Podcast appearances and mentions of christ jesus eph

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.

- I am born of God (1 John 5:1)- I am an overcomer (1 John 5:4)- I am a heir of God, joint heirs with Christ (Romans 8:17)- I am one with Christ,for I have put on Christ (Gal 3:27-28)- I am a Chosen generation,a royal Priesthood,a holy nation, God's own possession (1 Peter 2:9)- I am the light of the World,and I can't be hidden (Matthew 5:14-16)- I have been called to show forth God's wonderful light ( 1 Peter 2:9)- I am blessed with all spiritual blessings in heavenly places (Eph 1:3)- I am seated with Christ in heavenly places in Christ Jesus (Eph 2:6)- I am saved to live a holy Life (Eph 2:5,2:8). I have been saved by Grace, rescued from destruction by His benevolence - I have been delivered from the power of darkness ( Col 1:12-13)- I have been forgiven (Eph 4:32)- I am sanctified (1 Cor 6:11)- I have been perfected (He 10:14)- I am justified (Romans 5:1)- I am sealed,stamp with the Holy Spirit (Eph 1:13-14)- I am redeemed, redeemed by His Blood (Gal 3:13)- I am complete in Christ (Col 2:10- I am a new creation (2 Cor 5:17)- I am God's workmanship,created in Christ Jesus for good works (Eph 2:10- I am a child of God (John 1:12)- My body is the temple of the Holy Spirit (1 Cor 6:19)- I am Holy (Eph 1:4)- I can do all things through Christ who strength me (Ph 4:13)- I am hidden with Christ in God (Col 3:3,Eph 1:5)- I have put on Christ (Ga 3:27)- I am loved by God (1John 4:19)- I have been chosen (Eph 1:4)- I am Strengthen and protected (2 Thessalonians 3:3)

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“After the death of Moses, the servant of the LORD, the LORD said to Joshua son of Nun, Moses' aide: “Moses my servant is dead. Now then, you and all these people, get ready to cross the Jordan River into the land I am about to give to them —to the Israelites. I will give you every place where you set your foot, as I promised Moses. Your territory will extend from the desert to Lebanon, and from the great river, the Euphrates —all the Hittite country—to the Mediterranean Sea in the west. No one will be able to stand against you all the days of your life. As I was with Moses, so I will be with you; I will never leave you nor forsake you. Be strong and courageous, because you will lead these people to inherit the land I swore to their ancestors to give them” (Joshua 1: 1 – 6).At the risk of taking verse five out of context, this has to be one of the most encouraging statements in the Bible: “I will never leave you nor forsake you”. “As I was with Moses, so I will be with you; I will never leave you nor forsake you.”Joshua had seen firsthand the extraordinary relationship God had with Moses. “The LORD would speak to Moses face to face, as one speaks to a friend” (Ex 33: 11). Through Moses, The Lord had performed incredible miracles and executed deadly but righteous judgements. Moses had friendship with the almighty, sovereign God. God gave him the power to bring water out of a rock and part the Red Sea. And now Joshua is being told that The Lord will be with him in the same way. I don't know about you, but if I were Joshua, I would really struggle to get my head around the enormity of all that. And yet, if we read our Bibles, as followers of Jesus, we have stepped into a not dissimilar relationship with God. We are told in Ephesians 2 that we are “raised us up with Christ and seated… with him in the heavenly realms in Christ Jesus” (Eph 2: 6). We are forgiven and cleansed from sin, we are adopted into his family, and we are now spiritually “in Christ”, where he is at the right hand of the Father. Our prayers are not only heard, but we have been given authority to speak in his name, make disciples of all nations, heal the sick and cast out evil spirits. And to top it all, Jesus told his disciples (and therefore also us) “surely I am with you always, to the very end of the age.” (Matt 28: 20). In other words, I will never leave you nor forsake you. The One was a friend to Moses and Father to the eternal Son, is with us and will never leave us or forsake us. I don't deserve it and nor do any of us! But we can live in the good of it and start using the authority he has given us to change our little corner of the world. 

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     Jesus' suffering and death on the cross has both infinite and eternal value for both God the Father as well as those trust in Christ as their Savior. According to Francis Schaeffer, “Christ's death in space-time history is completely adequate to meet our need for refuge from the true moral guilt that we have. It is final because of who He is. He is the infinite second person of the Trinity; therefore, His death has infinite value.”[1]Though Jesus suffered for our sins for only a few hours on the cross, His death had infinite and eternal value and saves forever those who trust in Him as Savior. Geisler states, “Being by nature the infinite God, Christ's death had infinite value, even though His suffering and death occurred in a finite amount of time. Time is not a mandatory measure of worth—birth, for instance, happens over a relatively short span but produces something of extraordinary value. One death in limited time achieved something of limitless value for all eternity.”[2] Paul Enns states, “At the heart of orthodox belief is the recognition that Christ died a substitutionary death to provide salvation for a lost humanity. If Jesus were only a man He could not have died to save the world, but because of His deity, His death had infinite value whereby He could die for the entire world.”[3]      As a result of what Christ accomplished, there is great benefit for us who have trusted in Him as our Savior. By His work on the cross, Christians become the recipients of great blessings, both in time and eternity. Though He blesses some Christians materially (1 Tim 6:17-19), His main focus is on giving us spiritual blessings which are far better. Paul wrote that God “has blessed us with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). According to Harold Hoehner, “Every spiritual blessing (eulogia) refers to every spiritual enrichment needed for the spiritual life. Since these benefits have already been bestowed on believers, they should not ask for them but rather appropriate them by faith.”[4] Some of the spiritual blessings mentioned in Scripture are as follows: We are the special objects of His love: “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8), and “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10). We are forgiven all our sins: “When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:13-14; cf. Eph 1:7; Heb 10:10-14). We are given eternal life: Jesus said, “My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand (John 10:27-28; cf. John 3:16; 6:40; 20:31). We are made alive together with Christ: “God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ” (Eph 2:4-5). We are raised up and seated with Christ: God “raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus” (Eph 2:6). We are the recipients of God's grace: “For of His fullness we have all received, and grace upon grace” (John 1:16), “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). We are created to perform good works: “So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10), and “We are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph 2:10; cf., Tit 2:11-4). We are given freedom in Christ: “It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery” (Gal 5:1), “For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Gal 5:13; cf., 1 Pet 2:16). We are given a spiritual gift to serve others: “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet 4:10; cf. Rom 12:6-8; Eph 4:11). We are children of God: “See how great a love the Father has bestowed on us, that we would be called children of God; and such we are” (1 John 3:1a), “For you are all sons of God through faith in Christ Jesus” (Gal 3:26). We are made ambassadors for Christ: “We are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20). We are gifted with God's righteousness: “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor 5:21), “and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith” (Phil 3:9; cf. Rom 4:3-5; 5:17). We are justified before God: “Being justified as a gift by His grace through the redemption which is in Christ Jesus…For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:24, 28), and “knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16). We have peace with God: “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1). We will never be condemned: “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God” (John 3:18), “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life” (John 5:24), “Therefore there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). We are given citizenship in heaven: “For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ” (Phil 3:20). We are transferred to the kingdom of Christ: “For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13; cf. Acts 26:18), and “walk in a manner worthy of the God who calls you into His own kingdom and glory” (1 Th 2:12). We are all saints in Christ Jesus: we are “saints by calling” (1 Cor 1:2), and “saints in Christ Jesus” (Phil 1:1), and “are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God's household” (Eph 2:19). We are made priests to God: “He has made us to be a kingdom, priests to His God and Father—to Him be the glory and the dominion forever and ever. Amen” (Rev 1:6). We are God's chosen: “He chose us in Him before the foundation of the world, that we would be holy and blameless before Him” (Eph 1:4), “So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience” (Col 3:12). We are the recipients of His faithfulness: “He Himself has said, ‘I will never desert you, nor will I ever forsake you'” (Heb 13:5), and even “If we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13). We have been called to walk in newness of life: “We have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life” (Rom 6:4), and “walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love” (Eph 4:1-2). We are members of the Church, the body of Christ: “For just as we have many members in one body and all the members do not have the same function, so we, who are many, are one body in Christ, and individually members one of another” (Rom 12:4-5), and “He put all things in subjection under His feet, and gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all” (Eph 1:22-23; cf. Col 1:18). We are indwelt with the Holy Spirit: “Do you not know that you are a temple of God and that the Spirit of God dwells in you?” (1 Cor 3:16), “your body is a temple of the Holy Spirit who is in you” (1 Cor 6:19). We are sealed with the Holy Spirit: “having also believed, you were sealed in Him with the Holy Spirit of promise” (Eph 1:13b; cf. 2 Cor 5:5). We are enabled to walk with God: “I say, walk by the Spirit, and you will not carry out the desire of the flesh” (Gal 5:16), and “Since we live by the Spirit, let us also walk by the Spirit” (Gal 5:25). We are empowered to live godly: “His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence” (2 Pet 1:3). We have Scripture to train us in righteousness: “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17). We are guaranteed a new home in heaven: “In My Father's house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also” (John 14:2-3). We are guaranteed resurrection bodies: “I tell you a mystery; we will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. For this perishable must put on the imperishable, and this mortal must put on immortality” (1 Cor 15:51-53). We have special access to God's throne of grace: “Let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need” (Heb 4:16). We will be glorified in eternity: “When Christ, who is our life, is revealed, then you also will be revealed with Him in glory” (Col 3:4), for Christ “will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself” (Phil 3:21). Dr. Steven R. Cook   [1] Francis A. Schaeffer, Joshua and the Flow of Biblical History, Second U.S. edition. (Wheaton, IL: Crossway Books, 2004), 206. [2] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis, MN: Bethany House Publishers, 2005), 403. [3] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 225. [4] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 616.

