Podcasts about nasb

Jesus Christ came to confront our perspectives with truth, not through a thundering voice from the heavens but as God in the flesh, living among us. He didn't rely solely on miracles to validate His message; often, He told those He healed to keep silent about it. Why? Because He valued communication through words, inviting people into discourse. As John 1 declares, He is the Word made flesh, stepping into our story to confront us with the truth of Himself. Jesus said, “I am the way, and the truth, and the life” (John 14:6, NASB). Not a way, but the only way to the Father. When we anchor our lives in Him, we find wisdom that confounds, challenging us to either hold fast to what we believe or embrace a new and living way.

We begin today with a prayer for our brothers and sisters in Russia and Ukraine. Most of all, a worldwide revival might even start there, in the midst of turmoil.The conversation in John 4 is as astonishing as our prayers. To the woman, a Jew talking to a Samaritan woman was unthinkable. The holy God of the universe initiating communion with us is just as inconceivable. Yet He does:Moses sees the burning bush; the Hebrews tell us He has spoken in various and sundry ways. At one point, all I knew of the Bible was Romans 6:23, from a billboard.Hebrews also tells us that now He is speaking to us through His son. "in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. 3 And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high; 4 having become as much better than the angels, as He has inherited a more excellent name than they." Hebrews 1:2-4And as Jesus is turning the woman from water to eternal life, He tells us in this passage: "…made purification of sins…" Eternity is His message.Our So What?We ask this question: Knowing that the spiritual is so much more critical than the physical. How might that change the content of our prayers? "What a man is on his knees before God, that he is and nothing more." Robert Murray M'Cheynee Donation link:https://www.paypal.com/donate/?hosted_button_id=G9JGGR5W97D64Or go to www.freerangepreacheronprayer.com and use the Donations tab.Assistant Editor: Seven Jefferson Gossard.www.freerangepreacheronprayer.comfreerangeprayer@gmail.comFacebook - Free Range Preacher MinistriesInstagram: freerangeministriesAll our Scripture quotes are drawn from the NASB 1977 edition.For access to the voice-over services of Richard Durrington, please visit RichardDurrington.com or email him at Durringtonr@gmail.comOur podcast art was designed by @sammmmmmmmm23 InstagramSeason 007Episode 072

Weekly Sermon, Sept 7th, 2025 Colossians 2:1-15 (NASB)

Thank you for listening; today, we detour just a tad, looking at Jesus' chiding, gently. I believe in their focus on the physical, bread, and not the eternal.We also hear Jesus say:"For all these things the nations of the world eagerly seek; but your Father knows that you need these things. 31 "But seek for His kingdom, and these things shall be added to you. 32 "Do not be afraid, little flock, for your Father has chosen gladly to give you the kingdom."Luke 12:30-32The essence of being a baby is crying. If you're a parent, sometimes you go in, and your baby is crying, but they're not wet, and they're not hungry, they're not hurt, and they're not afraid. So we pick them up, hold them close, talk to them a little bit, and hug them, and their crying stops. Why? Because they need us, they need our presence in that moment. I will say it, once more, "God is a much better parent than we are."If your inner man is giving you some trouble, if your inner man is not experiencing the peace you desire, or maybe you've had at other times, my encouragement is to get into your closet and, draw close to your Savior, and talk to him. Our So What?Do we not yet understand that access to the Father is the peace of our walk? Pray, Pray, Pray!Brethren, let's pray for one another."What a man is on his knees before God, that he is and nothing more." Robert Murray M'Cheynee Donation link:https://www.paypal.com/donate/?hosted_button_id=G9JGGR5W97D64Or go to www.freerangepreacheronprayer.com and use the Donations tab.Assistant Editor: Seven Jefferson Gossard.www.freerangepreacheronprayer.comfreerangeprayer@gmail.comFacebook - Free Range Preacher MinistriesInstagram: freerangeministriesAll our Scripture quotes are drawn from the NASB 1977 edition.For access to the Voice Over services of Richard Durrington, please visit RichardDurrington.com or email him at Durringtonr@gmail.comOur podcast art was designed by @sammmmmmmmm23 InstagramSeason 007Episode 071

Biblical Talks  Signs are all around us and they are commands, warnings, directions, or all three. Signs can also be an indicator of the times. In this episode of Biblical Talks SD and Lady V discuss Matthew 24:1-51 English Standard Version. Jesus tells the disciples the signs of the end of the age. Thus, it is important for believers to pay attention to the signs.  With that in mind, here are a couple questions for you. Have you read Matthew 24:1-51. If so -- what are your thoughts? If not, no worries, we've got you covered. In any case, join us with your Bible or Bible app.  Also, go ahead and use the player at the top of this blog post or subscribe and listen via your preferred podcast platform to follow along.  Then get encouraged by joining SD and Lady V in this Biblical Talk — Pay Attention to the Signs.  Scriptures Referenced in Episode Discussion  Matthew 24:1-14 Genesis Chapters 6, 7, & 8 John 3:16-17 Romans 10:9-10 Numbers 6:24-26   Receive your Free Gift of Salvation – The Gospel of Jesus Christ  Explanation  If you are reading this, it is not by chance. This is your time to receive the Gift of Salvation through Christ Jesus.  Now, you may be wondering, "Why do I need that?" Oh, I'm so glad you asked. The Bible says, that because  Adam ate fruit from the tree of the knowledge of good and evil -- he released sin into the world.  And ultimately, Adam's sin brought death and death spread to everyone.  No doubt, you may be thinking, "Of course, everyone is going to die." But, my question to you is "Where will you spend eternity?" Because there is life after death. In fact, when you die you go to one of two places -- heaven or hell.  Also, it is important to understand that Adam's sin also brought an eternity in hell. But for those who choose not to receive the free gift of eternal life. Thus, you must make that choice before you take your last breath.  Romans 5:17 New Living Translation says,  “For the sin of this one man, Adam, caused death to rule over many. But even greater is God's wonderful grace and his gift of righteousness, for all who receive it will live in triumph over sin and death through this one man, Jesus Christ.”  To sum it all up, Romans 6:23 New Living Translation says,  “For the wages of sin is death, but the free gift of God is eternal life through Christ Jesus our Lord.”  So, if you are reading this, don't let another day go by without receiving this life-changing gift.  Scripture   Romans 10:8-10 New Living Translation says,  “8 …“The message is very close at hand; it is on your lips and in your heart.” And that message is the very message about faith that we preach:  9 If you openly declare that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.  10 For it is by believing in your heart that you are made right with God, and it is by openly declaring your faith that you are saved.”  Salvation Prayer  Lord Jesus, I am a sinner, and I am sorry for my sins. I ask You to forgive me. I want to follow You, Jesus. I believe in my heart that God raised You from the dead. By faith, I ask You to be my Lord and Savior. Thank you, Lord Jesus, for your gift of grace and for eternity with You.  Listen to We R S.H.E.Talks Podcast  Use the web player above this blog post to listen or subscribe and listen via your favorite podcast platform.   Bible Study Resources  Holy Bible [NLT, NIV, ESV, NASB, NKJV, KJV]  Bible App by YouVersion  NLT Chronological Life Application Study Bible  Read the Bible Online – Bible Gateway  Read the Bible and Commentaries Online – Bible Hub  Read Living by the Book: The Art and Science of Reading the Bible by Howard G. Hendricks   Do you have questions about whether or not the Christianity is true? Then checkout the following books:  The Case for Christ: A Journalist's Personal Investigation of the Evidence for ...

