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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.

In the news today there seems to be evidence that Former President Obama might be guilty of treason. Prophetically, we are heading to the point of the fall of America. On the one hand you have massive arrests coming and on the other hand we know Dumitru Duduman’s message will come to pass. Russia will defeat and attack America in one hour. 00:00 Intro 01:32 Whistleblowers at CIA 04:18 PHD Conference 07:51 Obama Guilty of Treason 15:08 America against Russian Bear 18:15 Good News 22:20 Elimination of Palestinians

In the news today there seems to be evidence that Former President Obama might be guilty of treason. Prophetically, we are heading to the point of the fall of America. On the one hand you have massive arrests coming and on the other hand we know Dumitru Duduman’s message will come to pass. Russia will defeat and attack America in one hour. 00:00 Intro 01:32 Whistleblowers at CIA 04:18 PHD Conference 07:51 Obama Guilty of Treason 15:08 America against Russian Bear 18:15 Good News 22:20 Elimination of Palestinians

This week, Pastor Joe continues our sermon series on Calling by turning to Amos 7:7-17. He wonders if we're in a season when we are called to be modern-day prophets in a world that desperately needs them, especially as we notice the ways the state is coopting religion. Perhaps we are being called to confront the systems and structures that keep us out of alignment with God; to confront the ways the church has cozied up to power, even when it means silencing the prophets; to confront injustice, even when it's legal, even when it's profitable. 

Welcome back to the Portions Podcast! Today, Nathan and I are diving deep into Numbers 13. We're talking about the power of seeing prophetically, because when God gives a promise, you can count on the enemy to throw distractions, doubts, and natural circumstances in your way. In this episode, we unpack what it means to take God at His word, even when what you see in the natural doesn't line up! Be sure to SUBSCRIBE so you don't miss a video from TFI! Donate to TFI: https://www.togetherforisrael.org/givingpageVisit our Website: https://www.togetherforisrael.orgDownload our App: https://subsplash.com/togetherforisrael/download-appJoin us for a tour: https://www.tfi.tours

Welcome to this week's message from our church, right here in the heart of our community. Today, Cornelius shared a powerful reflection on legacy, blessing, and the unwavering power of belief, drawing inspiration from the biblical account of Jacob's final blessings to his grandsons, Manasseh and Ephraim. Cornelius began with a relatable anecdote, a momentary scare involving a 97-year-old aunt who mistakenly believed she was nearing the end of her life. This lighthearted opening served as a poignant parallel to the main narrative: Jacob, at the ripe age of 147, propped up in bed, ready to impart his final words to his son Joseph and his grandsons. What do you say at the end of a long life? What words of impact can you leave for the next generation? Cornelius pondered this question, highlighting the significance of Jacob's impending blessing upon Joseph's sons, Manasseh and Ephraim. He poignantly recalled the recent passing of his own father, underscoring the weight and potential significance of such final pronouncements. While acknowledging the length of Genesis chapter 48, the passage detailing this scene, Cornelius focused on the serene and profound nature of the encounter. He referenced Rembrandt's 350-year-old painting depicting Jacob blessing the two grandsons, capturing the essence of this pivotal moment. What is the lasting inheritance, the ultimate blessing, one can bestow upon the generations to come? Cornelius then delved into key aspects of Jacob's final words. Firstly, Jacob reminisced about the loss of Rachel, his beloved wife, a deeply significant event in his life. Secondly, he recalled his transformative encounter with God at Bethel, a moment that irrevocably shaped his journey. Meeting God, Cornelius affirmed, changes everything. Thirdly, Jacob spoke of the "walk" of Abraham and Isaac, emphasizing the foundational faith of their lineage. Here, Cornelius drew a powerful connection to the defining characteristic of Abraham's life: his unwavering belief in God. "Abraham believed God," Cornelius declared, emphasizing the profound simplicity and power of this statement. He encouraged each listener to personalize it: "Cornelius believed God." This act of faith, he asserted, is what unlocks God's promises. He seamlessly transitioned to the teachings of Jesus, highlighting the central role of belief in the New Testament. He cited John 3:16: "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life." Amen. Cornelius illustrated this further with the stories of Jairus, whose daughter had died (Mark 5:21-43), and Martha, grieving the loss of her brother Lazarus (John 11:17-44). In both instances, Jesus's response centered on the imperative of belief: "Just believe," and "I am the resurrection and the life. Do you believe this?" This emphasis on belief extends to us today, Cornelius affirmed. God has a plan, purpose, promises, and blessings for each individual, especially new believers, and for the church as a whole, mentioning his personal connection to the promises for "MCF" (presumably the church's initials). He passionately prayed for the people of Jordan, Thorpe, and Batemore, urging the congregation to believe in God's power to save. Addressing potential doubts, Cornelius encouraged listeners to "leave your buts out," echoing Abraham's unwavering faith even when faced with seemingly impossible circumstances – receiving the promise of a son at the age of 100. Abraham believed, Cornelius reiterated. Moving on to the concept of blessing, Cornelius offered a practical definition: "empowered to prosper." God doesn't just hand out provisions; He equips us with the means, talents, and opportunities to thrive. He wants to bless us abundantly. Quoting Psalm 23:6: "Surely goodness and mercy will follow me all the days of my life," Cornelius shared personal experiences from Mozambique and Sheffield, testifying to the continuous flow of God's blessings through all seasons of life. Cornelius outlined three pillars that define this blessing: God looks after us, He protects us, and He leads us. This comprehensive care brings peace into our lives, a vital message, particularly for new Christians. However, he acknowledged that this doesn't equate to an easy life. Drawing on his three decades of experience in Mozambique, he recounted tales of war, famine, and death, moments where coping felt impossible. Yet, in those very moments, God's promise held true. He then shared the powerful words of Isaiah 41:13: "For I am the Lord your God who takes hold of your right hand and says to you, Do not fear; I will help you." This verse, Cornelius revealed, provided immense strength in navigating life's challenges, likening life's difficulties to a dense bush where the path forward is unclear. God's promise is to take us by the hand and guide us through. Contrasting God's life-giving nature with the destructive intentions of the enemy, Cornelius quoted John 10:10: "The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full." It is1 through Jesus, Cornelius emphasized, that we receive true blessing and step into the abundant life God has promised, a life unique to each individual. He acknowledged the reality of "curses" and hardships that can hinder blessing, particularly within the local community of Jordan, Thorpe, and Batemore, drawing parallels to the hardships he witnessed in Africa. These negative forces, he explained, aim to diminish faith and prevent progress. Yet, the answer remains the same: Jesus. Through Jesus, we can overcome these obstacles. Returning to the narrative of Jacob, Cornelius referenced a 1250 Middle Ages depiction of the blessing, highlighting the unusual detail of Jacob crossing his hands. This detail, he explained, is significant to the story. Jacob, partially blind, was guided to place his hands on Manasseh, the firstborn, and Ephraim, the second. However, intentionally, Jacob crossed his arms, placing his right hand, the hand of greater blessing, on Ephraim, and his left on Manasseh. Cornelius explained that the names themselves hold meaning related to Joseph's journey. Manasseh, meaning "forget," symbolized Joseph's overcoming of past hardships and the loss of his father's household through the birth of his son. Ephraim, meaning "fruitful," signified God's blessing of productivity and prosperity in the land of Joseph's affliction. By crossing his hands, Jacob prophetically reversed the natural order. Affliction, symbolized by the firstborn, Manasseh, was moving backward, while prosperity and fruitfulness, symbolized by Ephraim, were moving forward. "Your pain is past," Cornelius declared, interpreting Jacob's action. "Your time of prosperity has come." This blessing, he asserted, is for us too. Even in times of pain and hardship, Cornelius reminded the congregation, God is present, echoing the recurring statement in the story of Joseph: "God was with him." Just as God took Joseph through the pit, slavery, and prison, He takes us by the hand through our difficulties. The message of Genesis 48, Cornelius concluded, is one of hope: we will come out of our afflictions and difficulties. God has a blessing, a plan, and a purpose for our lives, and He will bring it to pass. The key, however, is to believe. Bible References: Genesis 48: The entire chapter detailing Jacob's blessing of Manasseh and Ephraim. John 3:16: The core message of salvation through belief in Jesus Christ. Mark 5:21-43: The account of Jairus's daughter being raised from the dead through Jesus's power and Jairus's belief. John 11:17-44: The story of Lazarus's resurrection and Jesus's dialogue with Martha about belief and eternal life. Psalm 23:6: A declaration of God's continuous goodness and mercy. Isaiah 41:13: God's promise of help and reassurance in times of fear. John 10:10: Jesus's purpose to bring abundant life, contrasting with the thief's destructive intentions. Transcript Jesus Christ amen The first one is a little story that happened a few months ago. We got a text message from Sarah's auntie who was 97 and she was in hospital and she said I'm dying, I just want to say thank you for everything you've done and I want to say goodbye. And that was it. So Sarah was quite shocked. She got a bit upset about it. But then half an hour later she got a message saying from Seth George saying there's nothing wrong with her, she's in hospital for the very first time and she thinks she's dying because she's coming out. But our story today is a bit like that. Joseph was called to his father as his father was dying. So his father was propped up in bed and Joseph went to his father to hear the last words he had to say. So Joseph came to his father, hang on, came to Jacob. Jacob was propped up and there you are at the end of your life. Jacob was 147 years. What do you say at the end of your life? You have a few words still maybe when you are dying. Where is the next generation? His son and his two grandsons and Joseph sort of considered Joseph as the first born and now he is going to say something. What do you say for the next generation? How can you still impact the next generation? Your son or your grandson? My dad died last year, he was 90. He died suddenly so there were not many words said anymore. But if you have the time, I'm sure Jeff would have some words to say. Well, this picture gives a very beautiful scene actually of that chapter 48. I'm not going to read it because it's going to take too long. But that chapter is very, very serene. It's Jacob there with Joseph coming and his son and it is a bit like this. This picture is from Rembrandt, it's 350 years old and it is Rembrandt blessing the two sons Manasseh and Ephraim. That's what the story is about. It's just a part of it. The last blessing of Jacob to his sons. What do you give your last generation? Now when we read that chapter 48, we can extract a few things. Jacob speaks first of all, he speaks about Rachel dying which was truly a big thing in his life. It was his big love in his life so that was a big thing. But then he speaks about Bethel, that he had that experience with the Lord in Bethel which was a big thing for him. Meeting the Lord in Bethel, it changed his life. When you meet the Lord, I met the Lord and it changed everything. Then the second thing, he talks about the walk of Abraham and Isaac. The walk because there is where it started. We have generations here. Abraham, Isaac, Jacob and here he is going to bless Joseph, Manasseh and Ephraim. But he talks about the walk of Abraham. If we think about the walk of Abraham, it was amazing. Abraham had such a life. The whole of Genesis, what we read about Abraham obeying God, being called by God, receiving covenants, promises and he received the promise that he would get a son. But if I think about that whole and read that whole scene of Abraham, what really touches me and what I really take away from it is the next slide. Abraham believed God. From all of Genesis, I think the most important for all of us, Abraham believed God. It's so powerful. You can put your own name in there, you know. Cornelius believed God. I want that, you know, for everything. I want to believe God for his promises. For everything he's spoken to me. For the word of God. I want to believe every word of it. I do believe it, but sometimes I fail. I want to believe it. Everything he did. And then we can take it forward to Jesus because Jesus really he encouraged and spoke a lot about just belief. Just John 3 16 is what? John 3 16. Whoever believes, whoever believes will have eternal life. Amen. When we believe. And there's lots of those stories. When Jairus came, his daughter had died. And he came through the crowds to Jesus. And there he said, Jesus, it's too late. You don't need to come anymore. Jesus turned around. What did he say? Just believe. When Martha came towards Jesus because her brother had died. And there he came and he said, if you would have been here, he wouldn't have died. What did he say? I am the resurrection and the life. Do you believe, Martha? She said, yes, I believe. Again, believe. To trust him. And that we can take forward to us today. What about your promises, the promises you have? Maybe you haven't, you're new, you're a new believer. God has a plan and purpose for your life. Amen. God has promises, has blessings for you. We're going to talk a little bit about those blessings. But as well, God has blessings for the church, for MCF. I pray at 146, I love the promises God has for this church. Great things are happening. And they're ahead of us. Do you believe? Do you believe? Hallelujah. Only by faith we will get those promises. They will, like Abraham, like Abraham, those promises came to pass. Like today, because Abraham has moved away, Abraham is in heaven. We are here today. It's up to us now. Do we believe? Those promises for Jordan, Thorpe and Batemore, for the people of Jordan, Thorpe and Batemore. God will save each one of them. We pray for them. Do you believe? You see maybe many buts, buts, we see lots of buts. But leave your buts out. Like Abraham, Abraham was 100 when he got the promise that he would receive a son. He was 90, but he got it when he was 100. Do you think that was normal? You know? Jeff, Jeff, you're going to get a son. So like, Pauline, Pauline. Abraham believed. Amen. We'll move on to the next slide. Blessing, because God has blessings for us when we believe. God has blessings for us. Now, just the definition, there are many definitions of blessing, but a good one is empowered to prosper. God wants to empower us to prosper. He wants to give you a net to go fishing and say, on your way now. He doesn't want to give you just a load of money or a load of fish. No, he wants to give you a job and the rest of it and the gifts and talents and say, on your way now. He wants to bless you. And blessings will be all over you. If God says, I bless you. Gil, next slide. As God says, I bless you. He will bless you. Surely goodness and mercy will follow me all the days of my life. It doesn't stop. When I went to Mozambique, I had seen God's blessing on my life. And there we were in Mozambique, among the poorest of the poor. And I thought, maybe it stops now. No, it didn't stop. Now we're here in Sheffield and I think, is this the end? No, it isn't. No, it continues. All the days of my life. All the days of your life. It doesn't stop. Amen. Next slide. So there are three pillars which define that blessing. And this is really like, I look after you. He wants to provide for us. He wants to protect you. And he wants to lead you. It is really a full package of peace upon your life. And I think especially new believers, new Christians need to hear that. God is really with you. God really loves you. And God really wants to bless you. He wants to look after you. He wants to protect you. And he wants to lead you. Does it mean that life is easy? No. Life has lots of difficulties. I lived three decades in Mozambique and I've been through lots of difficulties. And I can tell stories of war, of famine, of death. We've been through a lot. That you think like, I cannot cope with this. I cannot cope with this. And he said, no you can. Can you do the next one? I am the Lord your God who takes you with the right hand. And says to you, do not fear I will help you. Now this verse might help someone today. Because it helped me to cope and to come through life. He says, I will take you by the hand. And I say, yes Lord I need to be taken by the hand. Because I cannot cope, I cannot cope. I take you by the hand. And he says, don't fear. Keep on going, keep on going. I will help you. And life feels like a thick bush sometimes. And we don't see a way forward. But he said, I'll take you through. It's okay. You're going through. Keep going, keep going. Next one. John 10, 10. We already spoke about John 3, 16. And already, Lara already mentioned this as well. The thief comes to steal, kill and destroy. But Jesus came to give life, life more abundantly. It is all about Jesus. It is really Jesus who will help us, bless us. And take us into the life he has promised us. And the promise he has for you and the life he has for you is different than the one that is for you. And different from the one that is for me. We all have a plan and purpose. But there is another side as well. Next one. The thief comes to steal, kill and destroy. There are lots of difficulties in life. There are a lot of, there is curses running through. When we look at Jordan, Thorpe and Batemore. When I come from Africa and seen hardships and difficulties. I've seen curses operating. I know that curses are operating in people's life and holds people from being blessed. But again and again I say, Jesus, you need Jesus in your life. And through Jesus, you will come through. You will come through. Don't want to talk much about curses. But know that they are there. And they will hold you, withhold you from moving forward. And the worst thing is, it wants to diminish your faith. You know, it wants to weaken your faith that you will give up. That you will not believe. That you will give up. Amen. Next one. I'm going back. Still got three minutes. I'm going back to Jacob. This picture is about from 1250. So this is a really old picture from the Middle Ages. And it shows us very clearly Jacob blessing Manasseh and Ephraim. Amazing that they made this picture. And do you see something unusual here? It's got the hands crossed. Well that's in the story as well. Because Jacob was a little blind. And Jacob asked the boys to come forward. Manasseh and Ephraim. And now Manasseh and Ephraim, those two names, they speak about the life of Joseph. Now Manasseh was the first born. Next one. Manasseh was the first born. And when he was born, Joseph said, God has made me forget all my hardships and all my father's household. He has forget by having a new son, having born a son, new life. He said, God, in the life, in the land of my affliction, he has given me a son. He gives me joy. He has forgotten, it has forgotten my hardships. That's the name Manasseh. So Joseph really was dealing with his past. This was his past. And then he got a second son. Next one. And that's Ephraim. And then he said, now God has made me fruitful. God has made me fruitful, productive, prosperous in the land of my affliction. So now there is a sort of healing taking place in Joseph, in those two boys. First it is really the affliction and the pain. But the second one, now he sort of feels like prosperity has come to my life, blessing has come into my life. That's the second one. And then, next one, we go back to this picture. Then he is going to bless those two sons and normally the first born would get the blessing, the first blessing and would get a double portion of the inheritance. But in this case, Jacob, he turned them around. He turned those arms around. And he makes the first born, he makes the first, the second and the second, the first born. Because affliction is now going backwards. Prosperity, productiveness, fruitfulness is going forward. And by crossing them he said, your pain is past. Prophetically, I believe, he said, your pain has passed. Your time of prosperity has come. And I bless you two boys with this blessing. Your affliction, your pain is passing. But now prosperity, productivity, blessing has come. So he has turned it around and that is often our lives. You know, if you feel pain and you are going through hardship, know that God is in that hardship. Because even Joseph, in his difficulties, Joseph, when he went into the pit, when he went into slavery, when he went into prison, it says it again and again, God was with him. And he prospered. Right there, God is with him. Like I said, even in your difficulties, God says, I take you by the hand and will take you through. So even when you go through difficulties, know you are coming out. You are coming out. You are not going to stay there. And that is really the message of today of this Genesis 48. That you will come out of your affliction. You will come out of your difficulties. God has a blessing for you. He has a plan and purpose for your life. And he will make it come to pass. But believe. You must believe. And that is the story of today. And that is two minutes past quarter two. Hallelujah.

