Dr Paul Allen

I dwell...with him who is of a contrite and lowly spirit. (Isa. 57:15) Matthew Henry, in the eighteenth century, wrote,  “He that dwells in the highest heavens dwells in the lowest hearts, and inhabits sincerity as surely as he inhabits eternity. In these he delights.” 1 Franz Delitzsch, in the nineteenth century, put it beautifully:  The Holy One is also the Merciful One. . . . The heaven of heavens is not too great for him, and a human heart is not too small for him to dwell in. He who dwells among the praises of the seraphim does not scorn to dwell among the sighs of a poor human soul.2 John Oswalt, writing in the twentieth century, says it this way:  “He offers life to those from whom the life has been all but crushed out; he offers life to those whose spirit has been ground down to nothing. They need not be captive to their sin and shame.”3 Our tenderhearted King knows that being alone at rock bottom is unspeakably painful. He vividly remembers that day on his cross ...

I could strengthen you with my mouth,  and the solace of my lips would assuage your pain. (Job 16:5) Job’s sufferings reveal Job’s heart. What he says in suffering opens a window into his soul. He is under intense pressure. He has lost his wealth, position, children, and health. But the worst pressure is that his so-called comforters accuse him of unforgiven sin. They say that his accursed state proves he is under the curse of God; the fact that he is “shriveled... up” is “a witness against” him (Job 16:8). There is something of Job’s comforters in us all. We hear of someone’s misfortune, and we can hardly help but wonder if, in some way, they deserved it; in the same breath, the thought occurs to us that perhaps our own happy state shows we deserve that too. How wrong we can be! In this speech, Job's heart is described in two remarkable ways. First, despite how badly they are treating him, Job longs to comfort and bring solace to his friends (v. 5). Far from wanting to “get back a...

The reign of Christ represents the ultimate standard of truth, justice, and righteousness. However, throughout history, various ideologies, practices, and worldviews have emerged as counterfeits of His rule. These counterfeits often appear to address societal needs but ultimately deviate from biblical truth, undermining God’s design for humanity and creation. Below are 10 prominent counterfeits of the reign of Christ, structured to highlight their biblical contradictions and societal implications. Socialism vs. Meritocracy Based on Sowing and Reaping The Bible affirms the principle of sowing and reaping, as outlined in Galatians 6:7: “A man reaps what he sows.” This principle underpins a meritocratic system where individuals are rewarded for their labor, diligence, and stewardship. Socialism, by contrast, redistributes resources irrespective of effort, undermining personal responsibility and the biblical work ethic. While Scripture calls for generosity and care for the poor, these are ...

Speak to God God is not asking for silence. When we suffer and do not understand, he is not demanding the stiff upper lip. He does not object to our groanings, our pleas for help, our desperate whimpers when we can’t even form words. He does not need us to piece ourselves together before we say our Thee’s and Thou’s in formal prayer. He invites us to question him. God is not threatened by our questions, so we should not tell the suffering to silence their complaints. Instead, they must take their accusations straight to God and listen. Everywhere you look in the Hebrew Bible, you’ll see exchanges between God and the patriarchs, prophets, or kings. God does not shrink before our speech. If anything, as we see amid the calamity of invasion at the outset of the prophet Isaiah’s ministry, God invites this dialogue. Come now, let us reason together, says the Lord: though your sins are like scarlet,       they shall be as white as snow; though they are red like crimson,   ...

And behold, the word of the LORD came to him: “This man shall not be your heir; your very own son shall be your heir.” And he brought him outside and said, “Look toward heaven, and number the stars, if you can number them.” Then he said to him, “So shall your offspring be.” And he believed the LORD and counted it to him as righteousness. (Gen. 15:4–6) Even though Abram and Sarai cannot have children, God assures Abram that his “very own son” will be his heir. Taking him outside to look at the stars, God promises Abram that his offspring will be equal to their number. The New Testament quotes Abram’s reply four times: “And he believed the Lord, and he counted it to him as righteousness” (Gen. 15:6).  This verse reveals a key scriptural pattern. God regards Abram as righteous in grace and accepts him because of his faith. Paul agrees: “For by grace you have been saved through faith” (Eph. 2:8). In the following two verses of Ephesians, Paul says God did not save us because of our wor...

