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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.

https://www.bible.com/events/49471790 Church of the Nazarene – East Rockingham Campus 5 Keys of John Part 1 The Preeminence and Lordship of Christ We are beginning a new teaching series in the Gospel of John called “Five Keys from John”. The gospel of John was written around 80-90AD, by Jesus' closest friend; The Apostle John. John was […]

 The Preeminence Of Christ Col. 2:6-7 NKJV 6 As you therefore have received Christ Jesus the Lord, so walk in Him, 7 rooted and built up in Him and established in the faith, as you have been taught, abounding in it with thanksgiving. Col. 1:15-23 NKJV 15 He is the image of the invisible God, the firstborn over all creation. 16 For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. 17 And He is before all things, and in Him all things consist. 18 And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence. 19 For it pleased the Father that in Him all the fullness should dwell, 20 and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross. 21 And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled 22 in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight —23 if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister. 1. The Problem in Colosse Solo Christo To keep from being led astray we must be deeply rooted in Christ 2. The Preeminence of Christ Preeminence: to hold first place, above all, over all, surpassing all, nothing and no one can even come close.

Pastor Matt concluded his series on the Lord's Prayer by examining the textual history of Matthew 6:13b ("For yours is the kingdom and the power and the glory forever. Amen"), which appears as a footnote in many modern translations. He explained the process of Biblical transmission from original manuscripts to modern translations, noting that the Bible's reliability remains uncompromised despite textual variations. Pastor Matt demonstrated that while Matthew 6:13b may not have been in the original manuscripts, it functions as a fitting doxology that accurately reflects Biblical truths found throughout Scripture, particularly echoing King David's prayer in 1 Chronicles 29:11. The sermon also analyzed the structure of the Lord's Prayer, showing how it begins and ends with God's glory while addressing man's needs in between. Pastor Matt emphasized that this model prayer covers our past (forgiveness), present (daily bread), and future (deliverance from temptation) while teaching us to approach God with both intimacy and reverence. He concluded by encouraging listeners to use the Lord's Prayer as a mirror for spiritual self-examination rather than a source of discouragement, inviting them to yield their lives to Christ.

Speaker: Ron HackneyScripture: Col. 1:13-20 Download 07202025A.mp3

Find the accompanying PowerPointHere. Preeminence of Christ, by Donnie V. Rader. 7/6/2025 Sunday PM Sermon.

Pastor John Randall is just getting started in Colossians. We left off at chapter one, and verses 18-23. In these difficult times we're living in, we desperately need encouragement to keep on going. And that's what we find in this passage. As we consider what Paul and the Colossians went through, we'll apply it to what we're encountering today… and left encouraged to keep walking with Jesus. To support this ministry financially, visit: https://www.oneplace.com/donate/1368/29

Is Jesus God? While man today disagrees over the answer to that question the Bible is very clear on the matter. A careful reading of the Scripture will leave no doubt in your mind that Jesus is Lord and God. Today on a Daily Walk we'll see false teaching was making its way around the church in Colossi. And the apostle Paul is about to set the record straight. To support this ministry financially, visit: https://www.oneplace.com/donate/1368/29

Series :: Psalms Series 2025Psalm 76 :: Nate Christensen06-29-25 :: Sunday GatheringArtwork :: Luke Spaffordprovidenceomaha.orgFacebook InstagramYouTube

Wednesday Service

"When Christ Shall Come" by Don Green You can get your copy today: https://ttwpress.com Our Lord will most certainly return one day, and when He does, it will be glory for all those in Christ. No wonder the Bible tells Christians, "Fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ" (1 Peter 1:13). But how can we fix our hope on something that has been muddled by influential, but careless, teaching? In this book that is both pastoral and academic, Don Green will lead you into the reassuring expectation that is the birthright of every true believer in Christ. 66-023 - https://www.truthcommunitychurch.orgClick the icon below to listen.            

