Podcasts about second epistle

Second Epistle of Peter chapter 2 warns believers about false teachers who secretly introduce destructive teachings and exploit others for personal gain. Peter reminds the church that just as God judged rebellion in the past, He will also hold accountable those who distort the truth. Using examples such as the fallen angels, the flood in Noah's day, and the destruction of Sodom and Gomorrah, Peter demonstrates that God knows how to rescue the godly while bringing justice upon the wicked. The chapter calls believers to remain discerning, grounded in God's Word, and steadfast in following Christ rather than deceptive influences.Become a supporter of this podcast: https://www.spreaker.com/podcast/sendme-radio--732966/support.“Thank you for listening to SendMe Radio — where we share the Gospel, inspire faith, and keep you connected with powerful stories and updates from around the world. Don't forget to like, share, and subscribe so you never miss a message.And remember — you can listen to SendMe Radio streaming 24/7 at www.sendmeradio.net or simply say: ‘Hey Alexa, play SendMe Radio.'

Second Epistle to Timothy chapter 2 is Paul's charge to Timothy to remain faithful, disciplined, and steadfast in serving Christ. Paul uses the examples of a soldier, an athlete, and a farmer to illustrate dedication, endurance, and hard work in the Christian life. He encourages Timothy to pass on sound teaching, endure hardship, avoid useless arguments, and rightly handle the Word of Truth. The chapter emphasizes that God's servants must be humble, patient, and prepared for every good work. Though challenges and opposition come, those who remain faithful will share in Christ's victory and reward. Key Verse: “You therefore, my son, be strong in the grace that is in Christ Jesus.” — 2 Timothy 2:1 Hashtags: #2Timothy2 #BeStrongInGrace #EndureHardship #SoldierOfChrist #RightlyDivideTheWord #FaithfulServant #StandFirm #ChristianLeadership #RunTheRace #FollowChristBecome a supporter of this podcast: https://www.spreaker.com/podcast/sendme-radio--732966/support.“Thank you for listening to SendMe Radio — where we share the Gospel, inspire faith, and keep you connected with powerful stories and updates from around the world. Don't forget to like, share, and subscribe so you never miss a message.And remember — you can listen to SendMe Radio streaming 24/7 at www.sendmeradio.net or simply say: ‘Hey Alexa, play SendMe Radio.'

