Podcasts about Philemon

Today's Scripture passages are 2 Kings 16:10-20 | Isaiah 17 | 2 Chronicles 28:16-27 | 2 Kings 15:30-31 | 2 Kings 17:1-2 | 2 Kings 18:1-8 | Hosea 1 - 2:1 | Philemon 1:1-7.(Please note Isaiah 17:13 should read, "Though these people make an uproar as loud as the roaring of powerful waves, when he shouts at them, they will flee to a distant land, driven before the wind like dead weeds on the hills, or like dead thistles before a strong gale."2 Chronicles 28:23 should read, "He offered sacrifices to the gods of Damascus whom he thought had defeated him. He reasoned, 'Since the gods of the kings of Syria helped them, I will sacrifice to them so they will help me.' But they caused him and all Israel to stumble.")Read by Ekemini Uwan.Get in The Word with Truth's Table is a production of InterVarsity Press. For 75 years, IVP has published and created thoughtful Christian books for the university, church, and the world. Our Bible reading plan is adapted from Bible Study Together, and the Bible version is the New English Translation, used by permission.SPECIAL OFFER | As a listener of this podcast, use the code IVPOD25 for 25% off any IVP resource mentioned in this episode at ivpress.com.Additional Credits:Song production: Seaux ChillSong lyrics written by: Seaux Chill, Ekemini Uwan, and Christina EdmondsonPodcast art: Kate LillardPhotography: Shelly EveBible consultant: JM SmithSound engineering: Podastery StudiosCreative producers: Ekemini Uwan and Christina EdmondsonAssistant producer: Christine Pelliccio MeloExecutive producer: Helen LeeDisclaimer: The comments, views, and opinions expressed in this podcast are solely those of the host and/or the guests featured on the podcast and do not necessarily reflect the views or positions of InterVarsity Press or InterVarsity Christian Fellowship.

Join Karoline Lewis, Matt Skinner, and Rolf Jacobson as they dive deep into the challenging texts for the 13th Sunday after Pentecost (September 7, 2025). This Rally Sunday episode tackles some of the most difficult discipleship passages in Scripture, including Jesus' radical call to "hate" family in Luke 14:25-33 and the powerful "choose life" message from Deuteronomy 30. The hosts explore what it truly means to count the cost of discipleship, examining Jesus' hyperbolic language about hating family members and giving up all possessions. They discuss how these challenging texts might actually be good news for believers, especially as congregations gather for the new program year. The discussion includes practical insights for preachers preparing Rally Sunday sermons, exploring how these texts speak to commitment, community formation, and the transformative nature of following Jesus. Commentaries for the Thirteenth Sunday after Pentecost can be found on the Working Preacher website at https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-23-3/commentary-on-luke-1425-33-6. *  *  * Don't forget to like, subscribe, and share to stay connected with more insightful lectionary discussions! Reminder: We have commentaries for the Revised Common Lectionary, the Narrative Lectionary, and Evangelio (Spanish-language Gospel). We're here for you, working preachers! ABOUT SERMON BRAINWAVE: Sermon Brainwave is a production of Luther Seminary's Working Preacher, which has been providing trusted biblical interpretation and preaching inspiration since 2007. Subscribe for weekly episodes and find more episodes and resources by visiting https://www.workingpreacher.org/. Watch this episode on YouTube at https://youtu.be/rNM0-lfyQQk.

In this episode with all five pastors we try pumpkin spice Twinkies, we talk about wood-flavored ice cream, among many other topics, and focus in on forgiveness from Brooks' latest message in our series from Philemon.

August 26, 2025 Lam. 1:1-22; Ps. 100:3-5; Prov. 22:2-4; Philemon 1:1-3

In order to forgive others, you must... Put the Fellowship of Your Faith into Practice (v 17) Charge the Debt to Your Own Account (vv 18-19a) Realize that You are Fundamentally a Debtor, Not a Creditor (v 19b) Let Your Forgiveness Refresh the Hearts of Others (v 20) Obey Beyond the Minimal Requirement (v 21) Remain Accountable to Others (vv 22-24) Rely on the Grace of the Lord Jesus Christ (v 25) You can watch this message here.

Wesley Wright Lighthouse Bible Church Sunday, August 24, 2025 Phi 1:8-25 Title: A debt paid once and for all We spent last week talking about a man named Philemon and the folks meeting in a church run from his home. Paul - a prisoner of Jesus Christ - gave a series of greetings to brethren and commended Philemon for his love and faith toward those who love the Lord Jesus. Today, we'll talk about a man named Onesimus and the way that Paul viewed him. Paul (v. 8-9) made references to his age and his status as a man who was in prison for Christ's sake to make an appeal for Onesimus. Onesimus was a slave who at another point in time belonged to Philemon. Paul uses the term... for full notes: http://www.lbible.org/index.php?proc=msg&sf=vw&tid=1749

Listen to the message from August 24th, 2025 by Pastor Ann Hanson about responding when you've been wronged!Follow us on all platforms!Website https://www.lansdale.church/Facebook https://www.facebook.com/lansdale.churchYouTube https://www.youtube.com/channel/UCuUsGDGeFmzHJIxZsEiBTWwInstagram https://www.instagram.com/lansdale.church/Immanuel Sermons https://anchor.fm/lansdalechurchImmanuel Podcasts https://anchor.fm/immanuelpodcasts

WE BACKKKKKKK! Happy Friday :)On today's episode we look at Philemon, where Paul reframes Onesimus' story—useless to useful, slave to brother. All the while, we'll see Christ in that story: how He pays our debt, changes our identity, and brings us into God's family.Enjoy the episode.For more resources, visit xplusone.org