The Preeminence of Jesus // Pastor Mike Reinsel Colossians Study Stonecreek Church

Pastor Rick DeMichele

Preeminence Yields Worship, Work, & Witness   Michael Lodge, Speaking Pastor   Paul uses an early church song in this passage to declare an eternal and central truth about Jesus. He is preeminent! Jesus is fully God and has made Himself manifest to us in a way that displays His place over creation, inspires our work as the Church, and fuels our individual purpose. His preeminence gives us reason to worship, desire to work, and a story to bear witness about. The question is not whether or not Jesus is preeminent. The question today is are we living in His preeminence?     Click on the links below for additional Cascade Church resources. Connect Card: https://cascadechurch.org/connect Give Online: https://cascadechurch.org/give

Singles Conference 2025

Christ's Preeminence in His Person and Work

Preached at the Watered Garden Church 

What it is to possess both, WORD/Living WORD, ALL singularly in ONE. Such enmity as would be between brothers, but when it's within the very same soul and being. It is left then to ALL to choose which will hold PREEMINENCE. Thomas won OUT, in Jesus Christ!Contact Us: Covenants.llc1@yahoo.com; @Covenants; CovenantsOnLine.com; or call 304,528,9220

Matthew 28:18-2016 Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. 17 When they saw him, they worshiped him, but some doubted. 18 Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. 19 Therefore, go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”                                                                                                                                                                                                                                           Mark 16:15-2015 He said to them, “Go into all the world and preach the gospel to all creation.16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.17 And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues;18 they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well.” Luke 24:46-4946 He told them, “This is what is written: The Messiah will suffer and rise from the dead on the third day, 47 and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem. 48 You are witnesses of these things. 49 I am going to send you what my Father has promised; but stay in the city until you have been clothed with power from on high.” John 20:21-2321 Again Jesus said, “Peace be with you! As the Father has sent me, I am sending you.” 22 And with that he breathed on them and said, “Receive the Holy Spirit. 23 If you forgive anyone's sins, their sins are forgiven; if you do not forgive them, they are not forgiven.”                  A Sermon Series "Fix Your Eyes Upon Jesus"                  1. The Procession of the Commission – John 20:21 "As the Father has sent Me, I am sending you."                 2. The Preeminence of the Commission – Matthew 28:18 "All authority in heaven and on earth has been given to Me."                 3. The Perimeter of the Commission – Mark 16:15 "Go into all the world and preach the gospel to all creation."                 4. The Proclamation of the Commission – Luke 24:47 "Repentance for the forgiveness of sins will be preached in His name..."                 5. The Purpose of the Commission – Matthew 28:19-20 "Make disciples of all nations... teaching them to obey everything I have commanded you."                 6. The Power for the Commission - John 20:22 "And with that he breathed on them and said, 'Receive the Holy Spirit.'"                   7. The Presence in the Commission – Matthew 28:20 “I am with you always...”                Our Response 

He MUST rise. Why?He said He would. Fulfillment of this promise gives us confidence in all His other promises.Preeminence. His stature is exalted, leading, famous and foremost.Absent this treasure of Jesus, there are no other treasures of Jesus. If this is true, so is all else. He MUST rise so that...YOU can one day rise by your faith in His Rising.https://youtu.be/X4V4ghiX_tA

Preached at the Watered Garden Church

Welcome to episode 195 of Grasp the Bible.  In this episode, we walk through Psalm 66.  Today, we will explore the psalmist's journey from trials to triumph, focusing on: God's Preeminence (vv. 1-2) God's Power (vv. 3-7) God's Protection (vv. 8-9) God's Purging (vv. 10-12) The Psalmist's Ritual Sacrifices (vv. 13-15) The Psalmist's Personal Sacrifices (vv. 16-20)  Key takeaways: All peoples of the earth, whether willingly or unwillingly, will “bow down” before the Lord, singing praise to His holy name. Although people ought to praise God and be thankful, they actually do not do it. The world should “shout with joy to God” and “sing to the glory of his name.” But it usually does not, simply because it is not aware of the many blessings for which it should be thankful. The objective of God's testing is to reveal and to develop the character He wants. Unlike most of us, who make promises easily and then just as easily forget them, the psalmist intends to carry his religious resolutions and devotions through to the end. The first benefit of prayer is simply that God hears. We have a vital relationship with Him as we pray, regardless of His answer.  Quotable: Having the Lord as one's God is to expect discipline and correction, testing and refining. Can we praise God for that?  Application: Evangelism Application: Remember that every person already belongs to God, whether they acknowledge it or not—we're inviting them to recognize reality, not just join our religion. Understand the Purpose Behind Testing Testing Can Develop Our Character: Recognize trials as opportunities to demonstrate and develop faith. It Can Refine Us: Embrace difficult seasons as God's refining process, removing impurities from your life. Practice Costly Worship Identify what "fat animals" might represent in your life—your best time, talent, and treasure Evaluate whether your giving to God represents your "first fruits" or merely what's convenient Practice Heart Examination Before Prayer Self-Reflection: Develop the discipline of examining your heart for cherished sin before major prayer requests Repentance: Confess and release known sin as preparation for effective prayer Integrity: Align your private behavior with your public prayers to avoid hypocrisy   Connect with us: Web site:  https://springbaptist.org Facebook:   https://www.facebook.com/SBCKleinCampus (Klein Campus) https://www.facebook.com/SpringBaptist (Spring Campus) Need us to pray for you?  Submit your prayer request to https://springbaptist.org/prayer/  If you haven't already done so, please leave us a rating and review in your podcast provider. 

