't teach forgiveness as an option—He made it a requirement. In this week's message, we explore why forgiveness is so difficult, how families subtly hold on to hurt, and why releasing offense is one of the most powerful things we can do. With insights from Genesis and Ephesians, we look at Joseph's story and Jesus' own words to discover that forgiveness isn't about ignoring the pain—it's about choosing freedom.  Ephesians 4:32 Discussion topics Icebreaker - What's your go-to comfort food when you're upset—and why do you think it helps?  (or is there something else that's your go-to-comfort-item)  Read Ephesians 4:32 - “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” What stands out most in this verse to you?  How does linking our forgiveness to Christ's forgiveness raise the bar?  Looking at Joseph's story (Genesis 45 & 50) - What emotions do you think Joseph wrestled with when he saw his brothers again?  Which step in his forgiveness journey (facing the hurt, choosing to forgive, acting with love) do you find most challenging—and why?  Personal Reflection: The message highlighted how families sometimes hold on to unforgiveness in subtle ways (silent treatment, sarcasm, avoidance, etc.).  Which of those patterns do you recognize in yourself or your upbringing? Why do you think it's easier to hold on to hurt than to release it?  Application The statement was made: “Forgiveness is not an elective in God's curriculum; it's a required subject.”  Do you agree or disagree—and what makes forgiveness feel so difficult in real life?  Can you share a time when offering or receiving forgiveness brought healing?  Check out our other audio series and video playlists that can help you find Jesus in every moment and then discover what's next

Today, we continue our teaching series as Pastor Nelson spoke on the topic: “Hypostasis: Truly God, Truly Man.”To confess the hypostatic union is to believe Jesus is truly God and truly man. The eternal Word did not merely appear as human—He became flesh while never ceasing to be divine. In Him are both natures perfectly united in one person.The incarnation was necessary: divine enough to save, human enough to die, revealing the Father and granting us life with Him. This is the mystery and glory of Christ—God with us.Be blessed as you listen to this sermon.

Join Jameson this week as we continue into our study through the book of Genesis. This week we look at God testing Abraham to see if he truly was faithful. Visit our linktree: https://linktr.ee/scatteredabroadnetwork Visit our website, www.scatteredabroad.org, and subscribe to our email list. "Like" and "share" our Facebook page: https:// www.facebook.com/sapodcastnetwork Follow us on Instagram: https://www.instagram.com/ the_scattered_abroad_network/ Subscribe to our Substack: https://scatteredabroad.substack.com/Subscribe to our YouTube channel: The Scattered Abroad Network Contact us through email at san@msop.org. If you would like to consider supporting us in any way, don't hesitate to contact us through this email.

In this episode of Elevate The Day, we're diving into one of the most important truths for our daily walk with Christ: God's way is always the best way.So often, we're tempted to make decisions based on how we feel in the moment or the circumstances around us. But God's Word reminds us that His ways are higher than ours, and His plans are always good.Here's what you'll learn in today's conversation:• The power of aligning your words with God's Word instead of negative thoughts or emotions.• Why we must avoid making decisions based on fleeting feelings and instead anchor our choices in Scripture.• How to build faith that God will help you and answer your prayers for wisdom and direction.Whether you're facing a big decision or simply trying to stay faithful in the everyday moments, this episode will encourage you to pause, pray, and trust that God's way is not only good—it's the best.Tune in and be reminded that God cares about every decision you make and that He is faithful to lead you in the right direction.For more information, visit elevatetheday.comhttps://www.facebook.com/elevatethedayhttps://www.instagram.com/elevatetheday/https://www.youtube.com/channel/UC8JbNP_nVceQhISB53PpRJA/featured#ElevateTheDay #HealYourHeart #HealYourLife #Faith #GodsWord #Bible #Christian #Believer #Podcast

John 7:25-26 So some of the people of Jerusalem were saying, “Is this not the man whom they are seeking to kill? Look, He is speaking publicly, and they are saying nothing to Him. The rulers do not really know that this is the Christ, do they? Apparently, Jesus' reproof of the crowd for not judging righteously hit its mark. The Jewish leaders fell silent, and it didn't go unnoticed. We note that Jesus wasn't the only one who knew they wanted to kill Him. The word had spread through the community. In fact, it might even have been one of the reasons for the crowd. They were there to see the fireworks. When the rulers didn't confront Jesus after He spoke, there were some who wondered if they too had become convinced by the lame man's healing and Jesus' words that He was indeed the long-expected Christ. To the religious rulers, Jesus was a threat, a cancer that needed to be removed. To the crowd who followed Him, He was an enigma, a mystery, and a source of entertainment. To the people of Jerusalem, Jesus was a news item, a front page story. To Jesus' disciples, He was their rabbi, but also the expectant deliverer from Roman oppression. To us, He is the savior of the world. I am hoping that there may be some listening to this podcast that could relate to each of those groups when it comes to Jesus. I'm so glad you've found this podcast. I want to encourage you to rethink your life and your judgment of Jesus. Consider: how would you expect a world who wants to be god and lord of their own lives to react if they met the one true God who created them and deserves to be worshiped and obeyed? How are you reacting to Him? I pray that even as I speak, the Holy Spirit of God would convince you that Jesus is the Christ—God in the flesh, God with us—so that you might experience His forgiveness and love. From the time that the Gospels were written and circulated, Jesus has been speaking publicly. He still speaks now through His Word and His disciples, people like me, so that you might hear and believe. He died to take away sins, and He lives to love in those who will receive Him and submit to Him. I invite you to surrender yourself to Him, and to do it now, as I pray. Will you humble your heart now with me? Father in heaven, thank You for another day of life. I ask you to give Your Son and eternal life to all who hear my voice and at this moment surrender their lives to You. By the power of Your Spirit, give them hearts to repent—to turn from trusting in themselves. May they abandon their own desires to be god of their lives. Then give them faith that Jesus is Your Son and the only way that they might have peace with You. You have said that everyone who believes in Him will not be disappointed and will have eternal life. I trust You to keep Your word to them as they pray now and humble themselves in Your sight. May you be glorified. Amen. If you prayed with me, I hope you'll contact me at norm@livetolovewithjesus.com. Put “trusting in Jesus” in the subject line. I hope you'll visit livetolovewithjesus.com and join the Live to Love with Jesus prayer challenge. Become a part of a world-wide movement of the love of God through a relationship with Jesus Christ.

Jameson sits down this week to give us a wonderful reminder of God's faithfulness from a study in Genesis 21. Visit our linktree: https://linktr.ee/scatteredabroadnetwork Visit our website, www.scatteredabroad.org, and subscribe to our email list. "Like" and "share" our Facebook page: https:// www.facebook.com/sapodcastnetwork Follow us on Instagram: https://www.instagram.com/ the_scattered_abroad_network/ Subscribe to our Substack: https://scatteredabroad.substack.com/Subscribe to our YouTube channel: The Scattered Abroad Network Contact us through email at san@msop.org. If you would like to consider supporting us in any way, don't hesitate to contact us through this email.

August 17, 2025Pastor Mickey FarlowScripture used: 2 Timothy 3:13; Matthew 24:6-8; Genesis 3:23a; Romans 3:23; Romans 5:12a; John 8:44a; John 3:3b; John 12:31b; John 16:11b; Ephesians 2:2b; Revelation 1:1-2; Revelation 1:3; Revelation 19:11-13; Revelation 19:14; Revelation 19:15; Revelation 19:20-21; Revelation 20:4d; 2 Peter 3:10, 13; Revelation 20:1-3; Revelation 20:7; Revelation 20:8-9; Revelation 20:10; Revelation 20:4-6; Revelation 19:21; Revelation 20:11-12; Revelation 20:13; Revelation 20:14; Revelation 20:15; Revelation 21:1b; 2 Peter 3:12; Revelation 21:1a; 2 Peter 3:13; Revelation 21:2-3; Revelation 22:3-5; Revelation 22:12a, 14; Revelation 22:16; Revelation 22:17; Isaiah 55:1; Revelation 22:7; Revelation 22:12; Revelation 22:20 Main Points: THE WORLD OF THE LAMB God's Plan for Christ God's Plan for Satan God's Plan for Man God's Plan for the World God's Plan for Eternity God's Plan for the Church

2 Corinthians 5:17-19 ESV Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation.

Romans 8 stands as the Mount Everest of Scripture, offering powerful assurance of salvation through direct evidence that cannot be explained away by the accuser.• Christ's salvation declares "no condemnation" for those in Christ• God didn't lower His standards but sent His Son to fulfill them perfectly• Justification is a completed past event, not something we're gradually earning• Christ's Spirit dwelling in believers is evident through fruit, conviction of sin, and love for Christ• We have received the Spirit of adoption, making us children and heirs of God• Our inheritance includes both future glory and present relationship with God• Following Christ means following His path through suffering to glory• For every look at yourself, take ten looks at Christ