For the word of God is living and active and sharper than any two-edged sword (Heb. 4:12 NASB).Read more here.Support the show

Worship // Week 3 // In Our LivingPastors JF and Ashley WilkersonDiscipleshipMatthew 16:24-25 NIV24 Then Jesus said to his disciples, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me. 25 For whoever wants to save their life will lose it, but whoever loses their life for me will find it. Matthew 28:16-20 NIV16 Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. 17 When they saw him, they worshiped him; but some doubted. 18 Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”Discipleship Requires… Devotion Acts 2:42-47 NIV 42 They devoted themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer. 43 Everyone was filled with awe at the many wonders and signs performed by the apostles. 44 All the believers were together and had everything in common. 45 They sold property and possessions to give to anyone who had need. 46 Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, 47 praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.Acts 2:46b-47a NIV46…They broke bread in their homes and ate together with glad and sincere hearts, 47 praising God and enjoying the favor of all the people... Acts 2:47b NIV47…And the Lord added to their number daily those who were being saved.Devotion is the quiet friction that polishes something from ordinary to sacred. It's not the grand act of giving everything at once, but the daily, gentle rub of attention and care.Discipleship Requires…Devotion…and Devotion Involves…Discipline2 Timothy 1:7 NKJV 7 For God has not given us a spirit of fear, but of power and of love and of a sound mind.sōphronismos - sound mind, balance, self-discipline2 Timothy 1:7 NASB 7 For God has not given us a spirit of timidity, but of power and love and discipline.2 Timothy 1:7-9a NIV 7 For the Spirit God gave us does not make us timid, but gives us power, love and self-discipline. 8 So do not be ashamed of the testimony about our Lord or of me, his prisoner. Rather, join with me in suffering for the gospel, by the power of God. 9a He has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace… Galatians 5:13-17; 22-26 NIV 13 You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love. 14 For the entire law is fulfilled in keeping this one command: “Love your neighbor as yourself.” 15 If you bite and devour each other, watch out or you will be destroyed by each other. 16 So I say, walk by the Spirit, and you will not gratify the desires of the flesh. 17 For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want…22 But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law. 24 Those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25 Since we live by the Spirit, let us keep in step with the Spirit. 26 Let us not become conceited, provoking and envying each other.Galatians 5:22-23a NIV22 But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, 23 gentleness and self-control.DiscipleshipRequires…Devotion…and Devotion Involves…Discipline1 Corinthians 11:23-26 NIV23 For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, 24 and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.” 25 In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.” 26 For whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes.

This episode is a repeat of our episode on forgiveness. This episode was well received, and as you will hear, praying that 2023 will be a year of Jubilee and Forgiveness, and revisiting just how serious God is about His children forgiving as we have been forgiven seems like a good idea.Thank You, Jesus!The host is weak, faltering, and wholly inadequate for the task, but the word of God is none of those.The call for the children of God to forgive is serious, and the Bible uses:Serious Command as witnessed by:CommandsMatthew 6:14Mark 11:25Allusions:Matthew 5:43-45Philippians 2:3ffExhortations:Ephesians 4:29-32Romans 13Serious Discipline:David was disciplined throughEmbarrassment; 2 Samuel 2:12Physical Pain: Psalm 32&38The regret of others paying for his sins: 2 Samuel 24:17We have only updated the introduction.Donation link:https://www.paypal.com/donate/?hosted_button_id=G9JGGR5W97D64Or go to www.freerangepreacheronprayer.com and use the Donations tab."What a man is on his knees before God, that he is and nothing more."Robert Murray M'CheyneAssistant Editor: Seven Jefferson Gossardwww.freerangepreacheronprayer.comfreerangeprayer@gmail.comFacebook - Free Range Preacher MinistriesInstagram: freerangeministriesAll our Scripture quotes are drawn from the NASB 1977 edition.For access to the Voice Over services of Richard Durrington, please visit RichardDurrington.com or email him at Durringtonr@gmail.comOur podcast art was designed by @sammmmmmmmm23 InstagramSeason 007 Episode 070

Our Daily Portion Podcast is a daily podcast to help us stay in God's Word daily.  We follow the Daily Torah Portion schedule utilizing the NASB translation. The scripture is read, a nugget is shared, and prayer closes us out.  Go to pursuitfortruth.com for more information about WIT Ministries.

800 I Know My Own, A Guided Christian Meditation on John 10:13-15 with the Recenter With Christ app The purpose of this podcast is to help you find more peace in  and connect with the true source of peace, Jesus Christ.  Outline: Relaxation, Reading, Meditation, Prayer, Contemplation and Visualization.  You can sit comfortably and uninterrupted for about 20 minutes.You should hopefully not be driving or anything tense or unrelaxing.  If you feel comfortable to do so, I invite you to close your eyes.   Guided Relaxation / Guided Meditation:   Breathe and direct your thoughts to connecting with God. Let your stomach be a balloon inflate,  deflate. Scripture for Meditation NIV 13 The man runs away because he is a hired hand and cares nothing for the sheep. 14 “I am the good shepherd; I know my sheep and my sheep know me— 15 just as the Father knows me and I know the Father—and I lay down my life for the sheep. NET 13 Because he is a hired hand and is not concerned about the sheep, he runs away. 14 “I am the good shepherd. I know my own and my own know me— 15 just as the Father knows me and I know the Father—and I lay down my life for the sheep. NASB 13 He flees because he is a hired hand and does not care about the sheep. 14 I am the good shepherd, and I know My own, and My own know Me, 15 just as the Father knows Me and I know the Father; and I lay down My life for the sheep. Reflection on Scripture: God knows you. God knows you as God the father knows the Son. Although you struggle to understand yourself, your God perfectly knows you. Do you know Him? What are signs in your life that you know Him? When you know someone it is often because you spend a lot of time with them. You spend time thinking about them. You spend time sharing interests. You spend time thinking about what they think about. You spend time wondering what they like and prefer. When I first started dating my wife I became very interested in the things that she found interesting. Her personality became a puzzle I tried to unlock. I would spend time just looking at her and wondering what she was thinking. Do we do the same with God? Do we love God as much as we love someone we begin to date?  After two decades of being happily married to my wife she is so much more known to me now, and yet, she still says things that surprise and delight me. We are often thinking similar things and we know each other's likes and dislikes. We finish each other's sentences and we often start singing the same song at the same time, in the same key. Yet with all that said, there is no way our limited human understanding can predict everything. In some ways we will always remain a mystery to each other. But we are not a mystery to the Lord. You are perfectly known by at least one being in the universe. And with all of God's knowledge and wisdom, with all his perfect awareness of your weakness and sin, He in wisdom, chose to love you. He chose to be your shepherd. God does not make errors. His decision to love you is not an error.  His decision to help you is not an error. He does not run when times get tough. When you encounter struggles God is not fearful and does not run away. He remains by your side and as long as you are willing to look to Him, you will find Him because He is your shepherd. I invite you to ponder on the Character of a God who has created such a complex earth, has set down irrefutable law, and yet has chosen to love you. Ponder on God now. Think of Him and get to know him.   Meditation of Prayer: Pray as directed by the Spirit. Dedicate these moments to the patient waiting, when you feel ready ask God for understanding you desire from Him. Meditation of God and His Glory / Hesychasm: I invite you to sit in silence feeling patient for your own faults and trials. Summarize what insights you have gained during this meditation and meditate and visualize positive change in your life: This is a listener funded podcast at patreon.com/christianmeditationpodcast Final Question: If you consider the invitation and command to persevere in the faith, what change in your life does that bring to your mind?  FIND ME ON: Download my free app: Recenter with Christ Website - ChristianMeditationPodcast.com Voicemail - (602) 888-3795 Email: jared@christianmeditationpodcast.com Apple Podcasts - Christian Meditation Podcast Facebook.com/christianmeditationpodcast Youtube.com/christianmeditaitonpodcast Twitter - @ChristianMedPod