Welcome to this week's message from our church, right here in the heart of our community. Today, Cornelius shared a powerful reflection on legacy, blessing, and the unwavering power of belief, drawing inspiration from the biblical account of Jacob's final blessings to his grandsons, Manasseh and Ephraim. Cornelius began with a relatable anecdote, a momentary scare involving a 97-year-old aunt who mistakenly believed she was nearing the end of her life. This lighthearted opening served as a poignant parallel to the main narrative: Jacob, at the ripe age of 147, propped up in bed, ready to impart his final words to his son Joseph and his grandsons. What do you say at the end of a long life? What words of impact can you leave for the next generation? Cornelius pondered this question, highlighting the significance of Jacob's impending blessing upon Joseph's sons, Manasseh and Ephraim. He poignantly recalled the recent passing of his own father, underscoring the weight and potential significance of such final pronouncements. While acknowledging the length of Genesis chapter 48, the passage detailing this scene, Cornelius focused on the serene and profound nature of the encounter. He referenced Rembrandt's 350-year-old painting depicting Jacob blessing the two grandsons, capturing the essence of this pivotal moment. What is the lasting inheritance, the ultimate blessing, one can bestow upon the generations to come? Cornelius then delved into key aspects of Jacob's final words. Firstly, Jacob reminisced about the loss of Rachel, his beloved wife, a deeply significant event in his life. Secondly, he recalled his transformative encounter with God at Bethel, a moment that irrevocably shaped his journey. Meeting God, Cornelius affirmed, changes everything. Thirdly, Jacob spoke of the "walk" of Abraham and Isaac, emphasizing the foundational faith of their lineage. Here, Cornelius drew a powerful connection to the defining characteristic of Abraham's life: his unwavering belief in God. "Abraham believed God," Cornelius declared, emphasizing the profound simplicity and power of this statement. He encouraged each listener to personalize it: "Cornelius believed God." This act of faith, he asserted, is what unlocks God's promises. He seamlessly transitioned to the teachings of Jesus, highlighting the central role of belief in the New Testament. He cited John 3:16: "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life." Amen. Cornelius illustrated this further with the stories of Jairus, whose daughter had died (Mark 5:21-43), and Martha, grieving the loss of her brother Lazarus (John 11:17-44). In both instances, Jesus's response centered on the imperative of belief: "Just believe," and "I am the resurrection and the life. Do you believe this?" This emphasis on belief extends to us today, Cornelius affirmed. God has a plan, purpose, promises, and blessings for each individual, especially new believers, and for the church as a whole, mentioning his personal connection to the promises for "MCF" (presumably the church's initials). He passionately prayed for the people of Jordan, Thorpe, and Batemore, urging the congregation to believe in God's power to save. Addressing potential doubts, Cornelius encouraged listeners to "leave your buts out," echoing Abraham's unwavering faith even when faced with seemingly impossible circumstances – receiving the promise of a son at the age of 100. Abraham believed, Cornelius reiterated. Moving on to the concept of blessing, Cornelius offered a practical definition: "empowered to prosper." God doesn't just hand out provisions; He equips us with the means, talents, and opportunities to thrive. He wants to bless us abundantly. Quoting Psalm 23:6: "Surely goodness and mercy will follow me all the days of my life," Cornelius shared personal experiences from Mozambique and Sheffield, testifying to the continuous flow of God's blessings through all seasons of life. Cornelius outlined three pillars that define this blessing: God looks after us, He protects us, and He leads us. This comprehensive care brings peace into our lives, a vital message, particularly for new Christians. However, he acknowledged that this doesn't equate to an easy life. Drawing on his three decades of experience in Mozambique, he recounted tales of war, famine, and death, moments where coping felt impossible. Yet, in those very moments, God's promise held true. He then shared the powerful words of Isaiah 41:13: "For I am the Lord your God who takes hold of your right hand and says to you, Do not fear; I will help you." This verse, Cornelius revealed, provided immense strength in navigating life's challenges, likening life's difficulties to a dense bush where the path forward is unclear. God's promise is to take us by the hand and guide us through. Contrasting God's life-giving nature with the destructive intentions of the enemy, Cornelius quoted John 10:10: "The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full." It is1 through Jesus, Cornelius emphasized, that we receive true blessing and step into the abundant life God has promised, a life unique to each individual. He acknowledged the reality of "curses" and hardships that can hinder blessing, particularly within the local community of Jordan, Thorpe, and Batemore, drawing parallels to the hardships he witnessed in Africa. These negative forces, he explained, aim to diminish faith and prevent progress. Yet, the answer remains the same: Jesus. Through Jesus, we can overcome these obstacles. Returning to the narrative of Jacob, Cornelius referenced a 1250 Middle Ages depiction of the blessing, highlighting the unusual detail of Jacob crossing his hands. This detail, he explained, is significant to the story. Jacob, partially blind, was guided to place his hands on Manasseh, the firstborn, and Ephraim, the second. However, intentionally, Jacob crossed his arms, placing his right hand, the hand of greater blessing, on Ephraim, and his left on Manasseh. Cornelius explained that the names themselves hold meaning related to Joseph's journey. Manasseh, meaning "forget," symbolized Joseph's overcoming of past hardships and the loss of his father's household through the birth of his son. Ephraim, meaning "fruitful," signified God's blessing of productivity and prosperity in the land of Joseph's affliction. By crossing his hands, Jacob prophetically reversed the natural order. Affliction, symbolized by the firstborn, Manasseh, was moving backward, while prosperity and fruitfulness, symbolized by Ephraim, were moving forward. "Your pain is past," Cornelius declared, interpreting Jacob's action. "Your time of prosperity has come." This blessing, he asserted, is for us too. Even in times of pain and hardship, Cornelius reminded the congregation, God is present, echoing the recurring statement in the story of Joseph: "God was with him." Just as God took Joseph through the pit, slavery, and prison, He takes us by the hand through our difficulties. The message of Genesis 48, Cornelius concluded, is one of hope: we will come out of our afflictions and difficulties. God has a blessing, a plan, and a purpose for our lives, and He will bring it to pass. The key, however, is to believe. Bible References: Genesis 48: The entire chapter detailing Jacob's blessing of Manasseh and Ephraim. John 3:16: The core message of salvation through belief in Jesus Christ. Mark 5:21-43: The account of Jairus's daughter being raised from the dead through Jesus's power and Jairus's belief. John 11:17-44: The story of Lazarus's resurrection and Jesus's dialogue with Martha about belief and eternal life. Psalm 23:6: A declaration of God's continuous goodness and mercy. Isaiah 41:13: God's promise of help and reassurance in times of fear. John 10:10: Jesus's purpose to bring abundant life, contrasting with the thief's destructive intentions. Transcript Jesus Christ amen The first one is a little story that happened a few months ago. We got a text message from Sarah's auntie who was 97 and she was in hospital and she said I'm dying, I just want to say thank you for everything you've done and I want to say goodbye. And that was it. So Sarah was quite shocked. She got a bit upset about it. But then half an hour later she got a message saying from Seth George saying there's nothing wrong with her, she's in hospital for the very first time and she thinks she's dying because she's coming out. But our story today is a bit like that. Joseph was called to his father as his father was dying. So his father was propped up in bed and Joseph went to his father to hear the last words he had to say. So Joseph came to his father, hang on, came to Jacob. Jacob was propped up and there you are at the end of your life. Jacob was 147 years. What do you say at the end of your life? You have a few words still maybe when you are dying. Where is the next generation? His son and his two grandsons and Joseph sort of considered Joseph as the first born and now he is going to say something. What do you say for the next generation? How can you still impact the next generation? Your son or your grandson? My dad died last year, he was 90. He died suddenly so there were not many words said anymore. But if you have the time, I'm sure Jeff would have some words to say. Well, this picture gives a very beautiful scene actually of that chapter 48. I'm not going to read it because it's going to take too long. But that chapter is very, very serene. It's Jacob there with Joseph coming and his son and it is a bit like this. This picture is from Rembrandt, it's 350 years old and it is Rembrandt blessing the two sons Manasseh and Ephraim. That's what the story is about. It's just a part of it. The last blessing of Jacob to his sons. What do you give your last generation? Now when we read that chapter 48, we can extract a few things. Jacob speaks first of all, he speaks about Rachel dying which was truly a big thing in his life. It was his big love in his life so that was a big thing. But then he speaks about Bethel, that he had that experience with the Lord in Bethel which was a big thing for him. Meeting the Lord in Bethel, it changed his life. When you meet the Lord, I met the Lord and it changed everything. Then the second thing, he talks about the walk of Abraham and Isaac. The walk because there is where it started. We have generations here. Abraham, Isaac, Jacob and here he is going to bless Joseph, Manasseh and Ephraim. But he talks about the walk of Abraham. If we think about the walk of Abraham, it was amazing. Abraham had such a life. The whole of Genesis, what we read about Abraham obeying God, being called by God, receiving covenants, promises and he received the promise that he would get a son. But if I think about that whole and read that whole scene of Abraham, what really touches me and what I really take away from it is the next slide. Abraham believed God. From all of Genesis, I think the most important for all of us, Abraham believed God. It's so powerful. You can put your own name in there, you know. Cornelius believed God. I want that, you know, for everything. I want to believe God for his promises. For everything he's spoken to me. For the word of God. I want to believe every word of it. I do believe it, but sometimes I fail. I want to believe it. Everything he did. And then we can take it forward to Jesus because Jesus really he encouraged and spoke a lot about just belief. Just John 3 16 is what? John 3 16. Whoever believes, whoever believes will have eternal life. Amen. When we believe. And there's lots of those stories. When Jairus came, his daughter had died. And he came through the crowds to Jesus. And there he said, Jesus, it's too late. You don't need to come anymore. Jesus turned around. What did he say? Just believe. When Martha came towards Jesus because her brother had died. And there he came and he said, if you would have been here, he wouldn't have died. What did he say? I am the resurrection and the life. Do you believe, Martha? She said, yes, I believe. Again, believe. To trust him. And that we can take forward to us today. What about your promises, the promises you have? Maybe you haven't, you're new, you're a new believer. God has a plan and purpose for your life. Amen. God has promises, has blessings for you. We're going to talk a little bit about those blessings. But as well, God has blessings for the church, for MCF. I pray at 146, I love the promises God has for this church. Great things are happening. And they're ahead of us. Do you believe? Do you believe? Hallelujah. Only by faith we will get those promises. They will, like Abraham, like Abraham, those promises came to pass. Like today, because Abraham has moved away, Abraham is in heaven. We are here today. It's up to us now. Do we believe? Those promises for Jordan, Thorpe and Batemore, for the people of Jordan, Thorpe and Batemore. God will save each one of them. We pray for them. Do you believe? You see maybe many buts, buts, we see lots of buts. But leave your buts out. Like Abraham, Abraham was 100 when he got the promise that he would receive a son. He was 90, but he got it when he was 100. Do you think that was normal? You know? Jeff, Jeff, you're going to get a son. So like, Pauline, Pauline. Abraham believed. Amen. We'll move on to the next slide. Blessing, because God has blessings for us when we believe. God has blessings for us. Now, just the definition, there are many definitions of blessing, but a good one is empowered to prosper. God wants to empower us to prosper. He wants to give you a net to go fishing and say, on your way now. He doesn't want to give you just a load of money or a load of fish. No, he wants to give you a job and the rest of it and the gifts and talents and say, on your way now. He wants to bless you. And blessings will be all over you. If God says, I bless you. Gil, next slide. As God says, I bless you. He will bless you. Surely goodness and mercy will follow me all the days of my life. It doesn't stop. When I went to Mozambique, I had seen God's blessing on my life. And there we were in Mozambique, among the poorest of the poor. And I thought, maybe it stops now. No, it didn't stop. Now we're here in Sheffield and I think, is this the end? No, it isn't. No, it continues. All the days of my life. All the days of your life. It doesn't stop. Amen. Next slide. So there are three pillars which define that blessing. And this is really like, I look after you. He wants to provide for us. He wants to protect you. And he wants to lead you. It is really a full package of peace upon your life. And I think especially new believers, new Christians need to hear that. God is really with you. God really loves you. And God really wants to bless you. He wants to look after you. He wants to protect you. And he wants to lead you. Does it mean that life is easy? No. Life has lots of difficulties. I lived three decades in Mozambique and I've been through lots of difficulties. And I can tell stories of war, of famine, of death. We've been through a lot. That you think like, I cannot cope with this. I cannot cope with this. And he said, no you can. Can you do the next one? I am the Lord your God who takes you with the right hand. And says to you, do not fear I will help you. Now this verse might help someone today. Because it helped me to cope and to come through life. He says, I will take you by the hand. And I say, yes Lord I need to be taken by the hand. Because I cannot cope, I cannot cope. I take you by the hand. And he says, don't fear. Keep on going, keep on going. I will help you. And life feels like a thick bush sometimes. And we don't see a way forward. But he said, I'll take you through. It's okay. You're going through. Keep going, keep going. Next one. John 10, 10. We already spoke about John 3, 16. And already, Lara already mentioned this as well. The thief comes to steal, kill and destroy. But Jesus came to give life, life more abundantly. It is all about Jesus. It is really Jesus who will help us, bless us. And take us into the life he has promised us. And the promise he has for you and the life he has for you is different than the one that is for you. And different from the one that is for me. We all have a plan and purpose. But there is another side as well. Next one. The thief comes to steal, kill and destroy. There are lots of difficulties in life. There are a lot of, there is curses running through. When we look at Jordan, Thorpe and Batemore. When I come from Africa and seen hardships and difficulties. I've seen curses operating. I know that curses are operating in people's life and holds people from being blessed. But again and again I say, Jesus, you need Jesus in your life. And through Jesus, you will come through. You will come through. Don't want to talk much about curses. But know that they are there. And they will hold you, withhold you from moving forward. And the worst thing is, it wants to diminish your faith. You know, it wants to weaken your faith that you will give up. That you will not believe. That you will give up. Amen. Next one. I'm going back. Still got three minutes. I'm going back to Jacob. This picture is about from 1250. So this is a really old picture from the Middle Ages. And it shows us very clearly Jacob blessing Manasseh and Ephraim. Amazing that they made this picture. And do you see something unusual here? It's got the hands crossed. Well that's in the story as well. Because Jacob was a little blind. And Jacob asked the boys to come forward. Manasseh and Ephraim. And now Manasseh and Ephraim, those two names, they speak about the life of Joseph. Now Manasseh was the first born. Next one. Manasseh was the first born. And when he was born, Joseph said, God has made me forget all my hardships and all my father's household. He has forget by having a new son, having born a son, new life. He said, God, in the life, in the land of my affliction, he has given me a son. He gives me joy. He has forgotten, it has forgotten my hardships. That's the name Manasseh. So Joseph really was dealing with his past. This was his past. And then he got a second son. Next one. And that's Ephraim. And then he said, now God has made me fruitful. God has made me fruitful, productive, prosperous in the land of my affliction. So now there is a sort of healing taking place in Joseph, in those two boys. First it is really the affliction and the pain. But the second one, now he sort of feels like prosperity has come to my life, blessing has come into my life. That's the second one. And then, next one, we go back to this picture. Then he is going to bless those two sons and normally the first born would get the blessing, the first blessing and would get a double portion of the inheritance. But in this case, Jacob, he turned them around. He turned those arms around. And he makes the first born, he makes the first, the second and the second, the first born. Because affliction is now going backwards. Prosperity, productiveness, fruitfulness is going forward. And by crossing them he said, your pain is past. Prophetically, I believe, he said, your pain has passed. Your time of prosperity has come. And I bless you two boys with this blessing. Your affliction, your pain is passing. But now prosperity, productivity, blessing has come. So he has turned it around and that is often our lives. You know, if you feel pain and you are going through hardship, know that God is in that hardship. Because even Joseph, in his difficulties, Joseph, when he went into the pit, when he went into slavery, when he went into prison, it says it again and again, God was with him. And he prospered. Right there, God is with him. Like I said, even in your difficulties, God says, I take you by the hand and will take you through. So even when you go through difficulties, know you are coming out. You are coming out. You are not going to stay there. And that is really the message of today of this Genesis 48. That you will come out of your affliction. You will come out of your difficulties. God has a blessing for you. He has a plan and purpose for your life. And he will make it come to pass. But believe. You must believe. And that is the story of today. And that is two minutes past quarter two. Hallelujah.