Stephen Wellum Any sane person knows that there is something wrong with us. No one can honestly examine history, let alone their own lives, without being struck by the extent to which we as a human race have “missed the mark” and not lived up to our ideals. Reinhold Niebuhr keenly observed that “the doctrine of original sin is the only empirically verifiable doctrine of the Christian faith.”[1]  The “human condition” has been the subject of countless books, films, and plays as people have wrestled with the reality of good and evil. One of my favourites is The Lord of the Rings, in which Tolkien explores the insidious power of the ring and the evil that lurks in every heart. 1. Reinhold Niebuhr, Man’s Nature and His Communities: Essays on the Dynamics and Enigmas of Man’s Personal and Social Existence (New York: Charles Scribner’s Sons, 1965; repr., Eugene, OR: Wipf & Stock, 2012), 24. However, although everyone admits that something is wrong with us, we do not explain the “huma...

Thus the LORD used to speak to Moses face to face, as a man speaks to his friend. When Moses returned to the camp, his assistant Joshua the son of Nun, a young man, would not depart from the tent. (Ex. 33:11) Moses is unique in the history of redemption. God spoke directly and intimately with him. He was a prophet and an intercessor, speaking God’s words to the nation and speaking to God on behalf of the nation. Moses was the covenant mediator. He also played a special role in pointing to the coming One, who would be a prophet like himself (Deut. 18:15–19). In Exodus 33, Moses continues to intercede for the wayward Israelites. His intercession had spared them previously, and now Moses intercedes once more. Although stubborn, this people belongs to the Lord. They need more than deliverance from judgment. Moses knows that God himself must accompany the people. God’s covenant presence must be what distinguishes them from all other people on the face of the earth. Moses appeals to the favo...

“Psst! Did God   really say ?” The very first words of the serpent slyly whispered to Eve in the Garden of Eden haunted me as I wrestled with the Bible’s prohibition of homoerotic sex. I was teaching a module on Biblical Sexuality at the  London School of Theology  in 2009. I was overwhelmed by the volume of new scholarly arguments challenging me to rethink my conservative position on same-sex relationships. Of course, I believed the Bible was inspired, inerrant, and infallible — but in the light of new exegetical evidence, was I correct in holding to a traditional interpretation of the texts prohibiting homogenital relations? Moreover, several of my students who claimed to be “evangelical” had adopted rather worrisome postmodern and permissive perspectives on sexuality. It wouldn’t be easy to persuade them to accept an orthodox interpretation of the biblical texts. Gagnon’s Bombshell Robert Gagnon’s 2002  opus magnum   The Bible and Homosexual Practice: Texts a...

In the third year of the reign of Jehoiakim, king of Judah, Nebuchadnezzar, king of Babylon, came to Jerusalem and besieged it. And the Lord gave Jehoiakim, king of Judah, into his hand, with some of the vessels of the house of God. And he brought them to the land of Shinar, to the home of his god, and placed the vessels in the treasury of his god. . . . But Daniel resolved that he would not defile himself with the king's food or the wine he drank. Therefore, he asked the chief of the eunuchs to allow him not to defile himself. And God gave Daniel favour and compassion in the sight of the chief of the eunuchs, and the chief of the eunuchs said to Daniel, “I fear my lord the king, who assigned your food and your drink; for why should he see that you were in worse condition than the youths who are of your own age? So you would endanger my head with the king.” Then Daniel said to the steward whom the chief of the eunuchs had assigned over Daniel, Hananiah, Mishael, and Azariah, “Test ...