Series: Contending for The Faith Title: "How do we stand firm in truth and love?" Part 1 Scripture: Jude 1:1-16 2 Cor 13:5 "test yourselves to see if you are in the faith. Examine yourselves." Numbers 14 12 spies Ezekiel 16:49 Sodom and Gommorah's sins 1 Cor 6:9-11 Wicked Corinth received cleansing Bottom line: Standing firm means contending for The Faith, rejecting distorted grace, and staying vigilant in fruit-bearing of both ourselves and others in love and by love. INTRODUCTION CONTEXT OUTLINE CONCLUSION DISCUSSION QUESTIONS NOTES YOUTUBE DESCRIPTION MAIN REFERENCES USED My opening prayer: Lord God, help us grow to be and do like Jesus, while abiding in him and leading others to do the same. OPENING STORY(ies) From the Lord of the Rings second book, The Two Towers In The Lord of the Rings, King Théoden has slowly fallen under the corrupting influence of Gríma Wormtongue. Wormtongue constantly whispers lies, fear, half-truths, and discouragement into the king's ear until Théoden becomes weak, passive, isolated, and unable to discern reality clearly. The corruption is subtle, not obvious. Wormtongue presents himself as a loyal counselor while actually undermining the king and the kingdom from within. Then Gandalf confronts the deception directly. He exposes Wormtongue's influence, calls Théoden to wake up, and helps him see clearly again. Once freed from that corrupting voice, Théoden rises, regains strength, and leads courageously. That parallels Jude well: False teachers rarely arrive looking dangerous. They infiltrate quietly (“have slipped in among you” — Jude 4). They distort truth while pretending loyalty. Over time they weaken discernment, courage, holiness, and mission. Jude, like Gandalf, is sounding the alarm: wake up, see clearly, contend for the faith, and do not surrender the community to corrupt influences. -ChatGPT Jude is giving the Church a wake-up call to arms. It's a challenging call that most Christ-followers brush aside so it won't disturb their spiritual slumber. Through Jude's letter, God is calling his church--his body--to rise up and contend for the faith, reject distorted grace, and stay vigilant with ourselves and others regarding ungodliness. We do all of this in love because we're loved. This calling is for everyone. And it's a calling few are willing to step into. It reminded me of Shackleton's newspaper ad when recruiting and hiring men for his expedition to cross Antarctica: Right image courtesy of John Hyatt http://johnhyattillustration.com SHACKLETON Newspaper ad: "Men wanted for hazardous journey. Low wages, bitter cold, long hours of complete darkness. Safe return doubtful. Honour and recognition in event of success." CONTEXT The book of Jude was written by Jude, who identifies himself as “a servant of Jesus Christ and a brother of James” (Jude 1). Most scholars believe this means Jude was also a half-brother of Jesus, making him part of Jesus' earthly family (cf. Matthew 13:55). Rather than emphasizing his family connection to Jesus, Jude humbly identifies himself as Christ's servant. He likely wrote the letter sometime before AD 70 to a group of Christians facing the growing threat of false teachers infiltrating the church from within. Jude originally intended to write a positive letter about “the salvation we share,” but felt compelled instead to urge believers to “contend for the faith that was once for all entrusted to God's holy people” (Jude 3). The danger was not primarily persecution from outside the church, but corruption from inside it. These false teachers distorted God's grace into permission for immorality, rejected God's authority, and influenced others through arrogance, sensuality, and selfish ambition. Jude responds with some of the strongest warning language in the New Testament, drawing repeatedly from Old Testament history and vivid illustrations to remind believers that God takes both truth and holiness seriously. Yet the letter is ultimately framed by hope: believers are loved by God the Father, kept by Jesus Christ, and sustained by God's power. Bottom line: Standing firm means contending for The Faith, rejecting distorted grace, and staying vigilant of both ourselves and others in love and by love. OUTLINE I. Contend for "The Faith" by holding fast to the Truth (1-4) * It's about who we are in Christ. (1-2) * It's about being loved so that we love others. (1-2) * It's the purpose of this letter (3) * It's why this is the purpose of this letter (4) II. Reject the distortion of grace and don't give in to licentious ways * You will be judged * Old Testament examples CONCLUSION ““Why do you look at the speck of sawdust in your brother's eye and pay no attention to the plank in your own eye? How can you say to your brother, ‘Brother, let me take the speck out of your eye,' when you yourself fail to see the plank in your own eye? You hypocrite, first take the plank out of your eye, and then you will see clearly to remove the speck from your brother's eye.” ‭‭Luke‬ ‭6‬:‭41‬-‭42‬ ‭NIV‬‬ https://bible.com/bible/111/luk.6.41-42.NIV “Because the church here is under a satanic lullaby and I'm falling asleep. Every time I try to wake up, the lullaby goes faster. Let's go back to my country.” According to the testimony, an Iranian Christian couple escaped persecution and moved to a Western country (often retold specifically as America). The husband believed they finally had “the abundant life” — safety, money, comfort, freedom. But after only a short time, the wife became deeply troubled and told him she wanted to return to the Middle East because the spiritual complacency of the Western church was more dangerous to her soul than persecution in Iran.  It appears to come from interviews and testimony connected to the documentary Sheep Among Wolves Volume II and was later repeated on podcasts and blogs, including an interview on  Jennie Allen's podcast/blog. https://www.jennieallen.com/blog/the-underground-church?utm_source=chatgpt.com Pray Questions (Write this down) - grab an index card and pen What is God saying to you right now? What are you going to do about it? Write this down on the index card in the seat pockets. DISCUSSION QUESTIONS Discovery Bible Study process: https://www.dbsguide.org/ Read the passage together. Retell the story in your own words. Discovery the story 1. What does this story tell me about God? 2. What does this story tell me about people? 3. If this is really true, what should I do? What is God saying to you right now? (Write this down) What are you going to do about it? (Write this down) Who am I going to tell about this? Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcast NOTES "A ten-year-old started screaming about a wave no one could see—and 100 people lived because her parents believed her. December 26, 2004. Mai Khao Beach, Phuket, Thailand. Christmas holiday. Perfect weather. The Smith family walked along the sand on their first overseas vacation together. Then Tilly noticed something wrong. The water wasn't behaving normally. ""It wasn't calm and it wasn't going in and then out,"" she later recalled. ""It was just coming in and in and in."" The sea had turned frothy—""like you get on a beer,"" she said. ""It was sort of sizzling."" Any other ten-year-old might have thought it strange. Tilly knew exactly what it meant. Two weeks earlier, her geography teacher Andrew Kearney had shown the class footage of the 1946 tsunami that devastated Hawaii. He taught them the warning signs: sea receding unusually far, frothy bubbling water, ocean behaving strangely. Tilly was watching those exact warning signs unfold in front of her. She started screaming at her parents. ""There's going to be a tsunami!"" They didn't believe her. They couldn't see any wave. The sky was clear. The beach was calm. But Tilly wouldn't stop. She became more insistent, more frantic. ""I'm going,"" she finally said. ""I'm definitely going. There is definitely going to be a tsunami."" Her father Colin heard the urgency in her voice. He decided to trust his daughter. By coincidence, a Japanese man nearby overheard Tilly use the word ""tsunami."" He'd just heard news of an earthquake in Sumatra. ""I think your daughter's right,"" he said. Colin alerted hotel staff. They began evacuating immediately. Tilly's mother Penny was one of the last to leave. She had to sprint as the water began rushing in behind her. ""I ran,"" she recalled, ""and then I thought I was going to die."" They made it to the second floor with seconds to spare. Then the wave hit. Thirty feet tall. Everything on the beach—beds, palm trees, debris—was swept into the pool and beyond. ""Even if you hadn't drowned,"" Penny later said, ""you would have been hit by something."" The 2004 Indian Ocean tsunami killed over 230,000 people across 14 countries. Entire beaches in Phuket were wiped out. But at Mai Khao Beach, not a single person died. Because a ten-year-old girl paid attention in geography class. Tilly was hailed as the ""Angel of the Beach."" She received awards, spoke at the United Nations, met Bill Clinton. Her story is now taught in schools worldwide. Her father Colin still thinks about what could have happened. ""If she hadn't told us, we would have just kept on walking,"" he said. ""I'm convinced we would have died."" Tilly still credits her teacher. ""If it wasn't for Mr. Kearney,"" she told the UN, ""I'd probably be dead and so would my family."" Two weeks. One lesson. One hundred lives. That's the power of education. YOUTUBE DESCRIPTION Contending for the Faith | “How Do We Stand Firm in Truth and Love?” Preacher: Darien Gabriel Series: Contending for the Faith Scripture: Epistle of Jude 1–16 (NIV) Grace Christian Fellowship Grace Christian Fellowship In a culture filled with spiritual confusion, distorted grace, and growing compromise, the book of Jude gives the church a wake-up call. Jude urges believers to “contend for the faith that was once for all entrusted to God's holy people” (Jude 3). The danger wasn't primarily persecution from outside the church—but corruption from within. False teachers quietly slipped into the church, distorted God's grace into permission for sin, rejected God's authority, and weakened discernment among God's people. In this message, Pastor Darien Gabriel walks through Jude 1–16 and explores what it means to stand firm in both truth and love. Bottom Line Standing firm means contending for the faith, rejecting distorted grace, and staying vigilant in fruit-bearing of both ourselves and others in love and by love. In This Sermon * What it means to “contend for the faith” * Why false teaching is often subtle and deceptive * The danger of spiritual complacency * How grace can be distorted into license for sin * Why vigilance and discernment matter in the church * The examples of Israel, Sodom & Gomorrah, and rebellious angels * How believers can examine themselves faithfully and lovingly * Why truth and love must stay together Key Scriptures * Epistle of Jude 1–16 * Second Epistle to the Corinthians 13:5 * Book of Numbers 14 * Book of Ezekiel 16:49 * First Epistle to the Corinthians 6:9–11 * Gospel of Luke 6:41–42 Opening Illustrations This sermon includes reflections on: * The Two Towers and the corrupting influence of Gríma Wormtongue on King Théoden * Ernest Shackleton's famous Antarctic expedition recruitment ad * Testimonies from persecuted believers who warn against the spiritual complacency of the Western church Jude reminds us that false teaching rarely announces itself openly. It slips in quietly, weakens discernment gradually, and lulls believers into spiritual compromise. But God calls His people to wake up, see clearly, and remain faithful to Jesus Christ. Opening Prayer: “Lord God, help us grow to be and do like Jesus, while abiding in Him and leading others to do the same.” If this message encourages you, please like, subscribe, and share it with others seeking truth, discernment, and faithful discipleship in Christ. #Jude #ContendForTheFaith MAIN REFERENCES USED “Proverbs,” by Ray Ortland, Preaching the Word Commentary, Edited by Kent Hughes Exalting Jesus in Proverbs, Daniel Akin Windows of Wisdom, Stephen Olford “The Bible Knowledge Commentary” by Walvoord, Zuck (BKC) “The Bible Exposition Commentary” by Warren Wiersbe (BEC) Outline Bible, D Willmington (OB) Willmington's Bible Handbook, D Willmington (WBH) NIV Study Bible (NIVSB) https://www.biblica.com/resources/scholar-notes/niv-study-bible/ Chronological Life Application Study Bible (NLT) ESV Study Bible (ESVSB) https://www.esv.org The Bible Project https://bibleproject.com “Look at the Book” by John Piper (LATB) “The Bible in One Year 2023 with Nicky Gumbel” bible reading plan on YouVersion app (BIOY) Claude.ai