Link to the full podcast:https://youtu.be/P3VEFCX4YWo?si=dCwvovL04072IWf2 Description:Charles Robinette discusses cultivating a prophetic prayer life with intentionality, faith, and identity in Christ. He emphasizes declaring God's promises with certainty rather than pleading, aligning prayer with biblical truths. Robinette explains the importance of seeding one's spirit with God's word, comparing it to planting and nurturing a fruitful field. He contrasts preaching as an art with ministering through demonstration, urging believers to create opportunities for God to fulfill His word. The discussion highlights faith-driven prayer, kingdom vision, and moving from frustration to fulfillment by trusting in God's promises and power.Purchase The Christian Leader Blueprint book today: https://www.ryanfranklin.org/blueprintbookDownload The Christian Leader Blueprint – Short Guide (Free): https://www.ryanfranklin.org/blueprint Take the Christian Leader™ Self-Assessment (Free):https://www.ryanfranklin.org/clselfassessment Learn more about Christian Leader™ Community Coaching:https://www.ryanfranklin.org/communitycoaching YouTube and Audio Podcast: https://www.ryanfranklin.org/leaderpodcast Connect with Ryan: Email: info@ryanfranklin.org Facebook: https://www.facebook.com/rnfranklin/ Instagram: https://www.instagram.com/rnfranklin/ Linkedin: https://www.linkedin.com/in/rnfranklin/ Audio mastering by Apostolic Audio: https://www.apostolic-audio.com#leadership, #thoughtleadership, #ministry, #pastor, #pastors, #churches, #leadershiptraining, #churchleader, #churchleaders, #influence, #leadershipdevelopment, #coaching, #executivecoach, #leadershipcoaching, #productivitycoach, #productivity, #growthmindset, #theproductiveleader, #ChristianLeader, #ChristianLeadership, #LeadershipPodcast, #FaithAndBusiness, #PodcastInterview, #ChristianEntrepreneurship, #KingdomImpact, #PodcastInspiration, #LeadershipJourney, #PurposeDriven, #ChristianPodcast, #LeadershipEssentials, #LeadershipFundamentalsSend us a text

Description: Today, Jen and Amy sit down with a treasured friend of the show, Franciscan priest and truth-teller, Father Richard Rohr. Father Rohr has been a genuine hero of the faith who has guided us through much uncertainty over the years. Sometimes, we turn to him for mystic insights into lighter things like our Enneagram types and relationships. But today, we turned to him for help processing the anger, grief, and dismay we feel living in America right now. And he met the moment, as he always does. With gentle grace, Father Rohr guides us through our toughest questions, like: How do we live compassionately in a time of violence and despair? And what can we do with our private disappointments and the anger we feel in such an unjust world? What can we do? Non-violent resistance is our chief responsibility right now. Like John Lewis said, these times call for some “good trouble”. Join the marches, call and write our elected leaders, and mobilize strategically for upcoming elections. We have several democratic tools at our disposal. Where can we look for inspiration? Father Rohr talks to us about his latest project, The Tears of Things, which recounts the timeless wisdom of the Hebrew prophets and notes “If we can understand the prophets so poorly, if at all, no wonder we have not understood Jesus.”  What's one thing we can do to live prophetically in these chaotic times? And Father Rohr tells us what is giving him hope today. You'll find it contagious. Thought-provoking Quotes: You know that the book of Lamentations was included in the Bible and it's very telling that it's not lamenting any single war or single death. It's about universal sadness, giving us permission for a universal lament for the tragic sense of life.” -  Fr. Richard Rohr “We have to dig deep for hope. There isn't a logical basis for it today. But I do find it in nature.” – Fr. Richard Rohr “Tears put us in touch with the soul and that's their great gift.” – Fr. Richard Rohr “Trust the excluded ones. Trust the little people. Jesus told us that. They will be much closer to the inside of the gospel than anybody who's easily holding power or position. Look for the fruits of the spirit: love, joy, peace, patience, kindness, gentleness, and self-control. You won't as readily find that in billionaires as you will in the little people.” – Fr. Richard Rohr “You're ping ponging back and forth between rage and lament. And it's hard to find your center. And then the next day it's something different. It is a daily onslaught right now. It's so overwhelming.” – Amy Hardin Resources Mentioned in This Episode: Everything Belongs: The Gift of Contemplative Prayer by Fr. Richard Rohr - https://amzn.to/4iaaBU0 Falling Upward: A Spirituality for the Two Halves of Life by Fr. Richard Rohr - https://amzn.to/4jrgkpy The Universal Christ: How a Forgotten Reality Can Change Everything We See, Hope For, and Believe by Fr. Richard Rohr - https://amzn.to/44ruxhU The Tears of Things: Prophetic Wisdom for an Age of Outrage by Fr. Richard Rohr - https://amzn.to/3XUyPKP Live Yourself Into a New Way of Thinking: Richard Rohr - https://jenhatmaker.com/podcasts/series-16/live-yourself-into-a-new-way-of-thinking-richard-rohr/ Enneagram Ones – The Reformers with Father Richard Rohr - https://jenhatmaker.com/podcasts/series-27/enneagram-ones-the-reformers-with-father-richard-rohr/ Everything Belongs: The Gift of Contemplative Prayer by Fr. Richard Rohr - https://amzn.to/3Edg7Yi Center for Contemplation and Action - https://cac.org/ Guest's Links: Website - https://cac.org/ Twitter - https://x.com/RichardRohrOFM Connect with Jen! Jen's Website - https://jenhatmaker.com/ Jen's Instagram - https://instagram.com/jenhatmaker Jen's Twitter - https://twitter.com/jenHatmaker/ Jen's Facebook - https://facebook.com/jenhatmaker Jen's YouTube - https://www.youtube.com/user/JenHatmaker The For the Love Podcast is presented by Audacy. To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

