Podcasts about with christ

Welcome to episode #238!

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.

Re-post: In the seventh episode of our series, Jonah and Patrick explore the new role of purity in shadow work, transformed through what took place on Golgotha, the place where Christ's Mystery is revealed. With Christ's death, resurrection and revelation, God is now with us in this world. The old pre-Christian paths of purification are no longer appropriate. Our shadows belong to us and call for integration. There is a new path to a new kind of purity that unlocks the power contained in the shadow and unites us with Christ in the process.Support the showThe Light in Every Thing is a podcast of The Seminary of The Christian Community in North America. Learn more about the Seminary and its offerings at our website. This podcast is supported by our growing Patreon community. To learn more, go to www.patreon.com/ccseminary. Thanks to Elliott Chamberlin who composed our theme music, “Seeking Together,” and the legacy of our original show-notes and patreon producer, Camilla Lake.

MESSAGE | Dr. Brian Payne (Pastor) "The Apostle Paul: Christ's Man, With Christ's Message, For Christ's Mission" Galatians 1:11-24 1 | Paul's Pre-Conversion: The Persecutor (v. 11-14) 2 | Paul's Conversion: The Believer (v. 15-16a) 3 | Paul's Post-Conversion: The Preacher (v. 16b-24)

With Christ's victory and finished work on the cross, let us not get weary in doing good but rather live in a manner worthy of the gospel

With Christ in Glory

With Christ as our Savior, Lord and King, Christians are to ascend the Hill of the Lord.

By Stephen Bouchette - As we celebrate mothers and their natural, God-given role as builders of families, let's consider analogies between motherhood and how we can be wise builders. With Christ as our foundation, and God as the Master Builder, let's continue as fellow workers with God to become a strong spiritual

Beneath our visible and tangible reality lurks an unseen reality where spiritual battles rage. It's real. It's dangerous. And if we want to win the war, we need to lean upon the truth of God's Word and engage His battle plan to uncover the cunning deceptions of our sinful nature, the world, and Satan himself. With Christ living inside us, we have His power and protection to overcome, and victory can be ours! Join us as Pastor John shares a message on Staying the Course.

With Christ there is always the opportunity for restoration.

Matthew 16:24 - Following Jesus and the Cost The culture has an effect on the body of Christ. Many have decided following Christ is "not worth it." This could be because they don't know Him. Apostles said some didn't stay because they "were never born again to begin with." Only the individual knows if the Spirit of Christ abides within them. Fruit can be deceiving. What would cause someone who has known and met the love of Christ to lay it down? Is Jesus worth it? No one in the room has gone through what the Apostle Paul did. Is Jesus worth it to *you*? It's not about works to earn God's favor. There has to be something in our heart transformed by His love that makes us say "it's worth it" in any circumstance. Those who have laid down their cross: Stopped working, witnessing, praying, reading the Bible, attending church, giving to Christ, etc. Saying "it's too hard" is not acceptable. Even in third-world countries where Christians are killed, Christ is growing. Is He worth serving with all your heart, effort, affection, and love? At what point do we ration Christ in our lives? At what point is He not everything? At what point do we say "it's just not worth it?" Jesus was open about the cost. If a man is going to build something, he figures out if he has the money to finish it. If a man is going to fight a battle, he figures out who he's up against. Jesus didn't hide anything. Being born again is not a guarantee of getting everything you want. Jesus never promised that life would be perfect. Rather have a bad day with Jesus than a good day without Him. "I've done come too far. I've done seen too much." Whatever happens, Jesus is worth all your heart. "You'll never do enough for God." "You've never give all." If this message runs you off, you're just going to go to hell. You have to believe and trust Christ. If you're going to be His disciple, there's a cost. Hard things in life stretch and grow our faith and love for Christ. Only then do we find out that He never fails. The Cost Jesus said, "If any man will come after me, let him deny himself." To follow Him, you have to give up on yourself. Being born again was not about you, it's about Him. Jesus made it possible for a wretch to go free. To know Christ, you have to deny yourself and give up the notion that you know what to do. "Yourself is your biggest problem." It's the very thing that will never leave you. It keeps us from recognizing that He who deserves all glory has put ourselves in His place. "We worship ourselves. We worship what we want." There's a cost to knowing Christ. It wasn't a price of monetary value. You have to give up yourself. The reason you won't serve God regularly with all your heart is because you have let yourself get in the way. It's about *you*, not someone else. "What we do is what we want to do." With Christ, He's either Lord of all or not Lord at all. He doesn't share His place by the throne or His glory. We've got to take up our cross. God has given you a cross to bear. It's yours, no one can carry it for you. He's never put on you a cross you couldn't carry. He's not asking you to do something you can't do. You can't lay it down or set it aside. It's part of who we are as children of God. You've got to bear the marks, the shame, the burden of it. He will always help you with your burden. Some people go through hard times and it drives them closer to God. They hold on and believe because He's God and we aren't. Christ is worth whatever price you have to pay. We've got to follow Him. Obey His commandments. Follow the directions of His Holy Writ. Follow the Holy Spirit's moving in your life. Obedience is necessary for the born-again believer. Left to ourselves,