Episode DescriptionIn this powerful episode of TS Wright Speaks, TS Wright dives into The Second Epistle to the Corinthians 2 Corinthians 5 and explores what it truly means to become a new creation in Christ. Discover how surrendering to the Holy Spirit transforms believers from the old self into the new self, bringing peace, freedom, spiritual growth, and renewed purpose through Jesus Christ.Key Scripture FocusThe Second Epistle to the Corinthians 2 Corinthians 5:15–21Gospel of John John 3:1–8Gospel of Luke Luke 9:62Epistle to the Philippians Philippians 4:6–7Epistle to the Colossians Colossians 3:9–10Epistle to the Ephesians Ephesians 4:17–30Book of Psalms Psalm 100Book of Psalms Psalm 139:23–24Episode HighlightsThe Old Self Must DieTS Wright explains that salvation is not self-improvement — it is complete transformation through Christ. When believers are born again, the old self passes away and a new creation emerges through the power of the Holy Spirit.Born Again Through the SpiritUsing Jesus' conversation with Nicodemus in John 3, this episode examines the spiritual rebirth required to enter the Kingdom of God and how believers are resurrected into new life through Christ.Surrendering to the Holy SpiritThe Christian life is not about striving harder or following legalistic rules. TS Wright teaches that true transformation comes through surrendering to the Holy Spirit, allowing God to produce spiritual fruit naturally within believers.Peace That Surpasses UnderstandingThis episode unpacks Philippians 4 and reveals how prayer, thanksgiving, and dependence on God lead to supernatural peace that guards the hearts and minds of believers.Do Not Return to the Old SelfTS Wright warns against returning to former sinful patterns and encourages believers to walk daily in the Spirit, embracing discipleship, accountability, prayer, and God's Word.A Call to Full SurrenderThe episode concludes with prayers for salvation, spiritual renewal, and complete surrender to Christ, encouraging listeners to allow God to search their hearts and lead them in the everlasting way.Key TakeawaysSalvation means becoming a completely new creation in Christ.The Holy Spirit transforms believers from the inside out.Spiritual growth comes through surrender, prayer, and Scripture.God offers peace beyond human understanding.Christians are called to live Spirit-led lives and leave the old self behind.Connect with TS WrightCheck out this link to view Kingdom Cross Roads on TV.https://jesussaid.tv/?affiliate=tswright_gccTo get a copy of our new book "Embracing the Truth" or to have TS Wright speak at your event or conference or if you simply want spiritual or life coaching or just a consultation visit:www.tswrightspeaks.comVisit our website to learn more about The God Centered Concept. The God Centered Concept is designed to bring real discipleship and spreading the Gospel to help spark the Great Harvest, a revival in this generation.www.godcenteredconcept.comKingdom Cross Roads Podcast is a part of The God Centered Concept.