If China stops all Shipments to America, what can we expect to happen? Today Pastor Stan shares a Prophecy called “China and Russia” from Dumitru Duduman and also shares “Precision Prayers” by Dana Coverstone – to give you an idea of what is coming Prophetically so that you can prepare! 00:00 – Intro 05:46 – China’s Attack 12:04 – The Protector of America 14:19 – Precision Prayers 18:50 – Poisoned Water 25:36 – Our Sponsors

If China stops all Shipments to America, what can we expect to happen? Today Pastor Stan shares a Prophecy called “China and Russia” from Dumitru Duduman and also shares “Precision Prayers” by Dana Coverstone – to give you an idea of what is coming Prophetically so that you can prepare! 00:00 – Intro 05:46 – China’s Attack 12:04 – The Protector of America 14:19 – Precision Prayers 18:50 – Poisoned Water 25:36 – Our Sponsors

The book of Psalms has a complicated relationship with foretelling. Some parts of it clearly tell the future in the vein of one of the prophets like Isaiah or Jeremiah, but a lot of the prophecy in the book is more subtle. The Psalms are full of “dual prophetic fulfillment” – prophecy that meant one … Continue reading Reading the Psalms Prophetically

If you gave your life to Christ today, contact us at thecityofthelordzambia@gmail.comIf you would like to join the COL Church, you may use the link below to register.https://docs.google.com/forms/d/1WvKlPpoqe5DuZJmcx2Qg7hLyN9gz2EsFeG0JBqMf1Os/edit Be Blessed

Eleez shares on prophetic, collaborative prayer in this season as we take the promised land.