Building Roots and Blooming in ChristThis podcast is a transformative journey for anyone seeking or finding spiritual renewal with Jesus.   Whether you are navigating a dry, challenging season—feeling like you're wandering in a desert—or already experiencing the vibrant flourishing of faith, this show is designed for you. We explore how deep, steadfast roots in Christ can transform life's hardships into opportunities for growth, encouraging you to bloom even amidst adversity. With a blend of personal stories, scripture-based insights, and empowering "I am" statements, each episode invites you to:Deepen Your Faith: Learn practical steps for building a strong spiritual foundation through prayer, scripture, and community.Embrace Growth: Discover how life's deserts can become the soil for a profound, resilient bloom in Christ.Live Out Discipleship: Be inspired to extend your flourishing faith by guiding and mentoring others on their journey toward Jesus.Join us as we delve into the beauty of transformation, finding hope in every season and purpose in our calling to lead others toward the life-changing love of Christ.And save this list of encouraging "I AM" statements rooted in the truth of Christ. These declarations remind you of your identity, strength, and purpose in Him. You can use these as daily affirmations, share them in your podcast, or let them inspire you during moments of doubt:I am loved and cherished by God. (Remember that His love for you is unconditional and eternal.)I am forgiven and redeemed through Christ's sacrifice. (Your past is washed away, and you stand renewed in His grace.)I am a new creation in Christ. (The old has passed away; you are reborn in the power of His resurrection.)I am empowered by the Holy Spirit to overcome every challenge. (With Christ's strength, you can face life's obstacles and emerge victorious.)I am chosen and called for a purpose. (God has uniquely equipped you to reflect His light and serve others.)I am strong and courageous because the Lord is my strength. (Even in moments of fear, His power gives you boldness.)I am free from the bondage of sin in Christ. (Embrace the liberty and new life that His forgiveness provides.)I am a beacon of hope and a witness to His transforming love. (Your life tells a story of redemption that can guide others toward Him.)I am continuously growing and maturing in my faith. (Each day is an opportunity to deepen your roots and blossom in Christ.)I am a living testament to God's grace and mercy. (Your life reflects the beauty of His unending compassion.)These statements are not just words—they are declarations of the reality found in Christ. Let them remind you that in every season, you are deeply rooted in His love and destined to bloom with purpose and passion.

"The LORD is my rock, my fortress, and my deliverer." 2 Samuel 22:2 When Christ stands firm in your heart, doubt becomes a shadow that light cannot sustain, the tremors of fear lose their power, and even the fiercest storm becomes a whisper. "With Christ as your cornerstone, the tremors of doubt fade away." As the water gently caresses the stone, it may seem powerless, yet the rock's steadfastness prevails. Just as David faced Goliath with unwavering faith, so too can you stand firm against the trials of life, for you are anchored in eternal strength. Remember the story of Jesus calming the storm; He spoke, and the winds obeyed. "Great mountains saw Him and fled like rams," for He commands the elements. In Christ, your spirit becomes unbreakable granite, a fortress against despair. You are not merely water; you have been transformed into a stronghold through His love and grace.Joshua 1:9 says, "Have I not commanded you? Be strong and courageous. Do not be afraid; do not be discouraged, for the LORD your God will be with you wherever you go". Remember, when the world shifts beneath your feet, in Christ, you are immovable. "Solid rock who calms the storm with His word," you possess the power to withstand any tempest. The enemy may roar like a lion, but you are shielded by the One who holds all creation in His hands. So take heart, dear friend! You have a foundation that cannot be shaken, a life built upon the Rock of Ages. If you have yet to receive Christ into your heart, I urge you to do so now—allow Him to be your unyielding ground. Amen. 1 Corinthians 3:11 says, "For no one can lay a foundation other than that which is laid, which is Jesus Christ." Amen.Prayer for the Day!Lord, we thank You for being our solid rock amidst life's storms. May Your strength fill our hearts and anchor our souls in Your unwavering love. Help us to stand firm and to share this strength with others. In Jesus' name, Amen. https://maglife.org/

In this episode, I reflect on the Bible's portrayal of life as a constant battle—not just between good and evil, but a personal struggle where the devil attacks us directly, turning us against one another and even against God. From the moment of baptism, this battle begins, and the fight is relentless. Yet, Christ entered the fight on our behalf. In the wilderness, He faced relentless temptation but stood firm by wielding the Word of God. On the cross, He endured ultimate suffering and still entrusted Himself to the Father, achieving victory over sin, death, and the devil. Lent reminds us to prepare for this ongoing battle. We arm ourselves with God's Word, standing firm in faith and fixing our eyes on Jesus. His victory is our victory, His forgiveness our strength, and His life our hope. With Christ as our champion, we fight not alone, but with Him—our Christus Victor—now and forever.