Today (a preview of our October Surprise Month), we look to delve into the question, Who is this King of Glory? On earth, we may be ruled by a King, or a parliament, or a representative republic, or a despot, or, just as the Akkadians called their early leaders, great men, but we are citizens of our God. In Psalm 98:6, "our King. the Lord."To our joy, no earthly ruler is our final authority. Who is this King of Glory?The God of the earthThe God of all fleshThe God of all comfortThe God of all grace.Of Him Jude reminds us:"Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, 25 to the only God our Savior, through Jesus Christ."Jude 24-25"What a man is on his knees before God, that he is and nothing more." Robert Murray M'Cheynee Donation link:https://www.paypal.com/donate/?hosted_button_id=G9JGGR5W97D64Or go to www.freerangepreacheronprayer.com and use the Donations tab.Assistant Editor: Seven Jefferson Gossard.www.freerangepreacheronprayer.comfreerangeprayer@gmail.comFacebook - Free Range Preacher MinistriesInstagram: freerangeministriesAll our Scripture quotes are drawn from the NASB 1977 edition.For access to the voice-over services of Richard Durrington, please visit RichardDurrington.com or email him at Durringtonr@gmail.comOur podcast art was designed by @sammmmmmmmm23 InstagramSeason 007Episode 069

We are back in the paddock after an unanticipated break, but we are glad to be back! Thank you for listening. We are back with a confession. Recently, I went into the throne room of God, not with a heart that said, "O Lord, my heart is not proud, nor my eyes haughty; Nor do I involve myself in great matters, Or in things too difficult for me." Psalm 131:1But with a sinful, angry, fleshly state of mind. And, I went into the presence, His loving presence, in that state, on purpose. Psalm 98:1-2 "O Sing to the LORD a new song, For He has done wonderful things, His right hand and His holy arm have gained the victory for Him. 2 The LORD has made known His salvation; He has revealed His righteousness in the sight of the nations" jolted me out of the flesh and the rest of Psalm 98 brought me to joy and a light heart trusting in God's goodness. Our So What?Come to the throne room in sincerity! Even in our fleshly moments, we come into the throne room, hear Him say, "Listen to yourself, my son!", stop, and repent from those unworthy thoughts. In His presence, and praise him for his faithfulness because we know he's listening. He corrects us in real time, and he reminds us of his glorious purpose in our lives, which culminates in the worship of Psalm 98."What a man is on his knees before God, that he is and nothing more." Robert Murray M'Cheynee Donation link:https://www.paypal.com/donate/?hosted_button_id=G9JGGR5W97D64Or go to www.freerangepreacheronprayer.com and use the Donations tab.Assistant Editor: Seven Jefferson Gossard.www.freerangepreacheronprayer.comfreerangeprayer@gmail.comFacebook - Free Range Preacher MinistriesInstagram: freerangeministriesAll our Scripture quotes are drawn from the NASB 1977 edition.For access to the voice-over services of Richard Durrington, please visit RichardDurrington.com or email him at Durringtonr@gmail.comOur podcast art was designed by @sammmmmmmmm23 InstagramSeason 007Episode 068

James 1:2-4 (NASB) 2 Consider it all joy, my brothers and sisters, when you encounter various trials, 3 knowing that the testing of your faith produces endurance. 4 And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing. Theme: We as Christians can take joy in our trials because we know that God is using them to grow us to spiritual maturity. Three Encouragements to help us deal with life's trials: 1) Put on the Right Attitude in our Trials (1:2) 2) Have Accurate Knowledge about our Trials (1:3) 3) Understand the Intended Outcome of our Trials (1:4)  

Weekly Sermon, Aug 31st, 2025 Colossians 2:1-4 (NASB)

In the final part of the series, Thom and Jess examine four additional translations that remain popular within more specific theological, academic, or expositional contexts: New American Standard Bible (NASB), New Revised Standard Version (NRSV), Revised Standard Version (RSV), and Legacy Standard Bible (LSB). The post A Comprehensive Examination of Why the Top 10 Bible Translations Are Popular – Part 4: NASB, NRSV, RSV, LSB appeared first on Church Answers.

Matthew 25:31–45 (NASB) 31"But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. 32"And all the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; 33and He will put the sheep on His right, and the goats on the left. 34"Then the King will say to those on His right, 'Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. 35'For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me drink; I was a stranger, and you invited Me in; 36naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.' 37"Then the righteous will answer Him, saying, 'Lord, when did we see You hungry, and feed You, or thirsty, and give You drink? 38'And when did we see You a stranger, and invite You in, or naked, and clothe You? 39'And when did we see You sick, or in prison, and come to You?' 40"And the King will answer and say to them, 'Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.' 41"Then He will also say to those on His left, 'Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; 42for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me . . . 45"Then He will answer them, saying, 'Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me.' 46"And these will go away into eternal punishment, but the righteous into eternal life."

Call: 1 Timothy 1:15-17 Scripture: Acts 13:15-43 NASB

Colossians 3:23-24 (NASB) 23 Whatever you do, do your work heartily, as for the Lord and not for people, 24 knowing that it is from the Lord that you will receive the reward of the inheritance. It is the Lord Christ whom you serve. 1 Corinthians 15:58 (NASB) 58 Therefore, my beloved brothers and sisters, be firm, immovable, always excelling in the work of the Lord, knowing that your labor is not in vain in the Lord. Colossians 3:17 (NASB) 17 Whatever you do in word or deed, do everything in the name of the Lord Jesus, giving thanks through Him to God the Father. 1) The Christian's Pattern 2) The Christian's Prescription 3) The Christian's Priority

Today, we'll look at a day being like a thousand years! We'll discuss creation's timeline and we'll address the big question: doubt! Finally, we'll discuss the Garden, the Fall, and also Justice: is it a natural law? Today's Scripture: Gen. 2:1-3, 4-17, NASB