How should we understand the words, “in him all things were created” in Col 1.16? Although commonly taken to mean Christ created the universe, this view has contextual, structural, and exegetical problems. In what follows I’ll name six problems with old-creation readings before laying out why a new creation approach makes sense. I presented this talk at the 2025 Unitarian Christian Alliance (UCA) conference in Uxbridge, England. Scroll down to see the full-length paper. For those listening to the audio, here’s a quick reference to Colossians 1.15-20 Strophe 1 (Col 1.15-18a) 15a      who is (the) image of the invisible God, 15b      firstborn of all creation 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him 17a      and he is before all things 17b      and all things hold together in him 18a      and he is the head of the body of the Church,[12] Strophe 2 (Col 1.18b-20) 18b      who is (the) beginning, 18c      firstborn from the dead, 18d                  in order that he may be first in all things, 19        for in him was pleased all the fulness to dwell 20a      and through him to reconcile all things in him, 20b      making peace through the blood of his cross 20c                  whether the things upon the earth 20d                  or the things in the heavens Here’s Randy Leedy’s New Testament Diagram Here are the slides in the original PowerPoint format Download [13.82 MB] Here are the slides converted to PDF Loading... Taking too long? Reload document | Open in new tab Download [3.16 MB] To read the paper, simply scroll down or read it on Academia.edu.   Listen on Spotify   Listen on Apple Podcasts —— Links —— Check out these other papers by Sean Finnegan Support Restitutio by donating here Join our Restitutio Facebook Group and follow Finnegan on X @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play it out on the air Who is Sean Finnegan?  Read his bio here Get Finnegan’s book, Kingdom Journey to learn about God’s kingdom coming on earth as well as the story of how Christianity lost this pearl of great price. Get the transcript of this episode Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Below is the paper presented on July 25, 2025 in Uxbridge, England at the 2nd annual UCA UK Conference. Access this paper on Academia.edu to get the pdf. Full text is below, including bibliography and end notes. Colossians 1.16: Old Creation or New Creation? by Sean P. Finnegan Abstract  How should we understand the words, “in him all things were created” in Col 1.16? Although commonly taken to mean Christ created the universe, this view has contextual, structural, and exegetical problems. In what follows, I will explain the difficulties with the various old creation readings of Col 1.16 along with five reasons for a new creation approach. Then I'll provide a new creation reading of Col 1.16 before summarizing my findings in the conclusion. Introduction  Colossians 1.15-20 is a fascinating text of great importance for Christology. Commonly understood to be a hymn, it is fascinating in its cosmic scope and elevated Christology. Although many commentators interpret Paul[1] to say that Christ created the universe in his pre-existent state in Col 1.16, not all scholars see it that way. For example, Edward Schillebeeckx writes, “There is no mention in this text of pre-existence in the Trinitarian sense.”[2] Rather he sees “an eschatological pre-existence, characteristic of wisdom and apocalyptic.”[3] G. B. Caird agreed that Paul's focus in Col. 1.15-20 was not pre-existence (contra Lightfoot), rather, “The main thread of Paul's thought, then, is the manhood of Christ.”[4] In other words, “All that has been said in vv. 15-18 can be said of the historical Jesus.”[5] James Dunn also denied that Paul saw Christ as God's agent in creation in Col 1.15-20, claiming that such an interpretation was “to read imaginative metaphor in a pedantically literal way.”[6] James McGrath argued that “Jesus is the one through whom God's new creation takes place.” [7] Andrew Perriman likewise noted, “There is no reference to the creation of heaven and earth, light and darkness, sea and dry land, lights in the heavens, vegetation, or living creatures,”[8] also preferring a new creation approach.[9] To understand why such a broad range of scholars diverge from the old creation interpretation of Col 1.16, we will examine several contextual, structural, and exegetical problems. While explaining these, I'll also put forward four reasons to interpret Col 1.16 as new creation. Then I'll provide a fifth before giving a new creation reading of Col 1.15-20. But before going any further, let's familiarize ourselves with the text and structure. The Form of Col 1.15-20  To get our bearings, let me begin by providing a translation,[10] carefully structured to show the two strophes.[11] Strophe 1 (Col 1.15-18a) 15a      who is (the) image of the invisible God, 15b      firstborn of all creation 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him 17a      and he is before all things 17b      and all things hold together in him 18a      and he is the head of the body of the Church,[12] Strophe 2 (Col 1.18b-20) 18b      who is (the) beginning, 18c      firstborn from the dead, 18d                  in order that he may be first in all things, 19        for in him was pleased all the fulness to dwell 20a      and through him to reconcile all things in him, 20b      making peace through the blood of his cross 20c                  whether the things upon the earth 20d                  or the things in the heavens Here I've followed the two-strophe structure (1.15-18a and 18b-20) noted more than a century ago by the classical philologist Eduard Norden[13] and repeated by James Robinson,[14] Edward Lohse,[15] Edward Schweizer,[16] James Dunn,[17] Ben Witherington III,[18] and William Lane[19] among others. By lining up the parallel lines of the two strophes, we can clearly see the poetic form. Strophe 1 15a who is (the) image… 15b firstborn of all creation 16a for in him were created all things… 16e  all things have been created through him… Strophe 2 18b who is (the) beginning, 18c firstborn from the dead … 19 for in him was pleased all… 20a and through him to reconcile all things in him… Such striking repeated language between the two strophes means that we should be careful to maintain the parallels between them and not take a grammatical or exegetical position on a word or phrase that would disconnect it from the parallel line in the other strophe. Some scholars, including F. F. Bruce,[20] Michael Bird,[21] David Pao,[22] among others proposed vv. 17-18a as an independent transitional link between the two strophes. Lohse explained the motivation for this unlikely innovation as follows. Above all, it is curious that at the end of the first, cosmologically oriented strophe, Christ is suddenly referred to as the “head of the body, the church” (1:18a κεφαλή τοῦ σώματος τῆς ἐκκλησίας). Considering its content, this statement would have to be connected with the second strophe which is characterized by soteriological statements. The structure of the hymn, however, places it in the first strophe.[23] For interpreters who prefer to think of the first strophe as cosmogony and the second as soteriology, a line about Christ's headship over the church doesn't fit very well. They restructure the form based on their interpretation of the content. Such a policy reverses the order of operations. One should determine the form and then interpret the content in light of structure. Lohse was right to reject the addition of a new transitional bridge between the two strophes. He called it “out of the question” since vv. 17-18a underscore “all things” and “serve as a summary that brings the first strophe to a conclusion.”[24] Now that we've oriented ourselves to some degree, let's consider old creation readings of Col 1.16 and the problems that arise when reading it that way. Old Creation Readings  Within the old creation paradigm for Col 1.16 we can discern three groups: those who see (A) Christ as the agent by whom God created, (B) Wisdom as the agent, and (C) Christ as the purpose of creation. Although space won't allow me to interact with each of these in detail, I will offer a brief critique of these three approaches. As a reminder, here is our text in both Greek and English. Colossians 1.16 16a      ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα 16b                  ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, 16c                  τὰ ὁρατὰ καὶ τὰ ἀόρατα, 16d                  εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· 16e      τὰ πάντα δι' αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him 1. Christ as the Agent of Creation Scot McKnight is representative in his claim that “The emphasis of the first stanza is Christ as the agent of creation … and the second is Christ as the agent of redemption.”[25] This view sees the phrase “in him were created all things” as Christ creating the universe in the beginning. However, this position has six problems with it. Firstly, the context of the poem—both before (vv. 13-14) and after (vv. 21-22)—is clearly soteriological not cosmogonical.[26] By inserting vv. 15-20 into the text after vv. 13-14, Paul connected the two together.[27] V. 15 begins with ὅς ἐστιν (who is), which makes it grammatically dependent on vv. 13-14. “It is widely accepted,” wrote Dunn, “that this passage is a pre-Pauline hymn interpolated and interpreted to greater or less extent by Paul.”[28] By placing the poem into a redemptive frame, Paul indicated how he interpreted it. The fact that God “rescued us from the authority of darkness and transferred (us) into the kingdom of his beloved son” is the controlling context (v. 13).[29] As I will show below, I believe vv. 15-20 are ecclesiology not protology, since ecclesiology naturally flows from soteriology. Rather than remaining in the old domain of darkness, vulnerable to malevolent spiritual powers of this age, Colossian Christians are transferred into the new domain of Christ. The context makes it more natural to interpret the creation language of vv. 15-16 in light of Christ's redemptive work—as references to new creation rather than old creation. Doing so retains the contextual frame rather than jumping back to the beginning of time. A second problem arises when we consider the phrase “image of the invisible God” in v. 15. Although some see a Stoic or Wisdom reference here, I agree with F. F. Bruce who said, “No reader conversant with the OT scriptures, on reading these words of Paul, could fail to be reminded of the statement in Gen. 1:26f., that man was created by God ‘in his own image.'”[30] Immediately after making humanity in his own image, God blessed us with dominion over the earth. Philo also connected humanity's image of God with “the rulership over the earthly realms.”[31] But if the Christ of v. 15 is the pre-existent son prior to his incarnation, as the old creation model posits, “How can he be the ‘image of God,'” asked Eduard Schweizer, since “the one who is thus described here is not the earthly Jesus?”[32] It is precisely by virtue of his humanity that Jesus is the image of God not his pre-existence.[33] Thus, image-of-God language points us to the creation of a new humanity. A third problem is that “firstborn of all creation” prima facia implies that Christ is a member of creation (a partitive genitive). This is how Paul thought about Christ as firstborn in Rom 8.29 when he called Christ “firstborn among many brothers and sisters.” Clearly he saw Christ as a member of the “ἀδελφοῖς” (brothers and sisters). Furthermore, “πρωτότοκος πάσης κτίσεως” (firstborn of all creation) in v. 15 parallels “πρωτότοκος ἐκ τῶν νεκρῶν” (firstborn from the dead) v. 18. Although the former (v. 15) can be taken as a genitive of subordination (firstborn over creation) or as a partitive genitive (firstborn of creation), the latter (v. 18) is unambiguously partitive. Because v. 18 includes the word ἐκ (from/out of), instead of a multivalent genitive, it must mean that Jesus was himself a member of the dead prior to his resurrection. Likewise, he was the firstborn member of creation. To take v. 15 as a genitive of subordination and v. 18 in a partitive sense allows theology to drive exegesis over against the clear structural link between v. 15b and v. 18c. In fact, as the BDAG noted, Christ is “the firstborn of a new humanity.”[34] He is chronologically born first and, by virtue of that, also preeminent.[35] Fourthly, the phrase, “ἐν αὐτῷ” (in him), implies soteriology not protology as it does throughout the Pauline corpus. The prepositional phrases “in Christ,” “in the Lord,” “in him,” and others that are similar occur more than a hundred times in Paul's epistles. McKnight elucidated the sense nicely: “This expression, then, is the inaugurated eschatological reality into which the Christian has been placed, and it also evokes the new-creation realities that a person discovers.”[36] Creation in Christ is not likely to refer to Genesis creation. In fact, apart from Col 1.16, there is no text within Paul or the rest of the Bible that speaks of the origin of the universe as something created “in Christ.”[37] Sadly translators routinely obscure this fact by translating “ἐν αὐτῷ” as “by him.”[38] Amazingly, the NASB and ESV render “ἐν αὐτῷ” as “in him” in every other usage apart from Col 1.16![39] For the sake of consistency, it makes better sense to render “ἐν αὐτῷ” as “in him” and let the reader decide how to interpret it. Fifthly, the line, “and he is the head of the body, the Church” (v. 18a) clearly roots the first strophe in redemptive history not creation. Our English translations follow Robert Estienne's verse divisions, which confusingly combine the last line of the first strophe (v. 18a) and the first line of the second (v. 18b), obscuring the native poetic structure. As I made the case above, the structure of the text breaks into two strophes with v. 18a included in the first one. As I mentioned earlier, vv. 15-20 are a pre-existing poem that Paul has modified and incorporated into the text of Colossians. Ralph Martin pointed out that the poem contains “no less than five hapax legomena” and “about ten non-Pauline expressions.”[40] Additionally, there appear to be awkward additions that disrupt the symmetry. These additions are the most explicitly Christian material. It is likely that the original said, “and he is the head of the body” to which Paul appended “the church.” Edward Schillebeeckx commented on this. In Hellenistic terms this must primarily mean that he gives life and existence to the cosmos. Here, however, Colossians drastically corrects the ideas … The correction made by Colossians is to understand ‘body' as a reference to the church, and not the cosmos. This alters the whole perspective of the cultural and religious setting … The cosmic background is reinterpreted in terms of salvation history and ecclesiology. In fact Christ is already exercising his lordship over the world now … however, he is doing this only as the head of the church, his body, to which he gives life and strength. Thus Colossians claims that the church alone, rather than the cosmos, is the body of Christ.[41] If this is true, it shows Paul's careful concern to disallow a strictly old creation or protological reading of the first strophe. For by inserting “of the church,” he has limited the context of the first strophe to the Christ event. “The addition of ‘the church,'” wrote Dunn, “indicates that for Paul at any rate the two strophes were not dealing with two clearly distinct subjects (cosmology and soteriology).”[42] Karl-Joseph Kuschel wrote, “The answer would seem to be he wanted to ‘disturb' a possible cosmological-protological fancy in the confession of Christ … to prevent Christ from becoming a purely mythical heavenly being.”[43] Thus Paul's addition shows us he interpreted the creation of v16 as new creation. Lastly, theological concerns arise when taking Col 1.16 as old creation. The most obvious is that given the partitive genitive of v. 15, we are left affirming the so-called Arian position that God created Christ as the firstborn who, in turn, created everything else. Another thorn in the side of this view is God's insistence elsewhere to be the solo creator (Isa 44.24; cf. 45.18). On the strength of this fact, modalism comes forward to save the day while leaving new problems in its wake. However, recognizing Col 1.15-20 as new creation avoids such theological conundrums. 2. Wisdom as the Agent of Creation Dustin Smith noted, “The christological hymn contains no less than nine characteristics of the wisdom of God (e.g., “image,” “firstborn,” agent of creation, preceding all things, holding all things together) that are reapplied to the figure of Jesus.”[44] Some suggest that Col 1.15-20 is actually a hymn to Wisdom that Paul Christianized.[45] The idea is that God created the universe through his divine Wisdom, which is now embodied or incarnate in Christ. Dunn explained it as follows. If then Christ is what God's power/wisdom came to be recognized as, of Christ it can be said what was said first of wisdom—that ‘in him (the divine wisdom now embodied in Christ) were created all things.' In other words the language may be used here to indicate the continuity between God's creative power and Christ without the implication being intended that Christ himself was active in creation.[46] Before pointing out some problems, I must admit much of this perspective is quite noncontroversial. That Jewish literature identified Wisdom as God's creative agent, that there are linguistic parallels between Col 1.15-20 and Wisdom, and that the historical Jesus uniquely embodied Wisdom to an unprecedented degree are not up for debate. Did Paul expect his readers to pick up on the linguistic parallels? Afterall, he could have just said “in her were created all things” in v. 16, clearly making the connection with the grammatically feminine σοφία (Wisdom). Better yet, he could have said, “in Wisdom were created all things.” Even if the poem was originally to Wisdom, Paul has thoroughly Christianized it, applying to Christ what had been said of Wisdom. However, the most significant defeater for this view is that applying Wisdom vocabulary to Christ only works one way. Wisdom has found her home in Christ. This doesn't mean we can attribute to Christ what Wisdom did before she indwelt him any more than we can attribute to the living descendants of Nazis the horrific deeds of their ancestors. Perriman's critique is correct: “The point is not that the act of creation was Christlike, rather the reverse: recent events have been creation-like. The death and resurrection of Jesus are represented as the profoundly creative event in which the wisdom of God is again dynamically engaged, by which a new world order has come about.”[47] Once again a new creation approach makes better sense of the text. 3. Christ as the Purpose of Creation Another approach is to take ἐν αὐτῷ (in him) in a telic sense. Martha King, a linguist with SIL, said the phrase can mean “in association with Christ everything was created” or “in connection with Christ all things were created.”[48] Lexicographer, Joseph Thayer, sharpened the sense with the translation, “[I]n him resides the cause why all things were originally created.”[49] William MacDonald's translation brought this out even more with the phrase, “because for him everything … was created.”[50] The idea is that God's act of creation in the beginning was with Christ in view. As Eric Chang noted, “Christ is the reason God created all things.”