     Just prior to crucifixion, a person was scourged with a whip which had thongs that were braided with sharp objects such as nails. As an act of public humiliation, criminals carried their own cross to the place of execution, and once there, were stripped naked before being fastened to the cross, either with rope or nails. Being tied to a cross with ropes was less painful in the beginning, but would leave the victim to hang for a longer period of time, even days, which would make the experience more painful in the end. Some who were tied to the cross are recorded to have lasted for nine days. Nailing a person to a cross was more painful from the beginning and would have led to a quicker death. The body would hang between three to four feet from the ground. Sometimes a soporific was given to the victim to help numb the senses. In Jesus case, it was “wine mixed with myrrh” (Mark 15:23), which our Lord rejected because it would have clouded His thinking (Matt 27:34). In some situations the Romans would break the victim's legs which would hasten death, but according to Scripture, Jesus was already dead by the time the soldiers considered doing this (John 19:32-34). Unger notes, “In most cases the body was allowed to rot on the cross by the action of the sun and rain or to be devoured by birds and beasts.”[1] We know that Joseph of Arimathea, a disciple of Jesus, came to Pilate and asked for Jesus' body, that he might bury it, and Pilate granted his request (Matt 27:57-60). It's most likely that Jesus was crucified in April, AD 33.[2]      The cross of Christ became central to the message of the gospel. The apostle Paul was sent by the Lord Jesus “to preach the gospel, not in cleverness of speech, so that the cross of Christ would not be made void” (1 Cor 1:17). Paul was not concerned with human sophistry, winning arguments, or impressing his audience by means of rhetorical prowess, but merely with presenting the simple message of the cross of Christ, which brings eternal salvation to those who trust in Jesus as their Savior. Paul continued his line of reasoning, saying, “For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God...[and] we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God” (1 Cor 1:18; 23-24). Paul summarized his message when he said, “I determined to know nothing among you except Jesus Christ, and Him crucified” (1 Cor 2:2). The image of a crucified Savior seems entirely foolish to a world that creates its saviors out of strong heroes; strong in the human sense of one who can save himself and others. Jesus is certainly strong; after all, He's God! And He does save forever those who come to Him in faith. However, the humility of the cross, with all its offense and shame, leaves no place for human wisdom or pride; for one must admit it was his sin that placed Messiah on the cross to be judged and die. To come to Jesus as a crucified Messiah requires humility, for one must honestly look at oneself from the divine perspective and admit he is a lost sinner in need of a Savior. A Savior who was willing to lay down His life and bear the punishment of the guilty. This requires truth, to see oneself from the divine perspective as utterly sinful and lost. And it requires humility, to admit one it powerless and cannot save himself from a damnable future to which he is certainly headed. It is the work of Messiah that saves. Nothing more is required. Jesus paid it all. W. E. Vine notes, ‘“The Cross of Christ' does far more than express the fact of the infinite love of God to man in the death of His Son; it exposes the enmity of the human heart against God, reveals the true nature of sin as in the sight of God, and makes known the impossibility of bridging, by any human effort, the chasm that separates unregenerate man from God.”[3]Wendell Johnston adds: "The cross stands at the center of Paul's theology (1 Cor 1:23). He saw this humiliating and cruel instrument in a new light—as the extraordinary opportunity to boast in his Savior (Gal 6:14). The shameful cross stood for everything the world despised and thus His allegiance to Christ separated him from the world. Jesus' death was like a magnet drawing the outcasts of the world to Christ (John 12:32). It makes human wisdom foolish (1 Cor 1:27) and weak people strong (1 Cor 1:25), and it breaks the spirit of the proud and lifts up the meek and humble (1 Cor 1:28). Because of His death Jesus breaks the shackles of those in bondage who believe in Him. The Cross brings peace to those in fear (Heb 2:14–15), and it unites Jews and Gentiles into one body (Eph 2:16). The Cross brought complete fulfillment to the system of the Mosaic Law and did away with all the regulations standing against humanity (Col 2:14–18). Because of the Cross, God gives eternal life to those who believe (Rom 5:18). The Cross, which to the world seemed proof of defeat, became the means of triumph (Col 2:15)."[4]      The cross represents the love of the Father, as “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). And it represents the love of Jesus for us, as Paul wrote of “the Son of God, who loved me and gave Himself up for me” (Gal 2:20b).      Paul saw himself as crucified with Jesus, as he wrote, “I have been crucified with Christ” (Gal 2:20a). The words “crucified with” translates the Greek verb sustauroō (συσταυρόω), which means one is crucified with another. This is used in a literal sense of persons crucified in physical proximity to each other, such as “The robbers who had been crucified with Him”, that is, Jesus (Matt 27:44; cf., Mark 15:32; John 19:32). But Paul uses the word in Galatians 2:20 in a spiritual sense, in which he is identified with Christ on the cross. This same spiritual identification truth is for all who have trusted in Christ as our Savior, for to be “crucified with Christ” means that we are identified with our Lord in His death, burial, and resurrection. God sees us there are the cross, with Christ, dying with Him. Paul states, “our old self was crucified with Him” (Rom 6:6), and “we have died with Christ” (Rom 6:8). Furthermore, we partook of His burial, resurrection, and ascension, for “we have been buried with Him” (Rom 6:4), and “raised up with Christ” (Col 3:1; cf., Eph 2:6a), and even now are seen to be seated “with Him in the heavenly places in Christ Jesus” (Eph 2:6b). Concerning Galatians 2:20, William MacDonald states: "The believer is identified with Christ in His death. Not only was He crucified on Calvary, I was crucified there as well—in Him. This means the end of me as a sinner in God's sight. It means the end of me as a person seeking to merit or earn salvation by my own efforts. It means the end of me as a child of Adam, as a man under the condemnation of the law, as my old, unregenerate self. The old, evil “I” has been crucified; it has no more claims on my daily life."[5] Who Crucified Jesus?      The question is sometimes raised as to who crucified Jesus? According to Chafer, “Closely related to the contrast between the divine and human sides of Christ's death, is the question: Who put Christ to death? As already indicated, the Scriptures assign both a human and a divine responsibility for Christ's death.”[6] According to the testimony of Scripture, Jesus' death on the cross was the result of: 1) God the Father who sent Him, 2) Jesus who willingly went to the cross, 3), Satan who worked through others to help crucify Him, 4) unbelieving Jews, and 5) unbelieving Gentiles. The Bible verses that address the various persons involved in the crucifixion of Jesus are intermixed. That is, a passage might address God the Father and Jesus, or Jews and Gentiles, or Satan and Jews, etc. It is from these Scripture passages that the following categories as recognized. God the Father Sent Christ to Die      Who crucified Jesus? The ultimate answer is God the Father. The Father was motivated by His love for us to save us; therefore, His plan of salvation involved sending His Son into the world to die in our place. The record of Scripture is, “But the LORD was pleased To crush Him, putting Him to grief” (Isa 53:10a), and “God so loved the world, that He gave His only begotten Son” (John 3:16a), and “this Man [Jesus], was delivered over by the predetermined plan and foreknowledge of God” (Acts 2:23a), and Peter, praying to the Father, said, “For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever Your hand and Your purpose predestined to occur” (Acts 4:27-28), and “He who did not spare His own Son, but delivered Him over for us all” (Rom 8:32). Chafer notes, “Human hands might inflict physical suffering and death as any victim would die, but only the hand of God could make Christ a sin offering, or could lay on Him the iniquity of others (2 Cor 5:21; Isa 53:6).”[7] Jesus Willingly Went to the Cross      Though the Father sent Jesus into the world to be an atoning sacrifice for sin, He did not force Him onto the cross. Jesus consented to come into the world and go to the cross and die for us. He voluntarily laid down His life. The writer of Hebrews states, “Therefore, when He comes into the world, He says, ‘Sacrifice and offering You have not desired, but a body You have prepared for Me'” (Heb 10:5). Jesus, in hypostatic union, speaking from His humanity, said, “Behold, I have come (in the scroll of the book it is written of Me) to do Your will, O God” (Heb 10:7). Constable notes, “Jesus was not some dumb animal that offered its life without knowing what it was doing. He consciously, voluntarily, and deliberately offered His life in obedience to God's will.”[8] Jesus' voluntary death on the cross is found in several passages. Jesus said, “I lay down My life for the sheep” (John 10:15), and “no one has taken it away from Me, but I lay it down on My own initiative” (John 10:18). Paul wrote, “Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma” (Eph 5:2), and “Christ also loved the church and gave Himself up for her” (Eph 5:25), and “the Son of God, who loved me and gave Himself up for me” (Gal 2:20), and “who gave Himself for us to redeem us from every lawless deed” (Tit 2:14). The writer to the Hebrews tells us that Christ “offered up Himself” (Heb 7:27; cf., Heb 9:14). Satan Was Instrumental in Jesus' Crucifixion      The very first prophesy related to the cross is found in Genesis, when God told Satan, “I will put enmity between you and the woman, and between your seed and her seed; He shall bruise you on the head, and you shall bruise him on the heel” (Gen 3:15). Concerning Genesis 3:15, Chafer notes, “it is implied that Satan did what he could in the exercise of his power—directly, or indirectly, through human agents—against the Savior.”[9] Satan's seed refers to all those who reject God and Christ and are part of Satan's kingdom of darkness.[10] Jesus said to unbelieving Jews, “You are of your father the devil” (John 8:44), and all unbelievers are “the sons of the evil one” (Matt 13:38). These were used by Satan to help in the crucifixion of Christ. On the night before Jesus' crucifixion, John records, “During supper, the devil had already put into the heart of Judas Iscariot, the son of Simon, to betray Him” (John 13:2). During the meal, Jesus said to His disciples, “Truly, truly, I say to you, that one of you will betray Me” (John 13:21), and “After the morsel, Satan then entered into him. Therefore Jesus said to him, ‘What you do, do quickly'” (John 13:27). Here we observe a coalescence of Satanic and human activity to betray Jesus to those who would crucify Him. In this regard, Satan was the motivating force behind Judas, his willing instrument, to bring about the death of Jesus.[11]      In the Garden of Gethsemane, the chief priests, officers of the temple, and Jewish elders came to arrest Jesus (Luke 22:52a), and He said to them, “While I was with you daily in the temple, you did not lay hands on Me; but this hour and the power of darkness are yours” (Luke 22:53). Those who came physically to “lay hands” on Jesus were the Jewish authorities who conspired to kill Him. God, in His sovereignty, permitted this to happen, because it served His greater purposes to bring about salvation through the cross. But even though it was their hour to act, these men were not acting alone, as Luke's reference to “the power of darkness” demonstrates that Satan was behind them, driving them on as his agents of lies and destruction. Later, Luke would use the term darkness as a symbol of the sphere of Satan's authority (Acts 26:18), as would Paul (Col 1:13). Unbelieving Jews Crucified Jesus      Though it was the Romans who actually placed Jesus on the cross and drove the nails, it was, according to Scripture, unbelieving Jews who conspired and lied about Jesus to have Him crucified (Matt 26:3-4; John 11:53). At the time of Jesus' trial before Pilate, the Jews who were present all shouted, “Crucify Him” (Matt 27:22). God permitted Jesus' crucifixion, both by the Jews and Romans, because it served His greater purpose. Luke recorded Peter, who said, “Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know—this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death” (Acts 2:22-23). Clearly this address was to the “Men of Israel,” who rejected Jesus and “nailed [Him] to a cross by the hands of godless men and put Him to death” (Acts 2:23; cf. Acts 4:10; 5:30; 10:39). In Acts 4:27, Luke recorded that there were “gathered together against Your holy servant Jesus…the peoples of Israel” (Acts 4:27), to crucify Him. Paul wrote about “the Jews, who both killed the Lord Jesus and the prophets” (1 Th 2:14b-15a). Unbelieving Gentiles Crucified Jesus      Though many unbelieving Jews were directly responsible for collaborating in the crucifixion of Jesus, it was Gentiles who actually did the work of placing Him on the cross. That's what Jesus foretold His disciples, saying, “Behold, we are going up to Jerusalem; and the Son of Man will be delivered to the chief priests and scribes, and they will condemn Him to death, and will hand Him over to the Gentiles to mock and scourge and crucify Him, and on the third day He will be raised up” (Matt 20:18-19). It was said of the Roman soldiers, “After they had mocked Him, they took the scarlet robe off Him and put His own garments back on Him, and led Him away to crucify Him” (Matt 27:31). Luke records in Acts, “truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel” (Acts 4:27).      As Christians, we must not see Christ dying at a distant time or place. We should see our own hands driving the nails that put Him there and then lifting the cross. The crucifixion was not only for us, but by us. It was our sin that necessitated His death and judgment. We must see Jesus bearing all our sin and paying the penalty of the Father's wrath that rightfully belongs to us. In May 2006, I wrote the following poem as I thought about the role I played in placing Jesus on the cross. Christ to the Cross (by Dr. Steven R. Cook) I and the Father led Christ to the cross, Together we placed Him there; I pushed Him forward, no care for the cost, His Father's wrath to bear. Christ in the middle not wanting to die, Knelt in the garden and prayed; Great tears of blood the Savior did cry, Yet His Father He humbly obeyed. So He carried His cross down a dusty trail, No words on His lips were found; No cry was uttered as I drove the nails, His arms to the cross were bound. I lifted my Savior with arms spread wide, He hung between heaven and earth; I raised my spear and pierced His side, What flowed was of infinite worth. Like a Lamb to the altar Christ did go, A sacrifice without blemish or spot; A knife was raised, and life did flow, In a basin the blood was caught. Past the incense table and the dark black veil, To that holy of holy places; The blood of Christ was made to avail, And all my sins it erases. Now this Lamb on a cross was a demonstration Of the Father's love for me; For the Savior's death brought satisfaction, Redeemed, and set me free. Now I come to the Savior by faith alone, Not trusting in works at all; Jesus my substitute for sin did atone, Salvation in answer to His call.   Dr. Steven R. Cook   [1] Merrill Frederick Unger et al., “Cross”, The New Unger's Bible Dictionary (Chicago: Moody Press, 1988), 264. [2] See Harold Hoehner's book, Chronological Aspects of the Life of Christ, pages 95-114. [3] W. E. Vine and C. F. Hogg, Vine's Topical Commentary: Christ (Nashville, TN; Dallas; Mexico City; Rio de Janeiro: Thomas Nelson, 2010), 108-109. [4] Wendell G. Johnston, “Cross,” ed. Charles R. Swindoll and Roy B. Zuck, The Theological Wordbook, Swindoll Leadership Library (Nashville, TN: Word Publishing, Inc., 2000), 77–78. [5] William MacDonald, Believer's Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1880. [6] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 49. [7] Ibid., 51. [8] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Heb 10:5. [9] Lewis Sperry Chafer, Systematic Theology, vol. 3, 49. [10] The seed of Satan ultimately relates to the coming Antichrist, who will, during the time of the Tribulation, seek to destroy Israel and prevent the coming of Jesus to rule over the earth. See Arnold Fruchtenbaum's comments on Genesis 3:15 in his book, The Book of Genesis, Ariel's Bible Commentary. [11] On a separate occasion, after Jesus was born, Satan wanted to kill the baby Jesus. The apostle John—operating from divine viewpoint—records that Satan, “stood before the woman who was about to give birth, so that when she gave birth, he might devour her child” (Rev 12:4). But Satan's attack was not direct; rather, King Herod was his tool to accomplish the nefarious deed. Matthew records the account in his Gospel (Matt 2:1-23). Herod was the human agent who wanted to kill Jesus, but Satan was the motivating force behind the attack.