Second Epistle to the Thessalonians encourages believers to remain steadfast in faith during persecution, confusion, and waiting for the return of Jesus Christ. Paul comforts the church by reminding them that God is just, faithful, and in control, even when evil seems to increase. He warns against deception concerning the day of the Lord and urges believers to stand firm in the truth they have received. The letter also emphasizes disciplined living, perseverance, prayer, and refusing idleness while awaiting Christ's return. This book reminds us that believers are called to live faithfully, work diligently, and remain hopeful until the Lord comes again. Hashtags: #2Thessalonians #StandFirm #ReturnOfChrist #FaithfulLiving #DoNotBeDeceived #PersevereInFaith #HopeInGodBecome a supporter of this podcast: https://www.spreaker.com/podcast/sendme-radio--732966/support.“Thank you for listening to SendMe Radio — where we share the Gospel, inspire faith, and keep you connected with powerful stories and updates from around the world. Don't forget to like, share, and subscribe so you never miss a message.And remember — you can listen to SendMe Radio streaming 24/7 at www.sendmeradio.net or simply say: ‘Hey Alexa, play SendMe Radio.'

In 2 Timothy 1:5, Second Epistle to Timothy Paul the Apostle reminds Timothy of the “sincere faith” that first lived in his grandmother Lois and his mother Eunice. Their faithful example shaped Timothy into a courageous servant of God. This message explores the powerful truth that faith is one of the greatest legacies we can leave to our children and grandchildren. In a world filled with distractions and competing voices, Christian parents, grandparents, and mentors are called to intentionally pass down biblical truth, prayer, and godly character to the next generation. In this sermon, we discuss: The meaning of sincere faith The influence of mothers and grandmothers in spiritual formation How parents and grandparents can disciple children Practical ways to build a lasting Christian legacy Why every believer has a responsibility to teach the next generation Whether you are a parent, grandparent, teacher, youth leader, or mentor, this sermon will encourage you to invest in the spiritual lives of those who come after you. Key Scripture: 2 Timothy 1:5 “I am reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also.” May our faith be more than a personal conviction—may it become a legacy that continues for generations. #ChristianParenting #GrandparentsOfFaith #2Timothy1 #PassingDownFaith #ChristianLegacy #BiblicalParenting #Discipleship #FamilyFaith #LoisAndEunice #Timothy #ChristianSermon #BibleTeaching #GenerationalFaith #FaithAtHome #RaiseGodlyChildren

Second Epistle of Peter chapter 2 warns believers about false teachers who secretly introduce destructive teachings and lead others astray. These individuals often appear convincing, driven by greed and deception, but their end is certain. The chapter reminds us that just as God judged wickedness in the past, He will also deal with falsehood—while rescuing those who remain righteous. Through examples like Noah and Lot, we see that God knows how to deliver the godly and judge the unrighteous. This passage calls believers to stay alert, grounded in truth, and discerning in what they follow. Hashtags: #2Peter2 #FalseTeachers #StayAlert #Discernment #TruthMatters #GodJudgesRighteously #StandInTruthBecome a supporter of this podcast: https://www.spreaker.com/podcast/sendme-radio--732966/support.“Thank you for listening to SendMe Radio — where we share the Gospel, inspire faith, and keep you connected with powerful stories and updates from around the world. Don't forget to like, share, and subscribe so you never miss a message.And remember — you can listen to SendMe Radio streaming 24/7 at www.sendmeradio.net or simply say: ‘Hey Alexa, play SendMe Radio.'

Second Epistle of Peter chapter 3 reminds believers not to be shaken by scoffers who question God's promises. Peter explains that God's timing is not like ours what seems like delay is actually mercy, giving people time to repent. He speaks of the coming day of the Lord, when everything will be made new, and calls believers to live holy and godly lives in expectation. This chapter encourages us to remain steadfast, grow in grace, and stay ready, knowing that God's promises are sure and His return is certain. Hashtags: #2Peter3 #DayOfTheLord #StayReady #GodsTiming #LiveHoly #PromiseOfHisComing #GrowInGraceBecome a supporter of this podcast: https://www.spreaker.com/podcast/sendme-radio--732966/support.“Thank you for listening to SendMe Radio — where we share the Gospel, inspire faith, and keep you connected with powerful stories and updates from around the world. Don't forget to like, share, and subscribe so you never miss a message.And remember — you can listen to SendMe Radio streaming 24/7 at www.sendmeradio.net or simply say: ‘Hey Alexa, play SendMe Radio.'

Rising global tension surrounding Israel is not just political—it reflects a deeper spiritual and prophetic reality described throughout Scripture. As narratives shift and public opinion changes, many are asking whether the world is entering a period of increasing deception and confusion, similar to what is described in passages like Gospel of Matthew 24 and Second Epistle to the Thessalonians 2.Key scriptures such as Book of Genesis 12, Epistle to the Romans 11, and Book of Zechariah 14 provide context for understanding Israel's role in God's plan and the events leading up to the return of Christ. As the nations increasingly turn their focus toward Israel, the broader prophetic picture becomes more relevant than ever. ———————————————————————————————————————————————————————

Will Leviathan Drive WW3? (Iran, Jerusalem, the Army of God)Dan Duval releases a rapid-response update interpreting recent global tensions as the possible opening stage of World War III. Referencing reports that the United States and Israel had bombed Iran, he frames the developments through a prophetic and spiritual warfare lens.Duval also discusses what he describes as the influence of Leviathan. He links this concept to elements of Kabbalah, including the “kosher serpent” doctrine and the concept of twin messianic figures Messiah ben Joseph and Messiah ben David, which are called twin leviathans. He argues that political Zionism and emerging ideas of universal consciousness form part of a hidden spiritual agenda that ultimately leads toward global governance through the catalyst of World War III.According to Duval, unseen powers manipulate opposing sides in geopolitical conflicts in order to maximize chaos and bloodshed, with particular focus on Jerusalem and the Temple Mount. He situates these developments within a biblical end-times framework, citing passages from the Book of Revelation (Revelation 11), Second Epistle to the Thessalonians (2 Thessalonians 2), and Book of Zechariah (Zechariah 14). He interprets current events as setting the stage for the rise of the Antichrist and escalating end-times conflict, while calling believers to respond through spiritual authority, prayer, and alignment with heaven.

