Podcasts about in christ

Turn Up The Volume on Praise—Thank God & Worship Him Daily | Blessed Morning Prayer To Start The Day With GodSUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer™ Podcast!For more powerful daily prayers and to connect with the ministry visit:https://www.dailyeffectiveprayer.org© Copyright Daily Effective Prayer™ SUPPORT THE MINISTRY:https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTubeX / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

Trust God & Step Into the Life He Has for You (DON'T SETTLE) | Blessed Daily Effective Prayer For TodaySUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer™ Podcast!For more powerful daily prayers and to connect with the ministry visit:https://www.dailyeffectiveprayer.org© Copyright Daily Effective Prayer™ SUPPORT THE MINISTRY:https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTubeX / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

Your Words Are Prophecy—What You Speak Today, You Will Harvest Tomorrow | Blessed Morning Prayer To Start Your Day With GodSUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer™ Podcast!For more powerful daily prayers and to connect with the ministry visit:https://www.dailyeffectiveprayer.org© Copyright Daily Effective Prayer™ SUPPORT THE MINISTRY:https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTubeX / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

Todaywe are talking about the riches that we have in Christ Jesus. Sometimeswe think of the wealthiest people on earth such as Elon Musk being worth over$430 billion and Jeff Bezos, the owner and founder of Amazon, over 200-plusbillion dollars, and other wealthy people. The top five billionaires in theworld altogether—their wealth is over a trillion dollars—and we go, wow,wouldn't we like to have that? Well, my friend, I am telling you, you havesomething better than that. You have eternal riches.  Thefact that Paul is writing about wealth would be significant to his readers,because Ephesus was considered the bank of Asia. One of the seven wonders ofthe world, the great temple of Diana, was in Ephesus, and was not only a centerfor idolatrous worship, but also a depository for wealth. Some of the greatestart treasures of the ancient world were housed in this magnificent building. Inthis letter, Paul will compare the church of Jesus Christ to a temple and willexplain the great wealth that Christ has in His church. Paul is saying to us, "BE RICH!" Thatis what Paul says in verse three: “Blessed be the God and Father of our LordJesus Christ, who has blessed us with every spiritual blessing in the heavenlyplaces in Christ.” Our riches are not in a passing world, a temporaryworld, the temporary wealth of this world. Our riches are found in the eternalperson of Jesus Christ Himself. We have His riches. We are co-inheritors withHim of all the riches of God. Our Father in heaven owns it all.  TheHoly Spirit is mentioned many times in this letter, because He is the one whochannels our riches to us from the Father, through the Son. Not to know anddepend on the Holy Spirit's provision is to live a life of spiritual poverty.No wonder Paul began his Ephesian ministry asking some professed Christians ifthey really knew the Holy Spirit (Acts 19:1-7). We might ask professedChristians today, "Did you receive the Holy Spirit when you believed? Ifthe answer is no, then you are not saved." "Now if any man havenot the Spirit of Christ, he is none of His" (Romans 8:9). Unless youhave the witness of the Spirit (Romans 8:15-16), you cannot draw on the wealthof the Spirit. Inthese first verses of this chapter one of the guarantees that we're going tosee of our salvation and our eternal inheritance in Christ is based on the factthat we have been given the Holy Spirit (vv.11-14). In the Old Testament,promises were made to Israel that they would be blessed with prosperity, withwealth, with land, with material things. But my friend, the blessings that arepromised to the believer are eternal blessings. We're not called to be blessedwith riches physically. The prosperity gospel preachers are deceitfullymisleading many today to believe that God has promised us material wealth now.Actually Jesus promised us poverty and suffering now if we truly follow Him.  Ourriches In Christ are not in the sweet by and by. We are rich and blessed inChrist spiritually speaking right now! In Philippians 3, Paul said, "Icount all things but loss for the glory and the riches that I have in ChristJesus… that I might know Him and the power of His resurrection." Ourriches are found in the fact that we have the promise that “our God willsupply all our needs according to His riches in glory in Christ Jesus” (Philippians4:19). “I can do all things through Christ who strengthens me” (Philippians4:13).  Myfriend, today we have the power, the ability, and the desire to please God forheavenly riches, heavenly things, and heavenly results. You can't take yourmoney to heaven with you, but you can take people to heaven with you that youinfluence and impact with the gospel of Jesus Christ.  Today,you are rich in Christ. You've been born into tremendous wealth in Christ. Youare seated with Him in the heavenlies even right now. GodBless!

God Will Fix What You See In Your Life and What You Don't (LET GOD WORK) | Blessed Morning Prayer To Start Your Day With GodSUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer™ Podcast!For more powerful daily prayers and to connect with the ministry visit:https://www.dailyeffectiveprayer.org© Copyright Daily Effective Prayer™  SUPPORT THE MINISTRY:https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTubeX / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

In this sermon, Pastor Clint looks at the topic of our speech. Proverbs teaches us that our words have great power—they can either wound or heal, destroy trust or build life-giving relationships. What flows from our lips ultimately reveals the condition of our hearts, for “out of the abundance of the heart the mouth speaks.” In Christ, our hearts are renewed by grace, so that our words can become instruments of truth, love, and encouragement that honor God and bless others.

Today we will look at the similarities between Paul's language and Jesus's as Rande Vick leads the conversation. This is the audio podcast.