The letters to the Corinthians begin in the same way as every epistle of Paul prior to his first Imprisonment in Rome. Grace ('charis" the Greek greeting) and peace ('shalom' the Hebrew welcome). What more could be offered any believer than the grace and peace of the Father? The letters written between the two imprisonments contain the added dimension of 'mercy': something we become more conscious of needing the older we get (the only exception to this pattern is in Paul's personal letter to Philemon). What wonderful words were told to the Corinthian readers, that by the Father's calling they were saints, or sanctified believers, incorporated into the fellowship of God and His Beloved Son. The Apostle informs his readers about the tragedy of forming factions. Christ's ecclesia - his body - cannot be divided into segments which follow human leaders. For that reason, notwithstanding the essential nature of baptism, Paul was thankful to have baptised only a few. The Apostle's prime focus was on forwarding the message of the Gospel. The essence of that message lay in the power of the preaching of Christ's crucifixion. Read aloud and ponder verses 18-31 (the last of those verses cite Jeremiah 9 verses :23-24). The reader will notice how the Apostle develops the theme from Jeremiah and consider the masterful conclusion in verses 30-31. How thankful are we that the Father has called weak and ordinary people such as ourselves to His kingdom and glory. Chapter 2 outlines Paul's determination when he came to Corinth to teach among them nothing except the Christ as the crucified one. This message was unbelievable and inconceivable to Paul's hearers, as his quote from Isaiah 64 verses 4-5 proves. But our Sovereign God has His love and wisdom shared with His children - known partly now with the added promise that the joys and blessings of the kingdom age cannot be understood simply through words which would fail to describe that experience of being the Father's immortalised children. The Apostle Paul highlights the difference between natural and spiritual thinking, showing that the teaching via the spirit of God Is essential for true enlightenment. https://christadelphianvideo.org/christadelphian-daily-readings/

At the end of our last reading, Paul was admonishing husbands and wives to love each other in a way that reflects the relationship between Christ and his church. Today, we pick up where we left off as Paul admonishes children to obey their parents in the Lord, for this is right. As mentioned in our intro to Philemon, the relationship between slaves and masters during this time period was closer to that of modern-day contract labor. With this in mind, slaves are instructed to obey their masters, and masters and slaves should both serve others in the same way that they would serve the Lord. Before saying farewell, Paul encourages the church to be strengthened by the Lord and put on the full armor of God. :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

A new MP3 sermon from The Cross Fellowship is now available on SermonAudio with the following details: Title: The Separation that Saved Speaker: Dr. David P Murray Broadcaster: The Cross Fellowship Event: Sunday - AM Date: 7/6/2025 Bible: Philemon 15-16 Length: 33 min.

Having been separated from his slave owner and eventually put into prison, Onesimus encountered Paul, a believer in Jesus. During the course of his time in prison, Onesimus comes to faith in Jesus, thus becoming an entirely different man. Paul writes a letter to his slave owner and asks Onesimus to deliver it himself upon his release. Paul declares that Onesimus is now a follower of Jesus with a new heart, direction, and standing before God and man. Paul asks his slave owner to accept him back, not as a slave but as a brother. If you are in a prison cell of some kind today, will you consider that the Lord may use it to transform your life and eternity?PHILEMON 1:10-18PHILEMON 1:11-12PHILEMON 1:12PHILEMON 1:15-18ADDITIONAL SCRIPTURE:EPHESIANS 2:3COLOSSIANS 1:21EZEKIAL 36:26EPHESIANS 4:22-23EPHESIANS 2:12-13EPHESIANS 5:81 PETER 2:101 PETER 2:25

Having been separated from his slave owner and eventually put into prison, Onesimus encountered Paul, a believer in Jesus. During the course of his time in prison, Onesimus comes to faith in Jesus, thus becoming an entirely different man. Paul writes a letter to his slave owner and asks Onesimus to deliver it himself upon his release. Paul declares that Onesimus is now a follower of Jesus with a new heart, direction, and standing before God and man. Paul asks his slave owner to accept him back, not as a slave but as a brother. If you are in a prison cell of some kind today, will you consider that the Lord may use it to transform your life and eternity?PHILEMON 1:10-18PHILEMON 1:11-12PHILEMON 1:12PHILEMON 1:15-18ADDITIONAL SCRIPTURE:EPHESIANS 2:3COLOSSIANS 1:21EZEKIAL 36:26EPHESIANS 4:22-23EPHESIANS 2:12-13EPHESIANS 5:81 PETER 2:101 PETER 2:25

We have known Paul's thoughts on Timothy long before II Timothy was written. They had a long and strong relationship - long and strong fellowship - long and strong mentorship. Listen to what Paul called Timothy in previous letters: called… “well spoken of” when Paul met him in Acts 16 “his helper” in Acts 19 “doer of the work of the Lord” - I Corinthians 16 “our brother” - Corinthians, Colossians, Thessalonians, Philemon, Hebrews “my beloved” again in I Corinthians “fellow worker” in Acts & Romans “faithful worker” in I Corinthians “servant of Christ” in Philippians “my true child” in I Timothy “bearer of good news” in I Thessalonians 3:6-7 Part of the new team - Paul, Silas, Timothy - in I & II Thessalonians The best word on Timothy is found in Philippians 2:19-24