Christ is Himself the vital thing Don FortnerChrist is Himself the vital thing.We must, we must have Him!My God, deny me anything,But give, oh give me Him!Christ in you, is what free grace brings,God's giving Gift of gifts!With Christ he gives us everything.With hope our souls He lifts.Christ in you, is the hope bestowed,The hope of glory, He.He paid all that to God I owed,And gives glory to me!

"I can do all things through Him who strengthens me." Philippians 4:13 is often used as motivational tool for achieving greatness. For that reason it is often used by athletes as part of their pre-game rituals. But when you look at it in context, it's revealed to be much more about contentment through Christ's presence than it is about supernatural abilities. The apostle Paul's secret to being content in any circumstance can be distilled down to this— 'With Christ through this.' In this message, Brock reminds us that Jesus, described as 'relaxed' by theologian Dallas Willard, offers us His sustaining power in all circumstances. This message invites us to spend time with the 'relaxed one,' allowing His peace to permeate our often anxious lives. It's a call to trust in God's control, even when we feel powerless, and to find strength in His presence regardless of our situation.

“He who walks with wise men will be wise, But the companionof fools will be destroyed.” Today we are in between the chapters of Luke 10 and Luke11. I felt very impressed to take the time to tie them together with a personalspiritual discipline that has really helped me to take time to “sit at the feetof Jesus” on a daily basis over the many years of our ministry. In my very first year as a follower of Jesus, I wasprivileged to attend Lynchburg Baptist College, a brand-new Christian BibleCollege in Lynchburg Virginia that was co-founded by Dr. Jerry Falwell and Dr. ElmerTowns. It was there that I was introduced to Christian Devotional Books that wouldgreatly influence my life and ministry and give me a firm foundation to standon over the years. As a young believer I committed to reading five Psalms aday and one Proverbs that would take me through both books each month. InProverbs 13:20, I saw the great truth of “walking with wise men” that wouldkeep me from being destroyed by the devil and his fools. I asked the question, “Howcan I walk with wise men when they don't have the time to spend with a collegestudent or young pastor?” Of course, in those early years at LibertyUniversity, because there was only a handful of students, I was privileged toget to know wise men like Dr. Falwell, Dr. Towns, Dr. Hindson, Dr. Wilmington,Dr. Chapman, Dr. Dobson and many other wonderful professors on a personal andfirst name basis, but that didn't mean they had time to “walk with me” everyday and impart their wisdom into my life. But it was there that I'll never forget Dr. Falwell, inthose very first days of the college in chapel services, introducing us toChristian leaders and writer from the past. The first one I remember himmentioning was Watchman Nee and his book called “The Normal Christian Life”. Hetold how much it had influenced his life. The next one was Andrew Murray andhis book, “With Christ in the School of Prayer”.  Another author and great pastor from the pastthat He often mentioned was Charles Spurgeon. One of my professors actuallystarted each class session by reading the day's devotion from “My Utmost forHis Highest” by Oswald Chambers. It was then that I realized that these great Christian leadersand authors from the past left their wisdom and their lives in their writings.So I began the daily discipline, of not only reading the Psalms and Proverbs,memorizing verses that spoke to my heart, and reading systematically throughthe entire Bible, but also spending time with these “wise men” of pastcenturies. So today, I want to list some of the “wise men” and their dailydevotional books that you can easily find somewhere on sale on the internet.These are books that I really believe have imparted to me a greater love and knowledgeof our great God and Redeemer Jesus Christ and the ministry of the Holy Spirit. Watchman Nee –  Book:“The Normal Christian Life”; Devotionals: “The Joyful Heart” and “Table in theWilderness”.Charles Spurgeon – Devotionals: “Morning and Evening” and “Faith'sCheck Book”Andrew Murray – Books: “With Christ in the School of Prayer”and “Absolute Surrender”; “Humility”Devotionals: “Daily Thoughts on Holiness” and “God's BestSecrets”Oswald Chambers – Devotionals: “My Utmost for His Highest”and “Daily Thoughts for Disciples”Henry Blackaby – Devotional: “Experiencing God Day by Day”E. M. Bounds – One Minute Devotional: “The Power of Prayer”Elmer Towns – Devotional: “365 Ways to Know God”A. W. Tozer – Devotional: “Renewed Day by Day”Of course, this is not a complete list, but I trust it willencourage you to spend time with some “wise men” too. If we are not careful with all the television media and socialmedia that we are exposed to everyday, we can end up “becoming a companion offools” and it is no wonder that so many lives are being destroyed. God bless!