Saturday, 16 August 2025   Or how can one enter a strong man's house and plunder his goods, unless he first binds the strong man? And then he will plunder his house. Matthew 12:29   “Or how, any, he can enter into the house of the strong and his goods seize, if not first he should bind the strong? And then, his house he will through-seize” (CG).   In the previous verse, Jesus emphatically declared to the Pharisees that if He casts out demons by the Spirit of God, then the kingdom of God has come upon them. Next, He questions them with the words, “Or how, any, he can enter into the house of the strong and his goods through-seize?”   His question contains a new word, diarpazó. It is derived from dia, through, and harpazó, to seize. Thus, a literal, albeit clunky translation would be to through-seize. Some Greek texts use the word harpazó here and then diarpazó later in this verse.   Jesus' question is concerning ability. There is a house owned by a strong man. If someone wants to rob this guy, how is he going to do it? Jesus provides the answer in the next clause, saying, “if not first he should bind the strong.”   If the house of a strong man is to be plundered, the strong man has to first be bound. His strength must be dealt with, or it will be impossible for someone to rob him. Instead, he will get a good pounding and maybe a trip to the hospital. But if he is bound up, Jesus continues with, “And then, his house he will through-seize.”   When that which interferes with one's plans to take an action is removed, the ability to take that action can then go forward. The point of Jesus' words is built upon what He has already said. This is introduced with the word translated as “or.”   His first question in this regard was that if Satan casts out Satan, he divided himself. If so, then his kingdom cannot stand. Thus, the word “or” continues to refer to this concept. Speaking again of Satan, he calls him “the strong.”   Some equate the house with the demon-possessed man. But this is too limited. Satan's house, in this questioning, is his place of rule. Thus, it is the Earth. This is the same as the “house of David” being the scope of David's rule. Satan has already been shown to have authority over the earth (Matthew 4:9).   Therefore, the strong, meaning Satan, must be bound. From there, a person can then thoroughly plunder his house. How did God do this? He sent Jesus, born without sin, into the world. This is why Satan attempted to get Jesus to sin right at the start. But Jesus prevailed over his temptations. Remaining sinless, Jesus has bound Satan's authority.   Therefore, Jesus can now thoroughly plunder his house. One step at a time, this will take place until, at the cross, he is entirely defeated. The sinless death of Jesus is the proverbial final nail in the coffin of Satan's ability to come against Him. In His death, the law is fulfilled. Therefore, the thing that stood against man and which Satan used against man, law, will no longer be an implement to cause saved humanity to fall again.   Life application: The importance of the issue of law versus grace is not to be diminished. Law, a violation of it, is what brought sin into the world. Through sin, man died. That state of sin and death spread to all men. This is recorded by Paul in Romans 5.   In Christ, the issue of law, and thus the issue of the imputation of sin, has been dealt with. This is why those who have come to Christ can adamantly avow that they have been saved. They have moved from a position of “under law” in Adam to a position of “in grace” in Jesus.   It is also why salvation, once it has been granted, is eternal. It is true, we may ignorantly reimpose law on ourselves after being saved, but we are still in Christ. Therefore, sin is not being imputed, even for the blunder of placing oneself under law. However, in our state of salvation, we will receive no rewards for a life lived under law, even if we remain in grace. By our actions, we are excluding the chance to be rewarded for our conduct.   On the other hand, those who never believe the gospel, but continue under law, cannot be saved. Only by rejecting self, accepting Christ's full atonement through His sacrificial death, which is proved by the resurrection, can someone be moved from “under law” to “in grace.”   Once that move takes place, it should be the person's goal and desire to live for God, loving Him, and being obedient to His guidance as outlined under the New Covenant in order to receive rewards. This is not for being saved or continuing to be saved. That was dealt with in Jesus' work. It is for rewards and losses in our state of salvation.   Let us learn the lesson of law and cling to the grace of our Lord Jesus Christ always.   Glorious God, how grateful we are for what You have done for us in Christ. The power of Satan was bound in our lives, and we have been plundered from His hand. We are now under a new Master who will continue to forever protect us from the power of the devil. As this is so, help us to stay away from evil and always strive for what is good and pleasing in Your sight. Amen.

Step Into a Day of Miracles—God Has Already Cleared the Path for You | Blessed Morning Prayer To Start Your Day With GodSUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer™ Podcast!For more powerful daily prayers and to connect with the ministry visit:https://www.dailyeffectiveprayer.org© Copyright Daily Effective Prayer™ SUPPORT THE MINISTRY:https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTubeX / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

You are not defenseless—but you might be living like you are. In Christ, God has given you four powerful allies to strengthen, guide, protect, and encourage you in every spiritual battle—if you use them. Neglect them, and you're vulnerable to the enemy's attacks. In this episode, we confront the cultural mindset of victimhood, uncover why believers often lose battles they're equipped to win, and show how spiritual discernment—not just cultural awareness—is the key to victory.

If you're a part of a healthy church, you know that unity and fellowship is God's good gift to the saints, but that gift doesn't come without effort. Paul urges the Ephesian church to make every effort to keep the unity of the Spirit through the bond of peace. This kind of work doesn't fall only to those who have titles within the church; the ascended Christ has blessed the whole church with gifts of varying kinds to strengthen and equip the entire church body for the work of ministry. In Christ, we are to put off the old self which is corrupted by deceitful desires, so that we can be renewed in the spirit of our minds, and put on the new self which is created in Christ's likeness. :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

Iremember when I was a child growing up in a family that was very poor. I tell you what, my friend. The moment I found Jesus Christ as a 19-year-oldteenager, I became the richest person in the universe in Christ. And that'swhat Ephesians is about: knowing and understanding the riches of the glory theHis inheritance that I have in Jesus Christ. And that's why these three versesare so powerful to help us begin to understand what we need to learn and knowfrom this book.  Verse1 tells us that Paul is an apostle of Jesus Christ by the will of God, and thathe is writing this epistle “to the saints who are in Ephesus andfaithful in Christ Jesus.” The word saints there is a very importantword. It's a word that's used at least nine times in the book of Ephesians. Theword saint actually means “one who has been set apart”. Somebody that's beensanctified. Somebody that's been made holy. The moment you received JesusChrist, you were set apart for by the Holy Spirit for Christ and for His glory(Romans 6:3).  Imean all the riches in Christ were set apart for you in Christ at that moment.And so when we trust Christ in a sense we're taken out of this world and we'replaced in Christ in a heavenly world, we can enjoy heaven on earth. We do nothave to wait for the sweet by and by. And you were set apart to go to heavenone day. It's so sad that many of us do not understand or recognize the richeswe have in Christ.  Itkind of reminds me of the story I read recently of Hetty Green who lived from1834 to 1916. When she died she was worth over $100 million. In our moneytoday, that would be $2.5 billion. She was called the witch of Wall Street. Inthe Guinness Book of World Records, she's called America's greatest miser. It'sreported that she ate cold oatmeal because it cost to heat it. She ate mostlypies that cost 15 cents. She was said never to turn on the heat or use hotwater. She wore one old black dress and undergarments that she changed onlyafter they had been worn out. She did not wash her hands and she rode in an oldcarriage. One tale claims that Green spent half a night searching her carriagefor a lost stamp worth two cents. Another asserts that she instructed herlaundress to wash only the dirtiest part of her dresses, the hems, to savemoney on soap. The sad thing is she had a son that had to suffer a legamputation because she delayed in taking so long looking for a free clinic thathis case became incurable.  Howsad. But a sadder fact is the fact that there are so many Christians that areliving miserable lives because they do not know about and understand the richesthey have in Christ. I've often said the most miserable people in the world arenot lost people. They're enjoying the pleasures of sin for the few moments theymight have with it. It's the Christian who can't enjoy those pleasures of sinany longer because of the convicting power of the Holy Spirit in their lives,but they have never begun to comprehend the great riches they have in Christ.  That'swhat we're going to be talking about these next few days in Christ. In Christ.Matter of fact, the phrase “in Christ” is used, some 15 times in the book ofEphesians. We are “in Christ”. Oh, if we could only begin to understand that. Peterput it this way in 1 Peter 1:3-5: “Blessed be the God and Father of our LordJesus Christ, who according to His abundant mercy has begotten us again to aliving hope through the resurrection of Jesus Christ from the dead, to aninheritance incorruptible and undefiled and that does not fade away, reservedin heaven for you, who are kept by the power of God through faith for salvationready to be revealed in the last time.” Itrust today you will begin to recognize and know the riches of His glory of theinheritance that you have in Christ.  Godbless you, and may you have a wonderful, wonderful day!

