Dr Paul Allen

If you were a Jew, you understood that it doesn’t get any better than Moses. It’s all downhill after Moses. No one will outstrip Moses and what he has given to God’s people. What came before is always better because what came before is Moses. So what is Jesus saying through this sign? He’s not just performing some cheap parlour trick to impress his disciples. Nor is he simply showing them that he has power to do what he wants. No, this whole miracle is a parable of a deeper truth about who Jesus is and about how Jesus is going to defy Jewish expectation. They thought that the pinnacle was Moses. But Jesus is saying, “No, my Father has saved the very best for last, and it’s me. It’s me.” Do you remember what John the Apostle wrote in the Prologue? John 1:16-18, “16 For of His fullness we have all received, and grace in place of grace. 17 For the Law was given through Moses; grace and truth were realized through Jesus Christ. 18 No man has seen God at any time; the only begotten God, who

In the presence of God, everything trembles. The earth trembles, according to Psalm 114:7: “Tremble, O earth, at the presence of the Lord, at the presence of the God of Jacob.” The psalmist trembles in Psalm 119:120: “My flesh trembles for fear of you, and I am afraid of your judgments.” Indeed, the one who trembles at God’s word, that person catches God’s attention, according to what he tells us in Isaiah 66:2: “But this is the one to whom I will look: he who is humble and contrite in spirit and trembles at my word.” And in the New Testament, Paul calls us in Philippians 2:12 —Christians — to “work out” our salvation “with fear and trembling.” So why do Christians tremble?  Here’s Revelation 19:15: “From his mouth comes a sharp sword [now, this is describing Jesus at his second coming] with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty.” Now, that last sentence is exceedingly terribl

Newly engaged, I was searching for a good book on marriage. I remember coming across one, commended as a modern classic, with this memorable question on the cover: “What if God designed marriage to make us holy more than make us happy?” Hmm. I didn’t like that way of framing it. Why pit holy against happy? Granted, it’s a “what if” teaser on the cover. Still, this didn’t seem like a worthwhile risk to me, even if the tagline was taking aim at a common idol in our generation. Of course, at one level, I understand, and grant, that many people have a superficial definition of, and associations with, happiness. To the degree that “happiness” refers to our experiencing momentary, superficial, comfort-based, suffering-free, pleasant feelings — and requires no new birth — then yes, true holiness, on God’s terms, will often (if not relentlessly) be at odds with such “happiness.” However, I’m not ready to cede the word happiness to such thin, shallow assumptions. That is not what we find when w

If you are in Christ, the desire for holiness is woven into your spiritual DNA . You have learned to say with the old prayer, “Sin is my greatest evil, but thou art my greatest good.” Your soul has a new hunger: to be holy as Christ is holy (1 Peter 1:16). Patient as he is patient, bold as he is bold, zealous as he is zealous, pure as he is pure. So you “strive for . . . holiness” (Hebrews 12:14), and you know you are not yet as holy as you long to be. In the midst of this godly pursuit, however, we can easily miss one startling and wonderful fact: in Christ, we are already holy. We wake up holy, brush our teeth holy, check our email holy, drive through traffic holy. Before we ever began to pursue holiness, holiness pursued us, found us, claimed us, filled us. Whether we feel like it right now or not, holy is who we are. And unless we embrace the holiness that is already ours, our pursuit of holiness may leave us more harried and anxious than actually holy. Holier Than Thou Thinketh Pa

The Old Testament is filled with odd stories that take us by surprise. One of those stories is found in a book that is, to say the least, pretty foreign to our modern worldview. I’m talking about Leviticus and, for this topic, Leviticus 10 specifically: the story of Nadav and Avihu, or as we like to say, Nadab and Abihu. It’s is a short episode, and I am going to read the whole thing: Now Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it and laid incense on it and offered unauthorized fire before the Lord, which he had not commanded them. And fire came out from before the Lord and consumed them, and they died before the Lord. Then Moses said to Aaron, “This is what the Lord has said: ‘Among those who are near me I will be sanctified, and before all the people I will be glorified.’” And Aaron held his peace. The passage shocks most readers . The punishment seems overly harsh for what appears to us to be a small offence, whatever the offence was, which, of cours

When Scripture calls God, or individual Persons of the Godhead, "holy" (as it often does:  Lev. 11:44, 45; Josh. 24:19; 1 Sam. 2:2; Ps. 99:9; Is. 1 :4; 6:3; 41 :14, 16, 20; 57:15; Ezek. 39:7; Amos 4:2; John 17:11; Acts 5:3, 4, 32; Rev. 15:4), the word signifies everything  about God that sets Him apart from us and makes Him an object of awe, adoration, and  dread to us.  It covers all aspects of His transcendent greatness and moral perfection, and is characteristic of all His attributes, pointing to the "Godness" of God at every point. The  core of this truth, however, is God's purity that cannot tolerate any form of sin (Hab. 1: 13),  and calls sinners to constant self-abasement in His presence (Is. 6:5). Justice, which means doing in all circumstances things that are right, is one expression  of God's holiness. God displays His justice as Lawgiver and Judge, and also as Promisekeeper  and Pardoner of sin. His moral law, requiring behaviour