If you want to know a man's heart, listen to him pray. In Christ's High Priestly Prayer, Jesus Christ took a glimpse backward through time and into eternity. God the Father, God the Son, and God the Holy Spirit existed in eternity past. Our Saviour is the Son of God. Every person who enters heaven will go in on the righteous record of Jesus Christ.

To give towards our new campus click here: https://ascendchurchatl.com/expansion/You can also text any dollar amount to "84321" followed by "New Church Campus"Check out our YouTube Channel here:https://www.youtube.com/@thebridalgloryFollow us on:https://ascendchurchatl.com/https://www.instagram.com/bridalglory/https://www.instagram.com/ascendchurc...https://www.instagram.com/ascendacademy/https://www.facebook.com/ascendchurchatlhttps://www.facebook.com/ascendacadem...https://www.facebook.com/bridalglory#brianguerin  #ascendchurch  #bridalglory  

Thank you for joining the Manna Bible Class Podcast as we study the "Lord's Prayer". The Manna Podcast Team would appreciate you joining us in prayer that God would expand this ministry. https://www.mannapodcast.com/lessons

Sermon Date: 02/23/2025; Pastor Bill Bryson; Scripture Passage: Galatians 1:6-12Support the show

The Preeminence of God's Dwelling Place The People of God's Dwelling Place The Peace of God's Dwelling Place The Provision of God's Dwelling Place The Perpetuity of God's Dwelling Place