God Won't Let You Go—Your Breakthrough Is Coming | Blessed Morning Prayer To Start The Day With GodSUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer™ Podcast!For more powerful daily prayers and to connect with the ministry visit:https://www.dailyeffectiveprayer.org© Copyright Daily Effective Prayer™ SUPPORT THE MINISTRY:https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTubeX / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

Welcome to episode #238!

Send us a textSpiritual growth requires constant nourishment, yet many believers fall into the same trap as professionals who stop learning after graduation. When we cease immersing ourselves in Scripture, we lose our ability to hear God's voice—and the consequences can be devastating.This passionate exploration of bold faith challenges listeners to consider what's truly at stake in our spiritual lives. Drawing from a powerful turning point in John 6, where many disciples abandoned Jesus after hearing difficult teachings, we examine the stark contrast between those who walk away from hard truths and true believers who recognize, like Peter, that only Jesus offers "the words of eternal life." This pivotal moment serves as a mirror for our own response to challenging biblical teachings today.Following Christ demands everything—potentially friends, family, and reputation. While prosperity-focused messages saturate Christian media, genuine prosperity lies in the gift of faith itself and the inheritance that comes through spiritual maturity. Are you counting the cost of discipleship, or seeking a more comfortable version of Christianity?The conversation takes an unexpected turn when addressing social media platforms, viewing them not as problems to condemn but as unprecedented opportunities for ministry that reveal what people truly believe. These digital spaces expose thinking patterns that need biblical truth, and believers who ignore these platforms miss significant opportunities to advance God's kingdom.A particularly powerful segment focuses on encouraging women to boldly proclaim God's Word. Drawing inspiration from biblical figures like Deborah, who led when men would not, we celebrate how God raises unexpected messengers when traditional voices fail. In Christ, artificial hierarchies dissolve, allowing truth to flow through any vessel willing to be used.Join us for this soul-stirring conversation about standing firm in God's truth when others walk away, finding your authentic voice in Christ, and experiencing the genuine peace that comes not from momentary circumstances but from dwelling deeply in God's unchanging Word.Support the show

How do we know if God exists? Is this life all there is? What if there's more? Psalm 19 answers with two revelations: creation and God's Word. The heavens declare His glory, pointing to His power, order, and presence. Yet creation alone can't reveal the fullness of who He is. Scripture gives us His character, His holiness, and our need for a Savior.David moves from wonder at the natural world to dependence on God's perfect law and the hope of redemption. That hope is fulfilled in Jesus. The perfect sacrifice who makes the unworthy blameless and offers more than this life can hold.In Christ, the longing in our souls finds its rest, and the beauty we see now points us to the new creation to come.Support our mission:Your generosity helps us proclaim Christ as King and equip disciples to make disciples.alloflife.churchcenter.com/givingVisit our website:www.alloflife.church

Wefinished the book of Luke several days ago and today we're going to start ourstudy in the book of Ephesians and will be looking at it for the next severalmonths. I love the book of Ephesians. I love it because I believe it gives usthe essence of what it really is to live out our Christian faith. The reasonmany people give for not becoming a Christian is because they meet a so-calledChristian who is not living out their Christian faith. I believe that Ephesiansis a powerful book that gives us a strong foundation for our Christian walk so thatwe might truly live a life that pleases God and also will give us the greatestfulfillment as we participate in His body life.  Hoseathe prophet proclaims a message to Israel revealing to them what is at the rootof their failure to live for Jehovah was their lack of knowledge of God's truth.Hosea repeats this message several times here in chapters 4 and 6. "Hearthe word of the Lord, you children of Israel, for the Lord brings a chargeagainst the inhabitants of the land. There is no truth or mercy or knowledgeof God in the land” (4:1). And then in chapter 4:6 he says, "Mypeople are destroyed for lack of knowledge. Because you have rejected knowledge,I'll also reject you from being priest for me. Because you have forgottenthe law of your God, I will also forget your children." In Hosea6:3, he writes: “Let us know. Let us pursue the knowledge of theLord. His going forth is established as the morning. He will come to uslike rain, like the latter and former rain to the earth”. And finally inHosea 6:6; “For I desire mercy and not sacrifice and the knowledge of Godmore than burnt offerings”.  Todaywe are looking at the spiritual reason and the purpose we have for this studyof the book of Ephesians. I believe that the Lord has led me to make this ournext biblical study. In Ephesians 1:18, Paul said, he is praying several thingsfor them, but especially that “the eyes of your understanding beingenlightened." He says, "Here's my prayer. Here's what I'm writingthis book about:" First, "That you may know what isthe hope of His calling." Secondly, "That you may knowwhat are the riches of the glory of the inheritance in the saints? And third,"That you may know what is the exceeding greatness of His powertoward us who believe according to the working of His mighty power”.  Aswe look at this book over the next few months, I've outlined the whole book bylooking at each chapter to keep our focus and emphasis on Jesus. Jesus is thecenter. He is what our belief, our Christian life is all about. Matter of fact,a repeated phrase in this book and especially the first couple chapters aboutour position that we have in Christ. In Christ, in Christ, in Him, in Christ. Amajor issue for believers today is that we do not know our position inChrist. And the first three chapters have to do with our position in Christ.The last three chapters is how to live out practically what we knowabout our position in Christ.  Mysimple outline of the book is: Ephesians 1 is knowing Jesus. Ephesians 2is living Jesus. Ephesians 3 is loving Jesus. And then the lastthree chapters, the practical chapters are: Ephesians 4 is talking Jesus.Ephesians 5 is walking Jesus. And then finally, Ephesians 6 is standingwith Jesus. We stand in Him and we overcome the wiles of the evil one. Rememberwe are being destroyed and overcome by the world and the evil one because ofour lack of knowledge of God and His Son Jesus Christ Today,just to get us started, think on these things. Are you being destroyed for lackof knowledge of who you are in Christ? I trust today God will speak to yourheart to love Him, to know Him, to live for Him, and to make a difference inthis crazy world in which we live for eternity.  Godbless!