[51] G. B. Caird said, “He is the embodiment of that purpose of God which underlies the whole creation.”[52] The idea is one of predestination not agency.[53] Christ was the goal for which God created all things. A weakness of this view is that purpose is better expressed using εἰς or δία with an accusative than ἐν. Secondly, the parallel line in the second strophe (v. 19) employs “ἐν αὐτῷ” in a clearly locative sense: “in him all the fullness was pleased to dwell.” So even though “ἐν αὐτῷ” could imply purpose, in this context it much more likely refers to location. Lastly, Paul mentioned the sense of purpose at the end of v. 16 with “εἰς αὐτὸν ἔκτισται” (for him has been created), so it would be repetitive to take “ἐν αὐτῷ” that way as well. To sum up, the three positions that see Col 1.16 as a reference to old creation all have significant problems. With these in mind, let us turn our attention to consider a fourth possibility: that Paul has in mind new creation. Reasons for a New Creation Reading I've already provided four reasons why Col 1.15-20 refers to new creation: (1) calling Christ the image of God points to the new humanity begun in Christ as the last Adam;[54] (2) since the firstborn of the old creation was Adam (or, perhaps, Seth), Jesus must be the firstborn of the new creation; (3) saying Jesus is the head of the church, limits the focus for the first strophe to the time following the Christ event; (4) the context of the poem, both before (vv. 13-14) and after (vv. 21-22) is soteriological, making an old creation paradigm awkward, while a new creation view fits perfectly. The Catholic priest and professor, Franz Zeilinger, summarized the situation nicely: “Christ is (through his resurrection from the realm of death) Lord over the possession granted to him, of which he is the ἀρχή (beginning) and archetype, … and head and beginning of the eschatological new creation!”[55] Additionally, a new creation paradigm fits best with Paul's elaboration of what visible and invisible things in heaven and on earth he has in mind. Once again, here's our text. 16a      for in him were created all things 16b                  in the heavens and upon the earth, 16c                  the visible and the invisible, 16d                  whether thrones or dominions or rulers or authorities 16e      all things have been created through him and for him By specifying thrones, dominions, rulers, and authorities, we discern Paul's train of thought. Form critics are quick to point out that v. 16d is Paul's addition to the poem. Without it, the reader may have thought of sky, land, and animals—old creation. However, with v. 16d present, we direct our attention to political realities not God's creative power or engineering genius. Martha King noted the two possible meanings for εἴτε: (1) specifying the “invisible things” or (2) giving examples of “all things.” Taking the second view, we read “in him were created all things, including thrones, dominions, rulers, and authorities.”[56] Randy Leedy also presented this position in his sentence diagrams, identifying v. 16d as equivalent to v. 16c and v. 16b, all of which modify τὰ πάντα (all things) at the end of v. 16a. (See Appendix for Leedy's diagram.) Perriman pressed home the point when he wrote: The fact is that any interpretation that takes verse 16 to be a reference to the original creation has to account for the narrow range of created things explicitly listed. … The Colossians verse mentions only the creation of political entities—thrones, lordships, rulers and authorities, visible and invisible—either in the already existing heaven or on the already existing and, presumably, populated earth. What this speaks of is a new governmental order consisting of both invisible-heavenly and visibly-earthly entities.”[57] Understanding v. 16d as equivalent to “all things” in v. 16a nicely coheres with a new-creation paradigm. However, taken the other way—as an elaboration of only the invisible created realities—v. 16d introduces an asymmetrical and clumsy appendix. A New Creation Reading of Col 1.16 Now that we've considered some problems with old creation views and some reasons to read Col 1.16 from a new creation perspective, let's consider how a new creation reading works. New creation is all about the new breaking into the old, the future into the present. G. F. Wessels said, “Paul made clear that there is a present realized aspect of salvation, as well as a future, still outstanding aspect, which will only be realized at the eschaton.”[58] New creation, likewise, has future and present realities. Exiting Old Creation Before becoming part of the new creation, one must exit the old creation. “Our old humanity was co-crucified“ (Rom 6.6). “With Christ you died to the elemental principles of the world” (Col 2.20). “As many as were baptized into Christ Jesus, were baptized into his death” (Rom 6.3). We were “co-buried with him through baptism into the death … having been united with the likeness of his death” (Rom 6.4-5). Our death with him through baptism kills our allegiance and submission to the old powers and the old way of life “in which you formerly walked according to the zeitgeist of this world, according to the rule of the authority of the air, the spirit which now works in the children of disobedience” (Eph 2.2). Entering New Creation As death is the only way out of the old creation, so resurrection is the only way into the new creation. “You have been co-raised with Christ” (Col 3.1). God “co-made-alive us together with him” (Col 2.13).[59] By virtue of our union with Christ, we ourselves are already “co-raised and co-seated us in the heavenlies in Christ Jesus” (Eph 2.6). The result of this is that “we also may walk in newness of life” (Rom 6.4). For those who are “in Christ, (there is) a new creation; the old has passed away, behold (the) new has come into existence” (2 Cor 5.17). “They have been ‘transported,'” wrote Schillebeeckx, “they already dwell above in Christ's heavenly sphere of influence (Col 1.13)—the soma Christou … that is the church!”[60] Community For the people of God, “neither circumcision is anything nor uncircumcision but a new creation” is what matters (Gal 6.15). Those who “are clothed with the new” are “being renewed in knowledge according to the image of him who created, where there is no Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, (or) free, but Christ (is) all and in all” (Col 3.10-11). Through Christ God has nullified the law “in order that he might create the two into one new humanity in him” (Eph 2.14-15). Thus, within new creation, ethnic identity still exists, but it is relativized, our identity in Christ taking priority ahead of other affiliations and duties. Lifestyle When the lost become saved through faith, they become his creation (ποίημα), “created in Christ Jesus for good works” (Eph 2.10). This means we are to “lay aside the former way of life, the old humanity corrupted according to deceitful desires” and instead be clothed with “the new humanity created according to God in righteousness and holiness of the truth” (Eph 4.22-24). Rather than lying to one another, we must “strip off the old humanity with its way of acting” and “be clothed with the new (humanity), renewed in knowledge according to the image of the one who created it” (Col 3.9-10). “The ones who are Christ's have crucified the flesh with the passions and the lusts” and instead “walk by the spirit” (Gal 5.24-25). Ultimately, All Creation Although new creation is currently limited to those who voluntarily recognize Jesus as Lord, all “creation is waiting with eager expectation for the unveiling of the children of God” (Rom 8.19). Because of the Christ event, the created order eagerly awaits the day when it will escape “the enslavement of corruption” and gain “the freedom of the glory of the children of God” (v. 21). Like a bone out of joint, creation does not function properly. Once Christ sets it right, it will return to its proper order and operation under humanity's wise and capable rulership in the eschaton. Eschatology God predetermined that those who believe will be “conformed to the image of his son, that he be firstborn among many brothers and sisters” (Rom 8.29). Thus, the resurrected Christ is the prototype, “the first fruits of those who have fallen asleep” (1 Cor 15.20). Whereas “in Adam all die, so also in Christ all will be made alive” (v. 22). We await Christ's return to “transform the body of our humble station (that it be) shaped to his glorious body according to the energy which makes him able to also to subject all things to himself.” (Phil 3.21). This is the end goal of new creation: resurrected subjects of God's kingdom joyfully living in a renewed world without mourning, crying, and pain forevermore (Isa 65.17-25; Rev 21-22). The Powers Taking Col 1.16 as a new creation text adds key information about the present governing powers to this richly textured picture. In Christ God created thrones, dominions, rulers, and authorities. He made these through Christ and for Christ with the result that Christ himself is before all things, and in Christ all things hold together (Col 1.17). He is the head of the body, the Church (Col 1.18). We find very similar language repeated in Ephesians in the context of Christ's exaltation.[61] Ephesians 1.20-23 20 Which [power] he energized in Christ having raised him from the dead and seated (him) on his right (hand) in the heavenlies 21 far above all rule and authority and power and dominion and every name named, not only in this age but also in the one to come; 22 and he subjected all things under his feet and gave him (as) head over all things in the Church, 23 which is his body, the fullness of the one who fills all things in all. The parallels are striking. Both speak of Christ's resurrection, Christ's exalted position of authority over all the powers, Christ's role as head of the church, and both mention the fullness. It's easy to miss the connection between these two passages since most think of Eph 1.20-22 as ascension theology and Col 1.15-20 as creation theology. But, if we adjust our thinking to regard Col 1.16 as new creation, we see how the two fit together. In Ephesians we see Christ's ascension to God's right hand as the reason for a cosmic reordering of authorities with the result that all rule, authority, power, and dominion are subjected to him. (Though we may be accustomed to reading these powers in Eph 1.21 as only malevolent owing to Eph 2.2 and 6.12, the list here must be mixed, since only benevolent powers will survive the final judgement and continue into the age to come.) Instead of exaltation, in Colossians Paul employed the language of creation to describe Christ's relation to the powers. Perhaps lesser terms like reassign, reorder, or establish were just too small to adequately express the magnitude of how the Christ event has changed the world—both in heaven and on earth. The only term big enough to convey the new situation was “creation”—the very same word he routinely used elsewhere with the meaning of new creation.[62] We can gain more insight by considering what the powers of Eph 1.21 and Col 1.16 mean. McKnight saw them “as earthly, systemic manifestations of (perhaps fallen) angelic powers—hence, the systemic worldly, sociopolitical manifestations of cosmic/angelic rebellion against God.”[63] I partially agree with McKnight here. He's right to see the powers as both heavenly and earthly, or better, as the heavenly component of the earthly sociopolitical realities, but he has not made room for the new authority structures created in Christ. John Schoenheit helpfully explained it this way: Not only did Jesus create his Church out of Jew and Gentile, he had to create the structure and positions that would allow it to function, both in the spiritual world (positions for the angels that would minister to the Church—see Rev. 1:1, “his angel”) and in the physical world (positions and ministries here on earth—see Rom. 12:4-8; Eph. 4:7-11).[64] We must never forget that Paul has an apocalyptic worldview—a perspective that seeks to unveil the heavenly reality behind the earthly. He believed in powers of darkness and powers of light. In Christ were created thrones, dominions, rulers, and authorities (Col 1.16). He is “the head of all rule and authority” (Col 2.10). These new creation realities make progress against the old powers that still hold sway in the world outside the Church. Although the old powers are still at work, those who are in Christ enjoy his protection. With respect to the Church, he has already “disarmed the rulers and authorities” (Col 2.15). We can don “the armor of God that we be able to stand against the methods of the devil” (Eph 6.11) and “subduing everything, to stand” (v. 13). We find glimpses of this heavenly reality scattered in other places in the Bible. Peter mentioned how Christ “is on the right hand of God, having gone into heaven, angels and authorities and power having been subjected to him” (1 Pet 3.22). In John's Revelation, he addressed each of the seven letters to the angels of their respective churches.[65] Although it's hard for us to get details on precisely what happened at Christ's ascension, something major occurred, not just on earth, but also in the spiritual realm. Jesus's last recorded words in Matthew are: “all authority in heaven and upon earth was given to me” (Mat 28.18-20). Presumably such a statement implies that prior to his resurrection Jesus did not have all authority in heaven and earth. It didn't exist until it was created. Similarly, because of his death, resurrection, and ascension, Christ has “become so much better than the angels as the name he has inherited is superior to them” (Heb 1.4). Once again, the text implies that Christ was not already superior to the angels, but “after making purification of the sins, he sat on the right hand of the majesty on high” at which time he became preeminent (Heb 1.3). Perhaps this also explains something about why Christ “proclaimed to the spirits in prison” (1 Pet 3.19). Another possibility is that Christ's ascension (Rev 12.5) triggered a war in heaven (v. 7) with the result that the dragon and his angels suffered defeat (v. 8) and were thrown out of heaven down to the earth (v. 9). Sadly, for most of the history of the church we have missed this Jewish apocalyptic approach that was obvious to Paul, limiting salvation to individual sins and improved morality.[66] Only in the twentieth century did interpreters begin to see the cosmic aspect of new creation. Margaret Thrall wrote the following. The Christ-event is the turning-point of the whole world … This Christ ‘in whom' the believer lives is the last Adam, the inaugurator of the new eschatological humanity. … Paul is saying that if anyone exists ‘in Christ', that person is a newly-created being. … In principle, through the Christ-event and in the person of Christ, the new world and the new age are already objective realities.[67] New creation is, in the words of J. Louis Martyn “categorically cosmic and emphatically apocalyptic.”[68] In fact, “The advent of the Son and of his Spirit is thus the cosmic apocalyptic event.”[69] In Christ is the beginning of a whole new creation, an intersecting community of angelic and human beings spanning heaven and earth. The interlocking of earthly (visible) and heavenly (invisible) authority structures points to Paul's apocalyptic holism. The Church was not on her own to face the ravages of Rome's mad love affair with violence and power. In Christ, people were no longer susceptible to the whims of the gods that have wreaked so much havoc from time immemorial.[70] No, the Church is Christ's body under his direct supervision and protection. As a result, the Church is the eschatological cosmic community. It is not merely a social club; it has prophetic and cosmic dimensions. Prophetically, the Church points to the eschaton when all of humanity will behave then how the Church already strives to live now—by the spirit instead of the flesh (Gal 5.16-25). Cosmically, the Church is not confined to the earth. There is a heavenly dimension with authority structures instantiated under Christ to partner with the earthly assemblies. God's “plan for the fulness of the times” is “to head up all thing in the Christ, the things upon the heavens and the things upon the earth in him” (Eph 1.10). Although this is his eschatological vision, Zeilinger pointed out that it is already happening. [T]he eschatological world given in Christ is realized within the still-existing earthly creation through the inclusion of the human being in Christ, the exalted one, by means of the proclamation of salvation and baptism. The eschaton spreads throughout the world in the kerygma and becomes reality, in that the human being, through baptism, becomes part of Christ—that is, in unity with him, dies to the claim of the στοιχεῖα τοῦ κόσμου (2.20) and is raised with him to receive his eschatological life. The people thus incorporated into the exalted Christ thereby form, in him and with him, the new creation of the eschaton within the old! The body of Christ is thus recognizable as the expanding Church. In it, heavenly and earthly space form, in a certain sense, a unity.[71] The Church is a counter society, and embassy of the future kingdom shining the light of the age to come into the present in the power of the spirit with the protection of Christ and his heavenly powers over against the powers of darkness, who/which are still quite active—especially in the political realities of our present evil age (Gal 1.4). We bend the knee to the cosmic Christ now in anticipation of the day when “every knee may bend: heavenly and earthly and subterranean” (Phil 2.10) and “every tongue may confess that Jesus Christ (is) Lord” (v. 11). Christ's destiny is to fulfil the original Adamic mandate to multiply, fill, and have dominion over the earth (Gen 1.28). He has already received all authority in heaven and earth (Mat 28.18). God has given him “dominion over the works of your hands and put all things under his feet” as the quintessential man (Ps 8.6). Even so, “Now we do not yet see all things subjected to him” (Heb 2.8), but when he comes “he will reign into the ages of the ages” (Rev 11.15). Until then, he calls the Church to recognize his preeminence and give him total allegiance both in word and deed. Conclusion We began by establishing that the structure of the poetic unit in Col 1.15-20 breaks into two strophes (15-18a and 18b-20). We noted that Paul likely incorporated pre-existing material into Colossians, editing it as he saw fit. Then we considered the problems with the three old creation readings: (A) Christ as the agent of creation, (B) Wisdom as the agent of creation, and (C) Christ as the purpose of creation. In the course of critiquing (A), which is by far most popular, we observed several reasons to think Col 1.16 pertained to new creation, including (1) the image of God language in v. 15a, (2) the firstborn of all creation language in v. 15b, (3) the head of the Church language in v. 18a, and (4) the soteriological context (frame) of the poem (vv. 13-14, 21-22). To this I added a fifth syntactical reason that 16d as an elaboration of “τἀ πάντα” (all things) of 16a. Next, we explored the idea of new creation, especially within Paul's epistles, to find a deep and richly textured paradigm for interpreting God's redemptive and expanding sphere of influence (in Christ) breaking into the hostile world. We saw that new Christians die and rise with Christ, ending their association with the old and beginning again as a part of the new—a community where old racial, legal, and status divisions no longer matter, where members put off the old way of living and instead become clothed with the new humanity, where people look forward to and live in light of the ultimate transformation to be brought about at the coming of Christ. Rather than limiting new creation to the salvation of individuals, or even the sanctifying experience of the community, we saw that it also includes spiritual powers both “in the heavens and upon the earth, the visible and the invisible, whether thrones or dominions or rulers or authorities” (Col 1.16). Reading Col 1.15-20 along with Eph 1.20-23 we connected God's creation of the powers in Christ with his exaltation of Christ to his right hand “far above all rule and authority and power and dominion and every name named, not only in this age but also in the one to come” (Eph 1.21). The point from both texts is clear: as “the head of the body, the Church” (Col 1.18; Eph 1.22), Christ is “before all things” (Col 1.17), “first in all things” (Col 1.18), and “far above all” (Eph 1.21), since God has “subjected all things under his feet” (Eph 1.22). Christ is preeminent as the firstborn of all new creation, “the new Adam … the starting point where new creation took place.”