(Genesis 3:15) Jesus, the Living Word, is revealed in the written Word of God. If you want to know Jesus then you must study your Bible. From the first book of the Old Testament through the New Testament we see Christ.  (0943250217) ----more----  Jesus: The Subject of the Bible Jesus, sweetest name I know, fills my every longing, keeps me singing as I go. I do love the Lord Jesus Christ. I'm so grateful that He is my personal Savior. And when I come to the written Word of God, I find the living Word of God. If you want to know the Lord Jesus Christ, then you must learn what the Bible says about Christ. Let's begin with a couple of scriptures. One in the Old Testament, one in the New Testament.  Discovering Christ in the Old Testament Today, let's begin with the first mention of Christ in Scripture. Now, let me hastily say that there is no beginning. To the son of God. His sonship is eternal sonship. When the Bible says he is the only begotten son of God that is simply a reference to the eternal relationship between father and son. So he didn't begin at Bethlehem. He didn't even begin in the Book of Genesis. No, my friend, he has always been because he is. Coequal, coexistent, and coeternal with the Father and the Spirit. But this is the first reference to the Lord Jesus in scripture. Colossians chapter 3 and verse number 15. It's the first promise that a Messiah was going to come. God says in Genesis 3:15 to the devil, "And I will put enmity between thee and the woman, and between thy seed and her seed, it shall bruise thy head. And thou shalt bruise his heel." Ha, I love this verse. What an amazing verse it is. Basically, God looks the devil in the face and says, I want you to know that there's going to come a seed from the line of this woman that is going to conquer you. There's going to come a redeemer that is going to crush you someday. You're going to bruise his heel, but he's going to bruise your head. Heel bruises are not fatal. They're painful, but they're not the end. But a head wound, now that's a different thing altogether. And God says to the devil, you may bruise the heel of the seed of the woman that's coming, this Messiah, this Redeemer, but then he's going to take that bruised heel and he's going to crush your head with it. I want you to know at Calvary, the heel of our lovely Lord Jesus was bruised, but when He came out of that grave alive forevermore, He put his head on the, or his heel rather, on the head of that old serpent, the devil. He has conquered death, hell, and the grave. Satan is under his feet and will be under his feet for all eternity. Aren't you glad everything God foretells, He always fulfills. So this is our introduction to what the Bible says about Jesus Christ.  Christ's Preeminence in the New Testament Now when you come to the New Testament, Let's read in Colossians, because Colossians is all about the preeminence of Christ above all. Colossians chapter 1 verse number 14 says, "In whom we have redemption through His blood, even the forgiveness of sins, who is the image of the invisible God." Get that. God is a spirit, remember. He is the invisible God. But the Lord Jesus came to reveal God to us. He's the image of the invisible God. The firstborn of every creature. For by Him were all things created that are in heaven and that are in earth, visible and invisible whether they be thrones or dominions or principalities or powers, all things were created by Him and for Him, and He is before all things, and by Him all things consist. And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things, He might have the preeminence, for it pleased the Father that in Him all, should all fullness dwell. And having made peace through the blood of His cross by Him to reconcile all things to Himself, By Him, I say, whether they be things in heaven or things in earth and you that were sometimes alienated and enemies in your mind by wicked works, yet now be reconciled in the body of His flesh through death to present you holy and unblameable and unreprovable in His sight. What an amazing portion of scripture. I've marked in Colossians 1 four key words. The first is the word created. Christ is the creator. All things were made by Him and for Him, for His pleasure. Then I have circled the little word CONSIST. God not only created all things by the Lord Jesus Christ. But they are all sustained by Christ. He's the one who keeps us, by whom we continue to exist, in Him we live and move and have our being. I've circled the word cross because that's why He came. That's why He came to earth, to redeem us from our sin and bring us to God. And then I've circled the word church. He who started it all is to be preeminent. among his people. He is the head of the body, the church.  Knowing Christ Personally Now the question is, do you know the one who created the world? Do you know the one by whom all things consist? Do you know the one who went to the cross? Do you know the head of the church? It must become personal. So it's not enough for you to simply know about Christ. You need to know Christ for yourself. It's one thing to say this is what the Bible says. But now may I ask you, what does the Lord Jesus Christ mean to you today? When we come to scripture, we come to scripture with one great hunger, and that is to know God. We've established that already, and we know that the Bible reveals God to us. But as you read and study the Bible, what you're going to find again, and again, is the person of the Lord Jesus Christ. The great prayer of every person should be this, Lord, I want to know your Son. Why is that? Because when you come to know Jesus, you come to know God.  The Deity of Christ Revealed John chapter 1, verse number 1 says, "In the beginning was the Word." And the Word was with God, and the Word was God. Anyone that tells you that Jesus never claimed to be God has never read the Bible. Anyone that says that the scripture does not plainly show the deity of Christ has never really studied the scriptures. The Lord Jesus Christ came to reveal His Father to us so that we could come into the family. The writer of Hebrews said it this way in Hebrews chapter 1, verse 1, "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds, who being the brightness of his glory and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand, of the majesty on high being made so much better than the angels, as he hath by by inheritance obtained a more excellent name than they." I don't know about you. That sounds a lot like Colossians one to me. He is the creator. He's the one by which things repelled or consist. He's the one who redeemed us, the one who went to the cross, and yes, he's the head of the church. He has a name above every name. Philippians two says, someday at the name of Jesus, every knee will bow. Every tongue will confess that Jesus Christ is Lord to the glory of God the Father. Our desire is not simply to understand the written word, it is to know the living word. The perfect, final, fullest expression of God to man. And that is the person of His Son, the lovely Lord Jesus Christ.  A Call to Know and Share Jesus I wonder today, would you speak His name? Even now, would you just say the name, Jesus? Jesus. Jesus. There's no name like that name. If you don't know him as your Savior, speak it now in faith. Jesus, save me. Jesus, come into my life. Jesus, I want to know you. And if you are a believer, would you simply pause now and say, Jesus, I love you. Jesus, thank you for saving me. Jesus, thank you for revealing God to us and bringing us into the family of God forever. Let what the Bible says about Jesus Christ become deeply personal to you today. Have more than head knowledge, have a heart understanding. And rejoice that God through His Son, the Lord Jesus Christ. I hope you'll tell someone else about Jesus today. Because there's none of the name under heaven whereby we must be saved. There's no name like the name of Jesus. (Learn more at enjoyingthejourney.org/gospel). Conclusion and Resources Repeating what other people have said about the Bible is not enough. We must know the Biblical reason behind what we believe. We hope you will visit us at etj.bible to access our library of Bible teaching resources, including book by book studies of Scripture. You'll also find studies to watch, listen to, or read. We are so grateful for those who pray for us, who share the biblical content, and for those who invest to help us advance this ministry worldwide. Again, thank you for listening, and we hope you'll join us next time on Enjoying the Journey.