Guest Speaker: Dave Darling | August 17, 2025

Wesley Wright Lighthouse Bible Church Sunday, August 17, 2025 Title: The love of the brethren Phi 1:1-7 This short letter is written to Philemon, a fellow believer in the Lord Jesus, and to others at a church in Philemon's home. Many assume Philemon's home was in Colossae. Here's why - two people mentioned in this letter are in Colossians: Onesimus (Col 4:9) and Archippus (Col 4:17) Paul called himself a prisoner of Jesus Christ, which he'll repeat in verses 9 and 10. Rom 16:7 Eph 3:1-10 Prisoner has a negative connotation most of the time. This concept has a positive connotation, since he is a prisoner for the sake of the gospel. Paul was literally in... for full notes: http://www.lbible.org/index.php?proc=msg&sf=vw&tid=1748

Presented by Julie Busteed I recently read a 2021 Harvard Business Review article about high performing teams. The article reported “disagreements with people whose opinions or ideas differ from our own are common in the workplace. When handled appropriately, disagreements lead to better results—but they are not usually viewed that way.”[1] So true! Different ideas or ways of doing things can lead to better results, but so often the response is defensive or territorial, not willing to listen or change. But if handled in the right way, disagreements can lead to a great outcome. An example is the disagreement between the Apostle Paul and Barnabas and their disagreement on who should accompany them on their second missionary journey. John Mark accompanied Paul and Barnabas on their first journey as a helper (Act 13:5). It was quite the journey of incredible growth for the church but also much persecution. Sometime later, Paul suggested to Barnabas to visit the churches they had planted. Barnabas wanted to bring John Mark with them again on this journey, but Paul disagreed because John Mark had not continued with them in the work on their first journey (Acts 15:38). In fact, it's written that they had a sharp disagreement, and it was so intense they could not come to an agreement at that time, which resulted in Paul taking Silas with him and Barnabas brought John Mark on a separate missionary journey. But this is not the end of the story. Paul, when he was in Rome, wrote to the Colossians and in Philemon—mentions John Mark sends his greetings along with others. John Mark is with Paul in Rome. And in Second Timothy Paul writes: Get (John) Mark and bring him with you for he is very useful to me for ministry (2 Timothy 4:11). Don't you love that? It's estimated 15 plus years have passed since that first journey when John Mark left them. And now, with time, space, maturity, and perspective, there's evidence of reconciliation and working together for the purpose of proclaiming the gospel. Paul and Barnabas had a different view of how to conduct the second journey. And so that second journey did not continue on as originally planned, but in the end, two teams went out to encourage the churches and preach Christ to the unreached. A disagreement ended with two different ways of moving forward. Unity was evident—both wanted to encourage and spread the good news. The methods were different, but the mission—the goal—was the same. --- [1] Harvard Business Review High-Performing Teams Start with a Culture of Shared Values by Greg Satell and Cathy Winschitl, May 11. 2021, https://hbr.org/2021/05/high-performing-teams-start-with-a-culture-of-shared-values

Paul pray forthe church at Ephesus during their time of tremendous persecution they wouldknow how blessed they were in Christ. Today we want to give a little backgroundhistorically of this church and the reason Paul wrote this letter.  Nowas you read these first verses of this chapter, you find verse number one, Paulis the writer of this epistle. And we need to remember that the Apostle Paulwrote at least 13 of the 27 books of the New Testament. And he wrote them asletters, as epistles to churches or to individuals that he knew. Nine of theseletters were written to churches. Romans, 1 and 2 Corinthians, Galatians,Ephesians, Philippians, Colossians, and 1 and 2 Thessalonians. Four of theseletters were written to individuals. First and Second Timothy and Titus andPhilemon.  Weknow that Paul wrote most of his writings over a period of about 15 years. Fourof Paul's letters are what are called the Prison Epistles. They were writtenbetween AD 60 and AD 62 when he was in prison in Rome under house arrest (Acts28:30-31). He sent these letters from prison by four different men to thesechurches and one individual. Tychicus took the letter to Ephesus (Ephesians6:21). Epaphroditus from Philippi took the letter to the Philippians (Philippians4:18). Epaphras was from Colossae and he took the epistle to the Colossians.And then Onesimus who was a slave that Paul led to the Lord while he was in prison,was the one who took the letter back to Colossae where Philemon lived and deliveredhis letter to him. Nowas you read these letters and you read what Paul was going through during thistime, Paul was in prison. He was suffering. He was maybe facing immediatedeath. But we know that basically Paul was released for a period of time and laterwas sent went back to Rome under Nero's rule and there he was executed around AD67.  Thebook of Acts records at least three missionary journeys that Paul tookthroughout the Roman Empire. It was on the second missionary journey that hewas on that he went through Ephesus (Acts 18:19). He stayed only a short timebut two years later while he was on his third missionary journey he stayed inEphesus for at least two years and during that period of time it tells us thatall of Asia heard the gospel (Acts19:1-20) Later when Paul was on his way toJerusalem in Acts 20, he met with the elders of the church there at Ephesus andencouraged them to stand strong in the midst of persecution.  Later,when Paul was arrested in Jerusalem and then sent to Rome a prisoner is when hewrote this letter to the church at Ephesus. They were going through a difficulttime of persecution that was happening throughout the Roman empire and Paul waswriting a letter to help them. There's three words that stand out in this firstchapter I think are so important. Faith, Hope and Love.  Inverse one Paul talked about they were faithful in Christ Jesus. In verse15, Paul said, “he heard of their faith”, and “their love for allthe saints”. Obviously despite the hard time they were still exercising theirfaith and their love but then Paul said that he was praying “that they wouldknow the hope of their calling (v. 18). Faith, hope and love, three greatwords. Paul later to the Corinthians would say, "Now abide these three,faith, hope, love" (1 Corinthians 13:13). You can gage the strength ofyour Christian life on the amount that you have of these three spiritual connectionsto the Lord. When everything falls apart around you these three things will keepyou going! Myfriend, that's what you need when you're going through difficult, terribletimes. You need to know your position in Christ, the riches of His glory thatyou have in Him despite the circumstances around you. Keep your eyes on Jesus.He is the only hope that you can have that will bring you real security.  Today,how strong are your faith, hope and love? Godbless!