[72] Although the old powers still hold sway in the world, those in the interlocked heaven-and-earth new creation domain where Christ is the head, enjoy his protection if they remain “in the faith established and steadfast and not shifting away from the hope of the gospel” (Col 1.23). This interpretation has several significant advantages. It fits into Paul's apocalyptic way of thinking about Christ's advent and exaltation. It also holds together the first strophe of the poem as a unit. Additionally, it makes better sense of the context. (The ecclesiology of Col 1.15-18a follows logically from the soteriological context of vv. 13-14.) Lastly, it is compatible with a wide range of Christological options. Appendix Here is Col 1.16 from Leedy's sentence diagrams.[73] Of note is how he equates the τὰ πάντα of 16a with 16c and 16d rather than seeing 16d as an elaboration of τά ὁρατά. Bibliography Bauer, Walter, Frederick William  Danker, William F. Arndt, F. Gingrich, Kurt Aland, Barbara Aland, and Viktor Reichmann. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. Chicago: The University of Chicago Press, 2000. Bird, Michael F. Colossians and Philemon. A New Covenant Commentary. Cambridge, England: The Lutterworth Press, 2009. Brown, Anna Shoffner. “Nothing ‘Mere’ About a Man in the Image of God.” Paper presented at the Unitarian Christian Alliance, Springfield, OH, Oct 14, 2022. Bruce, E. K. Simpson and F. F. The Epistles to the Ephesians and the Colossians. The New International Commentary on the New Testament, edited by Ned B. Stonehouse. Grand Rapids, MI: Eerdmans, 1957. Buzzard, Anthony F. Jesus Was Not a Trinitarian. Morrow, GA: Restoration Fellowship, 2007. Caird, G. B. New Testament Theology. Edited by L. D. Hurst. Oxford, England: Clarendon Press, 2002. Caird, G. B. Paul’s Letters from Prison. New Clarendon Bible, edited by H. F. D. Sparks. Oxford, England: Oxford University Press, 1976. Carden, Robert. One God: The Unfinished Reformation. Revised ed. Naperville, IL: Grace Christian Press, 2016. Chang, Eric H. H. The Only Perfect Man. Edited by Bentley C. F. Chang. 2nd ed. Montreal, QC: Christian Disciples Church Publishers, 2017. Deuble, Jeff. Christ before Creeds. Latham, NY: Living Hope International Ministries, 2021. Dunn, James D. G. Christology in the Making. 2nd ed. Grand Rapids, MI: Eerdmans, 1996. Dunn, James D. G. The Epistles to the Colossians and to Philemon. New International Greek Testament Commentary, edited by Gasque Marshall, Hagner. Grand Rapids, MI: Eerdmans, 1996. Heiser, Michael S. The Unseen Realm: Recovering the Supernatural Worldview of the Bible. Bellingham, WA: Lexham Press, 2019. King, Martha. An Exegetical Summary of Colossians. Dallas, TX: SIL International, 1992. Kuschel, Karl-Joseph. Born before All Time? Translated by John Bowden. New York, NY: Crossroad, 1992. Originally published as Beforen vor aller Zeit? Lane, William L. The New Testament Page by Page. Open Your Bible Commentary, edited by Martin Manser. Bath, UK: Creative 4 International, 2013. Leedy, Randy A. The Greek New Testament Sentence Diagrams. Norfolk, VA: Bible Works, 2006. Lohse, Edward. Colossians and Philemon. Hermeneia. Minneapolis, MN: Fortress Press, 1971. MacDonald, William Graham. The Idiomatic Translation of the New Testament. Norfolk, VA: Bibleworks, 2012. Mark H. Graeser, John A. Lynn, John W. Schoenheit. One God & One Lord. 4th ed. Martinsville, IN: Spirit & Truth Fellowship International, 2010. Martin, Ralph. “An Early Christian Hymn (Col. 1:15-20).” The Evangelical Quarterly 36, no. 4 (1964): 195–205. Martyn, J. Louis. Theological Issues in the Letters of Paul. Nashville, TN: Abingdon Press, 1997. McGrath, James F. The Only True God: Early Christian Monotheism in Its Jewish Context. Urbana, IL: University of Illinois Press, 2009. McKnight, Scot. The Letter to the Colossians. New International Commentary on the New Testament, edited by Joel B. Green. Grand Rapids, MI: Eerdmans, 2018. Norden, Eduard. Agnostos Theos: Untersuchungen Zur Formengeschichte Religiöser Rede. 4th ed. Stuttgart, Germany: B. G. Teubner, 1956. Originally published as 1913. Pao, David. Colossians and Philemon. Zondervan Exegetical Commentary of the New Testament, edited by Clinton E. Arnold. Grand Rapid, MI: Zondervan, 2012. Perriman, Andrew. In the Form of a God. Studies in Early Christology, edited by David Capes Michael Bird, and Scott Harrower. Eugene, OR: Cascade Books, 2022. Philo. The Works of Philo. The Norwegian Philo Concordance Project. Edited by Kåre Fuglseth Peder Borgen, Roald Skarsten. Piscataway, NJ: Gorgias Press, 2005. Robinson, James M. “A Formal Analysis of Colossians 1:15-20.” Journal of Biblical Literature 76, no. 4 (1957): 270–87. Schillebeeckx, Eduard. Christ: The Experience of Jesus as Lord. Translated by John Bowden. New York, NY: The Seabury Press, 1977. Schoberg, Gerry. Perspectives of Jesus in the Writings of Paul. Eugene, OR: Pickwick Publications, 2013. Schweizer, Eduard. The Letter to the Colossians. Translated by Andrew Chester. Minneapolis, MN: Augsburg Publishing House, 1982. Smith, Dustin R. Wisdom Christology in the Gospel of John. Eugene, OR: Wipf & Stock, 2024. Snedeker, Donald R. Our Heavenly Father Has No Equals. Bethesda, MD: International Scholars Publications, 1998. Thayer, Joseph Henry. A Greek-English Lexicon of the New Testament. Peabody, MA: Hendrickson, 1996. Thrall, Margaret. The Second Epistle to the Corinthians. Vol. 1. The International Critical Commentary, edited by C. E. B. Cranfield J. A. Emerton, G. N. Stanton. Edinburgh, Scotland: T&T Clark, 1994. Wachtel, William M. “Colossians 1:15-20–Preexistence or Preeminence?” Paper presented at the 14th Theological Conference, McDonough, GA, 2005. Wessels, G. F. “The Eschatology of Colossians and Ephesians.” Neotestamentica 21, no. 2 (1987): 183–202. Witherington III, Ben The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary of the Captivity Epistles. Grand Rapids, MI: Eerdmans, 2007. Yates, Roy. The Epistle to the Colossians. London: Epworth Press, 1993. Zeilinger, Franz. Der Erstgeborene Der Schöpfung. Wien, Österreich: Herder, 1974. Footnotes [1] Since the nineteenth century biblical scholars have been divided over whether Paul wrote Colossians. One of the major reasons for thinking Paul didn't write Colossians is his exalted Christology—the very conclusion this paper seeks to undermine. A second major factor to argue against Pauline authorship is the difference in vocabulary, but this is explainable if Paul used a different amanuensis. The theologically more cosmic emphasis (also evident in Ephesians) is likely due to Paul's time in prison to reflect and expand his understanding of the Christ event. Lastly, the proto-Gnostic hints in Colossians do not require dating the epistle outside of Paul's time. Although Gnosticism flourished at the beginning of the second century, it was likely already beginning to incubate in Paul's time. [2] Eduard Schillebeeckx, Christ: The Experience of Jesus as Lord, trans. John Bowden (New York, NY: The Seabury Press, 1977), 185. [3] Schillebeeckx, 185. [4] G. B. Caird, Paul’s Letters from Prison, New Clarendon Bible, ed. H. F. D. Sparks (Oxford, England: Oxford University Press, 1976), 177. [5] Caird, 181. [6] James D. G. Dunn, The Epistles to the Colossians and to Philemon, New International Greek Testament Commentary, ed. Gasque Marshall, Hagner (Grand Rapids, MI: Eerdmans, 1996), 91. “[W]hat at first reads as a straightforward assertion of Christ's pre-existenct activity in creation becomes on closer analysis an assertion which is rather more profound—not of Christ as such present with God in the beginning, nor of Christ as identified with a pre-existent hypostasis or divine being (Wisdom) beside God, but of Christ as embodying and expressing (and defining) that power of God which is the manifestation of God in and to his creation.” (Italics in original.) James D. G. Dunn, Christology in the Making, 2nd ed. (Grand Rapids, MI: Eerdmans, 1996), 194. [7] James F. McGrath, The Only True God: Early Christian Monotheism in Its Jewish Context (Urbana, IL: University of Illinois Press, 2009), 46. [8] Andrew Perriman, In the Form of a God, Studies in Early Christology, ed. David Capes Michael Bird, and Scott Harrower (Eugene, OR: Cascade Books, 2022), 200. [9] In addition, biblical unitarians routinely interpret Col 1.16 as new creation. See Anthony F. Buzzard, Jesus Was Not a Trinitarian (Morrow, GA: Restoration Fellowship, 2007), 189–90, Robert Carden, One God: The Unfinished Reformation, Revised ed. (Naperville, IL: Grace Christian Press, 2016), 197–200, Eric H. H. Chang, The Only Perfect Man, ed. Bentley C. F. Chang, 2nd ed. (Montreal, QC: Christian Disciples Church Publishers, 2017), 151–52, Jeff Deuble, Christ before Creeds (Latham, NY: Living Hope International Ministries, 2021), 163–66, John A. Lynn Mark H. Graeser, John W. Schoenheit, One God & One Lord, 4th ed. (Martinsville, IN: Spirit & Truth Fellowship International, 2010), 493–94, Donald R. Snedeker, Our Heavenly Father Has No Equals (Bethesda, MD: International Scholars Publications, 1998), 291–92, William M. Wachtel, “Colossians 1:15-20–Preexistence or Preeminence?” (paper presented at the 14th Theological Conference, McDonough, GA, 2005), 4. [10] All translations are my own. [11] Stophes are structural divisions drawn from Greek odes akin to stanzas in poetry or verses in music. [12] Throughout I will capitalize Church since that reflects the idea of all Christians collectively not just those in a particular local assembly. [13] Eduard Norden, Agnostos Theos: Untersuchungen Zur Formengeschichte Religiöser Rede, 4th ed. (Stuttgart, Germany: B. G. Teubner, 1956), 250–54. [14] James M. Robinson, “A Formal Analysis of Colossians 1:15-20,” Journal of Biblical Literature 76, no. 4 (1957): 272–73. [15] Edward Lohse, Colossians and Philemon, Hermeneia (Minneapolis, MN: Fortress Press, 1971), 44. [16] Eduard Schweizer, The Letter to the Colossians, trans. Andrew Chester (Minneapolis, MN: Augsburg Publishing House, 1982), 57. [17] Dunn, The Epistles to the Colossians and to Philemon, 84. [18] Ben  Witherington III, The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary of the Captivity Epistles (Grand Rapids, MI: Eerdmans, 2007), 129. [19] William L. Lane, The New Testament Page by Page, Open Your Bible Commentary, ed. Martin Manser (Bath, UK: Creative 4 International, 2013), 765. [20] E. K. Simpson and F. F. Bruce, The Epistles to the Ephesians and the Colossians, The New International Commentary on the New Testament, ed. Ned B. Stonehouse (Grand Rapids, MI: Eerdmans, 1957), 65. [21] Michael F. Bird, Colossians and Philemon, A New Covenant Commentary (Cambridge, England: The Lutterworth Press, 2009), 50. [22] David Pao, Colossians and Philemon, Zondervan Exegetical Commentary of the New Testament, ed. Clinton E. Arnold (Grand Rapid, MI: Zondervan, 2012), 87. [23] Lohse, 42. [24] Lohse, 43–44. [25] Scot McKnight, The Letter to the Colossians, New International Commentary on the New Testament, ed. Joel B. Green (Grand Rapids, MI: Eerdmans, 2018), 144. [26] Col 1.13-14: “who rescued us from the authority of darkness and transferred (us) into the kingdom of his beloved son in whom we have the redemption, the forgiveness of the sins.” Col 1.21-22: “And you being formerly alienated and hostile in thought in the evil deeds, but now he reconciled (you) in his body of the flesh through the death to present you holy and blameless and irreproachable before him.” [27] In fact, we can easily skip from vv. 13-14 to vv. 21-22. [28] Dunn, Christology in the Making, 187–88. [29] Sadly, most translations erroneously insert a paragraph between vv. 14 and 15. This produces the visual effect that v. 15 is a new thought unit. [30] Bruce, 193. [31] Moses 2.65: “τὴν ἡγεμονίαν τῶν περιγείων” in Philo, The Works of Philo, The Norwegian Philo Concordance Project (Piscataway, NJ: Gorgias Press, 2005). See also Sirach 17.3. [32] Schweizer, 64. [33] For a helpful treatment of how the image of God relates to Christology, see Anna Shoffner Brown, “Nothing ‘Mere’ About a Man in the Image of God” (paper presented at the Unitarian Christian Alliance, Springfield, OH, Oct 14, 2022). [34] Walter Bauer et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: The University of Chicago Press, 2000), s.v. “πρωτότοκος,” 2.a. [35] Franz Zeilnger wrote, “Christ is temporally the first of a series that essentially proceeds from him, and at the same time its lord and head.” Franz Zeilinger, Der Erstgeborene Der Schöpfung (Wien, Österreich: Herder, 1974), 182. Original: “als “Wurzel” ist Christus zeitlich der erste einer Reihe, die wesentlich aus ihm hervorgeht, und zugleich ihr Herr und Haupt.” [36] McKnight, 85–86. [37] The closest parallels are 1 Cor 8.6; Heb 1.2; and John 1.3, which employ the preposition δια (through). Upon close examination these three don't teach Christ created the universe either. [38] ESV, CSB, NASB, etc. Notably the NET diverges from the other evangelical translations. Roman Catholic, mainline, and unitarian translations all tend to straightforwardly render “ἐν αὐτῷ” as “in him” in Col 1.16; cf. NABRE, NRSVUE, OGFOMMT, etc. [39] Chang, 150. [40] Ralph Martin, “An Early Christian Hymn (Col. 1:15-20),” The Evangelical Quarterly 36, no. 4 (1964): 198. [41] Schillebeeckx, 186. [42] Dunn, Christology in the Making, 191. [43] Karl-Joseph Kuschel, Born before All Time?, trans. John Bowden (New York, NY: Crossroad, 1992), 336. [44] Dustin R. Smith, Wisdom Christology in the Gospel of John (Eugene, OR: Wipf & Stock, 2024), 5–6. For more on wisdom Christology in Col 1.16 see Dunn, The Epistles to the Colossians and to Philemon, 89, Roy Yates, The Epistle to the Colossians (London: Epworth Press, 1993), 18–19, 23, G. B. Caird, New Testament Theology, ed. L. D. Hurst (Oxford, England: Clarendon Press, 2002), 46, McGrath, 44, 46. [45] See Dunn, The Epistles to the Colossians and to Philemon, 89. See also Yates, 18–19, 23. [46] Dunn, Christology in the Making, 190. [47] Perriman, 199. [48] Martha King, An Exegetical Summary of Colossians (Dallas, TX: SIL International, 1992), 53. [49] Joseph Henry Thayer, A Greek-English Lexicon of the New Testament (Peabody, MA: Hendrickson, 1996), s.v. “ἐν,” 1722. He recognized the cause was both instrumental and final. [50] William Graham MacDonald, The Idiomatic Translation of the New Testament (Norfolk, VA: Bibleworks, 2012). [51] Chang, 147. Similarly James McGrath wrote, “[I]f all things were intended by God to find their fulfillment in Christ, then they must have been created “in him” in the very beginning in some undefined sense, since it was axiomatic that the eschatological climax of history would be a restoration of its perfect, original state.” McGrath, 46. [52] Caird, Paul’s Letters from Prison, 172. [53] “God so designed the universe that it was to achieve its proper meaning and unity only under the authority of man (Gen. 128; Ps. 86). But this purpose was not to be implemented at once; it was ‘to be put into effect when the time was ripe' (Eph. 110), when Christ had lived a human life as God intended it, and had become God's image in a measure which was never true of Adam. Only in unity with ‘the proper man' could the universe be brought to its destined coherence. For one who believes in predestination it is but a small step from this to saying that the universe was created in him.” Caird, Paul’s Letters from Prison, 178. [54] See also Paul's Adam Christology in Rom 5.12-21; 1 Cor 15.21-22, 45-49. [55] “Christus ist (durch seine Auferstehung aus dem Todesbereich) Herr über den ihm verliehenen Besitz, dessen ἀρχή und Urbild er ist, … und Haupt und Anfang der eschatologischen Neuschöpfung!” Zeilinger, 188. [56] King, 54. [57] Perriman, 200. [58] G. F. Wessels, “The Eschatology of Colossians and Ephesians,” Neotestamentica 21, no. 2 (1987): 187. [59] I realize my translation is awkward, but I prioritized closely mirroring the Greek over presenting smooth English. The original reads, “συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ.” [60] Schillebeeckx, 187. [61] Scholars who make this connection include Caird, New Testament Theology, 216, Caird, Paul’s Letters from Prison, 177, McGrath, 44, Perriman, 201. [62] In fact, only two of the texts I cited above explicitly say “new creation” (2 Cor 5.17 and Gal 6.15). In all the others, Paul blithely employed creation language, expecting his readers to understand that he was not talking about the creation of the universe, but the creation of the new humanity in Christ—the Church. [63] McKnight, 152. [64] Mark H. Graeser, 493. [65] Rev 2.1, 8, 12, 18; 3.1, 7, 14. [66] See Gerry Schoberg, Perspectives of Jesus in the Writings of Paul (Eugene, OR: Pickwick Publications, 2013), 280–81, 83. [67] Margaret Thrall, The Second Epistle to the Corinthians, vol. 1, The International Critical Commentary, ed. C. E. B. Cranfield J. A. Emerton, G. N. Stanton (Edinburgh, Scotland: T&T Clark, 1994), 423, 26–28. [68] J. Louis Martyn, Theological Issues in the Letters of Paul (Nashville, TN: Abingdon Press, 1997), 122. [69] Martyn, 121. [70] Whether the old gods actually existed or not is a topic beyond the scope of this paper. Interested readers should consult Michael S. Heiser, The Unseen Realm: Recovering the Supernatural Worldview of the Bible (Bellingham, WA: Lexham Press, 2019). [71] “[D]ie in Christus gegebene echatologische Welt verwirkliche sich innerhalb der weiterhin existenten irdischen Schöpfung durch die Einbeziehung des Menschen in Christus, den Erhöhten, mittles Heilsverkündigung und Taufe. Das Eschaton setzt sic him Kerygma wetweit durch und wird Wirklichkeit, indem der Mensch durch die Taufe Christi Teil wird, d. h. in Einheit mit ihm dem Anspruch der στοιχεῖα τοῦ κόσμου stirbt (2, 20) und mit ihm auferweckt sein eschatologisches Leben erhält. Die so dem erhöhten Christus eingegliederten Menschen bilden somit in ihm und mit ihm die neue Schöpfung der Eschata innerhalb der alten! Der Christusleib ist somit als sich weitende Kirche erkennbar. In ihr bildet himmlischer und irdischer Raum gewissermaßen eine Einheit.” Zeilinger, 179. [72] “Der neue Adam … Ausgangsort, in dem sich Neuschöpfung ereignete,” Zeilinger, 199. [73] Randy A. Leedy, The Greek New Testament Sentence Diagrams (Norfolk, VA: Bible Works, 2006). This is now available in Logos Bible Software.