As I was preparing for this sermon, I read something that John Stankey, the CEO of AT&T, said back in 2022 with the acquiring of HBO concerning his goals for HBO that I think was very perceptive. Its not hours a week, and its not hours a month. We need hours a day. You are competing with devices that sit in peoples hands that capture their attention every 15 seconds. I want more hours of engagement. Why are more hours of engagement important? Because you get more data and information about a customer that then allows you to do things like monetize through alternate models of advertising as well as subscriptions. Theres a reason why social media platforms, streaming services, etc. are called attention merchants. They are working hard to capture our attention. Some people also call it adhesiveness. The longer they can get us to stick around, the more money they make.[1] Stankey rebranded HBO to HBO Max, and under his leadership, subscriber growth more than doubled from 36 million to 76 million. Social media platforms rely on sophisticated algorithms to decide which content appears in your feed and in what order. These invisible gatekeepers shape your online experience, curating what you see and when you see it, all with the aim of keeping you engaged for longer periods. What is my point? My point is that there are pressures that you are both aware of and unaware of that seek to influence you. There may not have been the kinds of algorithms that we have today in the day, and age, James wrote his epistle, but they were no doubt there. There is a system that is spiritual that is opposed to God that wants to do all that it can to draw you away from Him, and that system is what the Bible calls the world. We were not made for the world, but for God. It is the tension we face as Christians to be pooled by the world or to draw close to God that he addresses in these verses. Going with the Current of the World is Friendship with the World (vv. 1-5) We gravitate towards the kinds of things James lists in verses 1-5. If comes naturally for us as a species to fight against each other. Remember what James wrote in 3:14; he said, But if you have bitter jealousy and selfish ambition in your heart... your jealousy and selfish ambition is, earthly, natural, and demonic (v. 15). Then in 4:1, James informs us that the source of our fighting with one another comes from that part of us the apostle John described: All that is in the world, the lust of the flesh and lust of the eyes and the boastful pride of life, is not from the Father, but is from the world (1 John 2:16). What James means by World is the ethics and principles that are motivated by a desire to dethrone God. The wisdom of the world encourages those who live in it to cater to what you want, give yourself everything your eyes desire and live life your way to get the most of it. This is the wisdom of the world that James warns us of in chapter three, and it is here in chapter four that shows us how it affects everything around us. The Greek word for quarrels can mean battle, fights, strife, or conflicts. What instigates this kind of fighting with one another is what James calls our pleasures. This is another Greek word that you knew without knowing that you had it in your vocabulary (last week it was the Greek word zēlos that the NASB decided to translate jealous); the Greek word of pleasures is hēdonē from which we get the word hedonism. What is hedonism? You may think that it is the pursuit of pleasure, and it certainly is that, but at its core, hedonism is the pursuit of joy. In fact, what we learn from the Bible is that we were made to pursue and experience joy. There are scores of verses in the Bible I can show you, but for now, three should do: Rejoice in the Lord always; again I will say, rejoice! (Phil. 4:4) You will make known to me the way of life; in Your presence is fullness of joy; in Your right hand there are pleasures forever. (Ps. 16:11) Consider it all joy, my brothers and sisters, when you encounter various trials... (Jas. 1:2) The Word of God encourages us to pursue joy. Blaise Pascale, the famous philosopher, observed: All men seek happiness. This is without exception. Whatever different means they employ, they all tend to this end. The cause of some going to war, and of others avoiding it, is the same desire in both, attended with different views. The will never takes the least step but to this object. This is the motive of every action of every man, even of those who hang themselves.[2] We even acknowledge that we were made for joy in the second paragraph of the Declaration of Independence: We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. However, what we were not made for is a joy that excludes a relationship with God. The kind of worldly wisdom and joy-seeking that leads to conflicts is a secular wisdom and the Godless pursuit of joy. This is kind of joy seeking is secular hedonism, and it is, earthly, natural, and demonic (3:14). What is the fruit of secular hedonism? James provides us with a list in verses that follow: Fact + result You lust and do not have... so you commit murder. (v. 2a) Fact + result You are envious and cannot obtain... so you fight and quarrel. (v. 2b) Fact + reason You do not have... because you do not ask. (v. 2c) Fact + result You ask and do not receive... (v. 3a) Full reason ...because you ask with the wrong motives, so that you may spend what you request on your pleasures. (v. 3b)[3] What kind of joy seeking is James describing? It is one where the pleasure and joy seeking is rooted in a world that is hostile towards God. Secular hedonism is self-centered joy seeking that makes the one pursuing it the center of his/her universe. So James accuses those who pursue such pleasures in verse 4 as adulteresses. Why? Because he is writing to Christians who should know better that the only joy we were created for and the one that is lasting, is a joy that can only be found in God. To seek your pleasure from this world, is to align yourself with the world by becoming its friend. To this, James states emphatically: do you not know that friendship with the world is hostility toward God? Therefore whoever wants to be a friend of the world makes himself an enemy of God (v. 4). What do we do with verse five? What does James mean? There is much debate over the way this verse should be translated and some of the main versions of the English Bible show that. Theologians are divided over whether the Greek word for Spirit is referring to the immaterial part of us that we also call our soul or if it is the Holy Spirit that every Christian receives at the moment he/she becomes a Christian. Here is what I think James means by the statement: Do you think that the Scripture says to no purpose, He jealously desires the Spirit whom He has made to dwell in us? I think what he means is what we have seen in verses 1-4, and that is: we were made for a joy that can only be satisfied in God and the reason why He gave us a soul is the same reason He gave us the Holy Spirit, and that is to use our lives and to find our joy in Him. In other words, we were born on this earth to know God, but because we are dead in our sins, God caused us to be born again and has given us the Holy Spirit to empower us to live for Him for the purpose of finding our joy in Him (remember that James is writing to Christians). Abiding in the Word is Friendship with God (vv. 6-10) So what is the solution for the kind of problem James lists for us in verses 1-5? He provides us with the answer in verses 6-10. Its really found in verse 6; lets read it slowly and thoughtfully: But He gives a greater grace. Therefore it says... What says? from the same Scripture in verse 5 James referred to: God is opposed to the proud, but gives grace to the humble. God created you; you did not create Him. Of all the gods that people worship, there is only One who is the Creator and we were made for Him just as the apostle Paul testified before a group of idol worshipers at Mars Hill: He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation, that they would seek God, if perhaps they might feel around for Him and find Him, though He is not far from each one of us; for in Him we live and move and exist, as even some of your own poets have said, For we also are His descendants. (Acts 17:26-28) God created us to know Him, but humans are fallen, sin-cursed, and spiritually dead! What hope is there for a humanity bent on finding their satisfaction and joy in anything or anyone but the One who created mankind in His image? James doesnt need to explain the gospel again to his readers because they have already heard it and received it, all that he needs is one word, and that word is grace. Christian, how is it that you have gone from death to life in Jesus? How is it that you have been called out of darkness into Gods marvelous light? How is it that you have been born again and are now sealed by Gods Holy Spirit and are a child of God? Just one word will do! He gives a greater grace. Therefore it says, God is opposed to the proud, but gives grace to the humble. Because you have received a greater grace there is a greater joy available to you. Remember what it was that brought you to the cross of Christ: You came to Jesus because you were poor in spirit, you came to Him because you mourned over your sins, you came to Him because you could not save yourself. There is no coming to Jesus if you are not willing to humble yourself before Him; it is Jesus alone who is able to save and it is only by grace that you are born again today. Because there is a greater grace, there is a greater joy to be experienced through God. James explains where one can experience that joy through a series of imperatives. Lets read the passage and break these imperatives (commands) down so that you can see the point James is making: Submit therefore to God. But resist the devil, and he will flee from you. Come close to God and He will come close to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Be miserable, and mourn, and weep; let your laughter be turned into mourning, and your joy into gloom. Humble yourselves in the presence of the Lord, and He will exalt you (vv. 7-10). The word submit comes from a Greek word that also means to attach yourself to the thing or person you are submitting to. To submit to God is not just to bow before Him, but also to attach yourself to Him. There is another word that the Bible uses for that same idea, and that word is abide which comes from a Greek word that also means to remain in. Attach yourself to the One you were made for! In verse 8, we are told to Come close to God... So what happens when we submit to God? We come close to Him. This is how I can resist the devil so that he will flee from me (v. 7). This is also how I can cleanse my hand and purify my heart. Listen, there is no getting closer to God if you are not willing to submit to God. There is no lasting joy if you are not abiding in Him. There will be no victory over sin in your life if you are not humbling yourself before Him (v. 10). What will happen as you submit to God and draw closer to Him? You will see your sin for what it is, but instead of coasting further from Him, you will run to Him because that is where grace is to be found in your time of need! This is the point of verse 9-10, Be miserable, and mourn, and weep; let your laughter be turned into mourning, and your joy into gloom. Humble yourselves in the presence of the Lord, and He will exalt you. What does it mean for God to exalt those who humble themselves before Him? He will give you the kind of joy you were made for, a joy available only through His Son. You were made for joy, but not the secular and godless kind that our world strives after. You were made for a joy and pleasure that can only be known in God by abiding in His Son. The question I have for you is this: What or who is it that has your attention and your heart? Arent you tired of pursuing lesser joys? There is a greater joy before you, but it can only be experienced by submitting yourself to God by drawing closer to Him. Let me close with something Jesus said that I think will make more sense to you in light of James 4:1-10, I am the vine, you are the branches; the one who remains in Me, and I in him bears much fruit, for apart from Me you can do nothing. If anyone does not remain in Me, he is thrown away like a branch and dries up; and they gather them and throw them into the fire, and they are burned. If you remain in Me, and My words remain in you, ask whatever you wish, and it will be done for you. My Father is glorified by this, that you bear much fruit, and so prove to be My disciples. Just as the Father has loved Me, I also have loved you; remain in My love. If you keep My commandments, you will remain in My love; just as I have kept My Fathers commandments and remain in His love. These things I have spoken to you so that My joy may be in you, and that your joy may be made full. (John 15:5-11) What Jesus describes and what James addresses is the kind of faith that abides in Him. [1] Ayad Akhtar, The Singularity Is Here, The Atlantic (11-5-21) [2] John Piper, Desiring God (Sisters, OR: Multnomah Books; 2011), 19. [3] Daniel M. Doriani, James, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, Reformed Expository Commentary (Phillipsburg, NJ: PR Publishing, 2007), 130.