God's Joy Is Your STRENGTH—It Will BREAK Every Chain | Blessed Morning Prayer To Start Your Day With GodSUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer™ Podcast!For more powerful daily prayers and to connect with the ministry visit:https://www.dailyeffectiveprayer.org© Copyright Daily Effective Prayer™ SUPPORT THE MINISTRY:https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTubeX / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

This week, Chase walks through verses 1-14 of Ephesians 1, taking special note of the phrase "In Christ" and similar prepositional phrases which are found throughout the book. Description Visit our linktree: https://linktr.ee/scatteredabroadnetwork Visit our website, www.scatteredabroad.org, and subscribe to our email list. "Like" and "share" our Facebook page: https:// www.facebook.com/sapodcastnetwork Follow us on Instagram: https://www.instagram.com/ the_scattered_abroad_network/ Subscribe to our Substack: https://scatteredabroad.substack.com/Subscribe to our YouTube channel: The Scattered Abroad Network Contact us through email at san@msop.org. If you would like to consider supporting us in any way, don't hesitate to contact us through this email.

This week, Chase walks through verses 1-14 of Ephesians 1, taking special note of the phrase "In Christ" and similar prepositional phrases which are found throughout the book. Description Visit our linktree: https://linktr.ee/scatteredabroadnetwork Visit our website, www.scatteredabroad.org, and subscribe to our email list. "Like" and "share" our Facebook page: https:// www.facebook.com/sapodcastnetwork Follow us on Instagram: https://www.instagram.com/ the_scattered_abroad_network/ Subscribe to our Substack: https://scatteredabroad.substack.com/Subscribe to our YouTube channel: The Scattered Abroad Network Contact us through email at san@msop.org. If you would like to consider supporting us in any way, don't hesitate to contact us through this email.

In Christ we have the best seats in the house to the greatest show in the universe: God's eternal display of dazzling grace. Ephesians 2:6 teaches us the awesome truth that every believer in Christ is presently seated with him in the heavens. Join us as we try to wrap our minds around this amazing reality, and wrap our hearts in it too. Scriptures Referenced:Ephesians 2:6-10 Visit PracticologyPodcast.com for more episodes.Follow the Practicology Podcast on Twitter at https://twitter.com/MandMsPodcast

Aaron Lee | August 10, 2025 | Youth Sunday School1. We are created in the image of God. We have dignity and every single person we meet has dignity. (Gen 1:27)2. We are fallen. This is true of every human being. We are all sinful. (Rom 3:23)3. In Christ, we are redeemed. Paul says we are “complete in Christ." If you have Christ, then you have all you will ever need. (Col 2:10)4. In Christ, we are in community. We are members of Christ's body, of his church. (Rom 12:5)5. We are eternal beings. All human beings will spend eternity either with God or without God. (Mat 25:46)https://www.diveindigdeep.com/blog/book-reviews/bible-basics

"In this powerful passage, Jacob—the one who deceived his father and brother—is now himself deceived by Laban. But behind the earthly injustice is the divine hand of providence and justice. God's perfect justice brings Jacob face to face with his own sin, as the deceiver becomes the deceived.This sermon explores:

No Condemn-nation, Part 2 – Why?Romans 8:1 isn't just comforting—it's revolutionary. In Christ, our guilt has been erased, our debt paid in full, and our identity forever changed. No more condemnation; only the righteousness of Jesus covering us completely.Listen now and discover why the verdict is already in: Free. Forever.

Wherever You Go, God's GOODNESS & MERCY Will Go With You | Blessed Morning Prayer To Start Your Day With GodSUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer™ Podcast!For more powerful daily prayers and to connect with the ministry visit:https://www.dailyeffectiveprayer.org© Copyright Daily Effective Prayer™ SUPPORT THE MINISTRY:https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTubeX / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

Saturday, 9 August 2025   Then one was brought to Him who was demon-possessed, blind and mute; and He healed him, so that the blind and mute man both spoke and saw. Matthew 12:22   “Then he was brought to Him ‘being demon possessed,' blind and mute, and He cured him, so the blind and mute speak and see” (CG).   In the previous verse, the quote from Isaiah 42 concerning the coming of the Messiah was finished. Now, the narrative concerning Jesus continues, saying, “Then he was brought to Him ‘being demon possessed,' blind and mute.”   The record of this account with the accompanying charges that will be seen in the next verse is recorded as occurring at different times in Mark and Luke. A couple of possibilities exist concerning this. The first is that Matthew uses the word “then,” meaning it is chronological, whereas the others are merely recorded as fact at a certain point.   Another possibility is that in this account, it says, “blind and mute.” However, Luke only says “mute.” Mark doesn't specifically refer to the state of a person being healed in Mark 3. And so, it could be at different times that the surrounding narratives are repeated. Why can it not be that the same charges were stated against Jesus at various times? Rather, it would be expected, just as such charges are brought against people at various times even today.   As it stands, there is no reason to assume the three accounts contradict. Understanding this, a person is blind and mute, something attributed to him being demon possessed. He is brought to Jesus in that state. Next, it says, “and He cured him, so the blind and mute speak and see.”   It is a miracle that exceeds the account in Matthew 9, where Jesus cured a man who was mute and demon possessed. Adding in the blindness is an elevation of the matter, demonstrating that Jesus' healing capabilities were well beyond anything the people could have imagined.   Remembering that this is recorded directly after the words of Isaiah, it demonstrates the coldness of the hearts of the religious leaders who will challenge Jesus on this. Isaiah proclaimed that the Gentiles would hear of Jesus and trust in Him. Those who are recorded as coming against Jesus in the next verses didn't have to hear. They were right there to see with their own eyes.   The contrast is purposeful. The words are given to show the immense void that stands between unbelieving Israel, who had sight to complement their own oracles, and believing Gentiles who heard the word in distant lands about the coming of the Christ. The Gentiles accepted its veracity without having seen.   Life application: A constant theme found in Scripture is the answer to the question, “What do you believe?” The majority of the people of Israel had Scripture read to them each week in the synagogues of Israel. They had the stories of the coming Messiah so well memorized that they would have been talked about openly on any given day and in any particular setting.   When Jesus came, He didn't sell tickets and go into closed halls to cure for a profit for a few select people. Rather, He did it in the open for anyone near to see. At times, He did take people aside and heal them or raise them in a private setting, but there were reasons this was so.   However, He spoke openly, and He cured for the masses to see. All of this was done in perfect accord with the prophecies the people had in their Scriptures. And yet, the nation rejected Him, and many continue to use His name in a derogatory way to this day.   On the other hand, and just as Scripture prophesied, the life and events of Jesus were presented to the nations of the world. People of a seemingly infinite number of backgrounds, cultural preferences, differing languages, and from innumerable pagan influences were told the good news. And yet, in only hearing about Jesus, they walked away from their false spiritual beliefs while maintaining their unique cultural and linguistic states, converting to a full acceptance of Jesus as their Savior and Lord.   By merely hearing the word, belief set in. This is what pleases God. In Christ, He doesn't care diddly about the cultural choices of the Jewish people. Nor does He care about their Jewishness without their accompanied belief. What He desires is faith. Hebrews 11:6 says, “But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.”   Hear the word, accept it for what it says, and have faith in the God who loved you enough to send His Son to restore you to Himself. This is pleasing in God's sight –   “For you are all sons of God through faith in Christ Jesus. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you are Christ's, then you are Abraham's seed, and heirs according to the promise.” Galatians 3:26-29   Lord God, help us not to get fixated on things that are not relevant to our salvation in Christ. It doesn't matter if we are Jews or Gentiles, white or black, intelligent or dummies, or any other such thing. In Your eyes, Your word tells us that You desire us to be people of faith. Help us to be such people, to Your glory. Amen.

