Dr Paul Allen

  There have been countless theories as to the identity of the angels to whom the letters in Revelation 2–3 appear to be addressed (2:1, 8, 12, 18; 3:1, 7, 14). These are the most commonly noted.     1.      A few have argued that the “angel” is the “pastor” of the church. Against this view are several points. First, it is contrary to the NT portrait of church structure. Nowhere in the NT is a single individual portrayed as exercising pastoral authority over a congregation. Rule by a plurality of elders is the standard NT perspective. Second, this view is historically anachronistic, for the existence of a single pastor/bishop was unknown until Ignatius (@ 110 a.d.). Third, the word “angel” is used some 60x in Revelation and always means a supernatural or spiritual being. Fourth, the word “angel” is nowhere else in the NT used to designate an ecclesiastical office. Fifth, we know from Acts 20 that the Ephesian church was ruled by a plurality of elders.     2.      Some suggest that the

In Genesis 6:1–4, the reader encounters one of the most challenging passages in all of Scripture to interpret. Here’s the passage in the ESV. When man began to multiply on the face of the land and daughters were born to them, 2 the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose. 3 Then the Lord said, “My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years.” 4 The Nephilim were on the earth in those days, and also afterwards, when the sons of God came into the daughters of man, and they bore children to them. These were the mighty men who were of old, the men of renown. Echoes from Genesis 1–3 People multiplying is an echo of Genesis 1. God made “man” (Gen 1:26–27), and then he commissioned his image-bearers to be fruitful and “multiply” (1:28). In 6:1, we read of this multiplication happening. The reference to God as “Spirit” in Genesis 6:3 reminds us of 1:2, the second verse in the Bible. There, th

What the local church needs to know about angels, Satan, and demons is an intriguing question. In my experience, I have heard very little from the pulpit or in adult Sunday school on the topic. The question is intriguing because popular culture (movies and TV, for example) teems with treatments, often fanciful, on these themes, especially around Halloween. There are many aspects of the doctrine of angels, Satan, and demons worth making the local church aware of and here are only some of them.[1] The Bigger Canvas B. Philips, a noted Bible translator of the last century, wrote a small book which has proved very influential and is still in print, Your God is Too Small. The title is so instructive. He maintained that too many have a shrunken view of God. With debts to Philips, one could argue that your worldview is too small if it leaves out angels, Satan and demons.  This lack can be a problem at two levels: espoused and operational. At the espoused level, the believer never thinks about

Do angels carry our prayers to God? Do angels play a mediating role between us and heaven? What makes this especially interesting is the fact that angels do hold the prayers of the saints. They hold them. That’s the glorious point of Revelation 8:3–5. The prayers of the saints — our prayers — accumulate in “golden bowls full of incense,” bowls that are held by the angels (Revelation 5:8).  It’s an incredibly encouraging image .  God wants us to know that every one of our prayers — our answered prayers and our yet-unanswered prayers, all of them — are heard by him, is precious to him, and always exist before him.  Do angels carry our prayers to God?   In Roman Catholicism, the Virgin Mary, the mother of Jesus, is put between us and God as a mediator. People all over the world, sadly, pray to Mary. They say their Hail Marys and do their rosary instead of coming to God directly and confidently and humbly through Jesus alone. No Other Mediators Millions don’t believe that the infinite, bla

Do unbelievers get a second chance at salvation after death? Can you explain 1 Peter 3:19–20 and 1 Peter 4:6, this idea that the gospel was preached to the dead? Some go so far as to imply second-chance salvation. Is there one?” I don’t have complete confidence that I know what Peter is referring to when he says that Christ in the spirit preached to those who are now in prison. Here’s what that verse says so everybody can be up to speed with us. Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh, but made alive in the spirit, in which [that is, in that spirit] he went and proclaimed to the spirits in prison, because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body, but as an appeal

The subject of angels has fascinated people since the dawn of creation. These mysterious and ethereal creatures have eluded the mind and occupied countless pages in theological texts through the centuries. However, modern scholarship and theologies typically ignore the subject entirely.  At best, only a few paragraphs are dedicated to these celestial creatures in contemporary systematic theologies, and the topic of angels seems to have nearly vanished from the Reformed pulpits and theological discussions of the last century. Reformed theologians and students might be surprised that our forefathers in the faith mused and wrote copiously on these heavenly beings and saw them playing a vital role in the history of redemption. ANGELS AND THE BIBLE Scripture is replete with references to angels. From the cherubim who guarded the garden of Eden in Genesis 3:24 to the angel whom Christ sent to reveal so much to the Apostle John in Revelation, the angelic host of heaven is a dominant theme in