“A person’s steps are directed by the Lord. How then can anyone understand their own way?” — Proverbs 20:24 Have you ever felt like you’re wandering aimlessly, unsure if you’re on the right path? In today’s devotional, Lynette Kittle reminds us that even when life feels uncertain or our choices seem unclear, God is still directing our steps. Through Scripture and personal experience, we’re encouraged to trust God’s timing, follow His leading, and rest in His promises — even when the way forward doesn’t make sense. ✨ Highlights Why our steps are ordered by God, even when we don’t see the bigger picture How to recognize God’s quiet guidance when life feels confusing or uncertain A personal story that shows how God’s direction often becomes clear after we act in faith How the enemy uses doubt and discouragement to make us question God’s plan Practical encouragement to lean on Proverbs 3:5-6 and fully trust God’s guidance

Weekly Sermon, Aug 24th, 2025 Colossians 1:21-29 (NASB)

Today, we continue to discuss God's world including the Earth's land and water movement and its plants and animals. We'll also look at different types of evolution, implications of DNA, and Darwinism. We'll also discuss the heavens including Polonium Halos and the birth of our solar system. Today's Scriptures: Gen. 1:9-13, 14-19 NASB. Today's Resources: "Our Solar System: Evidence of Creation" by Spike Psarris; "Feasts of the Lord" by Mark Blitz, www.answersingenesis.org; "Gospel in the Stars" by Joseph A. Seiss.

In Day 3 of our Trek Through Truth, we're talking about our antagonist: Lucifer. We'll discuss his beginning, his character, his fall, and his schemes. This will lead us into our discussion on the Truth standard. We'll look at the Earth's protective firmament and characteristics of its pre-flood environment. Today's Scripture: Job 38; Col. 1:16; Eph. 6:11-12; Eze 28:11-19; Gen. 1:6-7; NASB. Today's Resources: www.answersingenesis.org; www.khouse.org; Inspired Evidence by Julie Von Vett and Bruce Malone; Evolution's Achilles' Heels by Creation Ministries International (DVD).

The Red Letter Challenge is Northwest Christian School's annual invitation to join Mr. Brown in reading through the the four Gospels (Matthew, Mark, Luke, and John) over three months, one chapter per day.For 2025, the Red Letter Challenge is themed for video games and the incentives are rooted in video game fun!Via the Off the Page Book Club podcast, students can enjoy Mr. Brown reading that day's chapter to them!For more information, please follow this link:  RedLetterChallenge.org

James 1:1 (NASB) 1 James, a bond-servant of God and of the Lord Jesus Christ, To the twelve tribes who are dispersed abroad: Greetings.    

The Red Letter Challenge is Northwest Christian School's annual invitation to join Mr. Brown in reading through the the four Gospels (Matthew, Mark, Luke, and John) over three months, one chapter per day.For 2025, the Red Letter Challenge is themed for video games and the incentives are rooted in video game fun!Via the Off the Page Book Club podcast, students can enjoy Mr. Brown reading that day's chapter to them!For more information, please follow this link:  RedLetterChallenge.org

776 I Am The Door, A Guided Christian Meditation on John 10:7-9 with the Recenter With Christ app The purpose of this podcast is to help you find more peace in  and connect with the true source of peace, Jesus Christ.  Outline: Relaxation, Reading, Meditation, Prayer, Contemplation and Visualization.  u can sit comfortably and uninterrupted for about 20 minutes.You should hopefully not be driving or anything tensing or unrelaxing.  If you feel comfortable to do so, I invite you to close your eyes.   Guided Relaxation / Guided Meditation:   Breathe and direct your thoughts to connecting with God. Let your stomach be a balloon inflate,  deflate. Scripture for Meditation NET 7 So Jesus said again, “I tell you the solemn truth, I am the door for the sheep. 8 All who came before me were thieves and robbers, but the sheep did not listen to them. 9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, and find pasture. NASB 7 So Jesus said to them again, “Truly, truly I say to you, I am the door of the sheep. 8 All those who came before Me are thieves and robbers, but the sheep did not listen to them. 9 I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture. Reflection on Scripture: From time to time I have seen videos of farm animals being groomed or cared for. They often have the animal secured and bound up with machinery as they do their work because the animal does not understand what is happening and is frightened. Even though the caretakers have only the best intentions and the animal will be far better off for the experience, even if there is some pain involved. The animal does not understand the long term intentions of the people caring for him or her. In that moment, all they want is to be unbound and free to run away from the hoof clipping or whatever else is happening.  They lose all sight of what they truly want in a long term sense. These animals surely have some sort of desire to be reunited with their animal family and to be able to once again enjoy the green grass and sunlight they normally get exposed to. In that moment they would throw that all away if it wasn't for a wise caretaker that allows for their momentary concerns to exist because that caretaker knows what is in their best interest.  So it is with us. In an eternal sense we have no idea what we truely want. We think about the things on earth that we want and we are like a cow caught up being groomed. We want nothing more than to escape what we see as the worst thing possible. What we don't realize is that there are things that are far worse than that. We also dont realize the path necessary to get us to those things that we truly want eternally. In this scripture Jesus declares to us that He is the Way. Jesus is the method whereby we get what we truly want deeply and longingly although we have limited ability to understand it. Jesus knows what we most want, even when we can't see it. He knows how to give it to us. If we come unto Him and trust Him as our shepherd, then we will be able to receive the finest pastures available. He is a good God and will guide us to a beautiful existence we cannot now comprehend. Unfortunately at times it requires that we are in situations we don't want here on earth. So the invitation stands. Trust Him as our shepherd. Trust that God knows what he is doing as he allows the struggles of life to challenge and try you because he knows what you will become, through Him.  Meditation of Prayer: Pray as directed by the Spirit. Dedicate these moments to the patient waiting, when you feel ready ask God for understanding you desire from Him. Meditation of God and His Glory / Hesychasm: I invite you to sit in silence feeling patient for your own faults and trials. Summarize what insights you have gained during this meditation and meditate and visualize positive change in your life: This is a listener funded podcast at patreon.com/christianmeditationpodcast Final Question: If you consider the invitation and command to persevere in the faith, what change in your life does that bring to your mind?  FIND ME ON: Download my free app: Recenter with Christ Website - ChristianMeditationPodcast.com Voicemail - (602) 888-3795 Email: jared@christianmeditationpodcast.com Apple Podcasts - Christian Meditation Podcast Facebook.com/christianmeditationpodcast Youtube.com/christianmeditaitonpodcast Twitter - @ChristianMedPod  