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.

Send us a textPaul writes in a number of places of our natural identity in Adam as condemned transgressors of God's law born spiritually dead and under condemnation. But the message he had delivered to the churches in Galatia was that the Lord Jesus Christ,  had given himself on the cross for our sins to deliver us from the present evil age, according to the will of our God and Father. No one can be saved by the works of the law because of our state in Adam and our transgressions. The Law can convict of sin but can not deliver those who break it. Accordingly ,we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. (Galatians 2) For through the law I died to the law, so that I might live to God. I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.Paul's new identity is that of a forgiven sinner who is a new person in Christ. His old identity in Adam as condemned sinner is replaced because of Christ payment for our sins. Through Jesus identification with us and our identification and participaction in Him we are accepted sons of God. How Paul marvelled that Jesus loved because he died for him, even more by the Spirit's work of union with Christ in his death on the cross Paul as all true believers have been crucified with Christ so that Christ lives in us, in the New I. Bible Insights with Wayne ConradContact: 8441 Hunnicut Rd Dallas, Texas 75228email: Att. Bible Insights Wayne Conradgsccdallas@gmail.com (Good Shepherd Church) Donation https://gsccdallas.orghttps://www.youtube.com/channel/UCJTZX6qasIrPmC1wQpben9ghttps://www.facebook.com/waconrad or gscchttps://www.sermonaudio.com/gsccSpirit, Truth and Grace MinistriesPhone # 214-324-9915 leave message with number for call backPsalms 119:105 Your word is a lamp for my feet, a light on my path.

God Inside You—No Fear, No Defeat, No Limits (YOU CAN'T BE STOPPED) | Blessed Morning Prayer To Start Your Day With GodSUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer™ Podcast!For more powerful daily prayers and to connect with the ministry visit:https://www.dailyeffectiveprayer.org© Copyright Daily Effective Prayer™ SUPPORT THE MINISTRY:https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTubeX / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

Welcome to the Grace in Focus podcast. Today, Bob Wilkin and Leon Adkins are answering two questions. Should it be said about Old Testament saints and tribulation Saints that they are “In Christ”? Question #2: In what sense is Jesus is the Son of God? What makes Jesus the Son of God? Thanks for listening

Color: Green Old Testament: Exodus 20:1–17 Psalm: Psalm 19; antiphon: v. 8 Epistle: Romans 6:3–11 Epistle: Romans 6:1–11 Gospel: Matthew 5:20–26 Gospel: Matthew 5:17–26 Introit: Psalm 28:1–2, 7; antiphon: vv. 8–9 Gradual: Psalm 90:13, 1, 2b Verse: Psalm 31:1 Our Only Hope Is in Christ's Righteousness   “Unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven” (Matt 5:20). God demands nothing less than perfection and holiness from you in regard to His commandments (Ex. 20:1–17). Your only hope, then, is not in your own goodness but in the goodness of Christ, who did not come to destroy the Law and the Prophets, but to fulfill them for you. In Christ, your righteousness does indeed exceed that of the scribes and Pharisees. For you have been baptized into Christ's death and your sinful nature crucified. Therefore, he who has died has been freed from sin (Rom. 6:1–11). You are now raised with Christ to walk in newness of life and to share in His resurrection on the Last Day. Christ has brought you through the baptismal sea “out of the land of Egypt, out of the house of slavery” (Ex. 20:2). Therefore, “consider yourselves dead to sin and alive to God in Christ Jesus” (Rom. 6:11). Lectionary summary © 2021 The Lutheran Church—Missouri Synod. Used by permission. http://lcms.org/worship

The phrases "I'm about to do something brand-new; Behold, I am doing a new thing; Look! I'm making everything new." are indicative of God's promise of renewal and transformation. It encourages believers to depart from the past and to look ahead to the future with hope and faith, expecting God to bring fresh and new opportunities in their lives no matter the circumstances.  In Christ, we are no longer defined by past sins or worldly desires. We become a new creation, with our old self passing away and our new self emerging. Embrace your new identity and purpose, in Him!   

What do we do when the wicked seem to win and the righteous suffer? Psalm 37 confronts the tension we feel when life doesn't line up with what we expect from Psalm 1. Though the wicked flourish for a time, they will be cut off. The righteous may struggle now, but God upholds them and promises they will inherit the land.This teaching Psalm invites us to trust in the Lord, delight in Him, and wait patiently for His justice. Jesus models this wisdom life, living Coram Deo, enduring suffering, and trusting the Father to vindicate Him. In Christ, Psalm 37 becomes more than a lesson. It becomes a way to live with hope, wisdom, and peace in the present.Support our mission:Your generosity helps us proclaim Christ as King and equip disciples to make disciples.alloflife.churchcenter.com/givingVisit our website:www.alloflife.church