In this episode with all five of our pastors (eventually), we talk about Leopold's Ice Cream, Dunkin Donuts, and Power and A/C. We also discuss Brooks' first message from our new series on Philemon.

At the end of Colossians, Paul mentioned a man named Onesimus as a beloved brother in the work of ministry. This brother, Onesimus, was a slave to Philemon, and Paul writes to Philemon to ask if he could be freed. Many in slavery in this day and age were enslaved voluntarily as means by which they could repay debt. Once that debt was paid or the years of service to which they agreed came to an end, that person would be freed. Onesimus had been helping Paul, presumably by helping him to get what he needs to survive. Paul treats both Philemon and Onesimus as equals and brothers in Christ, and doesn't condescend to either. As such, Paul wants to repay whatever might be owed to Philemon so that he is justly compensated. :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

The story of Onesimus' conversion: He was formerly useless: A runaway slave (thief?), enslaved to sin He was transformed by God's kind providence He became useful and faithful You can watch this message here.

It's a real-life story about broken relationships, second chances, and the tough call to forgive. Through the lens of Philemon, Onesimus, and Paul, the message dives into what it really means to forgive someone who's hurt you—and how God's grace gives us the power to do it.With honest stories, a little humor, and straight talk about bitterness, resentment, and healing, the speaker reminds us that forgiveness isn't about pretending things didn't happen. It's about choosing love over payback, and freedom over holding grudges. If you've ever struggled to forgive (or needed forgiveness yourself), this sermon offers hope, truth, and a fresh perspective on what it means to forgive like Jesus.

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.

Tonight, we look at Colossians 4:9, where Paul commends a faithful brother, Onesimus, and we find more about him in the book of Philemon.

Though I've interviewed plenty of great Professional Hunters over the years, you don't hear from many trackers in podcast interviews for various reasons. That changes in this episode where I sit down with Pheilemon Mathoko, one of our trackers in South Africa. He is one of the best, if not the best trackers I've ever had the privilege to work with. He and I discuss how to tell whether a track is old or now, how he can identify a particular bull out of a herd containing dozens of animals, how he can learn more about the wound an animal has suffered just from looking at their tracks, and much more. Sponsor: Get in touch with me to make your Africa hunting dreams come true on a hunt in South Africa. We offer outstanding hunting safaris, simplified hunt logistics, assistance with many of the pain points associated with a hunt, and up front pricing with no extra fees. We are almost full for 2026, but still have space remaining for a couple hunts next year. Visit bestsafarihunt.com or email me at john@thebiggamehuntingblog.com to learn more. Make sure to state that you're a podcast listener and I'll give you a special bonus! In this episode of The Big Game Hunting Podcast, host John McAdams sits down with Pheilemon Mathoko, one of our trackers in South Africa. They discuss how to tell how old a track is, how he can identify a particular bull track out of a herd of dozens of other animals, how different animals behave at different times of day and how he can pick up clues to what they're doing and thinking from their tracks, and of course, some of the finer points on tracking wounded animals and how he can learn more about the wounds an animal has suffered from looking at their tracks, how that information informs his decisions on how to proceed on the track, and much more.  Their takeaway? A skilled tracker like Philemon can read the bush or tracks on the ground like a book and is a vital part of any safari camp. Please hit that “SUBSCRIBE” or “FOLLOW” button in your podcast app to receive future episodes automatically! Resources Ep 377: Charging Cape Buffalo & Hunting Kudu In The Snow – Interview with Kobus Kok (one of my South African PHs) referenced in episode. Ep 356: PH Interview-French Foreign Legion to surrounded by crocs in a rowboat – Interview with Johan Seyffert (one of my South African PHs) referenced in episode.

Our world doesn't understand equality because it doesn't understand love. In one of the most unique letters in the Bible, Paul challenges a wealthy man named Philemon to treat his runaway slave Onesimus as an equal. In this message we will see how God's love for everyone changes how we view and treat everyone.

His influence and impact would have been the least impactful and influential in his life, but it actually might have been the most impactful and influential for the gospel… 4 words might suggest that… Philippians, Colossians, Ephesians, Philemon. These are known as the Prison letter that Paul wrote during this two year prison period in Rome!Letters that make up the new testament. Letters that not only encouraged and exhorted the churches he originally wrote them for but to us now…Thousands of years later! He can use anything, anyone, in any situation for his plans and purposes

The passage breaks into three parts: Paul's habit of thankful prayer (vv. 4-5) Paul's prayer for Philemon (v. 6) Paul's comfort regarding Philemon (v. 7) You can watch this message here.