     As God's children, we simultaneously live and operate in two realms. Physically, we live in the material world that God created (though damaged by our sin), and it is here we spend our time learning, working, playing, resting, and touching the lives of those whom God places in our path. It is here we must advance by learning God's Word and living wisely in His will (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18). Making good choices from day to day—rooted in God's Word—is paramount to this life, as well as the one to come. As believers, we are to “seek first His kingdom and His righteousness” (Matt 6:33), and trust that “God will supply all your needs according to His riches in glory in Christ Jesus” (Phil 4:19). This requires faith (2 Cor 5:7; Heb 10:38; 11:6). But we also live in a spiritual realm that touches things real, but unseen. As Christians, we are to be led by God the Holy Spirit, to be “filled with the Spirit” (Eph 5:18), and to “walk by the Spirit” (Gal 5:16). Furthermore, we face attacks from the spiritual realm, as Paul warns us that “our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph 6:12). As advancing Christians, we are to “be filled with the knowledge of His will in all spiritual wisdom and understanding” (Col 1:9). And because the mind is the primary battleground, “We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ” (2 Cor 10:5). Knowledge of God and His Word provides a basis for living effectively in both the physical and spiritual realm. God's Word reveals He's provided us a portfolio of spiritual blessings that benefit us in this life and, if understood and applied, will result in great rewards in the eternal state (1 Cor 3:14-15; 2 Cor 5:10).      Living in the dispensation of the church age, God has bestowed on us many good things. Though He blesses some Christians materially (1 Tim 6:17-19), His main focus is on giving us spiritual blessings which are far better. Paul wrote that God “has blessed us with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). According to Harold Hoehner, “Every spiritual blessing (eulogia) refers to every spiritual enrichment needed for the spiritual life. Since these benefits have already been bestowed on believers, they should not ask for them but rather appropriate them by faith.”[1]Warren Wiersbe states: "In the Old Testament, God promised His earthly people, Israel, material blessings as a reward for their obedience (Deut 28:1–13). Today, He promises to supply all our needs “according to His riches in glory by Christ Jesus” (Phil 4:19), but He does not promise to shield us from either poverty or pain. The Father has given us every blessing of the Spirit, everything we need for a successful, satisfying Christian life. The spiritual is far more important than the material."[2] Some of our spiritual blessings are as follows: We are the special objects of His love: “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8), and “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10). We are forgiven all our sins: “When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, 14 having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:13-14; cf. Eph 1:7; Heb 10:10-14). We are given eternal life: Jesus said, “My sheep hear My voice, and I know them, and they follow Me; 28 and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand (John 10:27-28; cf. John 3:16; 20:31). We are made alive together with Christ: “God, being rich in mercy, because of His great love with which He loved us, 5 even when we were dead in our transgressions, made us alive together with Christ” (Eph 2:4-5). We are raised up and seated with Christ: God “raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus” (Eph 2:6). We are the recipients of God's grace: “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 9 not as a result of works, so that no one may boast” (Eph 2:8-9). We are created to perform good works: “We are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph 2:10). We are given freedom in Christ: “It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery” (Gal 5:1; cf. Gal 5:13; 1 Pet 2:16). We are given a spiritual gift to serve others: “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet 4:10; cf. Rom 12:6-8; Eph 4:11). We are children of God: “See how great a love the Father has bestowed on us, that we would be called children of God; and such we are” (1 John 3:1a; cf. John 3:6; Gal 3:26; 1 Pet 1:23; Tit 3:5). We are made ambassadors for Christ: “We are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20). We are gifted with God's righteousness: “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor 5:21; cf. Rom 4:3-5; 5:17; Phil 3:9). We are justified before God: “Being justified as a gift by His grace through the redemption which is in Christ Jesus…For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:24, 28). We have peace with God: “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1). We will never be condemned: “Therefore there is now no condemnation for those who are in Christ Jesus” (Rom 8:1). We are given citizenship in heaven: “For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ” (Phil 3:20). We are transferred to the kingdom of Christ: “For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13; cf. Acts 26:18; 1 Th 2:12). We are all saints in Christ Jesus: “So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God's household” (Eph 2:19; cf. Eph 1:18-19). We are made priests to God: “He has made us to be a kingdom, priests to His God and Father—to Him be the glory and the dominion forever and ever. Amen.” (Rev 1:6). We are God's chosen: “He chose us in Him before the foundation of the world, that we would be holy and blameless before Him” (Eph 1:4; cf. Rom 8:29-33). We are the recipients of His faithfulness: “He Himself has said, ‘I will never desert you, nor will I ever forsake you'” (Heb 13:5; cf. Phil 1:6; 1 Th 5:24). We have been raised with Christ to walk in newness of life: “We have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life” (Rom 6:4; cf. Rom 6:10-13). We are members of the Church, the body of Christ: “For just as we have many members in one body and all the members do not have the same function, 5 so we, who are many, are one body in Christ, and individually members one of another” (Rom 12:4-5), and “He put all things in subjection under His feet, and gave Him as head over all things to the church, 23 which is His body, the fullness of Him who fills all in all” (Eph 1:22-23; cf. Col 1:18). We are indwelt with the Holy Spirit: “Do you not know that you are a temple of God and that the Spirit of God dwells in you? (1 Cor 3:16; cf. 1 Cor 6:19). We are sealed with the Holy Spirit: “having also believed, you were sealed in Him with the Holy Spirit of promise” (Eph 1:13b; cf. 2 Cor 5:5). We are enabled to walk with God: “I say, walk by the Spirit, and you will not carry out the desire of the flesh” (Gal 5:16). We are empowered to live godly: “His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence” (2 Pet 1:3). We have Scripture to train us in righteousness: “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17 so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17). We are guaranteed a new home in heaven: “In My Father's house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. 3 If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also” (John 14:2-3). We are guaranteed resurrection bodies: “I tell you a mystery; we will not all sleep, but we will all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. 53 For this perishable must put on the imperishable, and this mortal must put on immortality” (1 Cor 15:51-53). We have special access to God's throne of grace: “Let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need” (Heb 4:16). We will be glorified in eternity: “When Christ, who is our life, is revealed, then you also will be revealed with Him in glory” (Col 3:4), for Christ “will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself” (Phil 3:21)      In these blessings from God we observe “the riches of His grace” (Eph 1:7). These are bestowed on us at the moment we trusted Christ as our Savior, and we come to know and appreciate them the more we study God's Word and grasp His goodness toward us. Such blessings are intended to motivate us to service, to live a life in appreciation for all God has done for us. With Paul, “I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, 19 and what is the surpassing greatness of His power toward us who believe” (Eph 1:18-19a).     [1] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 616. [2] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 9.