Salvation of the Chosen (audio) David Eells, 2/16/25 I have declared the former things from old; yea, they went forth out of my mouth, and I showed them: suddenly I did them, and they came to pass (Isa.48:3). Predict means to tell the future in advance. What the world calls predictions rarely come to pass. It seems they have a warped idea of what a prediction is. When God predicts the future, He declares it and then does it. Not only does God's Word show the future but also it brings it to pass. The worlds (Greek: “ages”) have been framed by the word of God (Heb.11:3). The word “framed” in this verse means “to make complete.” The history (or His-story) of all ages was completed before the beginning. (Isa.48:4) Because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass; (5) therefore I have declared it to thee from of old; before it came to pass I showed it thee; lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them. He is a jealous God (Exo.20:5). He will not share His glory with the idol of self or an idol of man's creation (Isa.42:8). God receives glory from telling of His works hundreds or thousands of years beforehand. His works were finished from the foundation of the world (Heb.4:3). Because His works were finished from the foundation of the world, no one can say, “My might, my power, my god has done this.” It is important to God that we know He is sovereign. Our God has done something that no other “god” has done; He accurately tells the future long before it comes to pass. It is hard to live the Christian life without knowing that God is sovereign. Without this knowledge, we will not have the peace, rest, and the fear of God that we need in the midst of trials. We will always be wrestling with people and circumstances and trusting in our own strength, instead of seeing God's hand and trusting in His strength. (Hos.4:6) My people are destroyed for lack of knowledge… (Isa.46:8) Remember this, and show yourselves men; bring it again to mind, O ye transgressors. (9) Remember the former things of old: for I am God, and there is none else; I [am] God, and there is none like me; (10) declaring the end from the beginning, and from ancient times things that are not [yet] done; saying, My counsel shall stand, and I will do all my pleasure. God does all of His pleasure so that only His counsel comes to pass. The proof, that God is the only God, is that He declares the end from the beginning. All the prognosticators, psychics, seers, and stargazers of the devil have only come up with slightly better than random accuracy on the future because their lord is not sovereign. The devil does have an edge. He knows the prophetic Word better than we do, and he predicts what he plans to do, but God is sovereign and often overrules him. (Isa.46:11)… I have spoken, I will also bring it to pass; I have purposed, I will also do it. God is very self-willed. He has a right to be. His self is not corrupt, but ours is. He brings to pass what He desires because it is right. In the text, God is speaking of Cyrus, the pagan king of the Media-Persian Empire. God raised up Cyrus to destroy Babylon in order to set His people free from bondage. At that time, Cyrus had no idea that the Lord had put the desire in him to do exactly what He wanted. (Isa.44:28) That saith of Cyrus, [He is] my shepherd, and shall perform all my pleasure, even saying of Jerusalem, She shall be built; and of the temple, Thy foundation shall be laid. How can God be so sure that a man who has been a pagan all his life will do everything that will please Him? We see here that nothing or no one can resist God's good purpose for His people. God is sovereign over the future of the great empires of the world in order to deliver and prepare His people. (Isa.45:1) Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and I will loose the loins of kings; to open the doors before him, and the gates shall not be shut: (2) I will go before thee, and make the rough places smooth; I will break in pieces the doors of brass, and cut in sunder the bars of iron; (3) and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that it is I, the Lord, who call thee by thy name, even the God of Israel. (4) For Jacob my servant's sake, and Israel my chosen, I have called thee by thy name: I have surnamed thee, though thou hast not known me. The Euphrates River passed through the city of Babylon. One of the gates spoken of here crossed in the Euphrates River to keep the enemy out. Cyrus by the help of God performed a monumental feat in diverting the Euphrates so that his army could enter the city beneath this gate. After they had entered the city, they discovered that the gates on either bank leading into the city had been left unlocked (by God, verses 1 and 2), which was strange, considering that the Babylonians were at war. After Cyrus conquered Babylon, the high priest showed him these prophecies and more that were written about him hundreds of years before he was born. The Jews say Cyrus was very impressed to see his name and works written in prophecy before the fact and became a believer in the God of Israel. God stated clearly that He was going to open those gates for Cyrus to do His Will. After hearing these revelations, Cyrus knew that God had empowered, planned, and made his way. Christian leaders have turned God into a mere prophet, claiming God sees into the future and then reveals it. Every type and shadow in the Old Testament is fulfilled in the New Testament to prove that God sits on the throne and One Mind rules over time and the future. One loose canon, would change everything. According to the law of geometric progression, one change at the beginning makes an immense change at the end. Chance or more than one in control could not possibly bring to pass what we see. The Armenian thinkers teach that God predestines and predicts by seeing into the future then tells us how the dice rolled. “Predestine” means “to determine destiny before it happens.” “Foreordain,” which is the same Greek word, means “to ordain an event before it takes place.” (Eph.1:4) Even as he chose us in him before the foundation of the world, that we should be holy and without blemish before him in love: (5) having foreordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will. You who are manifesting sonship by bearing fruit have been chosen and are being drawn by God. (Rom.8:29) For whom he foreknew, he also foreordained (predestined) [to be] conformed to the image of his Son, that he might be the firstborn among many brethren. God foreknew and decreed all who come to the likeness of Jesus, but not the apostate. “Foreknew” here does not mean He looked into the future and saw what would be. “Foreknew” here means, “to know before” and is not connected with actions or events, but persons. God knew these people before the foundation of the world because He does not dwell in time. God knows what He creates before He speaks it into existence just as we conceive and design something first in our mind before we make it. “Knew” speaks of intimate knowledge, for instance, Adam knew Eve. Jesus will say to those who called Him Lord but do not do the Will of the Father, (Mat.7:23) And then will I profess unto them, I never knew you (meaning, from the foundation of the world): depart from me, ye that work iniquity. To the foolish virgins without the oil of the Spirit, Jesus said, “I know you not.” The ones that God intimately knew He “foreordained” before the creation to be conformed to the image of Jesus. God creates us through His gift of faith and the Word in us; His people who are on the narrow road. This is grace. (Rom.8:30) And whom he foreordained, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. This says all who are foreordained will be called, justified, and glorified. They will not fall away but will bear the fruit of Christ. Are there others who are called but not foreordained? (2Ti.1:9) Who saved us, and called us with a holy calling… Notice that only the saved are called. Called is from the Greek word kaleo, which means, “to invite.” Called is an invitation given only to God's people (more proof: Heb.3:1; Hos.11:1; 1Ti.6:11-12; Mat.25:14; Rom.1:6-7) to partake of his heavenly benefits in Christ in order to bear fruit. Those who bear fruit 30, 60, or 100-fold will be proven to be the chosen or picked. If at harvest time you have no fruit, rotten fruit, or unripe fruit, you will not be picked. The called are the vineyard of God (Isa.5:7). The chosen are the smaller percentage who bear fruit (Isa.5:10). (Mat.22:14) For many are called, but few chosen (Greek: eklektos, “elect”). The called can fall, but the elect or chosen will not. (Hos.11:1) When Israel was a child, then I loved him, and called my son out of Egypt. (2) The more [the prophets] called them, the more they went from them…The Lord saved those that ate the lamb and were baptized in the Red Sea. He then tried them in the wilderness to see who would be a believer in the midst of trials, and only those entered the Promised Land. Jude warned the called of this very thing. (Jud.1:1) Jude, a servant of Jesus Christ, and brother of James, to them that are called… (5) Now I desire to put you in remembrance, though ye know all things once for all, that the Lord, having saved a people out of the land of Egypt, afterward destroyed them that believed not. Notice that the called were saved, but some did not continue in faith and were destroyed. Friends, God is not looking for what we loosely call “Christians,” but believers or disciples, as they were called. Jesus gave us very clear examples of His servants who are called but do not come and partake in order to bear fruit. Jesus shared a parable in which a king made a marriage feast for His son. (Mat.22:3) And sent forth his servants to call them that were bidden (Greek: “called”) to the marriage feast: and they would not come. They were full of excuses (a farm, merchandise, etc.). (Mat.22:8) Then saith he to his servants, The wedding is ready, but they that were bidden were not worthy. Even one who appeared to come did not have on a wedding garment which implies putting on Christ (Rom.13:14) or putting on righteousness (Rev.19:8). (Mat.22:13) Then the king said to the servants, Bind him hand and foot, and cast him out into the outer darkness; there shall be the weeping and the gnashing of teeth. (14) For many are called, but few chosen. A few of the called are chosen or elect because they bear fruit. (Mat.25:14) For [it is] as [when] a man, going into another country, called his own servants (Greek: “bondservants”), and delivered unto them his goods. (15) And unto one he gave five talents, to another two, to another one; to each according to his several ability; and he went on his journey. Obviously, the man who went away was the Lord, and His bondservants are His people. Two of these example servants brought forth fruit of the talent given them (Mat.25:20-22), but one buried his in the earth (used his talent for the earthly, Mat.25:24-25). When our Lord returns, He will say, And cast ye out the unprofitable servant into the outer darkness: there shall be the weeping and the gnashing of teeth (Mat.25:30). The apostle Paul, who said of himself that he was called in Galatians 1:15, also said, But I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected (Greek: “reprobated”) (1Co.9:27). There is much more proof that the saved and the called can fall (2Pe.1:9-11; 1Ti.6:11-12; Heb.3:1,6,12,14; Rom.11:1-7,19-23). Friend, you probably know if you are called, but are you chosen? You must be diligent in your walk of faith to prove this. (2Pe.1:10) Wherefore, brethren, give the more diligence to make your calling and election (choosing) sure: for if ye do these things (the attributes of Christ, verses 5-7), ye shall never stumble: (11) for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ. God at the cross has already given us everything that we need to bear fruit through faith. (2Pe.1:3) seeing that his divine power hath granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue. Faith in the promises in the midst of trials will give us the fruit. (2Pe.1:4) Whereby he hath granted unto us his precious and exceeding great promises; that through these ye may become partakers of the divine nature, having escaped from the corruption that is in the world by lust. The called have the power and the opportunity. The called and the chosen, or foreordained, use the power by faith and take the opportunity. The only ones who will ultimately be with the Lord are identified in this verse. (Rev.17:14) These shall war against the Lamb, and the Lamb shall overcome them, for he is Lord of lords, and King of kings; and they [also shall overcome] that arewith him, called and chosen and faithful. Notice that the called that are chosen will be faithful. I did not make these verses up; they are the Word of God. Those who have eyes and ears will see and understand, but the rest will justify their religion and ignore the Scriptures. Before time and the future, God sovereignly spoke the end from the beginning, bringing these things into existence in time. Some would argue, “How could God make a promise to all of His called and then not keep it for those who do not bear fruit?” Every promise in the Bible is useless until someone walks by faith in it. Our part of the covenant is faith; God's part is power and salvation. We can break the covenant through unbelief. (Num.14:11) And the Lord said unto Moses, How long will this people despise me? and how long will they not believe in me, for all the signs which I have wrought among them? (12) I will smite them with the pestilence, and disinherit them, and will make of thee a nation greater and mightier than they. Notice that God is saying to His own people who did not believe that He would disinherit them. Lest any believe that God cannot make a promise and then take it back when they do not walk in faith, pay attention to this: (Num.14:23) Surely they shall not see the land which I sware unto their fathers, neither shall any of them that despised me see it. (30) surely ye shall not come into the land, concerning which I sware that I would make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. (34)… and ye shall know my alienation (Hebrew: “revoking of my promise”). Unless we mix faith with God's promises, they are void. (Heb.4:2) For indeed we have had good tidings preached unto us, even as also they (God's people): but the word of hearing did not profit them, because it was not united by faith with them that heard. The Israelites who walked in sin were disinherited and blotted out of God's book. (Exo.32:33) And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. The same is true of the Christians who do not overcome sin. Notice what the Lord said to the Church. (Rev.3:5) He that overcometh shall thus be arrayed in white garments; and I will in no wise blot his name out of the book of life…Those who do not overcome will be rejected from the body of Christ. (Rev.3:16) So because thou art lukewarm, and neither hot nor cold, I will spew thee out of my mouth. God's people Israel were broken off because of unbelief, and Christians who were grafted in but do not walk by faith will be, too. (Rom.11:20) Well; by their unbelief they were broken off, and thou standest by thy faith. Be not highminded, but fear: (21) for if God spared not the natural branches, neither will he spare thee. (22) Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God's goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. Those who are still grafted in at the end are called “all Israel.” (Rom.11:26) and so all Israel shall be saved… Those who are still in the book of life, still grafted in, are the elect (Greek: “chosen”). (Rom.11:2) God did not cast off his people which he foreknew… (5) Even so then at this present time also there is a remnant according to the election (chosen) of grace. A remnant is those who are left. Notice they are foreknown and chosen. Sovereign God will have those who are truly His. Abiding in Christ is where salvation is. Some say God gave us the gift of eternal life so He cannot take it back. In Galatians 3:16, we are told, To Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. So the promises were given to Christ, not to us individually. The only way the promises are ours is if we abide in Christ. Abiding in Christ is bearing fruit (Joh.15:1-6), walking as He walked (1Jn.2:3-6), believing the same teachings given by Jesus and the apostles (1Jn.2:24; Jud.1:3; Mat.28:20), not adding to or subtracting from the Word (Rev.22:18-19), not walking in sin (1Jn.3:5-6), and keeping His commandments (1Jn.3:24). In Christ is the only place we can claim the gift of eternal life. (1Jn.5:11)… God gave unto us eternal life, and this life is in his Son. God does not have to take His gift back; His people walk out of it. (1Co.6:18)… Every sin that a man doeth is without the body…When you walk in willful sin, you are not abiding in His body for in him is no sin. Whosoever abideth in him sinneth not: (1Jn.3:5-6). For instance, fornication, spiritual or physical, takes away the members of Christ and makes them members of a harlot (1Co.6:15,18). Only Christ and those abiding in Him are chosen. (Eph. 1:4) Even as he chose us in him before the foundation of the world… Only Christ and those abiding in Him are going to heaven. (Joh.3:13) And no one hath ascended into heaven, but he that descended out of heaven…The manna from heaven, the Word Jesus Christ, who takes up residence in those who love Him, is the fruit that God is coming to choose. By this time, I am sure some are thinking that they do not measure up. We must first abide in Christ by faith accepting the Gospel report that I have been crucified with Christ; and it is no longer I that live, but Christ living in me: and that [life] which I now live in the flesh I live in faith, [the faith] which is in the Son of God, who loved me, and gave himself up for me (Gal.2:20). Those who walk by faith that they are dead to sin and Christ now lives in them are accounted as righteous until God uses that faith to manifest righteousness in them. (Gal. 3:6) Even as Abraham believed God, and it was reckoned unto him for righteousness. God does not dwell in time, but eternity. He sees the beginning and the end at the same time, therefore, He can answer a prayer before we pray. We do not have to worry that we have waited too late to pray because He can have the answer coming long before we ask. (Isa.65:24) And it shall come to pass that, before they call, I will answer; and while they are yet speaking, I will hear. I had a friend, who went to the local trade school, offer to take my broken washer for the students to work on. It was only going to cost me for parts. By faith, I told him to go ahead. He called back in a couple of days to say that he would be bringing it back and the cost was $90. My wife and I accounted that we only had $40. In a moment of inspiration, I pointed my finger at the mailbox and said, “$50 is coming in that box today.” In the mail that day was a letter from a brother in Maryland. (I had absolutely no foreknowledge of this incident.) He wrote, “It is after midnight, and I just cannot get to sleep until I obey God and write this check for $50.” I looked at the post date on the letter and discovered it had been lost in the mail for a whole month! Obviously, God had it found at just the right moment. He had it coming a month before I spoke those words of faith. He merely used me to bring to pass what He had already planned. I asked God to do something that I believe He may have changed time to accomplish. Many years ago, this very young girl made a mistake and tested pregnant. As I prayed about her situation, a thought came into my head and right out of my mouth. I asked the Lord to make this girl as though she were never pregnant. I believe that this did not come from my mind, but God's Spirit. Because of the way this prayer came, I received it as a confirmation from the Lord that it was the Will of God. Later, tests proved that she was not pregnant. I do not know what God did with the baby, but I am sure He is taking better care of it than that girl would have. Nothing is beyond God's ability to help us, unless it is beyond our faith. How can God change His mind when He knows and speaks the end in the beginning? Then changing your mind makes you a liar. (Isa.46:10) Declaring the end from the beginning, and from ancient times things that are not [yet] done; saying, My counsel shall stand, and I will do all my pleasure. If He sees all from the beginning, why would He ever need to change His mind? God will not change what is written in His Word. (Psa.119:89) For ever, O Lord, Thy word is settled in heaven. His Word is likened unto a rock, immovable and unchangeable. However, God can change or delay what He speaks to you personally as a warning through prophets, dreams, visions, or His Spirit. When the Word ultimately comes to pass, it will be fulfilled as the Bible says it will. God gave us an example of this in the book of Jonah. Jonah cried and said, Yet forty days, and Nineveh shall be overthrown (Jon.3:4). God told Jonah to preach unto it the preaching that I bid thee (Jon.3:2), so he did. He was not a false prophet. God spared Nineveh, the capital of Assyria, because they repented. This angered Jonah because Assyria was the mortal enemy of Israel and the prophets had already been prophesying that Assyria would conquer rebellious Israel. He wanted them to be destroyed for what he perceived was Israel's sake. Jonah knew that if he preached to Nineveh and they repented, God would not destroy them, so he fled. (Jon.4:1) But it displeased Jonah exceedingly, and he was angry. (2) And he prayed unto the Lord, and said, I pray thee, O Lord, was not this my saying, when I was yet in my country? Therefore I hasted to flee unto Tarshish; for I knew that thou art a gracious God, and merciful, slow to anger, and abundant in lovingkindness, and repentest thee of the evil. God spared Nineveh around 752 B.C. so that Assyria could conquer the northern ten tribes of Israel around 720 B.C. and then Judah around 701 B.C. Nineveh ultimately did fall around 612 B.C. God knew before He threatened Nineveh that He was going to spare them for the purpose of using them to chasten Israel. From Nineveh's perspective, they changed God's mind by repenting, but from God's perspective, He changed Nineveh's mind and fulfilled His plan from the beginning for them, which was to chasten Israel! Jonah's Hebrew word for “repentest” here is nacham meaning “to sigh” and by implication “to be sorry.” In itself, nacham does not admit evil doing, or even a change of mind, only sorrow. As Father, God must do many things that He sorrows over. When the Scriptures speak of God repenting, it is for our perspective because it appears to us that He changed His mind and did not do what He threatened. As a parent five times over, I have done this many times. The difference between God and us is, He plans and sees the delays and repentances from the beginning. (Num.23:19) God is not a man, that he should lie, Neither the son of man, that he should repent. (1Sa.15:29) And also the Strength of Israel will not lie nor repent; for he is not a man, that he should repent. Here is another thing that proves the sovereignty of God in time and the future, and that God plans delays or “repentances” beforehand. Israel and the United States share a unique identity. Each was entrusted with the Gospel in their respective time. From 887 B.C., Israel was at war every seventeen years for a period of fifteen cycles until 631 B.C. The United States also has been in a war every seventeen years for a period of fifteen cycles from the forming of the thirteen original states to Grenada in l983-l984. For both nations, in the sixth and tenth cycle there was no war. The only possible exceptions to the parallel are that Israel appears to have had a devastating famine in the forth cycle instead of a war and there seems to be no record for a war in their thirteenth cycle. The cycles could be more exact than our knowledge, but no sane person could think that this is chance. The repetitions of history clearly show that one mind is in control of past and future. Stay with me because I would like to encourage you about your family and loved ones who may be running after worldly desires and not yet saved. No man can come to me, except the Father that sent me draw him: and I will raise