Dr Paul Allen

In the New Testament and across Christian tradition, baptism signals at least three realities: Identification with Christ in his life, death, and resurrection (Romans 6:3–4; Colossians 2:12) Purification from sin and its effects, which have separated us from our Maker (Acts 22:16) Incorporation into the body of Christ, the church (Acts 2:41; 1 Corinthians 12:13) Given these connotations, and given the assumption that Christian baptism is new with John the Baptist’s initiation — a baptism received by Christ at the beginning of his earthly ministry to signal its inauguration and association with the dawn of the new covenant — how does Christian baptism relate to Old Testament practices? Where did the idea of baptism come from? After overviewing the meaning of Christian baptism, this article seeks to briefly explore the connections between baptism and Old Testament ritual washings. Buried and Raised with Christ When considering the meaning of baptism, it is essential to distinguish the wo

The Lord’s Supper has never been a meal that goes down easy. From the beginning, Jesus’s own words about eating his body and drinking his blood were widely misunderstood. “When many of his disciples heard it, they said, ‘This is a hard saying; who can listen to it?’” (John 6:60). Not only were they confused, but this proved to be the turning (away) point for many. “After this many of his disciples turned back and no longer walked with him” (John 6:66). So too in the history of the church, the Supper has not gone down easy. Such simple language as “This is my body” and “This cup is the new covenant in my blood” can be anything but simple to understand and apply in the practical life of the church. For example, during the Reformation, the nature and meaning of the Lord’s Supper became a major flashpoint for debate between Catholics and Protestants. The Supper even became a point of divide among Protestants — and in some instances, the only major point of the divide. What, then, is the Lo

Answer: The sin that does not lead to death (that is, eternal death or damnation ) — is any sin that we commit that we are, by grace, capable of truly confessing and repenting from. www.hopecollege.com Any Sin The reason I put it like that is because  1 John 1:9 says and what Hebrews 12:16 says. So 1 John 1:9 says, “If we confess our sins” — he doesn’t specify any particular kind — “he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” So that’s a very sweeping and glorious and wonderful and precious promise. If you can confess your sin authentically, agree with God that it is sin and that it stinks, hate it, turn from it, and fight against it, you will be forgiven. “Any sin we commit that we are, by grace, capable of truly confessing and repenting from does not lead to death.” However, Hebrews 12:16–17 , when talking about Esau and what happened to him, says “[See] that no one is sexually immoral or unholy like Esau, who sold his birt

“Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us.” ( Ephesians3:20 ) This amazing assurance of God ’s unlimited ability to answer our prayers is related to a unique “power [ Greek dunamis] that worketh in us.” Paul had used the same word twice before in this same epistle, speaking of “the exceeding greatness of his power to us-ward who believe” and “the gift of the grace of God given unto me by the effectual working of his power” ( Ephesians 1:19 ; 3:7). “Effectual working” in the original is one word, energeia , from which we get our word “energy.” Such power working in us is actually nothing less than the presence of God Himself. Its very first occurrence is in the model prayer . “For thine is the kingdom, and the power, and the glory, for ever” ( Matthew 6:13 ). It is this “power of God unto salvation” that is received when we first believe on Christ through the gospel ( Romans 1:16 ). It has been s

How should we understand the ending of the book of Job? Let's look at the sorrow and the power of God to bring restoration and change. What's this saying? Is it saying if you trust the Lord , that God'll give you a happy ending ? You're in a trial, you're in a difficulty, but just trust Him, and there'll be a happy ending. He'll restore your fortunes. Is that what we're supposed to draw from this? No, of course not.  No, some people's lives end in shadow, and in darkness —marriages that are irreconcilable, relationships with children that just seem to go from bad to worse, and they're never restored, despite all the longings and prayers and urgings. So we mustn't misuse this chapter . It is saying this though: God can change your life from what it is right now 180 degrees. He's able to do that. I'm not saying that's God's plan for you. I don't have the authority to say that. But I can say to you it is more than pos

English: Icon of Jesus Christ (Photo credit: Wikipedia ) Rejoicing to Share with Christ In the book of 1 Peter , we’re exhorted to respond to the difficulties in our lives in a completely foreign and counter-cultural way: Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. (1 Peter 4:12–13) Peter is calling us to have a heavenward focus in this life. Trials will surely come, and we should not be caught off guard. In fact, they’re the very thing God uses to test our faith. And we are not just to endure the hardships, but actually  rejoice  in the very suffering we experience, knowing that through suffering hard things in this life, we taste a small portion of the bitter cup Jesus endured when he was hung on the cross for the sake of our sins. God is using this difficul

“God is a Spirit: and they that worship him must worship him in spirit and in truth.” ( John 4:24 ) Mankind has always struggled with this aspect of God. The Second Commandment prohibited any attempt to represent God by any physical shape ( Exodus 20:4-5 ). The triune God cannot be contained by finite attributes. “Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.” ( 1 Timothy 1:17 ) “Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.” ( 1 Timothy 6:16 ) Were it not for the Second Person of the Godhead, He whom the apostle John identifies as “the Word,” we would have no possibility of knowing God ( John 1:1-14 ). Philip asked to see the Father , and the Lord Jesus replied: “He that hath seen me hath seen the Father” ( John 14:9 ). But how can this be? Paul explained to the Philippian church that Jesus Christ

“Nay, in all these things we are more than conquerors through him that loved us.” ( Romans 8:37 ) The first verse of the well-loved hymn “Faith Is the Victory” describes preparation for the battle between the forces of light and darkness. The second verse tells of marching into battle, and the third of the actual attack. For the soldier of faith, empowered by love and obedience to the commandments of God , the victory is assumed. The last verse relates the rewards of victory and a commitment to wise governing once the battle is over. To him that overcomes the foe, White raiment shall be giv’n; Before the angels he shall know, His name confessed in heav’n. Then onward from the hills of light, Our hearts with love aflame; We’ll vanquish all the hosts of night, In Jesus ’ conq’ring name. Jesus, when the apostle John saw Him in His present glorified, victorious state, made this promise to the churches: “He that overcometh, the same shall be clothed in white raiment; and I will not

“If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” ( 1 John 1:8–9). One of the tests John gives for authentic Christianity is that all those who claim to follow the God of light truly follow Him only if they walk in the light (1 John 1:6–7). This affirmation was necessary because the false teachers were claiming to believe in God even though they were walking in deeds of darkness. When someone’s life is characterized primarily by sin, we have good reason to assume that his profession is not genuine. Of course this immediately raises a problem for us. Is John teaching that unless we are sinless and perfect we do not truly belong to Christ ? How righteous do we have to be before we know we are truly in the light? 1 John 1:8-8 sheds light on these questions by letting us know that even true Christians will continue to struggle with sin. John

we looked at the significance of John’s use of the word “dwelt” in John  1:14 . I argued that by using the peculiar word for  to pitch a tent , John was calling our attention to the Tabernacle of Israel , where God condescended to reveal Himself to Israel for worship and communion. The climax of the story of the Tabernacle comes in Exodus 40:34–38, where Yahweh ’s glory fills the Tabernacle, signifying that He will dwell—that He will take up residence—with His people. That scene sheds light on the relationship between the two phrases in John  1:14 : “and [He] dwelt among us,” fits perfectly with “and we saw His glory.” There is an inseparable connection between the (a) dwelling place of God, and (b) His glory that fills that place. The  dwelling  of God is inseparable from the  glory  of God. The Journey of the Glory of Yahweh in the Tabernacle And so the glory of Yahweh was with Israel in the tabernacle—a cloud by day and a fire by night (Ex 40:38). And it led them i