Reflect God's Grace in Your ParentingOne thing every Christian parent seems to have in common is extremely high expectations — for ourselves and our kids. So this week we get to the heart of the gospel, because even in a parenting series we can't go far without relying on God's grace. We draft our A-Team of merciful and gracious people, we talk about the power of an apology, and we wonder, "Which is harder to deal with, your mistakes or your kids'?" Finding Jesus in 2 Corinthians 12, we're reminded that Christ is with us in our pain and his grace is enough! So we hope you find encouragement and hope as we celebrate the "the immeasurable riches of his grace in kindness toward us in Christ Jesus" (Eph. 2:7).The Big Idea: The gospel of grace gives us a new lens to see ourselves, our kids, and our parenting.This Week's Challenge: Share a personal struggle or shortcoming you've had with someone.Show NotesTraining Wheels Study Guide - Session 9 (Color PDF)Training Wheels Study Guide - Session 9 (B&W PDF)"Practically Perfect" (DAILY DOWNLOAD)The Emotionally Healthy Church by Warren Bird (BOOK)Finding Jesus: 2 Cor. 12:7-10 (VERSE)"Eloquent Orations" (DAILY DOWNLOAD)Training Wheels Guided Study (WEBSITE)Support the Show

 Restoration for the Saints (1) (Audio) David Eells - 2/9/22   (Below are the scripture texts only for this teaching.) Now Jehovah said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto the land that I will show thee: and I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing: and I will bless them that bless thee, and him that curseth thee will I curse: and in thee shall all the families of the earth be blessed. So Abram went, as Jehovah had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran. And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came. And Jehovah appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto Jehovah, who appeared unto him. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon: and it will come to pass, when the Egyptians shall see thee, that they will say, This is his wife: and they will kill me, but they will save thee alive. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. And the princes of Pharaoh saw her, and praised her to Pharaoh: and the woman was taken into Pharaoh's house. Genesis 12:1‭-‬5‭, ‬7‭, ‬11‭-‬15 And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. And I will bless her, and moreover I will give thee a son of her: yea, I will bless her, and she shall be a mother of nations; kings of peoples shall be of her. Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear? And Abraham said unto God, Oh that Ishmael might live before thee! And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin. Genesis 17:15‭-‬18‭, ‬24 And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent. And he said, I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son. And Sarah heard in the tent door, which was behind him. Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women. And Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my Lord being old also? And Jehovah said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, who am old? Is anything too hard for Jehovah? At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son. Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh. Genesis 18:9‭-‬15 And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent. And he said, I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son. And Sarah heard in the tent door, which was behind him. Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women. And Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my Lord being old also? And Jehovah said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, who am old? Is anything too hard for Jehovah? At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son. Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh. Genesis 18:9‭-‬15 And Jehovah visited Sarah as he had said, and Jehovah did unto Sarah as he had spoken. And Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him. Genesis 21:1‭-‬2 And Jehovah visited Sarah as he had said, and Jehovah did unto Sarah as he had spoken. And Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him. And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac. And Abraham circumcised his son Isaac when he was eight days old, as God had commanded him. And Abraham was a hundred years old, when his son Isaac was born unto him. And Sarah said, God hath made me to laugh; every one that heareth will laugh with me. And she said, Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age. Genesis 21:1‭-‬7 And the life of Sarah was a hundred and seven and twenty years: these were the years of the life of Sarah. Genesis 23:1 And Abraham took another wife, and her name was Keturah. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim. And the sons of Midian: Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah. And these are the days of the years of Abraham's life which he lived, a hundred threescore and fifteen years. And Abraham gave up the ghost, and died in a good old age, an old man, and full of years, and was gathered to his people. Genesis 25:1‭-‬4‭, ‬7‭-‬8 Joe. 2:25   And I will restore to you the years that the locust hath eaten, the canker-worm, and the caterpillar, and the palmer-worm, my great army which I sent among you. Rom. 4:16‭-‬18  For this cause it is of faith, that it may be according to grace; to the end that the promise may be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all (as it is written, A father of many nations have I made thee) before him whom he believed, even God, who giveth life to the dead, and calleth the things that are not, as though they were. Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, So shall thy seed be.  Rom. 4:19‭-‬25   And without being weakened in faith he considered his own body now as good as dead (he being about a hundred years old), and the deadness of Sarah's womb; yet, looking unto the promise of God, he wavered not through unbelief, but waxed strong through faith, giving glory to God, and being fully assured that what he had promised, he was able also to perform. Wherefore also it was reckoned unto him for righteousness. Now it was not written for his sake alone, that it was reckoned unto him; but for our sake also, unto whom it shall be reckoned, who believe on him that raised Jesus our Lord from the dead, who was delivered up for our trespasses, and was raised for our justification. Rom. 5:1‭-‬2   Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; through whom also we have had our access by faith into this grace wherein we stand; and we rejoice in hope of the glory of God. Heb. 6:11‭-‬18  And we desire that each one of you may show the same diligence unto the fulness of hope even to the end: that ye be not sluggish, but imitators of them who through faith and patience inherit the promises. For when God made promise to Abraham, since he could swear by none greater, he sware by himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And thus, having patiently endured, he obtained the promise. For men swear by the greater: and in every dispute of theirs the oath is final for confirmation. Wherein God, being minded to show more abundantly unto the heirs of the promise the immutability of his counsel, interposed with an oath; that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay hold of the hope set before us: Jas. 1:2‭-‬8  Count it all joy, my brethren, when ye fall into manifold temptations; knowing that the proving of your faith worketh patience. And let patience have its perfect work, that ye may be perfect and entire, lacking in nothing. But if any of you lacketh wisdom, let him ask of God, who giveth to all liberally and upbraideth not; and it shall be given him. But let him ask in faith, nothing doubting: for he that doubteth is like the surge of the sea driven by the wind and tossed. For let not that man think that he shall receive anything of the Lord; a doubleminded man, unstable in all his ways. 1 Co. 10:2  And they were all baptized unto Moses in the cloud and in the sea.Mat. 11:12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and men of violence take it by force.Mat. 13:33 Another parable spake He unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till it was all leaven.1Co 5:6-7  ...leaven of malice and wickedness; a little leaven leaveneth the whole lump. (7) "Purge out the old leaven" from among you..Phi. 1:6  that the fellowship of thy faith may become effectual, in the knowledge of every good thing which is in you, unto Christ.Rev. 11:15  The kingdom of the world is become the kingdom of our Lord, and of his Christ.Mat. 11:12  ...the kingdom of heaven suffers violence, and men of violence take it by force.Revelation Chapter 12: "They overcame him because they loved not their life unto death because of the word of their testimony and because of the blood of Jesus".Luk. 17:20-21  And being asked by the Pharisees, when the kingdom of God cometh, he answered them and said, The kingdom of God cometh not with observation: (21) neither shall they say, Lo, here! or, There! for lo, the kingdom of God is within you.2Co. 10:3-5  For though we walk in the flesh, we do not war according to the flesh (4) (for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds), (5) casting down imaginations, and every high thing that is exalted against the knowledge of God and bringing every thought into captivity to the obedience of Christ; and bringing every thought into captivity to the obedience of Christ.  Eph. 1:3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in the heavenly places in ChristDeu. 30:11-16  For this commandment which I command thee this day, it is not too hard for thee, neither is it far off. (12) It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it? (13) Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it? (14) But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. (15) See, I have set before thee this day life and good, and death and evil; (16) in that I command thee this day to love Jehovah thy God, to walk in his ways, and to keep his commandments and his statutes and his ordinances, that thou mayest live and multiply,Jos. 1:5-9 There shall not any man be able to stand before thee all the days of thy life. as I was with Moses, so I will be with thee; I will not fail thee, nor forsake thee. (6) Be strong and of good courage; for thou shalt cause this people to inherit the land which I sware unto their fathers to give them. (7) Only be strong and very courageous, to observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest have good success whithersoever thou goest. (8) This book of the law shall not depart out of thy mouth, but thou shalt meditate thereon day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. (9) Have not I commanded thee? Be strong and of good courage; be not affrighted, neither be thou dismayed: for Jehovah thy God is with thee whithersoever thou goest. Don't let the word depart out of your mouth that thou mayest observe to do.Eph. 2:5-7  even when we were dead through our trespasses, made us alive together with Christ (by grace have ye been saved), (6) and raised us up with him, and made us to sit with him in the heavenly places, in Christ Jesus: (7) that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus:Eph. 6:10-12  Finally, be strong in the Lord, and in the strength of his might. (11) Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. (12) For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places.Eph. 6:13 Wherefore take up the whole armor of God, that ye may be able to withstand in the evil day, and, having done all, to stand.Rom. 10:10 "with the heart man believes unto righteousness and with the mouth confession is made unto salvation".Luke 16:16 The law and the prophets were until John: from that time the gospel of the kingdom of God is preached, and every man entereth violently into it.Rev. 11:15 "the kingdom of this world has become the kingdom of our Lord and savior Jesus Christ".Jas. 1:21-22 Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls. (22) But be ye doers of the word, and not hearers only, deluding your own selves.1Pe. 1:9 receiving the end of your faith, even the salvation of your souls.1Ti. 6:12, 18-19  Fight the good fight of the faith, lay hold on the life eternal, whereunto thou wast called and didst confess the good confession in the sight of many witnesses. (18) that they do good (he's talking about the rich), that they be rich in good works, that they be ready to distribute, willing to communicate; (19) laying up in store for themselves a good foundation against the time to come, that they may lay hold on the life which is life indeed.Jas 5:19-20  My brethren, if any among you err from the truth, and one convert him; (20) let him know, that he who converteth a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins.Heb. 10:39 But we are not of them that shrink back unto perdition (or destruction); but of them that have faith unto the saving of the soul.2Ti. 3:15-17 And that from a babe thou hast known the sacred writings which are able to make thee wise unto salvation through faith which is in Christ Jesus. (16) Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness. (17) That the man of God may be complete, furnished completely unto every good work.  2Ti. 4:3 For the time will come when they will not endure the sound doctrine;  1Ki. 17:20-22 And he cried unto Jehovah, and said, O Jehovah my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son? (21) And he stretched himself upon the child three times, and cried unto Jehovah, and said, O Jehovah my God, I pray thee, let this child's soul come into him again. (22) And Jehovah hearkened unto the voice of Elijah; and the soul of the child came into him again, and he revived.Gen. 35:18 And it came to pass, as her soul was departing (for she died), that she called his name Ben-oni: but his father called him Benjamin.Gen. 2:7 And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.Lev. 17:11 For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls: for it is the blood that maketh atonement by reason of the life (or the soul).2Co. 5:1-10 For we know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal, in the heavens. (2) For verily in this we groan, longing to be clothed upon with our habitation which is from heaven: (3) if so be that being clothed we shall not be found naked. (4) For indeed we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but that we would be clothed upon, that what is mortal may be swallowed up of life (5) Now he that wrought us for this very thing is God, who gave unto us the earnest of the Spirit. (6) Being therefore always of good courage, and knowing that, whilst we are at home in the body, we are absent from the Lord (7) (for we walk by faith, not by sight); (8) we are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord. (9) Wherefore also we make it our aim, whether at home or absent, to be well-pleasing unto him. (10) For we must all be made manifest before the judgment-seat of Christ that each receive through the body, according to what he hath done, good or bad.1Co. 15:35 But some one will say, How are the dead raised? and with what manner of body do they come? (36) Thou foolish one, that which thou thyself sowest is not quickened except it die: (37) and that which thou sowest, thou sowest not the body that shall be, but a bare grain, it may chance of wheat, or of some other kind; (38) but God giveth it a body even as it pleased him, and to each seed a body of its own. (39) All flesh is not the same flesh: but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fishes. (40) There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. (41) There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. (42) So also is the resurrection of the dead. It is sown in corruption (that's one body); it is raised in incorruption (that's the other body (43) it is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: (44) it is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.1 Co. 3:18  We behold as in the mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit.       Select Language Afrikaans Albanian Amharic Arabic Armenian Azerbaijani Basque Belarusian Bengali Bosnian Bulgarian Catalan Cebuano Chichewa Chinese (Simplified) Chinese (Traditional) Corsican Croatian Czech Danish Dutch Esperanto Estonian Filipino Finnish French Frisian Galician Georgian German Greek Gujarati Haitian Creole Hausa Hawaiian Hebrew Hindi Hmong Hungarian Icelandic Igbo Indonesian Irish Italian Japanese Javanese Kannada Kazakh Khmer Kinyarwanda Korean Kurdish (Kurmanji) Kyrgyz Lao Latin Latvian Lithuanian Luxembourgish Macedonian Malagasy Malay Malayalam Maltese Maori Marathi Mongolian Myanmar (Burmese) Nepali Norwegian Odia (Oriya) Pashto Persian Polish Portuguese Punjabi Romanian Russian Samoan Scots Gaelic Serbian Sesotho Shona Sindhi Sinhala Slovak Slovenian Somali Spanish Sundanese Swahili Swedish Tajik Tamil Tatar Telugu Thai Turkish Turkmen Ukrainian Urdu Uyghur Uzbek Vietnamese Welsh Xhosa Yiddish Yoruba Zulu Powered by Translate Printer-friendly version