The Red Letter Challenge is Northwest Christian School's annual invitation to join Mr. Brown in reading through the the four Gospels (Matthew, Mark, Luke, and John) over three months, one chapter per day.For 2025, the Red Letter Challenge is themed for video games and the incentives are rooted in video game fun!Via the Off the Page Book Club podcast, students can enjoy Mr. Brown reading that day's chapter to them!For more information, please follow this link:  RedLetterChallenge.org

“If anyone is thirsty, let him come to Me and drink” (John 7:37 NASB). Jesus spoke these words on an October...

The Red Letter Challenge is Northwest Christian School's annual invitation to join Mr. Brown in reading through the the four Gospels (Matthew, Mark, Luke, and John) over three months, one chapter per day.For 2025, the Red Letter Challenge is themed for video games and the incentives are rooted in video game fun!Via the Off the Page Book Club podcast, students can enjoy Mr. Brown reading that day's chapter to them!For more information, please follow this link:  RedLetterChallenge.org

Weekly Sermon, Aug 17th, 2025 Colossians 1:18-23 (NASB)

The Red Letter Challenge is Northwest Christian School's annual invitation to join Mr. Brown in reading through the the four Gospels (Matthew, Mark, Luke, and John) over three months, one chapter per day.For 2025, the Red Letter Challenge is themed for video games and the incentives are rooted in video game fun!Via the Off the Page Book Club podcast, students can enjoy Mr. Brown reading that day's chapter to them!For more information, please follow this link:  RedLetterChallenge.org

The Red Letter Challenge is Northwest Christian School's annual invitation to join Mr. Brown in reading through the the four Gospels (Matthew, Mark, Luke, and John) over three months, one chapter per day.For 2025, the Red Letter Challenge is themed for video games and the incentives are rooted in video game fun!Via the Off the Page Book Club podcast, students can enjoy Mr. Brown reading that day's chapter to them!For more information, please follow this link:  RedLetterChallenge.org

Our Daily Portion Podcast is a daily podcast to help us stay in God's Word daily.  We follow the Daily Torah Portion schedule utilizing the NASB translation. The scripture is read, a nugget is shared, and prayer closes us out.  Go to pursuitfortruth.com for more information about WIT Ministries.

Why Rest Feels Risky Rest sounds good in theory, but it can feel unsafe when your identity is tied to productivity. For some of us, slowing down forces us to face insecurities we'd rather outrun. In this episode, I share how I filled my life with “work” and “ministry” because those were places I felt confident, while home life exposed the areas where I doubted myself — even with a husband who believed in me completely. We'll look at Matthew 11:28–29 (NASB) to see what it means to accept the rest Jesus offers, even when stillness feels uncomfortable. This is a conversation about trading self-protection for the safety of His presence. If rest has felt more like a threat than a gift, this episode will help you take the first step back toward it. Free guide: Creative Reset: 5 Days to Rebuild Your Rhythm with God — grab it here! Thank you for leaving a review, it helps more people find this podcast!

When You're Afraid to Hope Again Hope can feel dangerous when you've been disappointed before. You want to believe again, but the thought of being let down keeps you guarded. In this episode, we'll talk about the risk of hoping after closed doors, how God meets us in that hesitation, and why courage sometimes looks like trying again. You'll hear a story about gaining momentum in a calling, watching it crumble overnight, and wrestling with God over why He let it happen. Psalm 27:13–14 (NASB) will anchor our conversation as we remember that hope in Him is never wasted. If you've been holding your dreams at a distance to protect yourself, this is your invitation to bring them back to God. Mentioned in this episode: Free guide: Creative Reset: 5 Days to Rebuild Your Rhythm with God — grab it here! Thank you for leaving a review, it helps more people find this podcast!

2 Timothy 2:20-21 ESV  20 Now in a great house there are not only vessels of gold and silver but also of wood and clay, some for honorable use, some for dishonorable. 21 Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work.1 Timothy 3:15 NASB  but in case I am delayed, I write so that you will know how one should act in the household of God, which is the church of the living God, the pillar and support of the truth.

Jonah // Week 2 // A Whale Of A LessonJonah 1:11-12 NASB 11 So they said to him, “What should we do to you that the sea may become calm for us?”—for the sea was becoming increasingly stormy. 12 He said to them, “Pick me up and throw me into the sea. Then the sea will become calm for you, for I know that on account of me this great storm has come upon you.”Jonah 1:15-16 NASB 15 So they picked up Jonah, threw him into the sea, and the sea stopped its raging. 16 Then the men feared the Lord greatly, and they offered a sacrifice to the Lord and made vows.Jonah 1:17 NASB 17 And the Lord appointed a great fish to swallow Jonah, and Jonah was in the stomach of the fish three days and three nights.1. The SWALLOWING was for SALVATION.2. The RESTRICTION was for RESTORATION.Jonah 2:1-9 NASB1 Then Jonah prayed to the Lord his God from the stomach of the fish, 2 and he said, “I called out of my distress to the Lord,and He answered me. I cried for help from the depth of Sheol;You heard my voice. 3 “For You had cast me into the deep, into the heart of the seas, and the current engulfed me. All Your breakers and billows passed over me. 4 “So I said, ‘I have been expelled from Your sight. Nevertheless I will look again toward Your holy temple.' 5 “Water encompassed me to the point of death. The great deep engulfed me, Weeds were wrapped around my head. 6 “I descended to the roots of the mountains. The earth with its bars was around me forever,but You have brought up my life from the pit, O Lord my God. 7 “While I was fainting away,I remembered the Lord,and my prayer came to You, into Your holy temple. 8 “Those who regard vain idols forsake their faithfulness, 9 but I will sacrifice to You with the voice of thanksgiving.That which I have vowed I will pay. Salvation is from the Lord.”1. The SWALLOWING was for SALVATION.2. The RESTRICTION was for RESTORATION.3. The PURGING was for PROVISION.Jonah 2:10 NASB10 Then the Lord commanded the fish, and it vomited Jonah up onto the dry land.Jonah 3:1-3a NASB 1 Now the word of the Lord came to Jonah the second time, saying, 2 “Arise, go to Nineveh the great city and proclaim to it the proclamation which I am going to tell you.” 3a So Jonah arose and went to Nineveh according to the word of the Lord...1. The SWALLOWING was for SALVATION.2. The RESTRICTION was for RESTORATION.3. The PURGING was for PROVISION.