him up in the last day (Joh.6:44). Some parents feel very guilty that, though they did the best they could, their children seem to be going the wrong way. The following teaching is not against those who have faithfully served the Lord from their youth but rather for those who feel that the Lord has passed them or their children by. Walk by faith for those wayward children, not sight. Believe in your prayers, expect miracles, but be patient. God has a plan that starts for them long before their salvation. Give some deep thought to this. It will free you from worry, strife, condemnation and self-effort to bring about God's will in them. They will have to be saved after tribulation and failure of their worldly expectations, as we were. Children who are raised knowing about the Lord are sometimes very self-righteous. They think they deserve what they have and do not understand grace. They will also have to see themselves as sinners in order to be the dirt that can receive the Word and bear the fruit of Jesus. God only saves sinners. We have all been one. This is a necessary revelation in order to appreciate the great value of salvation and to be saved by unmerited favor. I remember my oldest daughter when she was three years old going around our lost friends and relatives saying, “God does not like that.” She was quickly deflecting what we had taught her. We thought, “You little Pharisee.” Our heavenly Father has had many prodigal sons just as Jesus' parable shows, but that does not make Him a bad Father (Luk.15:11-32). In this parable, the “good” son who never left home was self-righteous, judgmental, and merciless. On the other hand, the younger son, who spent his inheritance on riotous living, realized his low estate and came to his father very humbly saying, Father, I have sinned against heaven, and in thy sight: I am no more worthy to be called thy son. (Luk.15:21). The once rebellious son now understood mercy and grace and was a much better man for it. Prophetically, the firstborn son who never left the Father was the righteous among Israel, but they did not understand grace. The younger, second son of the Father who fell away through the dark ages for 2,000 years is the Church, who is returning in these days to understand the grace of God. The Father said to these, Bring forth quickly the best robe (the robe of righteousness [Isa.61:10]), and put it on him; and put a ring on his hand (symbol of authority and of the Bride), and shoes on his feet (the walk of separation from the world) (Luk.15:22). The prodigal son will have more of everything than the first son. Those who have been sinners know their need of God, but many times, those who are raised as God's people do not. (Mat.21:28) But what think ye? A man had two sons; and he came to the first, and said, Son, go work to-day in the vineyard. (29) And he answered and said, I will not: but afterward he repented himself, and went. (30) And he came to the second, and said likewise. And he answered and said, I [go], sir: and went not. (31) Which of the two did the will of his father? They say, The first. Jesus saith unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you. (32) For John came unto you in the way of righteousness, and ye believed him not; but the publicans and the harlots believed him: and ye, when ye saw it, did not even repent yourselves afterward, that ye might believe him. Many times, it is not the son who says he will go to work in the Father's vineyard who actually goes, but the son whose first inclination is to rebel. This rebel who comes to see himself as a sinner goes while the other son who feigns righteousness does not. Many career Christians are bored with the work of God and are distracted by the allure of the world. The publicans and harlots are so appreciative of a place in the kingdom that they throw their whole heart into it, willing to be servants rather than be served. They understand the great value of the gift of grace that is given them and their own unworthiness. In the last days of the Gentiles, it will be the same as it was in the last days of the Jews. There are many self-righteous “Christians” today who are not the creation that the Father desires. Those who have been raised in the church should humble themselves to the Word of God and not religion so that no man takes their crown (Rev.3:11). It appears Jesus had this in mind when He shared this parable. (Luk.18:9) And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought: (10) Two men went up into the temple to pray; the one a Pharisee, and the other a publican. (11) The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican. (12) I fast twice in the week; I give tithes of all that I get. (13) But the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote his breast, saying, God, be thou merciful to me a sinner. (14) I say unto you, This man went down to his house justified (Greek: “accounted righteous”) rather than the other: for every one that exalteth himself shall be humbled; but he that humbleth himself shall be exalted. The self-righteous child who kept all the religious traditions was not accounted righteous while the poor sinner who was repenting of his unworthiness was. Jesus told the Pharisees that He had not come to call the righteous but the sinners. He was after those who knew they had been sinners to be His children. Look at the following verse carefully. (Rom.11:32) For God hath shut up all unto disobedience, that he might have mercy upon all. God has designed that forgiven sinners become His sons. Those who have been disobedient have a great appreciation for mercy and grace and do not offend God quickly. God has subjected us to this fallen creation for the purpose of a higher creation. (Rom.8:20) For the creation was subjected to vanity (the fall and corruption), not of its own will, but by reason of him (God) who subjected it, in hope (Greek: “firm expectation”) (21) that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. He wants those who have been corrupt, as good soil is, to be delivered to appreciate Him. The children of God can only be created from the fallen creation, and God is the one who subjected them to it to humble them. The Scriptures show us our unfaithfulness and unworthiness so that we might have a reason to truly repent. (Gal.3:22) But the scriptures shut up all things under sin, that the promise by faith in Jesus Christ might be given to them that believe. God chose us to be saved in Christ before Adam even fell. (Eph.1:4) Even as he chose us in him before the foundation of the world, that we should be holy and without blemish before him in love. He knew we would need a savior before the world was made and Adam fell. He knew the fall would happen, and He went ahead with the creation anyway. From this you can see that the fall was in His plan. Children who are raised with Christ many times take Him for granted and do not really understand grace as unmerited favor. God has a plan for them that may involve the temporary lifting of His grace that has been taken for granted. Do not fear this, or walk by sight, but continue to believe God for them. Peter was Jesus' little one whom He raised up to be a disciple. He self-confidently declared to the Lord that he would never be offended and deny Him but would go with Him to death in (Mat.26:33-35). God hates self-confidence but loves God-confidence. So how does God deal with this sin? (1Co.10:12) Wherefore let him that thinketh he standeth take heed lest he fall. Failure is the best treatment for self-confidence. (Luk.22:31) Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat: (32) but I made supplication for thee, that thy faith fail not; and do thou, when once thou hast turned again, establish thy brethren. (33) And he said unto him, Lord, with thee I am ready to go both to prison and to death. (34) And he said, I tell thee, Peter, the cock shall not crow this day, until thou shalt thrice deny that thou knowest me. Jesus prophesied failure for this proud man. Jesus, who had authority over Satan, did not forbid him from sifting Peter. Satan sifts to get what belongs to him. In this case, it was Peter's pride, self-righteousness, and self-confidence. What fell through the sieve was what God wanted, the humbled Peter. The sifted Peter who had “turned again” or been converted, could now establish the brethren. Before this failure, he would have been a good Pharisee. (Luk.7:40) And Jesus answering said unto him, Simon (the Pharisee, not Peter), I have somewhat to say unto thee. And he saith, Teacher, say on. (41) A certain lender had two debtors: the one owed five hundred shillings, and the other fifty. (42) When they had not [wherewith] to pay, he forgave them both. Which of them therefore will love him most? (43) Simon answered and said, He, I suppose, to whom he forgave the most. And he said unto him, Thou hast rightly judged. (44) And turning to the woman, he said unto Simon, Seest thou this woman? I entered into thy house, thou gavest me no water for my feet: but she hath wetted my feet with her tears, and wiped them with her hair. (45) Thou gavest me no kiss: but she, since the time I came in, hath not ceased to kiss my feet. (46) My head with oil thou didst not anoint: but she hath anointed my feet with ointment. (47) Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, [the same] loveth little. Big sinners make big saints, for they know the value of grace. According to the previous verses, God wants people who are forgiven of their many sins and saved by grace so that they love and appreciate Him much. This is the creation that He wants, not Adam before the fall. The creation that springs from the last Adam, Jesus Christ, is the ones who have fallen and then are saved by grace through faith. We need not worry about our children or loved ones becoming sinners, just “hold fast the confession of our hope that it waver not; for he is faithful that promised.” We must gracefully sow seeds of truth, as we can, without frustrating them. They cannot be convinced without grace. God “worketh all things after the counsel of His will” and “a man can receive nothing, except it have been given him from heaven,” and “no one comes unto the Son except the Father draw him.” God will do it when the time is right, and He will use our faith because “faith is the substance of things hoped for” (KJV). We can see why sometimes God does not save people until they are a little older and have tried the world and found it wanting. However, if you have faithfully served the Lord from your youth, you have a great reward. God can save anyone anytime He desires. It is important that we not try with our own works to save the lost but first honor God's sovereignty with our faith for Him to do it. (Joh.6:37) All that which the Father giveth me shall come unto me… (44) No man can come to me, except the Father that sent me draw him… Father will draw everyone that He chooses to Christ. God chooses us and gives us a desire to come to Him and only then do we choose Him. (Psa.65:4) Blessed is the man whom thou choosest, and causest to approach [unto thee], That he may dwell in thy courts… God sometimes chooses the worst in our estimation. If God can save Paul or Mary Magdalene, who had seven demons, he can save those we believe for. Do you remember the conversion of Saul who persecuted the saints with a vengeance? (Act.9:3)… And suddenly there shone round about him a light out of heaven: (4) and he fell upon the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? (5) And he said, Who art thou, Lord? And he [said], I am Jesus whom thou persecutest. A monkey would get saved with such an experience, which was totally at the discretion of God. This same omnipotent God says, All things, whatsoever ye shall ask in prayer, believing, ye shall receive (Mat.21:22). God uses His gift of faith in us to manifest the salvation of those He has chosen from the foundation of the world. Pray and thank God for those salvations. I can hear someone say, “Goody, we will believe God to save the devil; that will solve a lot of problems.” I do not think such faith would endure to the end since faith is a gift from God (Eph.2:8), to give or to take, and there is no precedent in the Scriptures for such a request. Besides that, the devil is needed in his job for which he would be totally unfit if he got saved. There is precedent for household salvation though (Act.11:14; 18:8). Paul and Silas offered this to the jailer. (Act.16:31) And they said, Believe on the Lord Jesus, and thou shalt be saved, thou and thy house. They believed and were saved. (34)… with all his house, having believed in God. Peter preached this, too. (Act.2:39) For to you is the promise, and to your children, and to all that are afar off, [even] as many as the Lord our God shall call unto him. In Exodus 12:3, the lamb was slain for a household. Unbelieving family members are sanctified by our faith. (1Co.7:14) For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother: else were your children unclean; but now are they holy. Some object that God would be unrighteous to choose some and not others. We are too late for He has done just that. (Psa.147:19) He showeth his word unto Jacob, His statutes and his ordinances unto Israel. (20) He hath not dealt so with any nation; And as for his ordinances, they have not known them. Praise ye the Lord. God did not attempt to share His first covenant with any of the world but Israel. The New Testament He shares only with spiritual Israel. (Deu.7:6) For thou art a holy people unto the Lord thy God: The Lord thy God hath chosen thee to be a people for his own possession, above all peoples that are upon the face of the earth. (7) The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all peoples. God is not worried about multitudes, for He has chosen the least. He still only chooses little spiritual Israel on the narrow road. Abraham is the father of spiritual Israel, the Church: those who walk in the same gift of faith that Abraham walked in. (Gal.3:7) Know therefore that they that are of faith, the same are sons of Abraham. Paul told the Gentile church at Rome that the people of all nations who believe the promise were Abraham's children in (Rom.4:16) For this cause [it is] of faith, that [it may be] according to grace; to the end that the promise may be sure to all the seed; not to that only which is of the law (natural Israel), but to that also which is of the faith of Abraham, who is the father of us all (17) (as it is written, A father of many nations [the Gentiles] have I made thee)… True, spiritual Israel believes the promises even now. (Rom.9:6)… For they are not all Israel, that are of Israel: (7) neither, because they are Abraham's seed (naturally or physically), are they all children: but, In Isaac shall thy seed be called. (8) That is, it is not the children of the flesh (natural Israel) that are children of God; but the children of the promise are reckoned for a seed. Those who believe the promises are born again children of the promises. These are Abraham's seed. A New Testament spiritual Jew is circumcised in heart, not flesh. (Rom.2:28) For he is not a Jew who is one outwardly (physical); neither is that circumcision which is outward in the flesh: (29) but he is a Jew who is one inwardly (spiritual); and circumcision is that of the heart, in the spirit not in the letter… Notice that a Jew now is not a physical Jew. A Jew now has the flesh cut off from his heart through the new birth. (Gal.6:15) For neither is circumcision (in the flesh) anything, nor uncircumcision, but a new creature. (16) And as many as shall walk by this rule, peace [be] upon them, and mercy, and upon the Israel of God. The Israel of God are they who walk as new creatures. The unregenerate physical Jews who worship in synagogues are not Jews until they are born again through the New Testament. (Rev.2:9) I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they are Jews, and they art not, but are a synagogue of Satan (the same in Rev.3:9). We were not Jews but now are in Spirit. (Rom.9:25) As he saith also in Hosea, I will call that my people, which was not my people; And her beloved, that was not beloved. (26) And it shall be, [that] in the place where it was said unto them, Ye are not my people, There shall they be called sons of the living God. We were not His people but are now beloved sons of God. (Rom.9:27) And Isaiah crieth concerning Israel (natural or physical), If the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved. A remnant of natural Israel will be born again mostly after the elect Gentiles have been saved. (Rom.11:25)… A hardening in part hath befallen Israel, until the fulness of the Gentiles be come in. “In part” here means that the line between Gentiles and Jews is not a sharp demarcation. Neither was it in the book of Acts. Jews are even now being saved more than ever. This is a sign that we are nearing the end of the times of the Gentiles. Most of the physical Jews will come in after the Gentiles. We who sought not after God were given the gift of faith to be spiritual New Testament Israel when natural Israel turned her back on God. (Rom.10:20) And Isaiah is very bold, and saith, I was found of them that sought me not; I became manifest unto them that asked not of me. God revealed himself to the Church who on their own neither knew nor sought Him. (21) But as to Israel he saith, All the day long did I spread out my hands unto a disobedient and gainsaying people. (Rom.11:7)…That which Israel (physical) seeketh for, that he obtained not; but the election (chosen) obtained it, and the rest were hardened: (We see here that only the few chosen among the many called of Israel accepted Christ and the New Testament. The rest were reprobated.) (8) according as it is written, God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, unto this very day. In that day and in this, those who walk by faith are chosen from among the called to be the eternal people of the living God. Paul said “all Israel” is the physical Jews and Gentiles who are part of the olive tree by faith, not those who are broken off by unbelief (Rom.11:19-25). All have sinned and deserve destruction. Is God wrong for giving some mercy and grace and others justice? All deserve justice instead of unmerited favor.   Letter to a Prodigal Son Anonymous My Son, The Lord has chosen you as part of 3% of this world's population to be His own. I saw this in a vision I would like to tell you about. You are probably wondering, how could this be since I have been through hell? Hell is the best place to learn that you really want to live in heaven. I've loved you since you were a baby and I've known the Lord has too. Even your stubborn rebellion didn't change my mind or His. He has known you from before the foundation of the world. He has a special plan for your life that I would like to tell you about. You think, why would God love me since I have been so sinful? Jesus said, "Who loves much, he that has been forgiven of much or he that has been forgiven of little? Simon said, 'He that has been forgiven of much'". Jesus said that this answer is correct. Since you will be forgiven of much you are now capable now of loving Him the way He wants you to. You might ask, "If He loves me then why has he been so hard on me?" It is the devil who has been hard on you. He hates you and when he is through with you then you are like him, destroyed. God said, "His servants you are whom you obey". It's a simple matter to change Masters and Fathers. It happened to me when I was younger than you. I guess I wasn't quite as stubborn as you. :o) Once when you were younger you asked God to save you. You think He ignored you or forgot about that but He didn't. He was very glad and He took you very seriously but He also knew you were stubborn and would have to know the consequences of serving the devil before you would fear Him as your Father and serve Him. You are almost there. When you get there understand this about Him. He is seeking you and listening to you and if you make one step towards Him, He will be very happy to make ten towards you. You have His Word for that. Luke 15:1 Now all the publicans and sinners were drawing near unto him to hear him. 2 And both the Pharisees and the scribes murmured, saying, This man receiveth sinners, and eateth with them. (Jesus is now seeking you out where you are.) 3 And he spake unto them this parable, saying, 4 What man of you, having a hundred sheep, and having lost one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? (He is after you to save you.) 5 And when he hath found it, he layeth it on his shoulders, rejoicing. (He will be very happy to receive you.) 6 And when he cometh home, he calleth together his friends and his neighbors, saying unto them, Rejoice with me, for I have found my sheep which was lost. 7 I say unto you, that even so there shall be joy in heaven over one sinner that repenteth, [more] than over ninety and nine righteous persons, who need no repentance. (Your heavenly Father and all of heaven will be happy at your turning to Him.) 8 Or what woman having ten pieces of silver, if she lose one piece, doth not light a lamp, and sweep the house, and seek diligently until she find it? 9 And when she hath found it, she calleth together her friends and neighbors, saying, Rejoice with me, for I have found the piece which I had lost. 10 Even so, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. 11 And he said, A certain man had two sons: 12 and the younger of them said to his father, Father, give me the portion of [thy] substance that falleth to me. And he divided unto them his living. 13 And not many days after, the younger son gathered all together and took his journey into a far country; and there he wasted his substance with riotous living. (What God gave you as a child you have now wasted.) 14 And when he had spent all, there arose a mighty famine in that country; and he began to be in want. 15 And he went and joined himself to one of the citizens of that country; and he sent him into his fields to feed swine. (Now you are just feeding the flesh and the children of the god of this world, Satan.) 16 And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. (Its a hard road and you are near total death.) 17 But when he came to himself he said, How many hired servants of my father's have bread enough and to spare, and I perish here with hunger! (You are starving for the bread of His kingdom, the Word of God.) 18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and in thy sight: (Just tell Him that you have sinned and you are sorry) 19 I am no more worthy to be called your son: make me as one of thy hired servants. (Tell Him that you know you are not worthy of Him but you will serve Him with His help.) 20 And he arose, and came to his father. But while he was yet afar off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. (You are far from Him but He sees you when you make a step towards Him and He will run to you in love.) 21 And the son said unto him, Father, I have sinned against heaven, and in thy sight: I am no more worthy to be called thy son. 22 But the father said to his servants, Bring forth quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: (He will meet your needs for righteousness and authority.) 23 and bring the fatted calf, [and] kill it, and let us eat, and make merry: (He will feed you with the best.) 24 for this my son was dead, and is alive again; he was lost, and is found. (He will give you His life.) And they began to be merry. (...And He will be very happy; more so than over those who are serving him now.) 25 Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing. 26 And he called to him one of the servants, and inquired what these things might be. 27 And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. 28 But he was angry, and would not go in: and his father came out, and entreated him. 29 But he answered and said to his father, Lo, these many years do I serve thee, and I never transgressed a commandment of thine; and [yet] thou never gavest me a kid, that I might make merry with my friends: 30 but when this thy son came, who hath devoured thy living with harlots, thou killedst for him the fatted calf. 31 And he said unto him, Son, thou art ever with me, and all that is mine is thine. 32 But it was meet to make merry and be glad: for this thy brother was dead, and is alive [again]; and [was] lost, and is found. Please think about this, son. Love, Dad