Notes - https://www.generationword.com/notes/Epistles/04-Colossians_and_Philemon.pdf

Send us a textWe all have a reputation—what people think about us. But we also have a testimony—what we say we believe. What happens when those two don't match? In this message from the short letter of Philemon, we'll see how Paul challenges a house church leader to live out his faith with integrity, grace, and courage. It's a powerful reminder that our lives speak louder than our words. So here's the question: Does your reputation reflect your testimony? --Guest preacher Rev. Dr. Mark Sheets

Join me, the three podcast listeners I just hunted with in Africa, and our entire crew of PHs for an informal “campfire style” discussion of the highlights of our July 2025 safari in South Africa's Free State & Limpopo Provinces! Sponsor: Get in touch with me to make your Africa hunting dreams come true on a hunt in South Africa. We offer outstanding hunting safaris, simplified hunt logistics, assistance with many of the pain points associated with a hunt, and up front pricing with no extra fees. We have space remaining for hunts in March, April, May, September, October, and November 2026. Visit bestsafarihunt.com or email me at john@thebiggamehuntingblog.com to learn more. Make sure to state that you're a podcast listener and I'll give you a special bonus! In this episode of The Big Game Hunting Podcast, host John McAdams sits down with three podcast listeners, their PHs, our lead tracker Philemon, and our video guy Izaak to discuss some of the highlights of their recent hunt in South Africa. They discuss some of the most memorable moments of this hunt, a few lessons they all learned along the way, and their advice for other hunters dreaming of a hunt like this. Their takeaway? This hunt was the fulfillment of years of dreaming that exceeded expectations in every way and this safari turned into an experience they'll all treasure forever. Please hit that “SUBSCRIBE” or “FOLLOW” button in your podcast app to receive future episodes automatically! Resources Ep 261: Live from South Africa (2023) – Episode referenced in podcast Ep 294: First Africa Hunting Safari With Scott Spanton – Episode referenced in podcast Ep 381: A Cape Buffalo Hunt 30 Years In the Making – Episode referenced in podcast

Philemon Pt. 01 Watch Our Sermons Online! Freedom Baptist - Facebook Freedom Baptist - YouTube Freedom Baptist - LinkedIn