Today's podcast is a meditation on the scriptures of our identity in Christ, from the verses below. Who We Are and What We Have In Christ "Through him and for his name's sake, we received grace and apostleship to call people from among all the Gentiles to the obedience that comes from faith” (Romans 1:5) “We have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand” (Romans 5:1-2). “Since we have now been justified by his blood, how much more shall we be saved from God's wrath through him!” (Romans 5:9) “when we were God's enemies, we were reconciled to him through the death of his Son… how much more… shall we be saved through his life!... rejoice in God through our Lord Jesus Christ through whom we have now received reconciliation” (Romans 5:10-11). “those who receive God's abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ” (5:17). “through the obedience of the one man the many will be made righteous” (5:19). “Christ was raised from the dead through the glory of the Father, [so] we too may live a new life” (6:4). “count yourselves dead to sin but alive to God in Christ Jesus” (6:11). “you also died to the law through the body of Christ, that you might belong to another, to him who was raised from the dead, in order that we might bear fruit to God” (7:4). “we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code” (7:6). “there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death” (8:1-2). “You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you” (8:9). “you received the Spirit of Sonship… Now if we are children, then we are heirs – heirs of God and co-heirs with Christ” (8:15, 17). “And those he predestined, he also called; those he called; he also justified; those he justified, he also glorified” (8:30). “in all these things we are more than conquerors through him who loved us” (8:37). “you yourselves are full of goodness, complete in knowledge and competent to instruct one another” (Romans 15:14). “in him you have been enriched in every way – in all your speaking and in all your knowledge” (1 Cor 1:5). “we have not received the spirit of the world but the Spirit who is from God, that we may understand what God has freely given us” (1 Cor 2:12). “we have the mind of Christ” (1 Cor 2:16). “All things are yours” (1 Cor 3:21). “you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Cor 6:11). “the man who loves God is known by God” (1 Cor 8:3). “For no matter how many promises God has made, they are ‘yes' in Christ.  And so through him the ‘Amen' is spoken by us to the glory of God” (2 Cor 1:20). “But thanks be to God, who always leads us in triumphal procession in Christ and through us spreads everywhere the fragrance of the knowledge of him.  For we are to God the aroma of Christ among those who are being saved and those who are perishing” (2 Cor 2:14-15). “in Christ we speak before God with sincerity, like men sent from God” (2 Cor 2:17). “Such confidence as this is ours through Christ before God.  Not that we are competent in ourselves to claim anything for ourselves, but our competence comes from God.  He has made us competent as ministers of a new covenant – not of the letter but of the Spirit; for the letter kills, but the Spirit gives life” (2 Cor 3:4-6). “And we, who with unveiled faces all reflect the Lord's glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit” (2 Cor 3:18). “through God's mercy we have this ministry” (2 Cor 4:1). “if anyone is in Christ, he is a new creation; the old has gone, the new has come!  All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ” (2 Cor 5:18-19). “Likewise, we are weak in him, yet by God's power we will live with him to serve you” (2 Cor 13:4). “So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law” (Galatians 2:16). “I have been crucified with Christ and I no longer live, but Christ lives in me.  The life I live in the body, I live by faith in the Son of God” (Gal 2:20). “So those who have faith are blessed along with Abraham, the man of faith” (Gal 3:9). “He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit” (Gal 3:14). “You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ” (3:26-27). “So you are no longer a slave, but a son; and since you are a son, God has made you also an heir” (Gal 4:7). “Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ.  For he chose us in him before the creation of the world to be holy and blameless in his sight.  In love he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will – to the praise of his glorious grace, which he has freely given us in the One he loves.  In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God's grace that he lavished on us with all wisdom and understanding.  And he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ'” (Eph 1:3-9). “In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity to the purpose of his will, in order that we, who were the first to hope in Christ, might be for the praise of his glory” (Eph 1:11-12). “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 the one to come” (Eph 1:18-21). “God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions… and God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus” (Eph 2:4-7). “For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do” (Eph 2:10). “in Christ Jesus you who once were far away have been brought near through the blood of Christ” (Eph 2:13). “In him the whole building is joined together and rises to become a holy temple in the Lord.  And in him you too are being built together to become a dwelling in which God lives by his Spirit” (Eph 2:21-22). “In him and through faith in him we may approach God with freedom and confidence” (Eph 3:12). “Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us” (Eph 3:20). “Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ.  From the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work” (Eph 4:15-16). “filled with the fruit of righteousness that comes through Jesus Christ” (Phil 1:11). “my God will meet all your needs according to his glorious riches in Christ Jesus” (Phil 4:19). “For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins” (Col 1:13-14). “Christ in you, the hope of glory” (Col 1:27). “Christ, in whom are hidden all the treasures of wisdom and knowledge” (Col 2:3). “For in Christ all the fullness of the Deity lives in bodily form, and you have been given fullness in Christ, who is the head over every power and authority.  In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead” (Col 2:9-12). “These are a shadow of the things that were to come; the reality, however, is found in Christ” (Col 2:17). “For you died, and your life is now hidden with Christ in God.  When Christ, who is your life, appears, then you also will appear with him in glory” (Col 3:3-4). “put on the new self, which is being renewed in knowledge in the image of its Creator” (Col 3:10). “the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ” (2 Thess 1:12). “that you might share in the glory of our Lord Jesus Christ” (2 Thess 2:14). “This grace was given us in Christ Jesus before the beginning of time” (2 Tim 1:9). “the salvation that is in Christ Jesus, with eternal glory” (2 Tim 2:10). “He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs having the hope of eternal life” (Titus 3:5-7). “Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them” (Heb 7:25). “And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all” (Heb 10:10). “who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood” (1 Peter 1:2). “In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil, or fade – kept in heaven for you, who through faith are shielded by God's power until the coming of the salvation that is ready to be revealed in the last time” (1 Peter 1:3-5). “Through him you believe in God” (1 Peter 1:21). “He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed” (1 Peter 2:24). “and this water symbolizes baptism that now saves you also – not the removal of dirt from the body but the pledge of a good conscience toward God.  It saves you by the resurrection of Jesus Christ, who has gone into heaven and is at God's right hand – with angels, authorities, and powers in submission to him” (1 Peter 3:21-22). “Grace and peace be yours in abundance through the knowledge of God and of Jesus our Lord” (2 Peter 1:2). “His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness.  Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature and escape the corruption in the world caused by evil desires” (2 Peter 1:3-4). “God has given us eternal life, and this life is in his Son” (1 John 5:11).

God resides explicitly in a distinctive and familial way among his people. God dwells in heaven in the sense that his glory, majesty, and holiness are on display there in particular richness while also assuring his people that he will “be glory in her midst” (Zech. 2:5). Moved by his inexhaustible love for the church before the foundation of the world, God resides in her midst with “all spiritual blessings in heavenly places” (Eph. 1:3), so that even now those who are part of his family on earth “sit together in heavenly places in Christ Jesus” (Eph. 2:6). In today's episode, we explore the definition of the church as the "household of God."