August 6, 2025 Today's Reading: Acts 28:16-31Daily Lectionary: 1 Samuel 20:1-23; Acts 28:16-31“From morning till evening he expounded to them, testifying to the kingdom of God and trying to convince them about Jesus both from the Law of Moses and from the Prophets.” (Acts 28:23)In the Name + of Jesus. Amen. Martin Luther once said, “Anywhere you cut the pages of Scripture it bleeds the blood of Christ.” That means when we open up the Old Testament, we don't have to search for Jesus like one of those “Where's Waldo” books or strain our eyes to see him like looking at some kind of optical illusion. It's not just that the Old Testament tells us about Jesus here and there, as if Jesus is a marmot or a prairie dog, poking his head up now and then. Jesus isn't just in the Old Testament. Jesus is the Old Testament. Luther is simply echoing what Jesus says in Luke 24:44.“These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.”When the apostles teach and preach the gospel in the book of Acts, they turn to the Old Testament to show how the same Lord who appeared in many and various ways throughout the Torah of Moses and the prophets has now appeared in the flesh. This is Paul's strategy as he catechizes the Jews in Rome as well. Being a good apologist, and knowing his audience, Paul goes to the Old Testament to argue, persuade, and convince his Jewish hearers that Jesus is the Christ. When Paul says, like he does in Romans, that Jesus is Lord, he's saying that the Lord of the Old Testament is the same Lord who became incarnate by the Holy Spirit and was born of the Virgin Mary. The same Lord who met Abraham under the oaks of Mamre is the same Lord who was born under the Law to redeem us under the Law and to become the curse for us by dying on the tree. The same Lord who met Moses in the burning bush now meets us by becoming one with us, Immanuel, God with us. The same Lord who appeared and spoke to the prophets has now appeared as the Word made flesh. And this same Lord who is present in the books of Moses and the prophets is now the same Lord present for you in all the Scriptures, from Genesis to Revelation. And the prophets, apostles, and evangelists continue to bear witness to Christ crucified and risen for you.In the Name + of Jesus. Amen.If Christ had not been raised from death Our faith would be in vain, Our preaching but a waste of breath, Our sin and guilt remain. But now the Lord is ris'n indeed; He rules in earth and heav'n: His gospel meets a world of need– In Christ we are forgiv'n. (LSB 486:3)Rev. Samuel Schuldheisz, pastor of Beautiful Savior Lutheran Church in Milton, WA.Audio Reflections Speaker: Pastor Jonathan Lackey is the pastor at Grace Lutheran Church, Vine Grove, KY.Step back in time to the late Reformation and learn about a divisive yet inspirational figure: Matthias Flacius Illyricus. His contributions to Lutheranism still echo in our teachings today, from the Magdeburg Confession to parts of the Lutheran Confessions. Learning about Flacius's life will help you understand more intricacies of the Reformation than ever before.

Welcome to our 4th episode in our “Malachi” series! Today we explore a rich conversation with God through the dynamics of divine justice and mercy, focusing on the relationship between God's unchanging nature and His offer of grace to humanity. Malachi offers both a picture of God's judgment, targeting sins such as sorcery, adultery, and oppression, and at the same time, God declares His constancy, ensuring that humanity isn't consumed. This paradox of divine justice and mercy is a central theme in the book of Malachi, since God's steadfast love is the foundation of our existence and redemption. God, speaking through Malachi, presents tithing as a practical expression of faith. Tithing symbolizes our dependence on God as an act of returning blessings back to Him. In Christ, tithing is not as a strict obligation, but a way to encourage a lifestyle of generosity and trust in God's provision. Tithing is not about a precise percentage, but about the spirit of generosity that reflects our relationship with God. The people of Malachi's time doubted the benefit of serving God, equating prosperity with divine favor. This prosperity gospel mindset, so prevalent in our own day and age, misses the true reward of intimacy with God, over and against mere material gain. Today, Malachi offers us a powerful reminder of God's promise to His people, stating that those who fear Him and honor His name are cherished by Him. We come full circle when we connect Malachi's message to its prophetic fulfillment through Jesus Christ, who offers the ultimate relationship and reward with God. Stephanie encourages reflection on this relationship and challenges us to align our actions with our faith, fostering a community that esteems God's Name. Overall, the book of Malachi is about understanding the depth of God's love and justice, encouraging us to return to God with open hearts, and recognizing the unparalleled reward of a close relationship with Him. Through Malachi's questions and answers, we are invited to explore our own faith, rooted and established in Christ. We are invited to seek God's presence and promises in our generation, in the context of historical Scripture. You are invited to join us on the Gospel Spice Prayer Bible Study, titled "The heart behind prayer" starting September 20, 2025! Details and registration here: https://www.gospelspice.com/prayer  There are a few things in our Christian life that we know we should do more, or at least better – and prayer just might top the list. Prayer is a mystery. Why would a conversation with a human have any influence on God's eternal, sovereign plan? It defies logic, and beckons love. How can God, the Almighty Lord of Hosts, be this close, this personal? It defies understanding, and beckons involvement. But, lack of time, inspiration, and discipline, combined with the ruthless tyranny of our busy lives, push prayer to the periphery, to the “one day I'll get to it” pile. And yet, we can excel at what we endeavor to undertake. So, why isn't prayer more of a spiritual priority? Could we develop a mindset around prayer that made it attractive, inspiring, even maybe delightful? What if we attuned our spiritual ears to listen to God, and our spiritual eyes to see His provision? As an unassuming student, I'm going to humbly offer to share the little I have learned from others about the joy of prayer. I will give us theology, practical tips, and useful resources, sharing what works for me as we, together, learn to pray. If you find prayer intimidating, or if your lack of prayer makes you feel guilty or “less than,” then this is the place for you! If you have been a student of prayer for many years, this is the place for you too! If you have breath in your lungs, then prayer can become one of the deepest joys of your day. Don't miss out! A PERSPECTIVE ABOUT PRAYER To pray is to believe that God not only hears, but that He responds. It is to stand in the gap for a broken world, wielding the authority of Christ, empowered by the Spirit, and trusting in the goodness of the Father. The question is not whether prayer works, but whether we are willing to pray the kinds of prayers that invite God's Kingdom into the darkest places of the earth—and of our own hearts. We may never fully understand the mechanics of prayer, or how it intersects with God's sovereignty, but we are not called to understand everything. We are called to be faithful. And faithfulness means showing up—in prayer, in persistence, in expectation. So today, let us pray not only for the comfort of our hearts, but for the transformation of the world. Let us take our place as image-bearers, co-laborers, and co-heirs. Let us believe that God is still listening—and still acting. Because He is. There's only one way to find out what might happen when we truly pray like this. Let's begin. THE MINDSET BEHIND THIS COURSE Before we begin, let me tell you the obvious: I don't really know how to pray. I'm a humble student and absolute beginner at the holy endeavor that is prayer. So, this course isn't really about what I've learned, or any wisdom I might have gathered. But, I've sat at the feet of many prayer warriors over the decades, through books and teachings. So, I'll share what I learned from them. Humility is going to be our primary heart posture! With each lesson, I will offer a few thoughts, practices, and ideas – with much humility, and not taking myself too seriously. I will also share her favorite books and resources about prayer. FInally, I will introduce you to some of the most influential prayer warriors of our history as the Body of Christ. Most importantly, I will invite YOU to pray! Learning to pray comes from praying. Our humble ambition is to inspire you to pray, and to give you a few tips on how to do that. Then, it's up to you! Prayer is a lifelong endeavor. Let's make it delightful together! So, let's get started. You are invited to join us on the Gospel Spice Prayer Bible Study, titled "The heart behind prayer" starting September 20, 2025! Details and registration here: https://www.gospelspice.com/prayer  There are a few things in our Christian life that we know we should do more, or at least better – and prayer just might top the list. Prayer is a mystery. Why would a conversation with a human have any influence on God's eternal, sovereign plan? It defies logic, and beckons love. How can God, the Almighty Lord of Hosts, be this close, this personal? It defies understanding, and beckons involvement. But, lack of time, inspiration, and discipline, combined with the ruthless tyranny of our busy lives, push prayer to the periphery, to the “one day I'll get to it” pile. And yet, we can excel at what we endeavor to undertake. So, why isn't prayer more of a spiritual priority? Could we develop a mindset around prayer that made it attractive, inspiring, even maybe delightful? What if we attuned our spiritual ears to listen to God, and our spiritual eyes to see His provision? As an unassuming student, I'm going to humbly offer to share the little I have learned from others about the joy of prayer. I will give us theology, practical tips, and useful resources, sharing what works for me as we, together, learn to pray. If you find prayer intimidating, or if your lack of prayer makes you feel guilty or “less than,” then this is the place for you! If you have been a student of prayer for many years, this is the place for you too! If you have breath in your lungs, then prayer can become one of the deepest joys of your day. Don't miss out! A PERSPECTIVE ABOUT PRAYER To pray is to believe that God not only hears, but that He responds. It is to stand in the gap for a broken world, wielding the authority of Christ, empowered by the Spirit, and trusting in the goodness of the Father. The question is not whether prayer works, but whether we are willing to pray the kinds of prayers that invite God's Kingdom into the darkest places of the earth—and of our own hearts. We may never fully understand the mechanics of prayer, or how it intersects with God's sovereignty, but we are not called to understand everything. We are called to be faithful. And faithfulness means showing up—in prayer, in persistence, in expectation. So today, let us pray not only for the comfort of our hearts, but for the transformation of the world. Let us take our place as image-bearers, co-laborers, and co-heirs. Let us believe that God is still listening—and still acting. Because He is. There's only one way to find out what might happen when we truly pray like this. Let's begin. THE MINDSET BEHIND THIS COURSE Before we begin, let me tell you the obvious: I don't really know how to pray. I'm a humble student and absolute beginner at the holy endeavor that is prayer. So, this course isn't really about what I've learned, or any wisdom I might have gathered. But, I've sat at the feet of many prayer warriors over the decades, through books and teachings. So, I'll share what I learned from them. Humility is going to be our primary heart posture! With each lesson, I will offer a few thoughts, practices, and ideas – with much humility, and not taking myself too seriously. I will also share her favorite books and resources about prayer. FInally, I will introduce you to some of the most influential prayer warriors of our history as the Body of Christ. Most importantly, I will invite YOU to pray! Learning to pray comes from praying. Our humble ambition is to inspire you to pray, and to give you a few tips on how to do that. Then, it's up to you! Prayer is a lifelong endeavor. Let's make it delightful together! So, let's get started. Support us on Gospel Spice, PayPal and Venmo!