In today's message, we delved into the profound and often challenging topic of marriage, focusing on the biblical principles found in Ephesians 5:21-28. The essence of a strong marriage lies in mutual submission, where both partners willingly place the needs of the marriage above their individual preferences. This revolutionary idea, especially in the context of the time when Paul wrote it, calls for a balance of power and respect between husbands and wives, liberating both to serve each other in love. Marriage is not merely a romantic endeavor but a commitment that requires hard work and dedication. Many young couples enter marriage with an idealistic view, believing that love alone will sustain them. However, the reality is that marriage involves both better and worse times, and it is through these challenges that couples grow stronger together. The key is to understand that marriage is not about "me" but about "we," and this requires a shift from individual desires to collective goals. The concept of submission is likened to a submarine going below the surface to fulfill its mission. In marriage, this means placing one's own desires under the mission of the marriage, prioritizing the relationship over personal preferences. Healthy couples focus on resolving conflicts rather than winning arguments, understanding that sometimes personal sacrifice is necessary for the greater good of the marriage. Christ must be at the center of the marriage, serving as the foundation that enables mutual submission. With Christ as the mediator, couples can navigate the challenges of marriage with grace and unity. A marriage centered on Christ is less likely to fall apart, as He brings peace, order, and unity. Finally, the role of the Holy Spirit as the enforcer in marriage is emphasized. It is not our job to enforce change in our spouse; rather, we must trust the Holy Spirit to work in our hearts and in our marriage. By focusing on our own growth and allowing the Holy Spirit to guide us, we can build a marriage that reflects God's perfect plan.

Every Day with Jesus - Ephesians 3.14-21 Jobey McGinty No “one way” relationship can survive, much less thrive. With Christ, if we are only “breathing in” our own thoughts, worries, or desires, we will always be one-sided, because we will only then be “breathing out” our thoughts, fears, and worries. A two-way relationship with Christ requires prayer, and while any genuine prayer is good, when we learn to respond to His Word in prayer our hearts become more aligned with Him, and like fuel (our prayers) being added to the fire (God's Word), our prayers and back and forth relationship become explosive.

On this edition of the Cowboy Up podcast, we introduce TJ Jones, a real-life rodeo announcer with the Tejas rodeo near San Antonio, taxes. TJ's mom was showing horses while he was growing up and his father was on the Sul Ross State Rodeo in Alpine, Texas so his rodeo roots run deep. TJ NEVER starts a rodeo without speaking to our Creator who blessed us with the ability to do what we do. With Christ, all things are possible. According to TJ, whoever said a dog is a man's best friend, never owned a horse. Good ol Buster has really turned into a great announcer's horse and he's the best coworker he's ever had. He hopes the Lord blesses him with many more years getting to announce rodeos from the back of ol Buster. TJ says there's no better place to be on a Saturday night than a Tejas rodeo. Give TJ a healthy listen on the Cowboy Up podcast

This past Sunday, Pastor Bob's sermon, "What You Can Be Certain of in 2025: God is For Us," based on Romans 8:31, reminded us of the profound assurance that if God is for us, no one can stand against us. He emphasized God's unwavering support, encouraging us to confidently declare, “God is for me,” even amidst challenges. Through Jesus' sacrifice, we are assured of God's love and provision, empowering us to live boldly. With Christ as our advocate, interceding on our behalf, we can face life's trials with confidence and certainty in our salvation.

With Christ, although sorrow still exists in this world, great joy can coexist. (Luke 2:10-11)

Is truth just what we make it?

We have been called to have dominion over the earth. Watch this amazing sermon & learn how to reign in life now! With Christ! Galatians 3:29

Following Jesus is the path to life, but the journey of a disciple is to die daily in order to live. In other words, discipleship will be the “death of me.” But how do we become better deciples if our church is dying?  We believe it's better to do a biopsy rather than an autopsy.  So this message takes a deeper look at our church's vitals to make sure we are healthy, based on Thom Rainer's book, Autopsy of a Deceased Church.  With Christ as our cornerstone, we'll never have a headstone!