I. THE GRATITUDE OF PAUL'S PRAYER LIFE (vv. 3-8)     1) Paul thanks God and prays ... for a church, most of whose members he has never met Colossians 1:3, "We always thank God, the Father of our Lord Jesus Christ, when we pray for you," Colossians 2:1-2, "For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face..." Carson, "We must ask ourselves how extensive our own praying is. Do all our petitions revolve around our own families and churches, our own cherished but rather small circle of friends? Of course, we are primarily responsible for praying for our own circle... But if that is the furthest reach of our prayers, we become parochial [narrow in outlook or scope]... Our prayers may be an index of how small and self-centered our world is."     2) Paul's gratitude results from paying attention. Paul says to Philemon: "[4] I thank my God always when I remember you in my prayers, [5] because I hear of your love and of the faith that you have toward the Lord Jesus" (Philemon 4-5) Paul says to the Colossian church (that Philemon hosted in his house): "[3] We always thank God, the Father of our Lord Jesus Christ, when we pray for you, [4] since we heard of your faith in Christ Jesus and of the love that you have for all the saints," (Colossians 1:3-4) Paul is listening! He is paying attention to others. Acts 15:36, "Paul said to Barnabas, 'Let us return and visit the brothers in every city where we proclaimed the word of the Lord, and see how they are.'" Paul cares greatly about their spiritual state! Carson, "[I]t will do us good to fasten on reports of Christians in several parts of the world we have never visited, find out what we can about them, and learn to intercede with God on their behalf. Not only is this an important expression of the fellowship of the church, but it is also a critical discipline that will enlarge our horizons, increase our ministry, and help us to become world Christians." When a fellow believer comes to your mind, what is your first thought? Irritation? Annoyance? Jealousy? Bitterness? What is Paul's first thought? Gratitude! Philemon 4 "I thank my God always when I remember you in my prayers," Colossians 1:3-4, "We always thank God, the Father of our Lord Jesus Christ, when we pray for you, [4] since we heard of your faith..." Gratitude for what? Their faith, love, and heavenly hope. Paul credits God with their own faith and love. Philippians 1:29, "For it has been granted [Dictionary: to give graciously] to you that for the sake of Christ you should not only believe in him but also suffer for his sake…” Colossians 3:12, "Put on then, as God's chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience,"     3) Paul thanks God for the gospel's fruit as it comes through human means (vv. 5b-8) Epaphras, after being converted under Paul, brings the good news to Colossea! (Last week's sermon)   II. THE FOCUS OF PAUL'S PRAYER LIFE (vv. 9-12) Spiritual growth is always the dominant concern, over the physical! Carson, "Suppose, for example, that 80 or 90 percent of our petitions ask God for good health, recovery from illness, safety on the road, a good job, success in exams, the emotional needs of our children, success in our mortgage application, and much more of the same. How much of Paul's praying revolves around equivalent items? If the center of our praying is far removed from the center of Paul's praying, then even our very praying may serve as a wretched testimony to the remarkable success of the processes of paganization in our life and thought. That is why we need to study the prayers of Paul." See Matthew 6:31-33, "Therefore do not be anxious, saying, ‘What shall we eat?' or ‘What shall we drink?' or ‘What shall we wear?' [32] For the Gentiles [the pagans] seek after all these things, and your heavenly Father knows that you need them all. [33] But seek first the kingdom of God and his righteousness, and all these things will be added to you." So what does Paul focus on in his prayer?     1) Paul asks God to fill believers with the knowledge of his will (v. 9) "[9] And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding," This may seem simple, yet it takes "all spiritual wisdom and understanding" in the complicated nature of life to know what is best. Doug Moo, "[This] suggests the ability to discern the truth and to make good decisions based on that truth." "spiritual wisdom" means wisdom from the Holy Spirit. (Not how many use the word "spiritual" today) EXAMPLE: Colossians 4:5-6, "Walk in wisdom toward outsiders, making the best use of [= redeeming] the time. [6] Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person." How do I best love a fellow Christian who is in sin? How do I best evangelize a co-worker or family member? I only have limited money, how much do I spend, save, and give away? to whom? how often? How do I honor my parents if they are unbelievers and disagree with my faith? What does it look like to "speak the truth in love" when dealing with a rebellious student? or hostile unebeliver? or a timid Christian friend? When does hard work become sinful preoccupation with your career? When does rest become laziness?  You are posting something *true* on social media, but unsure if it will be edifying or needlessly distracting or contentious     2) Paul's purpose in prayer is that believers might be truly pleasing to the Lord (v. 10a)   v. 10 "so as to walk in a manner worthy of the Lord, fully pleasing to him:" Knowledge must lead to action! "Knowing" God's will (with all spiritual wisdom and understanding) must lead to "walking/living out" God's will. We must walk in a manner worthy of the Lord. (Not earning, not perfection; but rather living "in accord with" the Lord, fully pleasing to Him)     3) Paul prays for four characteristics of a life that is pleasing to the Lord (v. 10b-12)   This will produce, among others, these four characteristics... "BEARING FRUIT in every good work" (v. 10b): Fruit is about character transformation and faithfulness, not mere "results." "INCREASING in the knowledge of God;" (v. 10c): it will lead to a fully experiential knowledge of God, as we walk with Him "BEING STRENGTHENED with all power, according to his glorious might, for all endurance and patience with joy;" (v. 11) "[Endurance] is what faith, hope, and love bring to an apparently impossible situation, [patience] what they show to an apparently impossible person." To endure ... takes power; to endure patiently with joy takes tremendous power "according to his glorious might." "GIVING THANKS to the Father, who has qualified you to share in the inheritance of the saints in light." (v. 12) Paul further reminds them why they should be thankful: (vv. 13-14) vv. 13-14 "He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, [14] in whom we have redemption, the forgiveness of sins." All of this should be seasoned by thankfulness to the Father for our share in the "inheritance of the saints of light."   III. THE DEVOTION OF PAUL'S PRAYER LIFE     1) WHY does Paul pray so often for so many? Colossians 1:3, 9, "We always thank God, the Father of our Lord Jesus Christ, when we pray for you, .... [9] And so, from the day we heard, we have not ceased to pray for you," Carson, "In short, Paul is telling the Colossians that since hearing about them he has made it a point to intercede with God on their behalf in his disciplined, regular prayer times; he has 'not stopped praying' for them."  Carson, "Paul again and again prays for ... the Colossian believers, as if the supply must be constantly renewed." Think of it like watering the grass or flowers. It must be done continually! Colossians 4:12-13, "Epaphras, who is one of you, a servant of Christ Jesus, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God."     2) HOW does Paul pray so often for so many? Philemon 4-5, "I thank my God always when I remember you [singular] in my prayers," G.K. Beale, "Paul is praying specifically for Philemon [the 'you' is singular], which implies that his daily prayer list must have been extensive." Richard Phillips, "When we consider the large number of people for whom Paul says that he is praying, he must have had not only a devoted prayer life, but also a highly organized one." APPLICATION: Don't turn these points from Carson into legalisms, but take them as practical suggestions to help you pray in a more regular, organized, and focused way. I. PLAN TO PRAY Don Carson, "Much praying is not done because we do not plan to pray. We do not drift into spiritual life; we do not drift into disciplined prayer. We will not grow in prayer unless we plan to pray. That means we must self-consciously set aside time to do nothing but pray. What we actually do reflects out highest priorities. That means we can proclaim our commitment to prayer until the cows come home, but unless we actually pray, our actions disown our words. This is the fundamental reason why set times for prayer are important: they ensure that vague desires for prayer are concretized in regular practice. Paul's many references to his 'prayers' suggest that he set aside specific times for prayer -- as apparently Jesus himself did (Luke 5:16)... Unless we plan to pray we will not pray." ('Praying with Paul,' p. 1-2). II. ADOPT PRACTICAL WAYS TO FIGHT MENTAL DRIFT Don Carson, "Adopt practical ways to impede mental drift.... [Perhaps] articulate your prayers, moving your lips...to...help deter meandering.... A great way to begin to overcome this problem is to pray through various biblical passages. In other words, it is entirely appropriate to tie your praying to your Bible reading... [The] truths and entailments [in your daily Scripture reading] can be the basis of a great deal of reflective praying. [Another option is] journaling [your prayers.] III. DEVELOP A SYSTEM FOR YOUR PRAYER LISTS Carson, "Develop a system for your prayer lists. It is difficult to pray faithfully for a large spread of people and concerns without developing prayer lists that help you remember them." Carson's personal "system": "I kept a manila folder in my study, where I pray... The first sheet ... was a list of people for whom I ought to pray regularly: ... My wife..., my children and a number of relatives, followed by a number of close friends... [Then] institutional names on that sheed [which] included [my] local church ... and the seminary where I now teach. The second sheet ... listed short-range ... concerns that would not remain indefinitely... In other words, the first sheet focused on people for whom I prayed constantly; the second included people and situations for whom I might pray for a short[er] ... time, but probably not indefinitely. The next item ... was the list of the students ... for whom I was particularly responsible....and of course this list changed from year to year." IV. KEEP YOUR PRAYERS TIED TO SCRIPTURE V. PRAY UNTIL YOU PRAY VI. FIND MODELS WORTHY OF IMITATION Don Casron's book, which Mark used to help with the message and numerous subpoints, can be purchased here. You can watch this message here.