God's Hand Is on You—He'll Provide What You Need To Succeed | Blessed Morning Prayer To Start Your Day With GodSUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer™ Podcast!For more powerful daily prayers and to connect with the ministry visit:https://www.dailyeffectiveprayer.org© Copyright Daily Effective Prayer™ SUPPORT THE MINISTRY:https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTubeX / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

Paul turns to the story of Sarah and Hagar to illustrate the difference between life under the law and life under the promise. Those who belong to Christ are not children of the slave woman, but of the free. His message is simple and urgent: stand firm, and do not return to the yoke of slavery. In Christ, outward rituals mean nothing. What counts is faith working through love.  The Rev. Robert Hiller, pastor of Community Lutheran Church in Escondido, CA, joins the Rev. Dr. Phil Booe to study Galatians 4:21–5:12.  To learn more about Community Lutheran Church, visit www.clcfamily.org. There's urgency in Paul's voice. No warm greetings. No slow build. Just a sharp rebuke: “I am astonished that you are so quickly deserting Him who called you.” The stakes are that high.   Galatians is Paul's bold stand for the pure Gospel message: Christ crucified and risen, apart from works of the law. When freedom in Christ is threatened by legalism or confused with license, Paul doesn't hold back. He calls the Church back to the cross, to the promise, and to the Spirit. In this series on Thy Strong Word, we walk verse by verse through one of the most foundational and explosive letters in the New Testament. The message is clear: You are justified by faith, not by what you do.  

Paul speaks not as a distant theologian but as a spiritual father pleading with his children. In Christ, they are no longer slaves but sons, adopted by God and filled with the Spirit. So why go back? Paul's love and anguish come through clearly as he longs to see Christ formed in them once again.  The Rev. Gem Gabriel, pastor of St. Peter in Norwalk, CT, joins the Rev. Dr. Phil Booe to study Galatians 4:1–20.  There's urgency in Paul's voice. No warm greetings. No slow build. Just a sharp rebuke: “I am astonished that you are so quickly deserting Him who called you.” The stakes are that high.   Galatians is Paul's bold stand for the pure Gospel message: Christ crucified and risen, apart from works of the law. When freedom in Christ is threatened by legalism or confused with license, Paul doesn't hold back. He calls the Church back to the cross, to the promise, and to the Spirit. In this series on Thy Strong Word, we walk verse by verse through one of the most foundational and explosive letters in the New Testament. The message is clear: You are justified by faith, not by what you do.  

In Christ, no one is left out. God's plan has always been to bring people together—regardless of background, history, or culture—through Jesus. In this message, we discover the power of spiritual equality, the bond that Christ's love creates, and the fullness God wants to pour into our lives. You're not just invited—you're included.