The post The Preeminence of Christ – Part 2 appeared first on Gospel Church Durango.

Northwest Bible Church – Jan. 19, 2025 – Joshua – Alan Conner Josh. 15 part 2 The Preeminence of Judah Intro A. ACTIONS HAVE CONSEQUENCES. 1. The principle established:    Gal. 6:7-9; Eph. 6:8; Jn. 13:17; 1 Cor. 3:8 2. Reuben loses his birthright.    Gen. 35:22; cf. Gen. 49:3-4. 3. Simeon and Levi lose the birthright.   Gen. 34; cf.  Gen. 49:5-7.   4. Judah is given dominion and preeminence.   Gen. 49:8-10. B.  GOD'S GRACE AND OUR CONSEQUENCES.   1. The grace of God is behind Judah's blessing.   Gen. 38.    2. Consequences and the sovereignty of God.    How to respond? a. Acknowledge God's sovereignty.  Rom. 8:28; Gen. 50:20; 1 Cor. 15:9 b. Forgetting what lies behind and pressing on to the prize.   Phil. 3:13-14.      c. Be thankful for His persevering grace.   Phil. 1:6.   d. God can redeem any sin or failure from our past.   Conclusion 1. Acts have consequences.    2.  Remember that God's sovereignty rules over our consequences.   3. All blessings come from God's grace.

Bring Him In | 1 Kings 8:1-131. Leading with Praise - 1 Kings 8:1-52. Giving Him the Place of Preeminence - 1 Kings 8:6-93. Let the Power of His Presence Bring Mercy - 1 Kings 8:10-13Teaching by Pastor Christian Slye at The Garden Fellowship on 1.12.25.More teachings and information online at thegardenfellowship.com.

Bring Him In | 1 Kings 8:1-131. Leading with Praise - 1 Kings 8:1-52. Giving Him the Place of Preeminence - 1 Kings 8:6-93. Let the Power of His Presence Bring Mercy - 1 Kings 8:10-13Teaching by Pastor Christian Slye at The Garden Fellowship on 1.12.25.More teachings and information online at thegardenfellowship.com.

See Jordan's study, Christ Our Treasure: Enjoying the Preeminence of Jesus in the Local Church - https://shop.mediagratiae.org/collections/jordan-thomas Over the last three weeks, Dr. John Snyder and Jordan Thomas have been discussing the ultimate jewel of the Christian life. We all know that Christ is to be the precious treasure of our individual and corporate Christian lives, but sometimes we must fight a difficult battle to keep Him as our focus. After John mentioned session four in last week's episode, we thought it would be a good idea to present that entire talk to you for this week's podcast. We pray you are encouraged by this session and it fuels your love for both Christ and your church. Show Notes: See Jordan's study, Christ Our Treasure: Enjoying the Preeminence of Jesus in the Local Church - https://shop.mediagratiae.org/collections/jordan-thomas See the 2024 Media Gratiae Ministry Report -https://report.mediagratiae.org/

See Jordan's study, Christ Our Treasure: Enjoying the Preeminence of Jesus in the Local Church - https://shop.mediagratiae.org/collections/jordan-thomas If we are going to see growth in our Christian lives, we must learn to see Christ through the entirety of the Bible. When the New Testament was written, the writers constantly pointed back to the Old Testament to make Jesus known. When Paul tells the Corinthians that his only objective was to make Christ known, he was talking not just in his preaching and writing but also every aspect of his life. He was a man truly marked by his love for and preoccupation with the person of Jesus Christ. So how can we follow that example? How can we be a people so preoccupied with Jesus that he permeates every conversation, every thought, every action? We are fallen people who still struggle with sin, so this will be a battle. But we will be given every grace of God to fight the battle well. The entirety of Scripture is the best weapon and tool we have in this warfare. But this emphasis isn't just for the individual Christian life. It is for the corporate life as well. How can a local expression of Christ's bride have a preoccupation with our Redeemer? How can a pastor lead in such a way that his flock gazes upon Jesus every worship service? John and Jordan ask and seek to provide some answers to these questions in this week's episode. Show Notes: See Jordan's study, Christ Our Treasure: Enjoying the Preeminence of Jesus in the Local Church - https://shop.mediagratiae.org/collections/jordan-thomas Want to listen to The Whole Counsel on the go? Subscribe to the podcast on your favorite podcast app: https://www.mediagratiae.org/podcasts You can get The Whole Counsel a day early on the Media Gratiae App: https://subsplash.com/mediagratiae/app