This week at Grace Life Church we began a new series called Inside Out — Captured by Grace. In this opening message, Matthew Wright explores a powerful question: Did Jesus come to fix broken people, or to make dead people alive? Looking at passages like Epistle to the Romans 8, Epistle to the Ephesians 2, and Second Epistle to the Corinthians 5, we discover that the gospel is not about repairing our behavior from the outside. Instead, God transforms us from the inside through the life of Christ. This message challenges us to move beyond striving and performance, and to embrace the new identity and life we've been given in Jesus.

Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: hereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.2 Peter 1:1–4Hello everyone and welcome to the Christian Educational Ministries Weekend Bible Study.Tonight we are pleased to once again present a timeless study from the CEM Vault by Ronald L. Dart. Join us now as Mr. Dart instructs and informs us from the Second Epistle of Peter.

What if your entire life was shaped by something that wasn't even true? In this eye-opening message, we explore how false beliefs become false realities—and how those realities quietly shape our identity, our choices, and even our understanding of God. From the powerful psychological lessons of the Milgram experiment to Jesus' parable of the prodigal son in Gospel of Luke 15, this sermon challenges us to examine the narratives we've built in our own minds. The younger son believed: Freedom meant leaving his father Satisfaction meant spending everything Identity meant defining life on his own But sin always sells a dream and delivers a nightmare. When he “came to his senses,” everything changed. This message will challenge you to: Stop believing your own press Question the false narratives excusing sin or fear Refuse to let feelings become your authority Embrace your restored identity in Christ You are not still condemned. You are not still defined by your worst moment. You are not still wearing a scar God has already removed. “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” — Second Epistle to the Corinthians 5:17 God is calling you to leave false reality and step into the new and true reality He has prepared for you. If this message encouraged or challenged you, make sure to like, subscribe, and share it with someone who needs to come home.

Sacred Habits: Sacred Fellowship What does it mean to “taste and see that the Lord is good” (Book of Psalms 34:8)? If we truly experience the goodness of God, our lives should carry the aroma of Christ everywhere we go (Second Epistle to the Corinthians 2:15). In this message, we confront the root of so much conflict and division: selfish ambition. The book of Epistle of James exposes the battle within us: • I want what I want. • I think I deserve it. • I will do whatever it takes to get it. But Jesus calls His church to something radically different. Through key passages like Epistle to the Philippians 2:3–4, Epistle to the Ephesians 4:15, and Epistle to the Hebrews 10:24–25, we explore four biblical Heart Attitudes that shape authentic Christian community: I am willing to put the goals and interests of others above my own. I am willing to live an honest, open life before others. I am willing to give and receive Scriptural correction. I am willing to clear up relationships. Rooted in grace, truth, mercy, forgiveness, and love, these commitments reflect Christ's example and create a church marked by humility, unity, and spiritual maturity. If we want to be a people who truly reflect Jesus, it begins with surrender. Not just believing the right things, but being willing to live them. Watch now and ask yourself: Am I willing? Download the message guide for this sermon at the link below: https://chicocommunity.church/watch

The message encourages students to seek God deeply during the college's Week of Prayer and to recognize their calling to represent Christ in a loud and chaotic world. The speaker explains that modern culture is full of conflict, political division, social media noise, and hostility toward faith, which can pressure Christians either to stay silent or become aggressive. Instead, drawing from Second Epistle to the Corinthians 5:20 and Epistle to the Colossians, students are reminded that they are Christ's ambassadors. Their role is to live rooted in Jesus and reflect His character through authenticity, humility, and love. Regardless of their future careers, they are called to share the gospel and serve others. The central message is that a strong inner life with God and an authentic Christian lifestyle will allow believers to represent Jesus faithfully and influence the world around them. 

This Lord's day message will be brought to us by Pastor Kevin from the Second Epistle of John, titled "Nothing New."

Send us a textIn this episode of 'Pondering the Bible', co-hosts Ken Corkins and Pastor Rocky Ellison discuss the first half of Chapter 2 from the Second Epistle to the Thessalonians. They cover verses 1-12, aiming to clarify details about the second coming of Christ. Rocky explains Paul's rare approach of providing specific signs and markers indicating the end times. The conversation includes the appearance of the antichrist, the rebellion against God, the deceptions faced by non-believers, and the ultimate return of Jesus to defeat the antichrist. Throughout the discussion, they emphasize the importance of staying true to Biblical teachings and not being misled by false revelations or visions.The sermon for this episode is titled "But, First ..." and can be heard at pondergmc.org/ministries/sermonsNEW!: Rate us at Podchaser Find us at www.pondergmc.org. Feedback is welcome: PonderMethodist@gmail.com Music performed by the Ponder GMC worship team. Cover Art: Joe Wagner Recorded, edited and mixed by Snikrock

Even as an apostle, Peter's current ministry became reiteration

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.