     Moses opens this pericope with a concern for Israel's relationship with God. He does not want them to obey the Lord merely because He's their King, but because they understand His goodness, that He has chosen them for a relationship, purpose, and blessing. For this reason, Moses states, “You shall therefore love the LORD your God, and always keep His charge, His statutes, His ordinances, and His commandments” (Deut 11:1). To love the Lord was a choice-response to trust and walk with Him. This love would manifest itself by obedience to His will.      God's deliverance from Egypt was personally experienced by some of Moses' audience, as they were part of the younger generation—under twenty—who could personally recall the exodus event (Num 14:29). They knew about God's judgment on Egypt, the Passover event, crossing the Red Sea, destruction of Pharaoh's army, God speaking to them at Mount Sinai, His provision for their needs in the wilderness, and His judgment that fell upon them because of their rebellion. Moses stated: "Know this day that I am not speaking with your sons who have not known and who have not seen the discipline of the LORD your God—His greatness, His mighty hand and His outstretched arm, 3 and His signs and His works which He did in the midst of Egypt to Pharaoh the king of Egypt and to all his land; 4 and what He did to Egypt's army, to its horses and its chariots, when He made the water of the Red Sea to engulf them while they were pursuing you, and the LORD completely destroyed them; 5 and what He did to you in the wilderness until you came to this place, 6 and what He did to Dathan and Abiram, the sons of Eliab, the son of Reuben, when the earth opened its mouth and swallowed them, their households, their tents, and every living thing that followed them, among all Israel— 7 but your own eyes have seen all the great work of the LORD which He did." (Deut 11:2-7)      Moses' selective recollection of God's blessings and discipline upon the nation were didactic in nature. These events served to reveal God's faithfulness to them. The Lord preferred to bless them (Deut 11:2-5), but being holy, He could not suffer their foolishness and rebellion (Deut 11:6). Those whom Moses addressed had personally witnessed the the events he was recalling (Deut 11:7), and these could share their experiences with the next generation. In what follows, Moses shifts his language from recalling God's past actions of blessing and judgment to exhortation and obedience. Israel was to believe that their God who judged Egypt, rescued and cared for them, and judged the unfaithful, could and would lead them into the land of Canaan. But their future blessing or cursing required them to know and obey God's Word.      In order for Israel to receive God's blessings and avoid His judgments, they would need to learn His Word and obey His directives. Moses wrote, “You shall therefore keep every commandment which I am commanding you today, so that you may be strong and go in and possess the land into which you are about to cross to possess it, 9so that you may prolong your days on the land which the LORD swore to your fathers to give to them and to their descendants, a land flowing with milk and honey” (Deut 11:8-9; cf. Deut 4:40). The call for obedience was followed by two purpose clauses: 1) that they would be strong and go in and possess the land (vs. 8), and 2) that they would prolong their days in the land (vs. 9). Jack Deere states: "Moses wanted the people to draw an important conclusion from his brief review of their history (vv. 1–7). Since God had designed Israel's past experiences to bring about her moral education, it should have been plain to the nation that their experiencing the Lord's grace or judgment depended on their moral behavior. Therefore, they could prosper in the new land only by observing (obeying) all God's commands. The strength of the Israelites was directly related to their obedience. So the supernatural ability to conquer enemies stronger than they and the ability to live long in the land (cf. 4:40; 5:16; 6:2; 25:15; 32:47) was ultimately a question of ethics, not military skill."[1]      Moses portrayed the land as attractive, as “a land flowing with milk and honey.” Moses had previously described the land of Canaan as consisting of “great and splendid cities which you did not build, and houses full of all good things which you did not fill, and hewn cisterns which you did not dig, [and] vineyards and olive trees which you did not plant” (Deut 6:10-11). And in another place described Canaan as “a good land, a land of brooks of water, of fountains and springs, flowing forth in valleys and hills; a land of wheat and barley, of vines and fig trees and pomegranates, a land of olive oil and honey; a land where you will eat food without scarcity, in which you will not lack anything; a land whose stones are iron, and out of whose hills you can dig copper” (Deu 8:7-9). The land of Canaan was move-in-ready for Israel to take, as the Canaanites were under God's judgment, for they had forfeited the land because of their wickedness (Deut 9:4-5).      Compared to Egypt, Canaan was a special land. Moses stated, “For the land, into which you are entering to possess it, is not like the land of Egypt from which you came, where you used to sow your seed and water it with your foot like a vegetable garden” (Deut 11:10). In Egypt, the cultivation of the land and food production was entirely by human effort. Eugene Merrill comments: "The technique referred to is attested in ancient texts and drawings and still exists in parts of Egypt. It consists of networks of ditches, canals, and holding tanks from and into which river water could be “pumped” by means of a paddlewheel-like device called a shadūf in Arabic. This was powered by pedals or similar systems so that one could indeed say that the irrigation was done by foot."[2]      In contrast to the land of Egypt, God was bringing His people into a land that He personally cared for. Moses stated, “But the land into which you are about to cross to possess it, a land of hills and valleys, drinks water from the rain of heaven, 12 a land for which the LORD your God cares; the eyes of the LORD your God are always on it, from the beginning even to the end of the year” (Deut 11:11-12). The blessing was that Israel would not have to rely on human effort to make sure the land was watered, for God Himself would provide rain from heaven. And unlike the pagan gods who slept and went on trips, Yahweh would not sleep or go away, so His eyes were always fixed on the land and He would ensure the rain from the beginning to the end of the year.      Being in a contractual relationship with God, Israel's blessing or cursing depended on obedience to Him. God had already shown Himself to be loving, faithful, powerful, and one who desired their best. Israel could expect God to keep His word and send them rain for their crops at the proper times. The provision of rain did not depend on them working the land—like they did in Egypt—but on their obedience to knowing and walking in God's will. To be clear, God was not buying their obedience; rather, He was promising to reward them for faithful service.      Moses told them, “It shall come about, if you listen obediently to my commandments which I am commanding you today, to love the LORD your God and to serve Him with all your heart and all your soul, 14 that He will give the rain for your land in its season, the early and late rain, that you may gather in your grain and your new wine and your oil” (Deut 11:13-14). Obedience was the key to blessing, for if God's people would commit themselves to His directives, He would send the rain at the proper seasonal times. The people were informed, “He will give grass in your fields for your cattle, and you will eat and be satisfied” (Deut 11:15; cf. Deut 7:13). Here is another example of God's logistical grace, as He will provide for all their needs.      But Israel could forfeit their blessings if they turned away from the Lord and disobeyed Him. Moses warned them, saying, “Beware that your hearts are not deceived, and that you do not turn away and serve other gods and worship them” (Deut 11:16). God's people could be deceived by taking in false doctrine. The people who occupied the land, as well as the surrounding culture, were pagan through and through. If Israel did not take care to guard their hearts, they could succumb to cultural pressures, which would lead them to turn away from God and worship idols. If Israel did this, Moses warned them, “the anger of the LORD will be kindled against you, and He will shut up the heavens so that there will be no rain and the ground will not yield its fruit; and you will perish quickly from the good land which the LORD is giving you” (Deut 11:17). The Canaanites worshipped Baal and other fertility deities that promised fruitful seasons. Baal idol worship included sensual ritual sex—at pagan altars and in fields—designed to provoke the deity to send rain. Jack Deere states:  "Unless the people of Israel were extremely careful, they could easily be enticed by their pagan neighbors to enter into the sensual worship of these deities. It would simply be a matter of transferring their trust in the Lord for the fertility of their land to one or more of those false gods. And this worship, which was divorced from the realm of ethics and which emphasized ritual sex, was so appealing to human hearts that careless and morally undisciplined Israelites would be drawn into its fatal web."[3]      The bilateral covenant between God and Israel promised blessing or cursing depending on how they responded to the Lord. If Israel would love God in return and follow His directives, He would give them blessing. However, if they chose not to love the Lord and follow His directives, then blessing was withheld and cursing would follow (Deut 11:26-28).      God has a history of providing tangible blessings for His people; however, as Christians living in the dispensation of the Church Age, we are not promised physical blessings or real estate. Rather, God has chosen to bless us spiritually in Christ (Eph 1:3). Some of these blessings are as follows: We are the special objects of God's great love (Rom 5:6-10; Eph 2:4-5). We are forgiven all our sins (Eph 1:7; Col 2:13; Heb 10:10-14). We are children of God (John 3:6; Gal 3:26; 1 Pet 1:23; Tit 3:5). We are given eternal life (John 3:16; 10:28; 20:31). We are given the gift of God's righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9) We are blessed with every spiritual blessing in the heavenly places (Eph 1:3). We are made alive together with Christ (Eph 2:5). We are raised up and seated with Christ in the heavenly places (Eph 2:6). We are the recipients of His grace (Eph 2:8-9). We are justified before God (Rom 3:24-28; 5:1). We have relational peace with God (Rom 5:1). We are given citizenship in heaven (Phil 3:20). We are made ambassadors for Christ (2 Cor 5:20). We are transferred from Satan's domain of darkness to the kingdom of Christ (Col 1:13; 1 Thess 2:12; cf. Acts 26:18). We are all saints in Christ Jesus (Eph 1:18-19; 2:19). We are priests to God (Rev 1:6). We are God's elect (Rom 8:29-33; Eph 1:4). We are the recipients of His faithfulness (Heb 13:5; Phil 1:6; 1 Th 5:24). We have been raised with Christ to walk in newness of life (Rom 6:4, 10-13). We are members of the Church, the body of Christ (Eph 1:22-23; Col 1:18). We are indwelt and sealed with the Holy Spirit (1 Cor 3:16; 6:19; Eph 1:13). We have special access to His throne of grace (Heb 4:16). We are guaranteed a new home in heaven (John 14:1-3). We are guaranteed resurrection bodies (1 Cor 15:50-58). We will be glorified in eternity (Rom. 8:18, 30; Col. 3:4).      As Christians, we must grow up and become spiritually mature. This means devoting ourselves to the Lord to learn and live His Word by faith. Obedience means we'll have a proper identity rooted in divine viewpoint, a healthy spiritual self-esteem, and a purposeful walk with the Lord. Failure to grow up means we'll live ignorantly of God's calling and forfeiture of His blessings, both in time and eternity.   [1] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 282. [2] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 208. [3] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary, 282.