Daily Dose of Hope July 28, 2025   Scripture - Luke 1:1-25   Prayer:  Everlasting Father, We thank you that you are a God of hope.  You are a God who keeps his promises.  You are a God who always has our best interest in mind.  Forgive us for those times that we want things to go the way we want things to go.  Fill us with your wisdom and discernment.  Help us try to think about things from a more eternal perspective.  How difficult that is for us!  Lord, we submit to you our lives, our families, our jobs, our burdens, our physical bodies.  We give them to you and we trust you.  In Your Name, Amen.   Welcome back to the Daily Dose of Hope, a deep dive into the Gospels and Acts.  Today, we begin the book of Luke.   Luke is considered a Jewish Gospel.  There are connections to the Old Testament throughout, specifically the fulfillment of God's promises and these promises are bigger than anyone expected.  We will highlight those as we walk through the text.  The point, though, is that the God who sent Jesus is the same God who operated throughout the Old Testament.  There is a continuity with the nation of Israel but now salvation in Jesus is being offered to everyone.  Luke is making a specific point here.   Let's talk about the author, Luke himself.  Who was he?  He gives us a brief intro in Luke, saying he is writing to a man named Theophilius, a name that means lover of God.  Some scholars say he is writing to generic believers but most think Theophilius was a specific person.  We just don't know much about him.  Luke also states that he has done a lot of research into the things that have happened but he doesn't tell us a lot about himself.   What we know is that Luke was a physician and a Gentile.  He is actually the only Gentile to write any portion of the New Testament. Paul briefly alludes to this in Colossians 4, when he makes a distinction between Luke and other colleagues “of the circumcision,” meaning the Jews.  Paul calls him the beloved physician.  Actually, while Luke doesn't name himself as author of Luke and the book of Acts, Paul refers to Luke several times.  Besides the Colossians reference, he also mentions Luke in Philemon and 2 Timothy.  Luke writes about Paul in Acts quite extensively and mentions himself a few times in subtle ways.   In today's reading, we get the first portion of the story of Zechariah.  Zechariah is a priest from the hill country near Jerusalem. Two weeks out of each year his division of priests was on duty at the temple in Jerusalem. Of course, this is where we find Zechariah faithfully going about his ordinary priestly duties. But this year, Zechariah is chosen by lot (which means he is chosen randomly, like drawing a name out of a hat) to be the one to go into the sanctuary and offer the incense offering.  So, up until this point, all is pretty ordinary and expected.  But then Scripture says in v. 11-12, Then an angel of the Lord appeared to him, standing at the right side of the altar of incense. When Zechariah saw him, he was startled and was gripped with fear. Whenever we read about an angel appearing to people in the Bible, they are usually afraid – angels are fierce beings.   The angel tells Zechariah that his wife, Elizabeth, will get pregnant and have a son who will be a source of joy and gladness for them.  This son will be filled with the Holy Spirit and set apart by God for a special purpose – to prepare the way of the Lord, to make people ready to receive Jesus Christ.   But this clearly catches Zechariah off guard.  He isn't convinced; in fact, he is skeptical.  So Zechariah asks the angel, “Are you really sure?  I mean my wife is kind of old.”  He is a man who has probably had years of heartbreak and disappointment. You see, Zechariah is married to Elizabeth (Elizabeth is the cousin of Mary, who becomes the mother of Jesus) and Zechariah and Elizabeth have never been able to have kids.  Now, they have gotten to the point in which they are too old to conceive.  Zechariah will soon be forced to retire from the priesthood.  Life surely hasn't happened the way he planned.  So what happens?  V.19-20, The angel said to him, “I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to tell you this good news. And now you will be silent and not able to speak until the day this happens, because you did not believe my words, which will come true at their appointed time.”   Zechariah is in the temple for a while and then when he comes out, he cannot speak.  The people assume he has seen some kind of vision because he is just making signs to them but no words are coming out of his mouth.  Nevertheless, the speechless Zechariah goes home to his wife Elizabeth, and she gets pregnant.  And Elizabeth sees the Lord's hand in these events. She exclaims in verse 25, “This is what the Lord has done for me when he looked favorably on me to take away the disgrace I have endured among my people.”   Not to spoil the story, although I figure most of you have heard it before, but Zechariah does not speak again until his son, John, is born.  This is a story about a miracle, a birth that is not just unexpected but seemingly impossible.  But it's also about how God keeps his promises.  God is faithful.  And while this is a portion of the Christmas story that we may often gloss over, it's really critical for us.  Remembering how God has proven faithful in the past—even when all hope seemed lost—builds confidence that God can be trusted in the present and the future.   There are so many times in our lives when problems seem overwhelming and when it's hard to see a way forward, when it seems like things aren't going as planned, when it feels like all hope for the future has reached a dead end.  And maybe that's where you are right now.  It's possible that you look at your life and you think, “This wasn't what I expected, God.”  Maybe you are dealing with health issues or a loved one is ill or in pain.  Maybe you are crippled by depression or anxiety.  Maybe there is a broken relationship or a financial burden or you simply feel empty.  Maybe, like Zechariah, you are feeling discouraged and a bit hopeless.    I'll be the first to tell you that I don't understand God's ways or God's timing.  But this is what I can say…the story that we read about in God's Word shows us that God is always faithful.  God is never late.  We may doubt him, we may get mad at him, we may defy him, but God will be faithful.  In Scripture, we meet a God for whom there are no dead ends – detours perhaps – but not dead ends.  You see, we meet a God who is always working for our good, even when we make a mess of things, a Jesus who specializes in making a way in the wilderness, opening up a future when none seems possible.  If you ask him, he will show up in surprising, unexpected ways; maybe not the ways we want him to, but he will be there.  You see, with Jesus, there is always HOPE for a way forward.  Always, always, always.   More tomorrow.   Blessings, Pastor Vicki      