In Galatians 4:1-7, Paul explains that believers in Christ are no longer like slaves with no real exercise of the inheritance. It is in Christ that we are children of God through faith. We are no longer under the tutor who would teach us to be adults and function at some point as an adult.With Christ's coming, however, believers are redeemed from this bondage. Through Jesus' sacrifice, we are not only set free as adults walking in the Spirit but also adopted into God's family. This adoption allows them to call God “Abba, Father,” a deeply personal and intimate term that conveys closeness. God is not a Roman Father who is harsh and unpredictable. Rather, he is a Father who shepherds his children desiring to see them grow in him.The use of “Abba, Father” reflects a significant shift from a relationship based on law and obligation to one based on grace and family. It changes our motivation: we obey not out of fear but love and gratitude. With the Spirit within us, we can confidently approach God, not to earn favor but because we are already fully embraced as His children. This adoption and inheritance change everything, grounding our identity and security in God's love rather than our performance.

How can the core principles of the Reformation help you find strength and purpose in dementia caregiving?  In this episode, we reflect on how the Five Solas—the foundational beliefs emphasized during the Reformation—can guide caregivers through every challenge, creating a caregiving journey that honors God and brings peace. These Reformation principles offer caregivers a meaningful foundation for their daily journey. By applying Sola Scriptura, caregivers can draw comfort and guidance from God's Word.  Sola Fide reminds them that their worth is in faith, not caregiving perfection, and Sola Gratia assures them that God's grace covers their challenges.  With Christ's example of humility and Soli Deo Gloria, caregivers can see every act of caregiving as a way to reflect God's love.  This episode provides the tools to approach caregiving with faith, purpose, and the peace that comes from knowing their work honors God. Ever Wonder How To Know What Is Causing Your Caregiver Stress? Take Our FREE Caregiver Stress Assessment Today! https://www.thinkdifferentdementia.com/quiz   Join the FREE Dementia Caregiver Support Facebook Group today for more support:  https://www.facebook.com/groups/1301886810018410   Are You A Christian Dementia Caregiver Struggling To Cope With Caregiving? Join the FREE "Ask the Dementia Coach" Monthly Meet Up! And be on the podcast, get support and your questions answered.  https://thinkdifferentdementia.com/ask   Register For Your Personalized Dementia Care Audit Get Individual Guidance & Support! Only One Available Per Month. Be a Co-Creator of the podcast and get a customized audit of your caregiving journey.  https://www.thinkdifferentdementia.com/audit   Enjoy our podcast? Please take a moment to leave us a review on Apple Podcasts and Spotify —it really supports our show! https://podcasts.apple.com/us/podcast/dementia-caregiving-for-families/id1716187550  

Synopsis: With the light of the Sun of Righteousness shining in their eyes, Paul now exhorts the Philippians to reflect Christ's humility, obedience, selflessness, and love in the Gospel partnership and in the world. With Christ as the motivation and source of their power, the Saints in Philippi can endure their circumstances in unity with one another, obeying the word of God as good witnesses in the broader community. Good citizens of heaven make for good citizens in Philippi. This is how the Philippians will complete Paul's work and make his sacrifice to Christ on their behalf worth it. Because of Christ's humiliation and exaltation, today on into eternity, the Koinonia of Christ can be a gladsome and joy filled light in the world. Sermon Text: Philippians 2:12-18

In his classic old book, “With Christ in the School of Prayer”, Andrew Murray offers us some sage advice that should spark our own regular self-reflection. It's also advice we can pass on to our kids as we teach them to engage in self-reflection, both now and for the rest of their lives. Murray writes this: “The tone of my life during the day is God's criterion of what I really am and desire.” What Murray was saying is that how I live moment by moment – the choices I make, the things I say, how I spend my time, and how I spend my money – all of those things speak loudly about who and what I worship. Regardless of what I might say, my life offers clear and unmistakable evidence of who I am and what I worship. I don't know about you, but that causes me to pause and really consider whether I am truly endeavoring to follow Jesus Christ. Parents, your kids are watching you, and the tone of your life during the day will become their guideline for who they should be and what they should really desire. All of us must take up our cross and follow Jesus daily.

Grace Free Lutheran Church Maple Grove, MN Pastor Gary Jorgenson Love One Another: 1. As Commanded by Christ. 2. With Christ's love as the source and example. 3. So that the world will know that we are Jesus' disciples.