In Acts 15, the church faced a crisis: was faith in Jesus enough, or did Gentile believers also need to keep the Mosaic Law? Revival had spread so quickly that leaders struggled to keep pace. Some insisted, “Unless you are circumcised according to the custom of Moses, you cannot be saved” (Acts 15:1, NASB 2020). Paul and Barnabas strongly disagreed, which led to a gathering of apostles, elders, and even opposing voices in Jerusalem. Peter testified that God had chosen […] The post Hearing God Together appeared first on Revival Life Church Boca Raton, FL.

Psalm 90 WorksheetThis is the first Psalm in Book 4 of the Psalms (Psalm 90-Psalm 106). The title says this is “A Prayer of Moses the man of God.” That means this Psalm is the _____________________ Psalm in the Bible. Moses' _____________________________ V. 1-11Verses 1-2 use beautiful _____________________ (chiastic structure) to state that the eternal God existed before the creation He made. Having established that the infinite God stands above time, in verses 3-4 Moses speaks of God's sovereignty over finite man, whose earthly life is ___________________ by time and space. The words turn and return in verse 3 come from the same Hebrew word, a play on words that is complimented in verse 13. Because our _____________________ are finite and will ‘return' to the ground, our only hope is God ‘returning' to us! But beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but all come to repentance. -2 Peter 3:8 Verses 5-6 bear down on the _____________________________ nature of man's earthly life. All of the ‘here today, gone tomorrow' aspects of our lives are because of what happened in Genesis 3 – sin and death entering the world. Moses reminds us of the ‘___________________ of sin' in verses 7-9. Scripture often presents the consequences and then reminds us of the ___________________. Until we are saved we are under God's wrath because we are sinners by nature and by choice (John 3:36; Gen. 15:6).Verse 10 demonstrates the truthfulness of the Bible. Moses died at 120 years of age (Deuteronomy 34:7). But the Spirit led Him to accurately state the ______________________________ lifespan of humans in our post-flood world. In 2023 the average life expectancy worldwide was 73.33 years.What great hymn do we get from verse 10? ___________________________ He will swallow up death for all time, and the Lord GOD will wipe tears away from all faces, and He will remove the disgrace of His people from all the earth; For the LORD has spoken. And it will be said on that day, Behold, this is our God for whom we have waited that He might save us. -Isaiah 25:8-9 (NASB 2020)Verse 11b could be literally translated Reverence due, wrath extracted. From that we gather that each of us has a ‘glory deficit' before God. There is the glory our lives could have brought the Lord, and there is the actual amount we have brought Him, and there is a VAST ______________ between the two. For all have sinned and fall short of the glory of God. -Romans 3:23Being justified freely by His grace through the redemption that is in Christ Jesus. -Romas 3:24Romans 3:22 says the righteousness of God is only credited to us when we place our faith in Jesus, just like Genesis 15:6 said. Moses' _______________________________ V. 12-17Verse 12 is a great verse about making sure we plan our days around God's ________________ for our lives. Learning to number our days helps us say ‘yes' to what God wants us to say ‘yes' to and ‘no' to what God wants us to say ‘no' to.I love the verbs in verses 13-15, what Moses ask God to do to ‘________________________' godly living – Return; Have compassion; Satisfy us; Make us glad! Don't spend too much time regretting past inaction for the Lord. He has you in a place of faith and seeking Him now, and He is more than capable of replacing wasted days with days of _________________ and impact. I will restore to you the years that the swarming locusts have eaten. -Joel 2:25What a great prayer to end a great Psalm – As we prioritize godly living and choices in the time we have left we ask God to establish the work of our hands, really to establish what we do for Him for His glory!

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.

Weekly Sermon, Aug 3rd, 2025 Colossians 1:10-17 (NASB)

HOW TO HAVE ETERNAL LIFE : https://www.youtube.com/watch?v=vX6NdGnm_vA00:00 - Intro02:15 - What about deceased loved ones? 08:50 - Isaiah 54:17?13:55 - Can fallen angels mess with our dreams?16:36 - Thank you and advice19:24 - Bobby Testimony21:28 - NASB 95?27:55 - Family holds Calvinist position36:29 - Ephesians 5:5 inheritance?44:00 - Believe in your heart?46:14 - I keep seeing 66649:30 - Is this a sign they aren't saved?52:57 - Is someone saved if they fall back into sins like porn addiction?57:42 - Ezekiel 18:20?01:02:06 - How to go to heaven?01:02:45 - OutroSUBSCRIBE https://www.youtube.com/c/biblelineLIKE https://www.facebook.com/biblelineminCOMMENT ask us a question!SHARE with all your friends and familyDo you have a Bible question? Send your question to questions@biblelineministries.org!Support Bibleline - https://www.calvaryoftampa.org/donate/Bibleline is a ministry of Calvary Community Church in Tampa, Florida and is hosted by Pastor Jesse Martinez.LIKE THIS? CHECK THESE GUYS OUT:@Northlandchurchstc@YankeeArnoldMinistries@focusevangelisticministriesinc@TheKeesBoerMinistryChannel@FishersWithFaithMinistries@QuentinRoad@NorthsideChurchAthens@C4CApologetics@OnoDiamante#bibleline #salvation #isaiah5417 #nasb95 #kjv #deceased #lovedones #ephesians5 #inheritance #666 #ezekiel18 #salvation #prayer #heaven #hell #biblelinelive #callin #heart #believe #repent #greek

Jonah 1:1 NASB 1 The word of the Lord came to Jonah the son of Amittai…1. Jonah's NameEphesians 5:8 NIV 8 For you were once darkness, but now you are light in the Lord. Live as children of light.Matthew 5:13-16 NIV 13 “You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot. 14 You are the light of the world. A town built on a hill cannot be hidden. 15 Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. 16 In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven.”Colossians 3:12 NIV 12 Therefore, as God's chosen people holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience.Jonah 1:1-2 NASB 1 The word of the Lord came to Jonah the son of Amittai saying, 2 “Arise, go to Nineveh the great city and cry against it, for their wickedness has come up before Me.”1. Jonah's Name2. Jonah's NinevehJonah 1:3-16 NIV 3 But Jonah rose up to flee to Tarshish from the presence of the Lord. So he went down to Joppa, found a ship which was going to Tarshish, paid the fare and went down into it to go with them to Tarshish from the presence of the Lord. 4 The Lord hurled a great wind on the sea and there was a great storm on the sea so that the ship was about to break up. 5 Then the sailors became afraid and every man cried to his god, and they threw the cargo which was in the ship into the sea to lighten it for them. But Jonah had gone below into the hold of the ship, laid down and fallen sound asleep. 6 So the captain approached him and said, “How is it that you are sleeping? Get up, call on your god. Perhaps your god will be concerned about us so that we will not perish.” 7 Each man said to his mate, “Come, let us cast lots so we may learn on whose account this calamity has struck us.” So they cast lots and the lot fell on Jonah. 8 Then they said to him, “Tell us, now! On whose account has this calamity struck us? What is your occupation? And where do you come from? What is your country? From what people are you?” 9 He said to them, “I am a Hebrew, and I fear the Lord God of heaven who made the sea and the dry land.”10 Then the men became extremely frightened and they said to him, “How could you do this?” For the men knew that he was fleeing from the presence of the Lord, because he had told them. 11 So they said to him, “What should we do to you that the sea may become calm for us?”—for the sea was becoming increasingly stormy. 12 He said to them, “Pick me up and throw me into the sea. Then the sea will become calm for you, for I know that on account of me this great storm has come upon you.” 13 However, the men rowed desperately to return to land but they could not, for the sea was becoming even stormier against them. 14 Then they called on the Lord and said, “We earnestly pray, O Lord, do not let us perish on account of this man's life and do not put innocent blood on us; for You, O Lord, have done as You have pleased.” 15 So they picked up Jonah, threw him into the sea, and the sea stopped its raging. 16 Then the men feared the Lord greatly, and they offered a sacrifice to the Lord and made vows.1. Jonah's Name2. Jonah's Ninevah3. Jonah's NeglectJonah 1:14-16 NASB 14 Then they called on the Lord and said, “We earnestly pray, O Lord, do not let us perish on account of this man's life and do not put innocent blood on us; for You, O Lord, have done as You have pleased.” 15 So they picked up Jonah, threw him into the sea, and the sea stopped its raging. 16 Then the men feared the Lord greatly, and they offered a sacrifice to the Lord and made vows.1. Jonah's Name2. Jonah's Ninevah3. Jonah's Neglect