Daily Evening Prayer (7/28/25) from Trinity Anglican Church (Connersville, IN): Psalm 136-138; Jeremiah 22; Philemon; Metrical Psalm 39 and a brief reading from The Books of HomiliesTo read along, visit: https://ie.dailyoffice1662.com/To sing along with the Brady and Tate Metrical Psalter, visit: https://www.friendsofsabbath.org/cgmusic.com/workshop/newver_frame.htmTo own a Bible, visit: https://www.thomasnelsonbibles.com/product/kjv-center-column-reference-bible-with-apocrypha/To own a prayer book, visit: https://anglicanway.org/product/the-1662-book-of-common-prayer-international-edition-hardcover-march-2-2021/To own a hymnal, visit: https://anglicanhousepublishers.org/shop/the-book-of-common-praise-of-the-reformed-episcopal-church/

In this episode of the Unstuck series, “Cultivating God's Investment in You,” Pastor Wright gives guidance on how to activate the gifts and graces God has placed within you to be a blessing to others. With insights from Philemon 1:6, 1 Peter 4:10, and Romans 12:6–8, this message will challenge you to stop sitting on your potential and start stewarding it for God's glory to help someone else find their breakthrough, which may just in fact lead you to your own!

Christian Love Is Not Merely A Concept Or Ideal—It Is Deeply Personal, Boldly Actionable, And Powerfully Transformational In Our Lives And In The Lives Of Others

Philemon 1:1-21 ♦ 1 Timothy 1:12-17 ♦ 1 Timothy 2:1-7 ♦ 1 Timothy 6:6-19...

July 23, 2025 Wednesday night teaching by Atam Abbi Website: www.lighthouseontherockky.org Facebook: https://facebook.com/lotrchurch

In the coming weeks at our services, we are going to focus attention on the Spirit of God, as he is revealed in the Hebrew Scriptures. It is interesting to note that while he is spoken of in both the Hebrew Scriptures and New Testament writings, reference to the Spirit of God is not as pervasive in the Hebrew Scriptures ashhe is in the texts of the New Testament.For example, the Spirit of God is mentioned in every New Testament book with the exception of the three short personal letters of Philemon,  II John,  and III John. On the other hand, He is only referred to in less than half of the thirty-nine books that make up the Hebrew Scriptures. We are first introduced to the Spirit of God in the opening verses of the Bible which records the creation of the universe. There He is called רוּחַ אֱלֹהִים (pronounced ruach elohim) meaning "the Spirit of God."Depending upon the context, the Hebrew word ruach can be translated as "spirit," "wind" or "breath." Here in Genesis chapter 1, reference is to the third person of the Tri-unity who is described like that of a bird "brooding" on its nest.The Hebrew term translated as "hovering," or "moving" is מְרַחֶפֶת (pronounced m'rachephet) meaning "to flutter," or "brood." As such, the Spirit of God is pictured as a brooding bird conveying life and providing protection to its young.In a word, this is "regeneration" - the bringing about of life. In the context of creation, that which was initially formless, void and in darkness comes to life over the course of the six days of creation.Regeneration is a gift of the Spirit of God in two senses. It is a gift from God as well as a gift of God. This is to say regeneration is a work of God in us by him. Paul explains: "For it is by grace you have been saved, through faith -- and this not from yourselves, it is the gift of God" (Ephesians 2:8).We do not save ourselves. He saves us. This grand work of salvation does not come from us. It comes to us from God.YouTube: https://youtube.com/live/Nbca73brX9ESend us a text

We're taking on two books this week! First up is a DM from Paul to Philemon about his pris-son, followed by a letter to Titus with guidance for older men and women and much (ok, a little) more.If you want MORE drinking and bible-ing, including bonus episodes, interviews with experts, fun mini series', and more, consider becoming a ‘parishioner' at Patreon.com/DrunkBibleStudyOur theme music is Book Club by Josh and Anand.

20 Proverbs 11-12; 24 Jeremiah 9-15; 19 Psalms 24-29; 56 Titus 2-3; 57 Philemon; 58 Hebrews 1-6

Origin stories are popular these days. Today, we look at the origin story of the church that met in Philemon's home, which is better known as the Colossian church. We will focus on the two main human means God used for the birth of this church: Paul (Acts 19:8-10) Epraphras (Colossians 1:6-8; 4:12-13) We can be encouraged by how God uses our lives and His word through us in ways that go beyond what we often are aware of. Small things can lead to significant results! Let us be faithful in the days of seemingly small things. You can watch this message here.

By William Bradford - The book of Philemon can teach us about the importance of graceful speech and wisdom in restoring relationships.

Trong tập 3 của series Thế Giới Carl Jung, Trí sẽ dẫn mọi người đi cùng một chuyến tàu tới vùng đại dương của Biểu Tượng. Trong cuộc sống, đa phần chúng ta chỉ thấy những Hình Ảnh, khá hiếm khi chúng ta nói bằng ngôn ngữ của Biểu Tượng, hay xa hơn nữa là Nguyên Mẫu. Vậy chúng là gì? Và những ví dụ nào để mình thấy được chúng trong cuộc sống?Để hỗ trợ bạn khi nghe series "nặng đô" này, Thrii AI sẽ giúp bạn hỏi đáp về các tập và tất cả thế giới của Trí: https://thrii.ai/thetriway. Đăng ký Thrii AI để sở hữu Q&A AI riêng của bạn.Trí rất vui khi tập này được đồng hành cũng Omega Plus – một thương hiệu sách có những quyển rất quan trọng của Carl Jung. Nhân dịp quyển Trí yêu thích "Hồi Ức, Giấc Mơ, Suy Ngẫm" xuất bản, Trí xin gửi mọi người link pre-order của quyển này với mã giảm 5% từ Omega Plus.