A verse-by-verse Bible study class. This study covers Hebrews 1:1-2. These studies focus on what the Bible says, and what it means. If you want to follow along, a written transcription of the study can be found here: https://www.mediafire.com/file_premium/wbc9exszwd09s3g/Hebrews_01_01-02-pt_2.pdf/file The visual slides of this study can be found here: https://www.mediafire.com/file_premium/cia61mmtwmmlg2n/Hebrews_01_01-02-pt_2_SLIDES.pdf/file Topics covered: How God spoke -- The piecemeal revelation in the Old Testament: “… at many times and in various ways…” -- The centrality of Christ in the New Testament revelation -- With Christ, the end of God's revelation -- By whom God spoke -- The authority of “a Son” -- The glory and majesty of Christ, as depicted in verses 2 through 4 -- The four key Christological passages of the New Testament -- The agreement and consistency of these four passages. For more Bible studies, visit ScriptureStudies.com

Without Christ we were dead in sin and no match for the devil. With Christ at the center of our lives, we stand in His truth and His righteousness. He provides the shoes to keep our feet planted in the Word and able to withstand the attacks of the devil. VF-1971 Ephesians 6:14-15 Watch, Listen and Learn 24x7 at PastorMelissaScott.com Pastor Melissa Scott teaches from Faith Center in Glendale. Call 1-800-338-3030 24x7 to leave a message for Pastor Scott. You may make reservations to attend a live service, leave a prayer request or make a commitment. Pastor Scott appreciates messages and reads them often during live broadcasts. Follow @Pastor_Scott on Twitter and visit her official Facebook page @Pastor.M.Scott. Download Pastor Scott's "Understand the Bible" app for iPhone, iPad and iPod at the Apple App Store and for Android devices in the Google Store. Pastor Scott can also be seen 24x7 on Roku and Amazon Fire on the "Understand the Bible?" channel. ©2024 Pastor Melissa Scott, Ph.D., All Rights Reserved

Did you know that as a follower of Jesus, you are carrying Jesus around with you in your heart wherever you go? In Paul's letter to the Ephesians, he prayed for the people this way… I pray that from his glorious, unlimited resources he will empower you with inner strength through his Spirit. Then Christ will make his home in your hearts as you trust in him. With Christ making his home inside your heart, you have the ability to make Him known to others. You can go out of your way to show loving-kindness. You can tell people that the God of the universe loves them desperately. You can tell your own story of how God has changed your life—how He has taken you on this journey from death to life. As you go about your day today, I pray that you'll have a new awareness that you are carrying Christ with you out into the world. Don't hesitate to make Him known. Remember, there is always hope with God. This is Andrew Palau. Scripture Reference: Ephesians 3:16-17 radio.hopewithgod.com

Gospel Daily with Josh Weidmann You Choose: With the Crowd, or With Christ? Part 2 Series: John  Scripture: John 7:24-36 Episode: 1280

Gospel Daily with Josh Weidmann You Choose: With the Crowd, or With Christ? Part 1 Series: John  Scripture: John 7:24-36 Episode: 1279

What keeps us from finding joy as Christians? If you're struggling with finding joy in hard times despite being connected with God, join me today as I share 10 common reasons why you may be disconnected from godly joy (and what you can do about it).Don't forget to download my newest free resource “10 Habits and Mindsets to Cultivate Extraordinary Joy” to help you learn practical tools for finding joy!WHAT YOU'LL LEARN:[1:37] Announcement #1: New Site URL: AliciaMichelle.com now up![03:49] Announcement #2: New Book: Emotional Confidence Releases Nov 12! [08:22] Announcement #3: New Free Video Training:  “10 Habits and Mindsets to Cultivate Extraordinary Joy” [12:04] Are You Secretly (or Not So Secretly) Mad At God?[14:50] Do You Feel Like You Are Always Searching For More?[16:03] Are You Holding Onto Bitterness or Anger?[18:14] Is There Something Holding You Back From Your Fullest Expression?[20:34] Isolation Affects Our Ability to Live Joyfully [21:59] Are You Paralyzed By Overthinking?[22:55] Are You Focused on Checking Boxes Instead of Checking in With Christ?[24:16] Are You Emotionally, Physically, or Spiritually Burnt Out?[25:42] Do You Know How to Process Your Emotions?[26:47] We Need to Build Habits + Mindsets That Make Us a Conduit for Godly Joy RESOURCES:Tired of up-and-down feelings stealing your peace, sabotaging your relationships, and filling your mind with self-defeating thoughts? If so, make sure to join the launch team for my new book, “Emotional Confidence: 3 Simple Steps to Manage Emotions with Science and Scripture”, coming November 12th!Godly joy is a fruit of the spirit, but our physical, mental and spiritual states (things we're in charge of) play a huge role in our ability to receive godly joy. Let me show you 10 practical ways to tap into everyday Christ-centered joy in my new free video training:  10 Habits and Mindsets to Cultivate Extraordinary Joy. Download it now!Are you navigating new beginnings, creating new routines, or chasing divine dreams? If so, join us in the Onward + Upward Collective to gain the accountability, support, and encouragement (plus optional 1:1 coaching) you need to boldly pursue God's good plans.RELATED EPISODES:238: “How Can I Feel More Connected + Less Lonely This Year?”247: Avoiding Burnout: Finding Emotional + Mental Rest Despite Life's Everyday Chaos258: When You're a Human "Doing" Instead of a Human Being259: Triggers + Responses: How Did You End Up Here?260: Who's the Gatekeeper of Your Thoughts?261: So What Are You Going to Do About That?