Listen in as Pastor Dan Carson shares a message from Acts 17:16-34 about speaking prophetically to the culture.   www.CalvaryFayetteville.com info@CalvaryFayetteville.com 479-442-4634

12/01/2025 - Ps. Terry Appel

Trump - Prophetically it is Not Over / Arise and Shine for Thy Light has Come (OmegaManRadio with Shannon Davis 01/08/25) 2025/01/17 (Shortwave Air Date) World Ministries International Eagles Saving Nations Dr. Jonathan Hansen - Founder & President Rev. Adalia Hansen worldministries.org Visit our Rumble channel https://rumble.com/c/WarningTVJonathanHansen (360) 629-5248 WMI P.O. Box 277 Stanwood, WA 98292 warning@worldministries.org Visit our website http://www.worldministries.org/ and subscribe to Eagle Saving Nations https://www.worldministries.org/eagles-saving-nations-membership.aspx Sign up for Dr. Hansen's FREE newsletters http://www.worldministries.org/newsletter-signup.html Support Dr. Hansen through your financial gift https://www.worldministries.org/donate.aspx Order Dr. Hansen's book “The Science of Judgment” https://www.store-worldministries.org/the-science-of-judgment.html

Friends of the Rosary, Happy New Year in Christ! Once again, we see in today's Gospel (John 3:22-30) the greatness of John the Baptist, the forerunner of the Lord. Prophetically, he said, “He must increase; I must decrease.” In parallel, in his first letter (1 John 5:14-21), we see John alerting us against idols and revealing that the Evil One cannot touch whoever is with Christ. “We know that we belong to God,and the whole world is under the power of the Evil One. We also know that the Son of God has comeand has given us discernment to know the one who is true. And we are in the one who is true,in his Son Jesus Christ. He is the true God and eternal life. Children, be on your guard against idols.” Whenever we decrease by humbling ourselves, our identity in Christ increases. Ave Maria!Jesus, I Trust In You! Come, Holy Spirit, come! To Jesus through Mary! + Mikel Amigot | RosaryNetwork.com, New York  ⁠⁠• ⁠⁠Enjoy this video and enhance your faith in our newly released Holy Rosary University iOS app. • ⁠January 11, 2025, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

Prophetically speaking, we know that we are getting closer to the end of time, and personally, each of us has a limited number of days on this earth to live as followers of Christ. Join us for today's PowerPoint, as Pastor Jack Graham shows us how to let that knowledge influence every choice we make in his message, “How to Live in the Last Days.” To support this ministry financially, visit: https://www.oneplace.com/donate/395/29

Prophetically speaking, we know that we are getting closer to the end of time, and personally, each of us has a limited number of days on this earth to live as followers of Christ. Join us for today's PowerPoint, as Pastor Jack Graham shows us how to let that knowledge influence every choice we make in his message, How to Live in the Last Days. To support this ministry financially, visit: https://www.oneplace.com/donate/395/29

Trump - Prophetically it is Not Over 2025/01/10 (Radio Air Date) World Ministries International Eagles Saving Nations Dr. Jonathan Hansen - Founder & President Rev. Adalia Hansen worldministries.org Visit our Rumble channel https://rumble.com/c/WarningTVJonathanHansen (360) 629-5248 WMI P.O. Box 277 Stanwood, WA 98292 warning@worldministries.org Visit our website http://www.worldministries.org/ and subscribe to Eagle Saving Nations https://www.worldministries.org/eagles-saving-nations-membership.aspx Sign up for Dr. Hansen's FREE newsletters http://www.worldministries.org/newsletter-signup.html Support Dr. Hansen through your financial gift https://www.worldministries.org/donate.aspx Order Dr. Hansen's book “The Science of Judgment” https://www.store-worldministries.org/the-science-of-judgment.html

What can we expect next prophetically for 2025? Find out with hosts Tim Moore and Nathan Jones on the television program, Christ in Prophecy!

Pastor Don Young - 2015 Prophetically by Bill and Sandi Griffin

This is a lecture series that was done by Ustadh Abu Mussab in his youtube channel https://www.youtube.com/@OneWayToParadise Al-'Aqeedatul-Waasitiyyah is the famous treatise written by Shaykh-ul-Islam Ibn Taymiyyah that clarifies the beliefs of Ahl-us-Sunnah wal-Jamaa'ah regarding Allaah's Names and Attributes (wherein neither should alterations be made nor negations nor attributing a state of being nor of likeness to creation). The renowned scholar Shaykh al-'Uthaymeen explains this treatise and provides valuable points of benefit.

Today Pastor Stan talks from the heart of where he thinks President Trump will take us Prophetically in the next 4 years. 00:00 – Alexa Pure 02:46 – Where is Trump Taking Us 10:44 – Internal Revolution 13:56 – Seven Year Tribulation 18:05 – First Seals Open 18:53 – Tribulation Has Started 23:26 – Our Sponsors

Today Pastor Stan talks from the heart of where he thinks President Trump will take us Prophetically in the next 4 years. 00:00 – Alexa Pure 02:46 – Where is Trump Taking Us 10:44 – Internal Revolution 13:56 – Seven Year Tribulation 18:05 – First Seals Open 18:53 – Tribulation Has Started 23:26 – Our Sponsors

ABOUT THE NEW We are a people of love and excellence who are result-oriented, spirit-led, word-rooted, prayer-driven, and kingdom-conscious. Led by Pst. Shola Okodugha, we are on a divine assignment to equip and raise men; to release people from strongholds that have stifled them from taking their rightful places, and to give young people an avenue for their God-given gifts to find expression. OUR CREED "As sure as God helps us, We will not give up We will not cave in We will not quit We will not fail We will not die Until our job is done And victory is won" —— Partner with us to spread the influence of God all over the world. Give - https://pay.squadco.com/TheNewglobal —— BROADCAST DETAILS Minister: Pst. Shola Okodugha Date: Wednesday, Nov 27th 2024 Video keywords: Prayer, The Feast Location: The New Ikeja —— Stay Connected Subscribe to the latest content: http://bit.ly/subscribethenewlive Website: http://wearethenew.org/ Instagram: https://www.instagram.com/wearethenew_global/ #wearethenew #sholaokodugha

In the events unleashed with the seventh bowl of wrath Yahweh altered the fundamental construct of the world's eco-system. Mountains were crushed, islands disappeared, cities were split, and huge hailstones pummeled the earth. The Sun will no longer provide its light as Jesus will be the light. Life will be extended, and the earth will be fruitful. This will be an amazing time of peace, rest, safety, and security. Yahweh will dell, on Mount Zion and He shall judge between the nations and shall decide disputes for many peoples. The land of Judah will be Yahweh's special possession. Edom will be destroyed, but for Egypt there will be grace. For 1,000-years, Jesus will reign as king over the entire earth and there will be no other. The Bride of Christ will rule with Him over the nations. Prophetically, this is the fulfillment of the Feast of Tabernacles, AKA, the Feast of Shelters. Download Transcript

In this Friday Special podcast episode from the November Mothering Kit: Dear Jesus... Honest Journal Reflections from Seasoned Moms, Deb and her friend Analiese Barnes discuss How to Parent Prophetically, focusing on listening for God's uniquely special guidance in everyday parenting.Analiese shares how her journey of overcoming personal challenges has helped her raise her son with wisdom, faith, and intentionality. They explore how even small moments, like teaching new skills, can be filled with God's direction and purpose. This heartfelt conversation encourages us moms to trust God's plan for each child, and to find strength in the presence of God!Check out Analieses's lifechanging book: “See His Glory: A Testimony: Part 1” on Amazon HERE!Download your FREE printable for this discussion HERE!Check out our NEW November Mothering Kit Community HERE!For more information about our ministry, visit our website http://helpclubformoms.comCheck out our YouVersion plans HERE!Our prayer team prays for you everyday! Send us your prayer requests at admin@helpclubformoms.com.Gift to the podcast to help sweet moms around the world receive these free devotionals! We are so thankful for your help!

On today's podcast we share a dream about the U.S. election where deception was shown.  We then give instruction on how we must respond to such a revelation.  