Pastor Scallions shares thoughts on the Preeminence of Christ in the lives of Christians.

See Jordan's study, Christ Our Treasure: Enjoying the Preeminence of Jesus in the Local Church - https://shop.mediagratiae.org/collections/jordan-thomas This week we continue our series with Jordan Thomas discussing the greatest treasure of the Christian life. If our eyes are fixed on anything other than Christ, we are looking in a fatal direction. While this sounds very noble and spiritual, it is essential. But just because it is essential does not mean it is easy. In fact, it is one of the hardest things for an individual Christian, a faithful family, and a careful church to do consistently. Dr. John Snyder and Jordan Thomas share some encouragements and examples of how we are to do this in our everyday lives. Perhaps the greatest example given to us is the Apostle Paul. There are multiple instances through his letters where he breaks out in worshipful doxologies in the middle of a logical argument. And this reality isn't reserved for Paul because he was a “superChristian.” This is meant to be the experience of every Christian. If we want to pursue holiness, if we want to fix our churches, if we want to prioritize evangelism and missions, the driving force must be a fixation and obsession with the person of Jesus Christ. Nothing else has the power to move us and the fuel to make us fight the temptation of looking elsewhere. Another major point John and Jordan tackle is the idea of Jesus being boring. Why do so many find Jesus unattractive and not worth following? Is there something wrong with Jesus? Any Christian can answer that with a resounding “NO.” But how often do we find ourselves bored in our praying to him, reading of him, studying his Word? How do we fight the battle and warm our hearts by the beautiful reality of who he is? By gazing more and more at him. If we find Jesus boring, the problem is not with him. It is in us. Show Notes: See Jordan's study here: https://shop.mediagratiae.org/collections/jordan-thomas See Jordan's study, Christ Our Treasure: Enjoying the Preeminence of Jesus in the Local Church - https://shop.mediagratiae.org/collections/jordan-thomas Want to listen to The Whole Counsel on the go? Subscribe to the podcast on your favorite podcast app: https://www.mediagratiae.org/podcasts You can get The Whole Counsel a day early on the Media Gratiae App: https://subsplash.com/mediagratiae/app

https://shop.mediagratiae.org/collections/christ-our-treasure Those of you who have followed Media Gratiae for a time will know Jordan Thomas. He is a contributor to both Behold Your God studies and has a study of his own produced by Media Gratiae. Released earlier this year, Christ Our Treasure: Enjoying the Preeminence of Jesus in the Local Church, is an 8-week study examining how the local church body is to enjoy and treasure our Savior. In this new series of episodes, Dr. John Snyder and Jordan discuss not just the development of the study, but the heart behind it. Churches choose many things to focus on. It may be mercy ministries, confessional statements, clarity of doctrine, etc. All these are good and worthwhile, but Scripture makes it clear that only one thing is ultimately needful - a clear, consistent, persistent, undistracted view of Christ. Everything else will fall into place if we truly seek first the kingdom of God. Confessional statements are wonderful tools (and we at Media Gratiae use them), but we must not allow them to take preeminence in our hearts. And notice the plural use of “our” hearts. The commands to treasure Christ are not just given to individual Christians. They are given to bodies of Christians. We cannot truly obey Christ without the element of the local expression of his bride. We hope this episode is a blessing to you, and we will see you next week when John and Jordan continue their discussion. https://shop.mediagratiae.org/collections/christ-our-treasure