     The main point of this pericope is that God chose and redeemed Israel because of the promise He made to their forefathers, which promise resulted in the nation’s liberation and covenant relationship. Moses opens this section, saying, “The LORD did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples” (Deut 7:7). Here, God’s love for Israel is seen in His choosing them to be His people; which love was in no way influenced by their greatness as a nation. In fact, they are said to be “the fewest of all people”, which implies their insignificance by human standards. But God did love them, and His love was in no way predicated on their worthiness (cf. Deut 9:4-6). God’s love is that inherent characteristic that motivates Him to act, not for self-interest, but wholly for the benefit of others. And this love can be tied from one person or generation to the next, as Moses states, “but because the LORD loved you and kept the oath which He swore to your forefathers, the LORD brought you out by a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt” (Deut 7:8). God’s liberation of Israel from slavery in Egypt was a sign of His love for them. Some have questioned why God loved and chose Israel for Himself, and one liberal scholar states, “Maybe it was pure chance. Maybe God just tossed a coin. For whatever reason, God ‘chose’ Israel.”[1] Such flippant and dismissive comments portray God as one who acts randomly and arbitrarily rather than thoughtfully and intentionally. God’s selection of Israel was based on the oath He swore to their forefathers, Abraham, Isaac, and Jacob (Deut 4:37; 10:15). The Lord promised their descendants would become a great nation and possess the land of Canaan (Gen 17:7-8; 26:24; 28:13-14), so He brought them out of Egypt to fulfill His word (Deut 5:6; 6:12; 8:14), and thus He brought the nation into existence (Isa 43:15; cf. 45:11). Warren Wiersbe writes: "The Lord’s choice of Abraham and Sarah was an act of sovereign grace. They were idol-worshipers in Ur of the Chaldees when “the God of glory” appeared (Acts 7:1–3; Josh. 24:1–3). They had no children and yet were promised descendants as numerous as the sands of the seashore and the stars of the heavens. They later had one son, Isaac, and he had two sons, Esau and Jacob; and from Jacob’s twelve sons came the twelve tribes of Israel. When Jacob’s family gathered in Egypt, there were seventy people (Gen. 46), but by the time they were delivered from Egypt, they had become a great nation. Why did this happen? Because God loved them and kept the promises that He made to their ancestors."[2]      God keeps His word, and His actions speak volumes. Based on this, Moses said to those Israelites before him, “Know therefore that the LORD your God, He is God, the faithful God, who keeps His covenant and His lovingkindness to a thousandth generation with those who love Him and keep His commandments” (Deut 7:9). As the only God that is, Israel was to know that He is able to accomplish His will (Isa 45:5-7), and to be faithful and keep His covenant promises indefinitely from one generation to the next with those who love/choose Him and keep His commandments. Moses used the Hebrew word חֶסֶד chesed—translated lovingkindness—to refer to God’s loyalty to the covenant and those in relationship with Him.      Not only does God promise to bless Israel when they are faithful to Him, but He is also identified as One who “repays those who hate Him to their faces, to destroy them; He will not delay with him who hates Him, He will repay him to his face” (Deut 7:10). Here, the judgment falls solely on the Israelite who is in a bilateral covenant relationship with God and is obligated to live according to His commandments. Those who hate God have rejected His authority, and He will judge them individually for their disloyalty and disobedience. To enjoy God’s blessings and avoid His judgments, Moses told his hearers, “Therefore, you shall keep the commandment and the statutes and the judgments which I am commanding you today, to do them” (Deut 7:11). God had done everything necessary for the nation to be victorious and blessed. All Israel had to do was keep their part of the covenant agreement.       As Christians, when we think about our relationship with God, we realize there is nothing special about us that would motivate Him to love, redeem, and reconcile us to Himself, which He accomplished by the death of Christ. Paul wrote to the church at Corinth, saying: "For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, so that no man may boast before God." (1 Cor 1:26-29)      Before being saved, we were helpless sinners who were enemies of God (Rom 5:6-10), dead in our trespasses and sins (Eph 2:1-2), completely unable to save ourselves (Rom 4:1-5; Gal 2:16; Eph 2:8-9; Tit 3:5). But Paul reveals God’s sovereign grace, saying, “But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, so that, just as it is written, ‘let him who boasts, boast in the Lord.’” (1 Cor 1:30-31). And elsewhere he states, “But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus” (Eph 2:4-6). And we were selected not just for a relationship, but “that we would be holy and blameless before Him” (Eph 1:4), “a people for His own possession, zealous for good deeds” (Tit 2:14; cf. 3:8, 14; Heb 10:24). "As those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. Beyond all these things put on love, which is the perfect bond of unity. Let the peace of Christ rule in your hearts, to which indeed you were called in one body; and be thankful." (Col 3:12-15)   [1] John Goldingay, Numbers and Deuteronomy for Everyone (Louisville, KY; London: Westminster John Knox Press, 2010), 123. [2] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 52.

We’re no good at accepting gifts when we can offer nothing in return.   And so we wrestle for the restaurant bill, determined not to be obliged for what someone who loves us wants to pay. We writhe in proud embarrassment when gifted with a sum so large we fear we’ll lose our freedom to decide, to regulate, to choose.   We’re willing to be thankful so long as there’s no lingering commitment: we’ve traded Christmas cards and dinners. Our scores must all be evened, and all accounts be balanced.   And then the Father overwhelms us with impossibly good news—a flood of undeserved and unrequited kindness for which there’s not a payment plan: “In Christ we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace that He lavished on us” (Eph 1:7).   There’s no way we can work if off: there’s no amount of painful, legal rectitude that ever can resolve our debt. God’s grace confronts us with a gift so great that we at last give up on ever evening the score. We learn to live as loved and liberated souls, and one day even revel in “the immeasurable riches of His grace in kindness toward us in Christ Jesus” (Eph 2:7).   Receive the gift from God’s great heart. And stay in grace. -Bill Knott

We’re no good at accepting gifts when we can offer nothing in return.   And so we wrestle for the restaurant bill, determined not to be obliged for what someone who loves us wants to pay. We writhe in proud embarrassment when gifted with a sum so large we fear we’ll lose our freedom to decide, to regulate, to choose.   We’re willing to be thankful so long as there’s no lingering commitment: we’ve traded Christmas cards and dinners. Our scores must all be evened, and all accounts be balanced.   And then the Father overwhelms us with impossibly good news—a flood of undeserved and unrequited kindness for which there’s not a payment plan: “In Christ we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace that He lavished on us” (Eph 1:7).   There’s no way we can work if off: there’s no amount of painful, legal rectitude that ever can resolve our debt. God’s grace confronts us with a gift so great that we at last give up on ever evening the score. We learn to live as loved and liberated souls, and one day even revel in “the immeasurable riches of His grace in kindness toward us in Christ Jesus” (Eph 2:7).   Receive the gift from God’s great heart. And stay in grace. -Bill Knott

We’re no good at accepting gifts when we can offer nothing in return.   And so we wrestle for the restaurant bill, determined not to be obliged for what someone who loves us wants to pay. We writhe in proud embarrassment when gifted with a sum so large we fear we’ll lose our freedom to decide, to regulate, to choose.   We’re willing to be thankful so long as there’s no lingering commitment: we’ve traded Christmas cards and dinners. Our scores must all be evened, and all accounts be balanced.   And then the Father overwhelms us with impossibly good news—a flood of undeserved and unrequited kindness for which there’s not a payment plan: “In Christ we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace that He lavished on us” (Eph 1:7).   There’s no way we can work if off: there’s no amount of painful, legal rectitude that ever can resolve our debt. God’s grace confronts us with a gift so great that we at last give up on ever evening the score. We learn to live as loved and liberated souls, and one day even revel in “the immeasurable riches of His grace in kindness toward us in Christ Jesus” (Eph 2:7).   Receive the gift from God’s great heart. And stay in grace. -Bill Knott

A mystery in Paul's writing is not normally something “mysterious,” still less a whodunit. It is a truth or a doctrine which in some measure has been kept hidden in previous generations, and now with the coming of the Gospel has been disclosed and made public. Sometimes the Gospel itself is treated as a mystery; more commonly, some element of the Gospel is labeled a mystery.In Ephesians 3:2–13, Paul insists that, along with other “apostles and prophets” (Eph. 3:5), he enjoys deep insight into “the mystery of Christ, which was not made known to men in other generations as it has now been revealed by the Spirit” (Eph. 3:4–5). Then he tells us the content of this mystery: “that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus” (Eph. 3:6).We should reflect on the ways in which this mystery was hidden. Certainly the Old Testament Scriptures sometimes anticipate the extension of the grace of God to men and women of all races. The Abrahamic covenant foresaw that in Abraham’s seed all the nations of the earth would be blessed (Gen. 12:3; see meditation for January 11). What is hidden about that? Yet the fact remains that the space devoted in the Bible to the Law of Moses, coupled more importantly with the rising body of interpretation that made Mosaic Law the interpretive grid that controlled the reading of much of the Old Testament, ensured that this broader emphasis was often lost to view. So on the one hand, this hiddenness can be viewed as a careful plan of God to hide the glory of “his eternal purpose” (Eph. 3:11) until the time was ripe for it to be unfolded; on the other, this hiddenness owes something to human perversity, reading the Old Testament Scriptures in a way that domesticates and dwarfs the true dimensions of Old Testament promises.With the coming of Christ Jesus, the ways in which the Old Testament books pointed forward were made incalculably clearer. Jesus’ Great Commission stamped the mission of his disciples with an internationalism that shames all parochialism. Above all, Jesus’ understanding of the Old Testament established some new paradigms. Read properly, in its linear, historical sequence, the Old Testament storyline does not lay as much emphasis on the Law of Moses as some thought. Indeed, the Mosaic Covenant turns out to be a failure, in terms of how well it changed people. Its brightest success is in providing the models that predict what the ultimate Savior, the ultimate priest, the ultimate temple, the ultimate sacrifice, would look like. And Paul is the apostle who not only preaches this mystery, but does so to the Gentiles, the people most affected by its content. This podcast is designed to be used alongside TGC's Read The Bible initiative (TGC.org/readthebible). The podcast features devotional commentaries from D.A. Carson’s book For the Love of God (vol. 1) that follow the M’Cheyne Bible reading plan.

Christians are often taught to memorize Ephesians 2:8–9: “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.” Certainly wonderful truths are expressed in these lines. But I shall focus on some of the things Paul says in the surrounding verses.(1) Before our conversion, we, like the Ephesians, were dead in our “transgressions and sins” (Eph. 2:1). Because of our addiction to transgression and sin, because of our habit of following the ways of the world (Eph. 2:2), because we were simultaneously deceived by the Devil (Eph. 2:2) and committed to gratifying the desires and thoughts of our sinful natures (Eph. 2:3), there was simply no way we could respond positively to the Gospel. Worse, our tragic inability was a moral inability: “Like the rest, we were by nature objects of wrath” (Eph. 2:3). There was no hope for us unless God himself intervened and brought life where there was only death, and showed mercy where his own justice demanded wrath.(2) That is what God did: while we were still dead, out of his great love for us, “God, who is rich in mercy, made us alive with Christ” (Eph. 2:4–5). This was out of his sheer grace: we certainly could not help ourselves, for “we were dead” (Eph. 2:5).(3) Indeed, God so unites us to Christ that in his eyes we are already raised with him and seated “in the heavenly realms in Christ Jesus” (Eph. 2:6). God has taken these steps “in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus” (Eph. 2:7). So our ultimate hope and expectation is what still awaits us. No Christian is stable who does not see and value this futurist perspective.(4) At this point Paul stresses the sheer graciousness of the gift of salvation, a gift received by faith that is itself the gift of God, and is quite apart from any works that we could perform. For if we could, we would boast of them.(5) But none of this means that we continue to live as we did before—dead in transgressions, following our own desires and thoughts. Far from it: we who have received God’s grace, and the faith to apprehend it, are “God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do” (Eph. 2:10). One can no more enjoy saving grace without performing good works, than one can experience saving grace without ever knowing the incomparable riches that await us in the age to come. This great salvation is one superb package! This podcast is designed to be used alongside TGC's Read The Bible initiative (TGC.org/readthebible). The podcast features devotional commentaries from D.A. Carson’s book For the Love of God (vol. 1) that follow the M’Cheyne Bible reading plan.