God Sees Jesus Followers as “In Christ”: “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” MESSAGE SUMMARY: As Followers of Jesus, we are "In Christ" -- God looks at us and sees Jesus in us. Throughout the Epistles we find: "In Christ" or "In Him". In Galatians 3:14, Paul tells us that our faith in Jesus makes us “In Christ” and recipients of God's Covenant with Abraham: “so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.". Also, Paul goes even further, in Galatians 3:25-28, to tell us that, through our faith in Jesus, we no longer need any kind of intermediary because we are “In Christ” and we have a personal relationship with God, the Creator of the Universe: “But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. But now that faith has come, we are no longer under a guardian.”. The benefit our position "In Christ", as Christians, is that when God looks at us, He sees Jesus, the Son; therefore, He then sees us as His sons and daughters.   TODAY'S PRAYER: Keeping the Sabbath, Lord, will require a lot of changes in the way I am living life. Teach me, Lord, how to take the next step with this in a way that fits my unique personality and situation. Help me to trust you with all that will remain unfinished and to enjoy my humble place in your very large world. In Jesus' name, amen.    Scazzero, Peter. Emotionally Healthy Spirituality Day by Day (p. 129). Zondervan. Kindle Edition. TODAY'S AFFIRMATION: Today, I affirm that because of what God has done for me in His Son, Jesus, I AM RIGHTEOUS IN GOD'S EYES. God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God. 2 Corinthians 5:21 SCRIPTURE REFERENCE (ESV): Romans 3:21-26; Romans 6:5-11; Romans 6:22-23; Psalms 77a:1-10. A WORD FROM THE LORD WEBSITE: www.AWFTL.org. THIS SUNDAY'S AUDIO SERMON: You can listen to Archbishop Beach's Current Sunday Sermon: “The Sermons on the Amount - Part 2  "Owner - A Question: Who is Lord Over All?"” at our Website: https://awordfromthelord.org/listen/    DONATE TO AWFTL: https://mygiving.secure.force.com/GXDonateNow?id=a0Ui000000DglsqEAB