The Transfiguration of Jesus is an event described in the New Testament where Jesus is transfigured and becomes radiant in glory upon a mountain. The Synoptic Gospels (Matthew 17:1–8, Mark 9:2–13, Luke 9:28–36) recount the occasion, and the Second Epistle of Peter also refers to it.In the gospel accounts, Jesus and three of his apostles, Peter, James, and John, go to a mountain (later referred to as the Mount of Transfiguration) to pray. On the mountaintop, Jesus begins to shine with bright rays of light. Then the Old Testament figures Moses and Elijah appear, and he speaks with them. Both figures had eschatological roles: they symbolize the Law and the prophets, respectively. Jesus is then called "Son" by the voice of God the Father, as in the Baptism of Jesus.The real question is if Moses and Elijah time traveled to speak with God...

“The Magic Circle: Swedenborgian PTK” - a new joint investigation from The Return of the Repressed and ParaPower Mapping.Subscribe to the PPM & The Return of the Repressed Patreons to support our work: patreon.com/ParaPowerMappingpatreon.com/TheReturnOfTheRepressedA multipart series investigating a Swedish ritual murder ring unlike anything you've ever previously encountered. A tale of…Abwehr secret agents, séances clouded with the Witches Sabbath drug henbane, hypnotism, Nazi paramilitaries, Tantric Luciferians, Danish dark ascended masters, Swedish electrical utility giants, American gangster ethos, Dr. Caligari, Dr. Mabuse, Babelsberg movie industry, Prohibition & Depression-era American cultural exports, Swedish bootleggers, astral projection, the OTO, Erik Jan Hanussen, opium, the Hindu goddess of destruction Kali, yoni emblems, Nitzchean “Übermenschen” killers, psych hospitals, military-supplying haberdashers, the British SIS, the Swedish C-byrån (C Bureau Intelligence Service), Swedenborg, telepathy, Hypnotic Breakfast Clubs, Christmas homunculi, anarcho-syndicalists, turncoat Communists, stakeouts, verdant Swedish forest, “From Hell”-esque murder geometry, Theosophy, Baron von Reichenbach and the Od Force, the “specialness” of the bloody fluids, Kumārila Bhatta, kundalini, Hatha Yoga, Tantrism & Advaita Vedanta, Beelzebub, the Theosophical Society, Blavatsky, bucolic visions of psykopomps from Asatron by the lake, farsighted Grandmothers, valkyrior, weapons tests, stakeouts, murder by “Midsommar”-esque carbon dioxide poisoning, heists, car chases, and much more.  Tracks & Clips:| "From Hell" Excerpts (Read by Marcus) || Pugh Rogefeldt - “Haru Sett Mej Va” | | Hypnosmord - “B: Världen sover" (The Thurneman Improvisations) | | Bob Lawrence with Paul Whiteman and His Orchestra - “Annanina” |

“The Magic Circle: Swedenborgian PTK” - a new joint investigation from The Return of the Repressed and ParaPower Mapping.Subscribe to the PPM & The Return of the Repressed Patreons to support our work: patreon.com/ParaPowerMappingpatreon.com/TheReturnOfTheRepressedA multipart series investigating a Swedish ritual murder ring unlike anything you've ever previously encountered. A tale of…Abwehr secret agents, séances clouded with the Witches Sabbath drug henbane, hypnotism, Nazi paramilitaries, Tantric Luciferians, Danish dark ascended masters, Swedish electrical utility giants, American gangster ethos, Dr. Caligari, Dr. Mabuse, Babelsberg movie industry, Prohibition & Depression-era American cultural exports, Swedish bootleggers, astral projection, the OTO, Erik Jan Hanussen, opium, the Hindu goddess of destruction Kali, yoni emblems, Nitzchean “Übermenschen” killers, psych hospitals, military-supplying haberdashers, the British SIS, the Swedish C-byrån (C Bureau Intelligence Service), Swedenborg, telepathy, Hypnotic Breakfast Clubs, Christmas homunculi, anarcho-syndicalists, turncoat Communists, stakeouts, verdant Swedish forest, “From Hell”-esque murder geometry, Theosophy, Baron von Reichenbach and the Od Force, the “specialness” of the bloody fluids, Kumārila Bhatta, kundalini, Hatha Yoga, Tantrism & Advaita Vedanta, Beelzebub, the Theosophical Society, Blavatsky, bucolic visions of psykopomps from Asatron by the lake, farsighted Grandmothers, valkyrior, weapons tests, stakeouts, murder by “Midsommar”-esque carbon dioxide poisoning, heists, car chases, and much more. Tracks & Clips:| Pugh Rogefeldt - “Haru Sett Mej Va” | | Hypnosmord - “B: Världen sover" (The Thurneman Improvisations) | | Bob Lawrence with Paul Whiteman and His Orchestra - “Annanina” |

Homily, 10.06.2024 - Fifteenth Sunday after Pentecost & Third Sunday of Luke, The Holy and Glorious Apostle Thomas; Innocent, Apostle to the Americas; the Second Epistle of St. Paul to the Corinthians. (4:6-15);  the Holy Gospel according to St. Luke. (7:11-16) You can also learn more about Orthodox Christianity by searching for “The Orthodox Faith:  Catechism with Fr. Jeremiah Vollman” on podcast platforms (e.g. https://podcasters.spotify.com/pod/show/the-faith-catechism)

Homily, 09.29.2024 - Fourteenth Sunday after Pentecost & Second Sunday of Luke; the Second Epistle of St. Paul to the Corinthians. (1:21-2:4); the Holy Gospel according to St. Luke. (6:31-36)