The 20th sermon in a series on James, on learning to suffer and speak well like the prophets Find us: maranathalilburn.org Follow us: facebook.com/maranathalilburn instagram.com/maranathalilburn

Do you have BIG dreams in your heart but your life today looks nothing like what's in your heart? In today's episode, my guest Kimberly Joy shares her story about how she went from a single mother of 11 children to a global business helping women live extraordinary lives! She shares steps and strategies she took to get her to where she is today and also how to prophetically walk with God as your game-winning strategy to live an extraordinary life. You are going to LOVE this episode!   Grab You 3 Steps to Clarity on Your Brand Messaging: https://melissa-hughes.mykajabi.com/personalbrand Have your content done for you at Rise Social Media Agency: https://melissaleahughes.com/rise   Website: www.melissaleahughes.com   Social Channels: TikTok: https://www.tiktok.com/@melissaleahughes Melissa's Instagram: https://www.instagram.com/melissaleahughes/ Rise Instagram: https://www.instagram.com/risesocialmediaagency/?hl=en Facebook: https://www.facebook.com/melissa.harrington.758 Youtube: https://www.youtube.com/@melissaleahughes   -----------------------------------------------------------------------   Kimberly Joy:   Certified FEW Keynote Speaker Event October 17th - 19th: https://www.thefewwomen.com/signup Instagram: https://www.instagram.com/officialkimberlyjoy/ Facebook: https://www.facebook.com/officialkimberlyjoy Youtube: https://www.youtube.com/watch?v=0w9TSgynecI    

This episode was released on October 8, 2024.Prophecy, Yom Kippur and Atonement: 'A Divine Urgency'https://charismanews.com/culture/prophecy-yom-kippur-and-atonement-a-divine-urgency/The Old Wooden Cross Still Stands Amid Helene's Devastationhttps://charismanews.com/news/the-old-wooden-cross-still-stands-amid-helenes-devastation/Is Hurricane Milton the Prophetic Storm of the Century?https://charismanews.com/news/is-hurricane-milton-the-prophetic-storm-of-the-century/

A @Christadelphians Video: The genesis of Islam, traditionally explained through the Standard Islamic Narrative (SIN), is questioned by scholars who provide evidence for an alternative origin. The narrative suggests that Muhammad, whose biography surfaced 200 years after his death, may not have been the historical figure as portrayed in Islam. There are significant gaps in the timeline, including the absence of coins, inscriptions, or significant references to Muhammad or Mecca during his lifetime. Early Islamic coins and inscriptions display Christian iconography, suggesting that the emergence of Islam was influenced by a monotheistic, anti-Trinitarian movement, rather than being a purely Islamic one. Muhammad's name may have been used as a title meaning "praised one" and might have been applied to figures such as Jesus, as seen in ancient inscriptions. The Dome of the Rock, built in Jerusalem, also challenges the narrative, as early inscriptions refer to monotheistic beliefs but not the Prophet Muhammad's ascension (Miraj). Prophetically, this revisionist view of Islamic origins ties into Bible prophecy, particularly the 5th trumpet in Revelation 9, which describes a revolt symbolised by locusts. These locusts represent the rise of the Arab Empire, led by the Caliphs. The narrative of Muhammad as presented in Islamic tradition might be an emblem of this rebellion against the Roman Empire, symbolising a larger political and religious mutiny. The emergence of Islam under the Abbasid Dynasty redefined religious and political authority, repurposing Judeo-Christian traditions to create a new faith centred on Muhammad and the Quran. The spread of Islam in this context was shaped by the historical tension between the East (Arabian) and West (Roman) powers. This history connects to the broader prophetic narrative of the 6th trumpet, where the drying up of the River Euphrates (symbolising the fall of the Ottoman Empire) points to future geopolitical movements, particularly Russia's influence over Islamic nations, leading to a potential final confrontation around Jerusalem. In the end, the prophecy envisions a reconciliation between Isaac's and Ishmael's descendants (Jews and Muslims) under the reign of Jesus, the promised Messiah, as the true "lovely one" referenced in ancient texts. **************************************************** You can follow us online at.. #1 Our Main site... https://cdvideo.org #2 Our podcast on Podbean... https://cdvideo.org/spotify #3 Our podcast on Apple...https://cdvideo.org/podcast-apple #4 Our podcast on Anchor...https://cdvideo.org/truth-talk #5 Our facebook...https://facebook.com/OpenBibles #6 Our Whats App... http://cdvideo.org/WhatsApp #7 Our Instagram... http://cdvideo.org/Instagram #8 Our X... http://cdvideo.org/X #9 Our YouTube Channel... http://cdvideo.org/youtube #10 Our Audio site Scripturescribe.com... https://cdvideo.org/mp3 #11 linktr.ee/cdvideo #Christadelphianvideo #christadelphianstalk #Christadelphians #bibletruthfeed #openbible #Gospeltruth #gospel #Christadelphian #bibletruthfeed #podcast #Christadelphians #discoverthebible #thebiblechannel

JESUS WARNED US to beware of false prophets and false christs in the last days. We think that a false Gog-Magog war is part of that deception.Why? Prophetically minded Jews are looking for the Messiah at the end of the war described in Ezekiel chapters 38 and 39. There are few scenarios we can imagine that are more evil and insidious than deceiving Jews into welcoming the wrong man as the savior of Israel in a future war as a false Messiah, which is the literal meaning of the Greek word antichristos—the Antichrist.

Purchase Mind Battles book at Amazon or kathydegrawministries.org   Purchase anointing oil and books at    https://kathydegrawministries.org/shop-all/   Receive a free pdf on Warfare Declarations   https://kathydegrawministries.org/declarations-download   Kathy's Deliverance and Kingdom Development intense mentoring and ecourses on Spiritual Warfare, Deliverance and the Prophetic:   https://training.kathydegrawministries.org/   Subscribe to Kathy's spiritual warfare podcast on Apple or Spotify    Podcast title – Prophetic Spiritual Warfare | Kathy DeGraw   Instagram kathydegraw   Facebook:  https://www.facebook.com/kathydegraw/

Send us a textThere is a spirit that is silently, subtly moving across the land - it is touching the hearts of people of all ages. It is deceiving by the thousands. It is gaining momentum. It is the spirit of Communism. Prophetically spoken by several credible voices, the spirit of Communism, fueled by the religion of atheism, is the door by which the anti-christ persona will manifest and come to power. We saw a preview in WWII but it wasn't his time. But it is now coming - Join Pastor Matt for the revealing of the spirit of Communism and what to expect next! Check out our Youtube Channel for "supplementary help" on what to do as Believers now! ~ https://www.youtube.com/watch?v=S_jwXK0icII

Prophetic guidance, properly understood, is a strategic asset that will allow BYU to do things unique in all of higher education. Ronald A. Rasband, a member of the Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints, delivered this university conference address on August 26, 2024. You can access the talk here.See omnystudio.com/listener for privacy information.

Have you ever struggled with imposter syndrome? Do you ever wonder what "stepping into your calling" actually means? In this episode, I wanted to challenge some mindsets we often have about ourselves that hold us back from obtaining all God has for us. You will understand what it takes to "go to the next level" in Christ and how to position yourself to really step into what God has instore for you in this next season!   Have your content done for you at Rise Social Media Agency: https://melissaleahughes.com/rise Grab You 3 Steps to Clarity on Your Brand Messaging: https://melissa-hughes.mykajabi.com/personalbrand Website: www.melissaleahughes.com   Social Channels: TikTok: https://www.tiktok.com/@melissaleahughes Melissa's Instagram: https://www.instagram.com/melissaleahughes/ Rise Instagram: https://www.instagram.com/risesocialmediaagency/?hl=en Facebook: https://www.facebook.com/melissa.harrington.758 Youtube: https://www.youtube.com/@melissaleahughes

This episode was released on June 21, 2024.Uncover the hidden meanings behind the inflatable dragon perched atop the Empire State Building and its ties to biblical prophecies. From the spiritual ramifications to the symbolism of the dragon in the Book of Revelation, we delve into the intriguing intersections of pop culture and prophecy. Don't miss out on this eye-opening exploration — subscribe now!

Since becoming president of Brigham Young University last year, Shane Reese has often referenced a number of talks given by prophets and apostles. This is not a mistake. He has expressed determination to follow prophets, seers and revelators as he leads BYU. On this week's episode, President Reese shares what he believes are the most pressing issues of this time and why he thinks BYU students truly have potential to change the world. 2:31- Raised By a Single Mom 7:28- The BYU Education That Almost Never Was 13:47- Advice to Homesick College Freshmen 17:33- An Unmatched Love for Statistics 20:07- Becoming Bilingual 24:44- Why Care About BYU? 32:13- Faculty in the World of Academia 38:00- Influential Talks 42:40- A Covenant Community of Belonging 46:52- Why the Investment in Athletics? 52:53- Consumed with Conviction 57:22- What Does It Mean to Be All In the Gospel of Jesus Christ? “If we're not unique, if we're not different, if we don't provide value other than just a great educational opportunity, then I can imagine that the Church could feel like they could give students scholarships to go to any other school for about the same return.” Links: President Reese's previous talks at BYU: https://speeches.byu.edu/speakers/c-shane-reese/ President Kimball talk referenced: https://speeches.byu.edu/talks/spencer-w-kimball/second-century-brigham-young-university/ Elder Christofferson talk referenced: https://www.churchofjesuschrist.org/study/general-conference/2022/10/28christofferson?lang=eng#p14 President Holland talk referenced: https://speeches.byu.edu/talks/jeffrey-r-holland/banishing-all-shadows/ Andy Reid on All In: https://podcasts.apple.com/us/podcast/all-in/id1439975046?i=1000649868753

Send us a Text Message.“When we start embracing God's grace, God comes with His abundance of power and ability and He begins to change us. He begins to change our way of thinking in a permanent way. God uses His power, His loving-kindness, to take the truth and set us free.” - Ginger Ziegler Ginger Ziegler is an accomplished author, teacher, mentor, grandmother, mother, and confidant. She is affectionately known as “Mom” to those who know her personally. In her 40+ years of ministry, she has established and pastored churches, Bible schools, ministry training schools, foreign missions, prison ministries and prayer groups all over the world. Additionally, she has preached in numerous churches in the U.S. and many foreign countries. She has also worked with many large ministries, establishing Biblically sound and healthy prayer groups, and leadership schools.Ginger has a passion for empowering individuals to live out their God-given purpose and fulfill God's original design for their lives, reigning victoriously as sons and daughters, equipped with the revelation of the POWER that is in the Name and Blood of Jesus.TO WATCH ALL FLYOVER CONTENT: www.flyover.liveTO WATCH ALL OF THE PROPHETIC REPORTS and other interviews with Ginger - www.thepropheticreport.comFor the Handout - text GZ to 40509(Message and data rates may apply. Terms/privacy: 40509-info.com)Ginger ZieglerWEBSITE: https://gingerziegler.com/YOUTUBE: https://www.youtube.com/@GingerZiegler FACEBOOK: www.facebook.com/gingerzieglerehg INSTAGRAM: www.instagram.com/gingerzieglerehg TWITTER: www.twitter.com/GingerZieglerBOOK: https://a.co/d/8M84bls -------------------------------------------

Send us a Text Message.“When we start embracing God's grace, God comes with His abundance of power and ability and He begins to change us. He begins to change our way of thinking in a permanent way. God uses His power, His loving-kindness, to take the truth and set us free.” - Ginger Ziegler Ginger Ziegler is an accomplished author, teacher, mentor, grandmother, mother, and confidant. She is affectionately known as “Mom” to those who know her personally. In her 40+ years of ministry, she has established and pastored churches, Bible schools, ministry training schools, foreign missions, prison ministries and prayer groups all over the world. Additionally, she has preached in numerous churches in the U.S. and many foreign countries. She has also worked with many large ministries, establishing Biblically sound and healthy prayer groups, and leadership schools.Ginger has a passion for empowering individuals to live out their God-given purpose and fulfill God's original design for their lives, reigning victoriously as sons and daughters, equipped with the revelation of the POWER that is in the Name and Blood of Jesus.TO WATCH ALL FLYOVER CONTENT: www.flyover.liveTO WATCH ALL OF THE PROPHETIC REPORTS and other interviews with Ginger - www.thepropheticreport.comFor the Handout - text GZ to 40509(Message and data rates may apply. Terms/privacy: 40509-info.com)Ginger ZieglerWEBSITE: https://gingerziegler.com/YOUTUBE: https://www.youtube.com/@GingerZiegler FACEBOOK: www.facebook.com/gingerzieglerehg INSTAGRAM: www.instagram.com/gingerzieglerehg TWITTER: www.twitter.com/GingerZieglerBOOK: https://a.co/d/8M84bls -------------------------------------------

The Red Heifer Show NotesSummary: There is much speculation about the timing of finding the red heifer and the temple building in Jerusalem to begin Mosaic sacrifices again. Christians globally can get excited each time a pure red heifer has been bred in or brought to Israel, thinking this is an indication or sign of the times. Jesus said nothing of a red heifer, but He did tell us of signs to look for. Prophetically, we are still in the beginning of sorrows. Still, one thing is sure: the newly rebuilt temple will be polluted by the antichrist, and the system around it will be tied to Mystery, Babylon the Great, the Mother of Harlots, and Abominations of the Earth!This episode Is brought to you by the following Bible Mysteries Podcast Premium Subscribers or Seekers:Jackie W., Jeff L., Stephanie L., Ed C., and Kristi G.Scriptures:All Scripture references are from the King James Version of the Bible. Numbers 19:2, Romans 10:1-4, Hosea 5:15, Isaiah 1:10-15, Hebrews 10:1-4, Isaiah 59:20-21, Romans 3:24-25, Matthew 24:14-15, Revelation 18:1-3, Revelation 18:11-13, Takeaway:Satan, through his seed, will defile the temple they build in Jerusalem and use it to force the world to worship him. Don't be happy about this temple! It will not stand. Speculation about the red heifer is a distraction from the truth, and believers should not waste time seeking this sign. Rather, let us seek to proclaim the gospel to as many as we can until the rapture occurs. There is not much time left!Bible Mysteries Podcast Visit our Websites: biblemysteriespodcast.com & utbnow.comListen to our Podcast: biblemysteriespodcast.comBe a Premium Podcast Subscriber: https://biblemysteries.supercast.comSupport the Ministry: https://secure.subsplash.com/ui/access/BDJH89Contact Us: unlockthebiblenow@gmail.comFollow Us: https://www.youtube.com/c/BibleMysteriesFollow Us:https://www.facebook.com/utbnowFollow Us:https://www.instagram.com/biblemysteries/Follow Us:https://twitter.com/biblemyspodcastFollow Us:https://truthsocial.com/@biblemysteriesFollow Us:https://rumble.com/c/c-1711765Interactive church locator for those looking for a fellowship that teaches certain truths - https://rockharborchurch.net/grow-connect/church-locator/