Our Lady Rises on the Feast of the Visitation Mary set out to the hill country in haste. The Visitation is important to linger with the fact that it involves a rising above or upward movement. For many of us, we know of her downward movement. She comes down from Heaven at Lourdes . . . down from Heaven to Fatima. Yet, this Feast Day involves the first Marian visit going upward, ascending toward someone (St. Elizabeth). Why does Our Lady set out in such haste to the hillside? St. Luke tells us she was in a hurry to get to the hill country. With Christ in her, she rises to the hills. Why in haste? Because Jesus wants to visit the home of St. Elizabeth. The haste of Our Lady is in part, the haste of Our Lord. Why in a hurry to visit Elizabeth? The angel told Our Lady Elizabeth was already in her sixth month, because nothing is impossible for God. When the angel tells Mary of an impossibility, that she will be the Mother of God, she is also told of another impossibility. Elizabeth, old as she is, will have a child. Elizabeth's child is a sign for Our Lady, that nothing is impossible for God. Hear the significance of this second impossibility for Our Lady. Hear more within the Homily. We don't know all of what Our Lady said to her cousin. That is strange, because St. Luke gives us every word in the Magnificat. We only know that the sound of Our Lady's greeting was powerful, for both St. Elizabeth, and her unborn child. Linger with that image for a while. What would the sound of a woman pregnant with God actually sound like? Listen to this Meditation Media. Listen to: Our Lady Rises on the Feast of the Visitation. -------------------------- Image: Mary and Elizabeth: Dutch Painter: Carl Bloch -------------------------- Gospel Reading: Luke: 1: 39-56

In this sermon about hope, Pastor Fran recalls the Holy Spirit experiences he had, from feeling God's presence to weird interactions with strangers. With Christ in us, our restoration is daily with new changes and new victories.

A new MP3 sermon from Calvary Baptist Church is now available on SermonAudio with the following details: Title: Leadership Basics - Pr. 2 Subtitle: With Christ in Leadership Speaker: Jim Newcomer Broadcaster: Calvary Baptist Church Event: Sunday Service Date: 5/26/2024 Bible: Matthew 20:20-26 Length: 48 min.

We all long for lasting peace and stability, whether we're healing from painful memories, grieving a recent loss, or simply trying to find a quiet path forward in a chaotic world. So today on the 4:13, author Anh Lin vulnerably shares how she rebuilt her life following the instability and trauma of her early years. With Christ as her new foundation, she built a framework anchored in biblical truth—which ended up being the beginning of her “forever home.” Anh shares the good news that renewal is possible for you too, giving you the blueprint for your own forever home in Christ.  SHOW NOTES: 413Podcast.com/299

Click here for the DRB Daily Sign Up form! TODAY'S SCRIPTURE:1 Samuel 27; Psalms 141; 1 Chronicles 9; Matthew 10 Click HERE to give! One Year Bible Podcast: Join Hunter and Heather Barnes on 'The Daily Radio Bible' for a daily 20-minute spiritual journey. Engage with scripture readings, heartfelt devotionals, and collective prayers that draw you into the heart of God's love. Embark on this year-long voyage through the Bible, and let each day's passage uplift and inspire you. TODAY'S EPISODE: Welcome back to Daily Radio Bible. In today's episode, our host Hunter imparts an empowering message, urging us to embody the essence of discipleship. Jesus sent his disciples out in pairs, equipped with both his credentials and his compassionate heart, and Hunter encourages us to embrace this same mission. Despite the risks of misunderstanding and persecution akin to what Jesus faced, we are called to proceed with courage and grace. Hunter reminds us that rejection, whether from family, religious circles, or authorities, should not deter us from our path. With Christ's presence within us, we are to view the broken world with eyes of restoration and hearts filled with mercy. Join us as we discuss the call to spread Jesus's message of love and grace with his authority and compassion, igniting the transformative power of the spirit in our lives and in those we touch. Let's begin this journey with Hunter's prayer for resilience, fulfillment, and spreading the kingdom life. TODAY'S PRAYERS: Lord God Almighty and everlasting father you have brought us in safety to this new day preserve us with your Mighty power that we might not fall into sin or be overcome by adversity. And in all we do, direct us to the fulfilling of your purpose  through Jesus Christ Our Lord amen.   Oh God you have made of one blood all the peoples of the earth and sent your blessed son to preach peace to those who are far and those who are near. Grant that people everywhere may seek after you, and find you. Bring the nations into your fold, pour out your Spirit on all flesh, and hasten the coming of your kingdom through Jesus Christ our Lord, Amen.   And now Lord,  make me an instrument of your peace.  Where there is hatred let me sow love. Where there is injury, pardon.  Where there is doubt, faith. Where there is despair, hope.  Where there is darkness, light.  And where there is sadness,  Joy.  Oh Lord grant that I might not seek to be consoled as to console. To be understood as to understand, to be loved as to love.  For it is in the giving that we receive, in the pardoning that we are pardoned, it is in the dying that we are born unto eternal life.  Amen And now as our Lord has taught us we are bold to pray... Our Father who art in heaven, hallowed be thy name, they kingdom come thy will be done on earth as it is in heaven, give us this day our daily bread, and forgive us our tresspasses as we forgive those who trespass against us, and lead us not unto temptation, but deliver us from evil, for thine is the Kingdom and the power and the glory forever. Amen. Loving God, we give you thanks for restoring us in your image. And nourishing us with spiritual food, now send us forth as forgiven people, healed and renewed, that we may proclaim your love to the world, and continue in the risen life of Christ.  Amen.  OUR WEBSITE: www.dailyradiobible.com We are reading through the New Living Translation.   Leave us a voicemail HERE: https://www.speakpipe.com/dailyradiobible Subscribe to us at YouTube: https://www.youtube.com/@Dailyradiobible/featured OTHER PODCASTS: Listen with Apple Podcast DAILY BIBLE FOR KIDS DAILY PSALMS DAILY PROVERBS DAILY LECTIONARY DAILY CHRONOLOGICAL We are reading through the New Living Translation from Tyndale Publishers  