Welcome back to Making Bank! Today's episode we have, Jay Abraham, who is a renowned marketing strategist and business consultant known for his innovative approaches to business growth and revenue generation. With decades of experience, he has helped numerous companies achieve remarkable success through strategic insights, creative marketing solutions, and effective business strategies. His expertise in maximizing profits and enhancing business performance has made him a highly sought-after advisor and speaker in the world of entrepreneurship.   (1:40) Background By 18, Jay Abraham had two kids and, by 20, faced responsibilities typically for someone much older. With no formal education, he only found clerical jobs and decided to pursue an entrepreneurial path. He worked on commission-based opportunities, holding three full-time jobs for several years.   (6:59) Business Growth The "Strategy of Preeminence" is relevant to business growth because it focuses on establishing a business as the most trusted advisor in its market. By doing so, it helps companies differentiate themselves from competitors, build stronger customer loyalty, and enhance profitability. This approach leads to sustainable growth by positioning the business as the preferred choice for clients.   (18:47) High Performance The key to accelerating success and achieving higher prosperity is forming strategic alliances. Identify partners who already possess trust, credibility, and access to your target market. This approach goes beyond superficial affiliate programs, fostering strong, impactful relationships that enhance performance and growth.   (24:03) Generating More Sales Optimization means maximizing the use of your time, resources, and market access. Many businesses fail to do this effectively because they follow industry norms, which are often suboptimal. To generate more sales, focus on innovative strategies and broader possibilities rather than conventional approaches.   (29:42) Offering Value If you're not creating goodwill, it means you're not providing enough value. Many businesses rely on referrals for significant revenue but still spend heavily on advertising and trade shows. Instead, focus on formalizing your referral process, which costs nothing if executed well, and prioritize delivering exceptional value to generate more referrals.   (32:13) Increasing Referrals Without referrals, you'll need to invest significantly in research, support, and advertising, which is more costly and less effective. Focusing on enhancing the customer experience can boost referrals and reduce the need for expensive alternatives.   (37:29) Proacting Clearly defining your ideal connections, such as a reliable, professional individual aged 40-50, helps you focus your efforts and achieve results. Proactively framing what you seek and taking strategic action often reveals untapped potential and performance improvements in every area of your work.   Tags: Instagram:@realjayabraham

Welcome back to Making Bank! Today's episode we have, Jay Abraham, who is a renowned marketing strategist and business consultant known for his innovative approaches to business growth and revenue generation. With decades of experience, he has helped numerous companies achieve remarkable success through strategic insights, creative marketing solutions, and effective business strategies. His expertise in maximizing profits and enhancing business performance has made him a highly sought-after advisor and speaker in the world of entrepreneurship.   (1:40) Background By 18, Jay Abraham had two kids and, by 20, faced responsibilities typically for someone much older. With no formal education, he only found clerical jobs and decided to pursue an entrepreneurial path. He worked on commission-based opportunities, holding three full-time jobs for several years.   (6:59) Business Growth The "Strategy of Preeminence" is relevant to business growth because it focuses on establishing a business as the most trusted advisor in its market. By doing so, it helps companies differentiate themselves from competitors, build stronger customer loyalty, and enhance profitability. This approach leads to sustainable growth by positioning the business as the preferred choice for clients.   (18:47) High Performance The key to accelerating success and achieving higher prosperity is forming strategic alliances. Identify partners who already possess trust, credibility, and access to your target market. This approach goes beyond superficial affiliate programs, fostering strong, impactful relationships that enhance performance and growth.   (24:03) Generating More Sales Optimization means maximizing the use of your time, resources, and market access. Many businesses fail to do this effectively because they follow industry norms, which are often suboptimal. To generate more sales, focus on innovative strategies and broader possibilities rather than conventional approaches.   (29:42) Offering Value If you're not creating goodwill, it means you're not providing enough value. Many businesses rely on referrals for significant revenue but still spend heavily on advertising and trade shows. Instead, focus on formalizing your referral process, which costs nothing if executed well, and prioritize delivering exceptional value to generate more referrals.   (32:13) Increasing Referrals Without referrals, you'll need to invest significantly in research, support, and advertising, which is more costly and less effective. Focusing on enhancing the customer experience can boost referrals and reduce the need for expensive alternatives.   (37:29) Proacting Clearly defining your ideal connections, such as a reliable, professional individual aged 40-50, helps you focus your efforts and achieve results. Proactively framing what you seek and taking strategic action often reveals untapped potential and performance improvements in every area of your work.   Tags: Instagram:@realjayabraham