The Second Epistle to Timothy is, by any standard, a remarkable document. Even as the apostle urges his friend and coworker hasten to Rome for a final meeting, the intimacy and urgency of Paul's words make clear his awareness that Timothy might not arrive in time to say goodbye. This makes the epistle deeply personal. But Paul has a much larger purpose in view than just Timothy's consolation. The epistle vibrates with Paul's concern for Timothy's endurance in the apostle's mission after Paul's death. Paul is at pains to emphasize for Timothy the seriousness of his responsibility, the difficulty of the context in which that duty will be discharged, and the divine assistance that will allow him to preserve and transmit the apostolic deposit to 'faithful men'. Even as he addresses Timothy, Paul is deliberately speaking beyond him to everyone who remains faithful to the apostolic gospel in the 'last days' following the apostle's departure.  Mark Sweetnam's Paul's Last Letter: A Commentary on the Second Epistle to Timothy (Wipf and Stock, 2024) provides a detailed but nontechnical treatment of 2 Timothy, which interacts with contemporary scholarship on the epistle, while providing a literary, rhetorical, and parenetic analysis of Paul's last letter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Second Epistle to Timothy is, by any standard, a remarkable document. Even as the apostle urges his friend and coworker hasten to Rome for a final meeting, the intimacy and urgency of Paul's words make clear his awareness that Timothy might not arrive in time to say goodbye. This makes the epistle deeply personal. But Paul has a much larger purpose in view than just Timothy's consolation. The epistle vibrates with Paul's concern for Timothy's endurance in the apostle's mission after Paul's death. Paul is at pains to emphasize for Timothy the seriousness of his responsibility, the difficulty of the context in which that duty will be discharged, and the divine assistance that will allow him to preserve and transmit the apostolic deposit to 'faithful men'. Even as he addresses Timothy, Paul is deliberately speaking beyond him to everyone who remains faithful to the apostolic gospel in the 'last days' following the apostle's departure.  Mark Sweetnam's Paul's Last Letter: A Commentary on the Second Epistle to Timothy (Wipf and Stock, 2024) provides a detailed but nontechnical treatment of 2 Timothy, which interacts with contemporary scholarship on the epistle, while providing a literary, rhetorical, and parenetic analysis of Paul's last letter. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Second Epistle to Timothy is, by any standard, a remarkable document. Even as the apostle urges his friend and coworker hasten to Rome for a final meeting, the intimacy and urgency of Paul's words make clear his awareness that Timothy might not arrive in time to say goodbye. This makes the epistle deeply personal. But Paul has a much larger purpose in view than just Timothy's consolation. The epistle vibrates with Paul's concern for Timothy's endurance in the apostle's mission after Paul's death. Paul is at pains to emphasize for Timothy the seriousness of his responsibility, the difficulty of the context in which that duty will be discharged, and the divine assistance that will allow him to preserve and transmit the apostolic deposit to 'faithful men'. Even as he addresses Timothy, Paul is deliberately speaking beyond him to everyone who remains faithful to the apostolic gospel in the 'last days' following the apostle's departure.  Mark Sweetnam's Paul's Last Letter: A Commentary on the Second Epistle to Timothy (Wipf and Stock, 2024) provides a detailed but nontechnical treatment of 2 Timothy, which interacts with contemporary scholarship on the epistle, while providing a literary, rhetorical, and parenetic analysis of Paul's last letter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

The Second Epistle to Timothy is, by any standard, a remarkable document. Even as the apostle urges his friend and coworker hasten to Rome for a final meeting, the intimacy and urgency of Paul's words make clear his awareness that Timothy might not arrive in time to say goodbye. This makes the epistle deeply personal. But Paul has a much larger purpose in view than just Timothy's consolation. The epistle vibrates with Paul's concern for Timothy's endurance in the apostle's mission after Paul's death. Paul is at pains to emphasize for Timothy the seriousness of his responsibility, the difficulty of the context in which that duty will be discharged, and the divine assistance that will allow him to preserve and transmit the apostolic deposit to 'faithful men'. Even as he addresses Timothy, Paul is deliberately speaking beyond him to everyone who remains faithful to the apostolic gospel in the 'last days' following the apostle's departure.  Mark Sweetnam's Paul's Last Letter: A Commentary on the Second Epistle to Timothy (Wipf and Stock, 2024) provides a detailed but nontechnical treatment of 2 Timothy, which interacts with contemporary scholarship on the epistle, while providing a literary, rhetorical, and parenetic analysis of Paul's last letter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

The Second Epistle of the holy Apostle Paul to the Church in Corinth

A new MP3 sermon from Faith Bible Baptist Church is now available on SermonAudio with the following details: Title: The Word of God Is Not Bound! Subtitle: Second Epistle to Timothy Speaker: Gary LaPietra Broadcaster: Faith Bible Baptist Church Event: Midweek Service Date: 4/24/2024 Bible: 2 Timothy 2:9 Length: 55 min.