Speaker: Adam GodshallSeries: ForgivenessText: Ephesians 4:32Theme: You Must Forgive Others as God Forgave You. One: The Word Meanings of Forgiveness To release To grace Two: The Divine Example of Forgiveness God graces us with the perfect righteousness of Christ God graces us wiht the substitutionary death of Christ God graces us with the everlasting life of Christ Three: The Five Elements of Forgiveness God's forgiveness is marked by grace. God's forgiveness is marked by promise. God's forgiveness is marked by release. God's forgiveness is marked by condition. God's forgiveness is marked by reconciliation. Four: The Working Definition of Forgiveness God graciously1 promises2 to release from moral liability3 the repentent sinner4 for reconciliation5. ...forgiving one another, just as God also forgave you in Christ. ~ Ephesians 4:32

How do we respond when someone disappoints or offends us?In “Kindness and Compassion When Dealing with Others,” we’re reminded that while our instincts may push us toward harshness or confrontation, Scripture calls us to something higher—compassion, forgiveness, and restoration. One mom shares how she chose grace over anger after a trusted friend made a poor choice. The result? A restored relationship and a glimpse of God’s heart in action. Key Takeaways: God calls us to handle correction with grace (Eph. 4:32) Following Matthew 18 means addressing issues directly—and kindly Extending forgiveness models the grace we’ve received Gentleness can repair what harshness might destroy