e introduced our Concert of Prayer content blog. In our Worship focus today, we look at God's Wisdom, Immutability, and Compassion. Wisdom:"But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, 31 that, just as it is written, "LET HIM WHO BOASTS, BOAST IN THE LORD."1 Corinthians 1:30-31And 2 Corinthians 2:6-16Immutability:Hebrews 1:10-12"Jesus Christ is the same yesterday and today, yes and forever…"Hebrews 13:8-14Compassion:Isaiah 54:10"For the mountains may be removed and the hills may shake, But My lovingkindness will not be removed from you, And My covenant of peace will not be shaken," Says the LORD who has compassion on you.Psalm 103:4, Psalm 103:8Psalm 103:13-14"Just as a father has compassion on his children, So the LORD has compassion on those who fear Him. 14 For He Himself knows our frame; He is mindful that we are but dust."Our So What?Meditate on our majestic Creator, Savior, and Sustainer, who is wise, immutable, and compassionate. " What a man is on his knees before God, that he is and nothing more." Robert Murray M'Cheynee Donation link:https://www.paypal.com/donate/?hosted_button_id=G9JGGR5W97D64Or go to www.freerangepreacheronprayer.com and use the Donations tab.Assistant Editor: Seven Jefferson Gossard.www.freerangepreacheronprayer.comfreerangeprayer@gmail.comFacebook - Free Range Preacher MinistriesInstagram: freerangeministriesAll our Scripture quotes are drawn from the NASB 1977 edition.For access to the Voice Over services of Richard Durrington, please visit RichardDurrington.com or email him at Durringtonr@gmail.comOur podcast art was designed by @sammmmmmmmm23 InstagramSeason 007Episode 065

NASB 1 Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace. 2 We always give thanks to God for all of you, making mention of you in our prayers; 3 constantly keeping in mind your work of faith and labor of love and perseverance of hope [b]in our Lord Jesus Christ in the presence of our God and Father,

766 We Remember Before Our God, A Guided Christian Meditation on 1 Thessalonians 1:1-3 with the Recenter With Christ app The purpose of this podcast is to help you find more peace in  and connect with the true source of peace, Jesus Christ.  Outline: Relaxation, Reading, Meditation, Prayer, Contemplation and Visualization. Get into a place where you can sit comfortably and uninterrupted for about 20 minutes.You should hopefully not be driving or anything tensing or unrelaxing.  If you feel comfortable to do so, I invite you to close your eyes.   Guided Relaxation / Guided Meditation:   Breathe and direct your thoughts to connecting with God. Let your stomach be a balloon inflate,  deflate. Scripture for Meditation 1 Thessalonians 1 NIV 1 Paul, Silas and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace and peace to you. 2 We always thank God for all of you and continually mention you in our prayers. 3 We remember before our God and Father your work produced by faith, your labor prompted by love, and your endurance inspired by hope in our Lord Jesus Christ. NASB 1 Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace. 2 We always give thanks to God for all of you, making mention of you in our prayers; 3 constantly keeping in mind your work of faith and labor of love and perseverance of hope [b]in our Lord Jesus Christ in the presence of our God and Father, Meditation on Scripture: As I have mentioned in the past, my mom experiences a degenerative memory that is progressively worsening over time. I'm visiting with her this week. I've been thinking a lot about memory. How much of who we are is generated through memory and Where do memories reside? Some people may say the brain but does that mean if our spirit leaves our body we lose all our memories? It seems that a scriptural understanding of memory suggests that memory is maintained even when we are disembodied, as a result memory is not a human phenomenon.   I love the phrase here in this scripture, to remember before God the work of faith. Our actions in life are objectively seen by God and imperfectly remembered by us. There is a power in our attempts to remember. A powerful way to stay connected to the Lord is to constantly hold Him in our rememberance, to reflect on God's grave and love toward us.  As I was talking with my loved one I was realizing that without memory we cannot live for the future or the past, but only for the moment. We can actively choose faith in this current moment regardless of how imperfect our human memory is.  Meditation of Prayer: Pray as directed by the Spirit. Dedicate these moments to the patient waiting, when you feel ready ask God for understanding you desire from Him. Meditation of God and His Glory / Hesychasm: I invite you to sit in silence feeling patient for your own faults and trials. Summarize what insights you have gained during this meditation and meditate and visualize positive change in your life: This is a listener funded podcast at patreon.com/christianmeditationpodcast Final Question: If you consider the invitation and command to persevere in the faith, what change in your life does that bring to your mind?  FIND ME ON: Download my free app: Recenter with Christ Website - ChristianMeditationPodcast.com Voicemail - (602) 888-3795 Email: jared@christianmeditationpodcast.com Apple Podcasts - Christian Meditation Podcast Facebook.com/christianmeditationpodcast Youtube.com/christianmeditaitonpodcast Twitter - @ChristianMedPod 

It sounds impossible, right? Joy and suffering in the same sentence. But in this powerful conversation with pastor and author Chip Ingram, we dive into Paul's letter to the Philippians and learn how joy can actually grow because of hardship—not in spite of it. If you're walking through something heavy, this episode is for you. Scriptures referenced:Philippians 1Nehemiah 8:9-12Philippians 1:21Philippians 1:29John 16:33Ephesians 4:12 Corinthians 12:9-10I Choose Joy: Change Your Perspective, Change Your LifeLearn more about Chip:Website | App Chip's favorites:NASB 1995 | NIV | Living on the Edge Prayer Journal | YouVersion | Logos Bible Software Been thinking about getting Logos? Use this link to get 60 days FREE! But don't wait, this offer ends July 21st, 2025!Click here to send us your email for our newsletter OR to send a message to the show! We have no way of responding unless you leave your email.Join our community! If you are a Christian woman seeking to know God deeper, study Scriptures, pray with and for others, strengthen your faith, and support other in doing the same, this is the place for you. Want to study God's Word for yourself? Try our In-Depth Bible Study Academy Click here to try a free mini-course!

“‘Not by might, nor by power, but by my Spirit,’ says the Lord of Hosts” (Zechariah 4:6 NASB). Jesus invites...