How was post-salvation living portrayed to you? Did you get the impression that everything was going to be comfortable and God was going to erase all your problems away once you got saved? Did you think that the ease of life would then make you happy? This self-serving view of salvation is not what Scripture speaks about. The reality is that we are actually blessed when we suffer FOR and WITH Christ. Hardships do not end when we place our faith in Jesus, but they are allowed into our lives order to refine us. Trials increase our trust in God and our hope of a perfect future in Heaven with Jesus. God’s Word tells us we can know that there is purpose and reward when we faithfully walk through the hard things of life by the power and example of Jesus. Key Verse: 1 Peter 4:19 Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good. For Scripture, notes, upcoming events, & more: http://bible.com/events/49210943

With Christ's light shining in you, you help others see the invisible. --- Support this podcast: https://podcasters.spotify.com/pod/show/pastor-john-van-gorkom/support

Lent was a season of "burying the alleluias". With Christ's resurrection, we have the best reason to sing ALLELUIA!

With Christ's resurrection, the redemption promise was fulfilled. As we celebrate Easter, there are two important things for Christians to remember. First, salvation is by Christ's atoning work alone. Second, we are only saved (and kept) because of the Lord's faithfulness. We hope this message blesses you in the Lord. Originally March 31st, 2024. Hank Atchison. Covenant Church. Tuscaloosa, Al.

Todd Cairo was a student in The House College and Young Adult Ministry that Pastor Alex and Angela led in Ft. Myers, FL. He was a faithful leader who had a heart for serving. With Christ at the center of his life, Todd was on top of the world with a wonderful career, a beautiful wife, and a loving family. Then, he forgot about God, choosing to live life in his own strength and he slowly abandoned his faith. It cost him dearly and he hit rock bottom. This is his story.     Alex Bryant Ministries is focused on helping people be reconciled to God, then within one's own self, and finally being reconciled to our fellow man in order to become disciples. Connect with us and our resources:    Our books - Let's Start Again & Man UP    More about us    Follow us on Facebook or Instagram

God has called his people to live in a way that reflects his sacrifice for us—putting aside an old nature that seeks to find what is most comfortable and convenient and instead putting on a new nature where his truth dominates our hearts. With Christ as our example, we want to be a church that demonstrates kindness with a tender heart through how we speak and live.  Key Verses: Ephesians 4:17-32 

What's up Fam! Today we're diving into the nitty gritty of what the life of a Christian should truly look like– glorifying God in ALL things. On this Christian walk, it's crucial to reflect often, taking the time to determine if our habits are truly reflecting Christ as they should. God has given us His Spirit which allows us to live a life that is pleasing and honoring unto Him. With Christ we can do all things, but apart from Him we can do nothing. May we glorify Him in ALL things. Join us as we share from our heart to yours.

Jesus Christ died for us that he might bring us into the freedom and liberty of the children of God. But we are free to follow Christ, or reject him. We need the Lord's mercy, for without him, we are hopeless. With Christ's help, we can achieve true freedom, by being obedient to the ways of God. A meditation by Father Timothy Uhen.