The necessity of sanctification is often misunderstood or outright ignored by many Christians. Sanctification is indeed necessary as a phase and condition for complete salvation. In fact, without it, your faith will diminish and perhaps disappear altogether. Are you saying a Christian can lose or forfeit their salvation? Nope, I'm not saying that...God is! The Necessity of Sanctification God - through the Apostle Paul, and others - clearly tells us that "faith without works is dead" (James 2:14-26). The Book of Hebrews gives us warning upon warning not to "drift" from the faith. More specifically, Paul in Romans 8:12-13 tells us sanctification is not only necessary but is also our decision. The necessity of sanctification is explained in this passage as the difference between focusing your mind on the flesh or on the spirit. An explanation is given of the difference between the unsaved - those who are of the flesh - and the saved - those who are of the Spirit. The unsaved (i.e. unregenerated) have no choice but to focus their mind on the things of the body and flesh. They seek out fulfillment of only their personal desires and appetites. In contrast, the saved have a choice as to what they focus their minds (i.e. thinking) on. And this is the key difference between the two. In the absence of choice, the unsaved simply align with their fleshly desires and world's materialistic fulfillment. But even with a choice, the saved must still personally decide to choose obedience to God (i.e. the things of the Spirit). It is within our power - as Christians/born again/redeemed - to determine what we think about and how we behave. As I have pointed out before: You have absolute control over only two things in your life - what you think and how you behave. Phase Two of Three Lest we forget, salvation is given to us in three separate stages. First, recall that sin infects us with a "double-curse." One, we incur a sin debt with a penalty payment due. Two, we become powerless to resist sin and temptation. Phase One of salvation gives us the "double-cure." First, our penalty is paid in full and we are justified - put in right standing with the law of God. And second, we are born again (i.e. regenerated) and made new. This new spirit (i.e. God's workmanship created in Christ Jesus - Eph. 2:10) gives us the ability to follow the law of God. In addition to this new spirit God grants the gift of His indwelling Spirit. He - the Holy Spirit - in combination with our redeemed spirit - gives us power to overcome sin and temptation as we live. This is the purpose of the indwelling! The Holy Spirit is given to us so that we might pursue holiness; aka righteousness, holy living, obedience of faith, keeping God's laws, doing good works, being holy as He is holy, etc. The necessity of sanctification could not be more clear. We do not go from justification to glorification (the third phase) without first growing in sanctification (phase two). Sanctification is a necessary second phase of being saved. We are saved - justification; we are being saved - sanctification; and we will be saved - glorification. The necessity of sanctification is clearly presented when Paul tells us that if a Christian persists in living according to the flesh, they must die. Sounds serious. And it is. ___________________________________ Study Romans From the Beginning - Click Here

Speak God's Promises',Confess His Word over our situations in life, make requests to Him thanking Him for the answer we seek, He will answer. I confess today is a good day (Psa 118:24). I proclaim all that is good, blessed of God, in his perfect will designed for me in Jesus' name (2 Cor 1:20) I am blessed coming in; I am blessed going out (De 28:6). I am blessed with all spiritual blessings in heavenly places in Christ Jesus (Eph 1:3). Greater is He that is in me than he that is in the world (1Jn 4:4). There shall no evil befall me, neither shall any plague come nigh my dwelling, for He has given His angels charge over me in all my ways (Psa 91:10-11). No weapon formed against me will prosper (Isa 54:17), but whatever I do will prosper. I am like a tree planted by the rivers of water (Psa 1:1-3). I lack for no good thing. My God supplies all my needs according to his riches in glory in Christ Jesus (Php 4:19) I have all sufficiency in all things and abound to all good works, for my God has made all grace abound toward me (2 Cor 9:8), filled with the love of God. I am filled with the joy and peace of the Lord (Ga 5:22). I confess all benefits of Calvary my sins are forgiven, my diseases are healed. I am strong in God, crowned with His loving kindness, tender mercy and my strength is renewed as the eagle (Psa 103:1-5). I am redeemed from the curse of the law from every sickness and disease (Ga 3:13-14; De 28:15-68). I am washed in the blood of Jesus (Rev 1:5). Jesus Himself took my infirmities and sicknesses (Isa 53:4-5; Mt 8:17), and by His stripes I am healed (1 Pet 2:24). The Lord is my helper and I will not fear what man can do to me (He 13:5-6). all my family are coming into the fold of the Lord. This is my confession, and I thank you Father in Jesus' name that I have what I say (Mk 11:22-23). Jesus is the high priest of my confession  (He 10:19-23).

The Invitation: You just can't say no.  Chapter One: . . . Do I have a something higher and better than this?  Harry Potter,  a letter from an owl.  The first one was burned. Then so many letters arrived that not even the adults who were trying to suppress him could deny the letters.  Katniss saves her sister by replacing her in the games.  Divergent, the girl is not like everyone else, her difference makes her dangerous to the powers that be.  Spiderman, Peter Parker is bitten by the spider and he can't go back.  The Christian Calling.  [Eph 1:1 ESV] Paul, an apostle of Christ Jesus by the will of God, To the saints who are in Ephesus, and are faithful in Christ Jesus:[Eph 1:2 ESV] Grace to you and peace from God our Father and the Lord Jesus Christ. [Eph 1:3 ESV] Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, [Eph 1:4 ESV] even as he chose us in him before the foundation of the world, that we should be holy and blameless before him.  In love[Eph 1:5 ESV] he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, WHY? [Eph 1:6 ESV] to the praise of his glorious grace, with which he has blessed us in the Beloved. How Did He Do It?[Eph 1:7 ESV] In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, [Eph 1:8 ESV] which he lavished upon us, in all wisdom and insight [Eph 1:9 ESV] making known to us the mystery of his will, according to his purpose, which he set forth in Christ[Eph 1:10 ESV] as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. CAN'T Lose It!1. God planned it. [Eph 1:11 ESV] In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will,[Eph 1:12 ESV] so that we who were the first to hope in Christ might be to the praise of his glory. 2. God Sealed You Forever.[Eph 1:13 ESV] In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit,[Eph 1:14 ESV] who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. Saved from the zombies.  [Eph 2:1 ESV] And you were dead in the trespasses and sins[Eph 2:2 ESV] in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience--[Eph 2:3 ESV] among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. [Eph 2:4 ESV] But God, being rich in mercy, because of the great love with which he loved us,[Eph 2:5 ESV] even when we were dead in our trespasses, made us alive together with Christ--by grace you have been saved--[Eph 2:6 ESV] and raised us up with him and seated us with him in the heavenly places in Christ Jesus,[Eph 2:7 ESV] so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. God saved you, you did not “Let' God save you. [Eph 2:8 ESV] For by grace you have been saved through faith. And this is not your own doing; it is the gift of God,[Eph 2:9 ESV] not a result of works, so that no one may boast. How about you? Meta Narrative Chapter 2; The CallingMore presentations from Jeff Rossignol Meta Narrative Chapter 2; The Callingvar siteUrl="http://www.authorstream.com/";var pid="2591571_635776535823056250";var es='425x354';More presentations from Jeff Rossignol Meta Narrative Chapter 2; The Callingvar es='425x354';var pId="2591571_635776535823056250";siteUrl="http://www.authorstream.com/";More presentations from Jeff Rossignol

It seems that one of the greatest blessings in the Christian life is found in being "in Him" (Col. 1:15-18).  After all, Jesus has "raised us up together, and made us sit together in the heavenly places in Christ Jesus" (Eph. 2:6).  "Where and when did this take place?" we ask.  Look at the last few words.  We are "raised up together, and made to sit together in the heavenly places— in Christ Jesus"  How?  In Christ Jesus.How can we know we are in Christ?How can we experience being in Christ?And how can we celebrate being in Christ?To find out more, keep listening.The following is a study on being "in Christ".

As for you, you were dead in your transgressions and sins, in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient (Eph 2:1-2). The whole process of the salvation of humanity after the Fall of Man can been seen as creation processed in cycles of destruction and creation just as the whole universe was created and is still in the process of destruction and creation. The same power used to create this universe operated to redeem us who were once dead in our transgressions and sins. God has restored us in Christ to the original state in which we humans are once again without blemish or defect. Try to see the similarities between what Paul discusses in Ephesians 2 and the story of creation in Genesis 2. When the Lord God made the earth and the heavens--and no shrub of the field had yet appeared on the earth and no plant of the field had yet sprung up, for the Lord God had not sent rain on the earth and there was no man to work the ground, but streams came up from the earth and watered the whole surface of the ground (Gen 2:5-6) … Creation is God’s act of love. It was by his love and mercy that he sent his Son to save us who had become insignificant as dust, and were on our way to the ground. But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions--it is by grace you have been saved (Eph 2:4-5). … the Lord God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being (Gen 2:7). Having been formed and made alive with God’s breath of life, the first man was put in the Garden of Eden. In the same way, having been raised with Christ, we are now seated with him in the heavenly realms. And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus (Eph 2:6) … Now the Lord God had planted a garden in the east, in Eden; and there he put the man he had formed (Gen 2:8). “Eden” was a mountain where God sat, and in the “east” of it was the garden where the first man and woman lived. After the fall, they were driven out of the garden eastward, and lived there (Gen 3:24, 4:16). They moved even more eastward, and tried to build the tower of Babel there (11:2). Note that the tabernacle and the temple were built facing east. But Abraham, for the first time in Genesis, moved from Ur, which was in the east, westward to the land God showed him. It was the beginning of God’s creation for our human race, and he himself was created so that he could do good works God prepared for him. For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do (Eph 2:10). What lies behind the passage following Eph 2:11 is the story of Cain and Abel with the former representing the Gentiles and the latter Israel, the chosen people. In Christ, these two kinds of peoples have come to be united together as one family. But now in Christ Jesus you who once were far away have been brought near through the blood of Christ. For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility, by abolishing in his flesh the law with its commandments and regulations (Eph 2:13-14). The blood that once cried out from the ground for an unjust death causing hostility between the Gentiles and the Hebrews is replaced by the blood that now cries out for God’s unchanging love to create one man bringing peace and unity upon the earth. His purpose was to create in himself one new man out of the two, thus making peace, and in this one body to reconcile both of them to God through the cross, by which he put to death their hostility. … Consequently, you are no longer foreigners and aliens, but fellow citizens with God's people and members of God's household (Eph 2:13-19), …