This is Jesus' first appearance tothe eleven disciples in the upper room when they're all together. Jesus had told themmany times He would be crucified, and that He would rise again, but theirhearts still doubted even now.  Whatwe want to talk about today is in these next words of Jesus to the disciples, “HandleMe and see, for a spirit does not have flesh and bones as you see Ihave. And when He said this, He showed them His hands and His feet”. NowJohn's gospel tells us in John 20:25-27 that when Jesus showed them His handsand His feet, it doesn't say that He showed them the scars on His body, but at leasttwice it says that He showed them the prints. He showed them “the prints ofthe nails”. The prints of the nails in His hands and in His feet.  Jesussaid, "Handle Me and see”, And again, it says, “He showedthem His hands and in His feet”, not the scars. The only thing in heaventhat will be made by man are the prints of the nails in His hands and His feet.We will be able to still see them. And then we find also that Jesus went on tosay, "And while they did not believe for joy and marveled, He said tothem, 'Do you have any food here?'" And they gave Him a piece of boiledfish and some honeycomb, and He took it and ate in their presence”.  Now,one of the most asked questions I get is, "Will we eat in heaven?" Whatwill we be like in heaven? Will we have bodies in heaven? And for a fact, I'mconvinced at the rapture of the church, the Bible speaks about the dead inChrist rising in 1 Thessalonians chapter 4:13-18 and in 1 Corinthians 15:50-58.Paul reveals to us a mystery and there He says, "We shall all bechanged in the moment, in the twinkling of an eye." In Thessalonians 4:16,he wrote, "And the dead in Christ shall rise first”. The bodies ofall the deceased believers will resurrect out of the graves and at that momentthey'll reunite with their soul and spirit in heaven and at the same time ourbodies with be changed to a body like Jesus'.  1John 3: 2-3, tells us, "And when we see Him, we will be like Him, forwe shall see Him as He is." We'll have a body like Jesus. He could eatsolid foods. He could move in and out of rooms through closed doors. Now how aphysical body could go through a closed solid wall, I cannot explain. But myfriend, we'll have a body like that. I believe we'll travel at the speed ofthought even during the millennium, just like Jesus did from Galilee and backand forth to Jerusalem during the 40 days after His resurrection.  Oh,heaven's going to be a wonderful place. We have new bodies. “Thiscorruptible must put on incorruption. This mortal must put on immortality, thenshall be brought to pass the saying that's written, Death is swallowed up invictory." We will have new bodies. A body that will not experience anymore pain, any more suffering, and has no more problems with health at all. Oh,we'll see perfectly because we'll still have all our faculties. People willrecognize each other in those bodies that we originally had on planet Earth,but they'll be glorified bodies just like Jesus. Jesusstill says troubled hearts, "Handle Me and see." Interestingto me, the Gospel of John starts out with, "Come and see," toAndrew and John (John 1:39). But now Luke's Gospel ends with, "HandleMe and see." Later John went on to write in 1John 1:1, “That whichwas from the beginning, which we have heard, which we have seen with our eyes,which we have looked upon, and our hands have handled, concerning the Word oflife”.  Ohmy friend, today Jesus invites us to come and handle Him. First you, “Come andsee”, but now You can handle Him and see. Come to Jesus today and handle Him inHis Word. You can reach out and touch Him today! Open your heart to Him.Believe in the reality of a physical, literal resurrection of Jesus Christ. Thereality of this truth will change and transform your life like it did thedisciples as the Holy Spirit fills you.

Nothing Satisfies Like God (HE'S ALL YOU NEED) | Blessed Morning Prayer To Start Your Day With GodSUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer™ Podcast!For more powerful daily prayers and to connect with the ministry visit:https://www.dailyeffectiveprayer.org© Copyright Daily Effective Prayer™ SUPPORT THE MINISTRY:https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTubeX / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

Some prisoners get so used to life behind bars that they choose to go back—even after they've been released . Paul writes to the Galatians with a similar warning: don't return to the chains Jesus has already broken. In Christ, we're not just freed from guilt, shame, and legalism—we're freed for a life of love, purpose, and truth. It's time to walk out of the prison, shake off the chains, and step into the wide, messy, beautiful life of grace.   Title: True Freedom Series: Galatians Text: Galatians 5:1–15 Speaker: Andrew Branham

Just Trust God Because He'll Show You Exactly Where To Go | Blessed Morning Prayer To Start Your Day With GodSUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer™ Podcast!For more powerful daily prayers and to connect with the ministry visit:https://www.dailyeffectiveprayer.org© Copyright Daily Effective Prayer™ SUPPORT THE MINISTRY:https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTubeX / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

Culture tells us we are enough — that we can fix ourselves, fulfill ourselves, and find our worth from within. But what if that message is quietly crushing us? In this kickoff episode of the Unlearning Self-Help series, Sam dives into the popular belief that “you are enough” and lovingly replaces it with the freedom of biblical truth: You were never meant to be enough. Jesus already is. Through Scripture, personal reflection, and grace-filled truth, you'll be invited to lay down the pressure to perform and pick up the peace of walking in your identity in Christ. ⸻

Hope that is set or fixed upon Christ and IN Christ is hope that is not a mere guess, but confident in Christ. What does it take to rest our hope?

HONOR God in Private and He Will REWARD You in Public | Blessed Morning Prayer To Start Your Day With GodSUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer™ Podcast!For more powerful daily prayers and to connect with the ministry visit:https://www.dailyeffectiveprayer.org© Copyright Daily Effective Prayer™ SUPPORT THE MINISTRY:https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTubeX / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

Stay Close to God—Protect Your Soul from the World | Blessed Morning Prayer To Start Your Day With GodSUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer™ Podcast!For more powerful daily prayers and to connect with the ministry visit:https://www.dailyeffectiveprayer.org© Copyright Daily Effective Prayer™ SUPPORT THE MINISTRY:https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTubeX / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

Wait On God With Expectation—He's Working It All Out (GOD IS FAITHFUL) | Blessed Morning PrayerSUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer™ Podcast!For more powerful daily prayers and to connect with the ministry visit:https://www.dailyeffectiveprayer.org© Copyright Daily Effective Prayer™ SUPPORT THE MINISTRY:https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTubeX / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

Today’s Bible Verse – 2 Timothy 1:7 (NIV) “For the Spirit God gave us does not make us timid, but gives us power, love and self-discipline.” Struggling with fear or insecurity? 2 Timothy 1:7 reminds us that God hasn’t given us a spirit of fear—but one of power, love, and self-discipline. This verse offers truth and encouragement for anyone facing anxiety, self-doubt, or spiritual hesitation. In Christ, you are divinely equipped for courage, clarity, and peace.

GOD IS ABOUT TO DO IT—Stay in Position for Your Breakthrough | Blessed Daily Effective PrayerSUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer™ Podcast!For more powerful daily prayers and to connect with the ministry visit:https://www.dailyeffectiveprayer.org© Copyright Daily Effective Prayer™ SUPPORT THE MINISTRY:https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTubeX / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™