Finding Jesus in Unexpected Places // Zacchaeus Luke 19:1-10 (NIV)“Jesus entered Jericho and was passing through. A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy. He wanted to see who Jesus was, but because he was short he could not see over the crowd. So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way. When Jesus reached the spot, he looked up and said to him, ‘Zacchaeus, come down immediately. I must stay at your house today.' So he came down at once and welcomed him gladly. All the people saw this and began to mutter, ‘He has gone to be the guest of a sinner.' But Zacchaeus stood up and said to the Lord, ‘Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.' Jesus said to him, ‘Today salvation has come to this house, because this man, too, is a son of Abraham. For the Son of Man came to seek and to save the lost.'” Ephesians 4:22-25 (NIV)You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness. Therefore each of you must put off falsehood and speak truthfully to your neighbor, for we are all members of one body. Ephesians 4:28-5:1,2 (NIV)“Anyone who has been stealing must steal no longer, but must work, doing something useful with their own hands, that they may have something to share with those in need. Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others upaccording to their needs, that it may benefit those who listen. And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption. Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you. Follow God's example, therefore, as dearly loved children and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.” Let us imitate Christ and have the mind of Christ.Ephesians 5:1 (NIV)“Follow God's example, therefore, as dearly loved children.” Philippians 2:1-11 (NIV)“Therefore if you have any encouragement from being united with Christ, if any comfort from his love, if any common sharing in the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and of one mind. Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others.  In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.”    Keys to a Transformed Life          Deny Self         Matthew 16:24 (NIV)         “Then Jesus said to his disciples, ‘Whoever wants to be my disciple must deny themselves          and take up their cross and follow me.'”          Walk in the Light         Ephesians 5:8-10 (NIV)         “For you were once darkness, but now you are light in the Lord. Live as children of light (for the fruit of the light consists of all goodness, righteousness, and truth) and find out what pleases the Lord.” Cast Off Hindrances Hebrews 12:1 (NIV)“Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us.” Fix Our Eyes on ChristHebrews 12:2-3 (NIV)“Fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God. Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart.” 