If thee is using a smart phone, tablet or other SMS supported device, click here to send us a text message. Unfortunately we cannot send a text reply, so if thee would like to converse include thy email address.Henry begins this session by taking questions and comments regarding 1 John 5:1-12 commenting on several vital words/phrases included in those verses such as: “the way”, “the life”, “eternal life” and “truth”.  About seven minutes into the podcast, Henry goes on to begin his comments on 1 John 5:13-21, and then on to 2 John 1-13. Verse 5:17            The King James Version (KJV) translation of “thanatos” in verse 5:17 “. . . sin unto death . . . .” is sometimes translated “mortal sin”. However, the Greek word “thanatos” seems to be more correctly translated as “a sin that leads to death.”Verse 5:21            It was assumed that people in the Roman Empire would sacrifice to the idols, most especially to the Roman Emperor. In verse 21, the command to stay away from idols was a reminder that Christ is the only one worthy of our sacrifice. Second John 1-13 Verse 1            There are several ways to interpret the recipient(s) of the Second Epistle of John. One is to see the recipients as the elected ones. Another is that John was writing to a specific house church, the latter being the interpretation toward which Henry leans.Verse 2            The Greek word “alethea” (“truth”, “reality”) occurs frequently in this epistle (along with all the works of John in the Holy Scriptures). In its use here, it should be considered “Truth”, with a capital “T”. Verses 4 s& 6            Greek: “peripatountas”: “walk”, “walking”/ “behave”, “behaving”. The walk/walking is to be done in love: walk/conduct yourself/act in this way, and was a core concept for early Friends.  Verse 7              Greek: “sarx”: “flesh”; There were those who claimed that Christ had not come in the flesh, but only in the Spirit. This is a reminder that Jesus truly dwelt among us in the flesh as fully man and fully God. Verse 13             “The children of your elect sister . . . .” Henry sees this verse as more support that this letter was probably written from one house church to another. The advice in our introduction is from page 30 of the Ohio Yearly MeetingA complete list of our podcasts, organized into topics, is available on our website.To learn more about Ohio Yearly Meeting (Conservative) of the Religious Society of Friends (Quakers), please visit ohioyearlymeeting.org. Any who might be interested in joining any of the Ohio Yearly Meeting Zoom online studies should check out the Online Study and Discussion Groups on our website. All are welcome!We welcome feedback on this and any of our other podcast episodes. Contact us through our website, or email us at OYMConservative@gmail.com.

If the life of Jesus was a movie, the Transfiguration recorded in the Gospels of Matthew, Mark and Luke and in the Second Epistle of Peter is a “spiritual trailer” and “a preview of coming attractions.”  It revealed God's purposes regarding the death of His Son on Calvary and is the precedent that is the future hope of the Church because Jesus tasted death for all of us and His transformation on Mt. Hermon was the powerful pregnant prelude to His resurrection.  On a practical note, this sermon reminds us that the “glimpses of glory” God gives us in everyday life and in ministry stabilize us when we are facing challenges.

Homily, 02.25.2024 - Sunday of the Pharisee and Publican;  the Second Epistle of St. Paul to St. Timothy. (3:10-15);  the Holy Gospel according to St. Luke. (18:10-14)

Homily, 02.18.2024 - Seventeenth Sunday after Pentecost & Seventeenth Sunday of Matthew; the Second Epistle of St. Paul to the Corinthians. (6:16-7:1); the Holy Gospel according to St. Matthew. (15:21-28)

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Bible Study Don't just take our word for it . . . take His! We would encourage you to spend time examining the following Scriptures that shaped this sermon: . Sermon Outline One Charge (v.2 — "Preach the word!") ... urgently ... relevantly ... patiently ... intelligently Two Worlds The world that is coming (v.1) The world that is passing away (v.3–5) Three Victories Desertion (v.9) Treachery (v.14) Abandonment (v.16) Application Questions How would Timothy have understood Paul's command to "preach the word"? What characterizes the kind of preaching Paul has in mind? How does that apply to you? To our church family at St Andrew's? What does it mean to have "itching ears" (v.3)? How is Timothy to respond to this situation? Why does Paul anticipate so keenly the return of Christ (v.8)? Do you look forward to Christ's return? (See v.8 and v.18.) In what ways did the gospel prevail despite great opposition? Where does the gospel go forward today in conditions of great hardship? How you are engaged with Christians enduring hardship, persecution, or opposition for Christ's sake? Select Resources Consulted Andreas Kösterberger, 1–2 Timothy (Evangelical Biblical Theology Commentary, 2021) John Stott, The Message of 2 Timothy (The Bible Speaks Today, IVP 2021) Handley Moule, The Second Epistle to Timothy (London, 1906) Glen Scrivener, The Air We Breathe: How We All Came to Believe in Freedom, Kindness, Progress, and Equality (The Good Book Co., 2022) David Gustafson, Gospel Witness through the Ages: A History of Evangelism (Eerdman's, 2022)

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Share this link to share the podcast: https://anchor.fm/daily-orthodox-catechesis — Links to all our podcasts: https://anchor.fm/orthodox-christian-teaching — Join the challenge to listen to a complete book of the Bible in seven days.

Fr. Stephen De Young wraps up the discussion of St. Peter's Second Epistle.

Fr. Stephen De Young wraps up the discussion of St. Peter's Second Epistle.

Fr. Stephen De Young wraps up the discussion of St. Peter's Second Epistle.

Fr. Stephen De Young continues the discussion of St. Paul's Second Epistle.

Fr. Stephen De Young continues the discussion of St. Paul's Second Epistle.

Fr. Stephen De Young continues the discussion of St. Paul's Second Epistle.

Fr. Stephen De Young continues the discussion of St. Peter's Second Epistle.

Fr. Stephen De Young continues the discussion of St. Peter's Second Epistle.

Fr. Stephen De Young continues the discussion of St. Peter's Second Epistle.

Fr. Stephen De Young begins the discussion of Peter's Second Epistle.

Fr. Stephen De Young begins the discussion of Peter's Second Epistle.

Fr. Stephen De Young begins the discussion of Peter's Second Epistle.