From Death to Life: Your New Identity in Christ In this moving and powerful message, Evan Wilkerson opens up about his personal journey through addiction, shame, and hopelessness—and the overwhelming mercy and love of God that brought him back to life. Preaching from Ephesians 2, Evan reminds us that we were once dead in sin, but God, rich in mercy, raised us up and seated us in heavenly places with Christ. You are no longer defined by your past. You are now a beloved child of God, fully forgiven and deeply loved.

Top Ten from 2024: # 9: Protecting Your Marriage Against Unfaithfulness with Dave Carder   Disclaimer: This message contains adult themes and is not intended for little ears.   Ephesians 4:31+32 “Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.”   **Transcription of original episode** Special Patreon Release: Protecting Your Marriage Against Unfaithfulness with Dave Carder   Dave Carder serves as Pastor of Counseling Ministries at First Evangelical Free Church of Fullerton, CA.   His specialty is Adultery Recovery and Prevention for which he has appeared on numerous media outlets including The Oprah Winfrey Network, Discovery Health, and The Learning Channel, The Tony Robbins Passion Project, Ladies Home Journal, USA Today, The Counseling Connection, and various other magazines and journals.  He has taught at various universities and seminaries world wide, and has done training for both the US Navy and Army.   He is the author or co-author of Torn Asunder: Recovering from an Extramarital Affair, Close Calls: What Adulterers Want You to Know About Protecting Your Marriage, and Unlocking Your Family Patterns: Finding Freedom from a Hurtful Past. He holds the Michigan Limited License for Psychology and the California Marital and Family Therapy license, and has graduate degrees in Biblical Literature and Counseling Psychology.   Dave and his wife, Ronnie, have been married over 50 years, and have four adult children and eight grandchildren. More info is available at www.DaveCarder.com   At The Savvy Sauce, we will only recommend resources we believe in! We also want you to be aware: We are a participant in the Amazon Services LLC Associates Program, an affiliate advertising program designed to provide a means for us to earn fees by linking to Amazon.com and affiliated sites.   Anatomy of an Affair by Dave Carder   Torn Asunder by Dave Carder   Torn Asunder Workbook by Dave Carder   Close Calls by Dave Carder   Schedule an appointment with Dave Carder HERE   Dave Carder's Website, Including FREE video series on recovering from extramarital affair   How We Love Website   5 Love Languages Website   Couple Talk Website   Not Just Friends by Shirley Glass   Thank You to Our Sponsor: BELAY (Text SAVVY to 55123 before June 30th, 2025 to receive your amazing, limited-time, special offer!!!)   Connect with The Savvy Sauce on Facebook or Instagram or Our Website   Please help us out by sharing this episode with a friend, leaving a 5-star rating and review, and subscribing to this podcast!   Gospel Scripture: (all NIV)   Romans 3:23 “for all have sinned and fall short of the glory of God,   Romans 3:24 “and are justified freely by his grace through the redemption that came by Christ Jesus.”   Romans 3:25 (a) “God presented him as a sacrifice of atonement, through faith in his blood.”   Hebrews 9:22 (b) “without the shedding of blood there is no forgiveness.”   Romans 5:8 “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.”   Romans 5:11 “Not only is this so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.”   John 3:16 “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.”   Romans 10:9 “That if you confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.”   Luke 15:10 says “In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents.”   Romans 8:1 “Therefore, there is now no condemnation for those who are in Christ Jesus”   Ephesians 1:13–14 “And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession- to the praise of his glory.”   Ephesians 1:15–23 “For this reason, ever since I heard about your faith in the Lord Jesus and your love for all the saints, I have not stopped giving thanks for you, remembering you in my prayers. I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the spirit of wisdom and revelation, so that you may know him better. I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints, and his incomparably great power for us who believe. That power is like the working of his mighty strength, which he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come. And God placed all things under his feet and appointed him to be head over everything for the church, which is his body, the fullness of him who fills everything in every way.”   Ephesians 2:8–10 “For it is by grace you have been saved, through faith – and this not from yourselves, it is the gift of God – not by works, so that no one can boast. For we are God‘s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.“   Ephesians 2:13 “But now in Christ Jesus you who once were far away have been brought near through the blood of Christ.“   Philippians 1:6 “being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.”

Join the Everyday Miracles podcast with Julie Hedenborg as she welcomes Father Matt Marino from St. Augustine, Florida. In this powerful episode, Father Matt shares his incredible testimony of survival after a brutal and unexpected stabbing. He details the miraculous events and divine intervention that saved his life, his journey of faith, and the profound sense of peace and forgiveness that he felt throughout this harrowing experience. Father Matt's story is a testament to the power of community, the miraculous nature of faith, and the importance of forgiveness. Stay tuned for an inspiring prayer for those struggling with fear and unforgiveness.      00:00 Preview   02:00 Father Matt's Background   06:05 The Attack before breakfast   16:13 The Aftermath and Medical Miracle   27:54 Forgiveness and Reflection   30:42 Startling discovery of demonic voices heard by attacker   32:40 Returning to Normalcy   36:21 Final and Prayer     Ephesians 4:32 "Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you."      How to reach Father Matt:   https://www.trinitysta.org/    About Father Matt:   An adolescent atheist turned Episcopal priest, Matt likes to drink coffee, talk about Jesus, and will shamelessly invite himself aboard your sailboat. Matt has been rector of Trinity since April Fools day, 2019. Also on Matt's resume: Basketball coach, history teacher, recovery planner, Young Life Area Director, summer camp program architect, youth/young adult director for the Diocese of Arizona, seminary instructor, church planter, consultant, and ballboy for the Phoenix Suns. Each of those experiences has left him more in wonder at the grandeur of the One who made us and calls us home through the cross and empty tomb. Matt and Kari have two grown children, Gabrielle and Luke, who love God and his church. Matt blogs at thegospelside.com