One word that crystallizes the essence of the Christian faith is the word grace. One of the great mottos of the Protestant Reformation was the Latin phrase sola gratia—by grace alone. This phrase wasn't invented by the sixteenth-century Reformers. Its roots are in the theology of Augustine of Hippo, who used it to call attention to the central concept of Christianity, that our redemption is by grace alone, that the only way a human being can ever find himself reconciled to God is by grace. That concept is so central to the teaching of Scripture that to even mention it seems like an insult to people’s intelligence; yet, if there is a dimension of Christian theology that has become obscured in the last few generations, it is grace. Two things that every human being absolutely must come to understand are the holiness of God and the sinfulness of man. These topics are difficult for people to face. And they go together: if we understand who God is, and catch a glimpse of His maje

We have a tendency to read these words and to conclude that they are part of the address, that they are simply an acknowledgment of an existing truth. That is, we believe we are saying: “Our Father in heaven, Your name is holy.” But that’s not the format of the prayer. This line of the Lord’s Prayer is not simply an assertion that God’s name is holy. Rather, it’s a petition. Everyone knows what a petition is—it’s a piece of paper that people pass around for others to sign in hopes that this written evidence of agreement on an issue will induce the government or the ruling body of some association to change the rules of the game. A petition, then, is a request. For this reason, those specific requests Jesus gave His disciples in the Lord’s Prayer are known as the petitions. These are the priorities that Jesus indicated His disciples should ask for in their prayers. And the very first thing that Jesus told them to pray for was that the name of God would be regarded as holy. What does

One word that crystallizes the essence of the Christian faith is the word grace. One of the great mottos of the Protestant Reformation was the Latin phrase sola gratia —by grace alone. This phrase wasn't invented by the sixteenth-century Reformers. Its roots are in the theology of Augustine of Hippo , who used it to call attention to the central concept of Christianity, that our redemption is by grace alone, that the only way a human being can ever find himself reconciled to God is by grace. That concept is so central to the teaching of Scripture that to even mention it seems like an insult to people’s intelligence; yet, if there is a dimension of Christian theology that has become obscured in the last few generations, it is grace. Two things that every human being absolutely must come to understand are the holiness of God and the sinfulness of man . These topics are difficult for people to face. And they go together: if we understand who God is, and catch a glimpse of Hi

When Scripture calls God , or individual Persons of the Godhead, "holy" (as it often does:  Lev. 11: 44, 45; Josh. 24:19; 1 Sam. 2:2; Ps. 99:9; Is. 1 :4; 6:3; 41 :14, 16, 20; 57:15; Ezek. 39:7; Amos 4:2; John 17: 11; Acts 5:3, 4, 32; Rev. 15:4), the word signifies everything about God that sets Him apart from us and makes Him an object of awe, adoration, and dread to us.  It covers all aspects of His transcendent greatness and moral perfection, and is characteristic of all His attributes, pointing to the "Godness" of God at every point. The core of this truth, however, is God's purity that cannot tolerate any form of sin (Hab. 1: 13) and calls sinners to constant self-abasement in His presence (Is. 6:5). Justice, which means doing in all circumstances things that are right, is one expression  of God's holiness. God displays His justice as Lawgiver and Judge, and also as Promise keeper and Pardoner of sin. His moral law, requiring behavio

Probably the most difficult Old Testament ethical issue is the divine command to kill the Canaanites. Theologian-turned-atheist Gerd Lüdemann wrote that “the command to exterminate is extremely offensive”—a far cry from the merciful God frequently proclaimed in Scripture.  Consider just one of these passages: Only in the cities of these peoples that the LORD your God is giving you as an inheritance, you shall not leave alive anything that breathes. But you shall utterly destroy them: the Hittite and the Amorite, the Canaanite and the Perizzite, the Hivite and the Jebusite, as the LORD your God has commanded you, so that they may not teach you to do according to all their detestable things which they have done for their gods, so that you would sin against the LORD your God. (Deut. 20:16–18) Were the Canaanites That Wicked? According to the biblical text, Yahweh was willing to wait about 430 years because “the sin of the Amorite [a Canaanite people group] has not yet reach

When Scripture calls God , or individual Persons of the Godhead , "holy" (as it often does: Lev. 11 :44, 45; Josh. 24:19; 1 Sam. 2:2; Ps. 99:9; Is. 1 :4; 6:3; 41 :14, 16, 20; 57:15; Ezek. 39:7; Amos 4:2; John 17 :11 ; Acts 5:3, 4, 32; Rev. 15:4), the word signifies everything about God that sets Him apart from us and makes Him an object of awe, adoration, and dread to us. It covers all aspects of His transcendent greatness and moral perfection, and is characteristic of all His attributes, pointing to the "Godness" of God at every point.  The core of this truth, however, is God's purity that cannot tolerate any form of sin (Hab. 1:13), and calls sinners to constant self-abasement in His presence (Is. 6:5). Justice, which means doing in all circumstances things that are right, is one expression of God's holiness. God displays His justice as Lawgiver and Judge, and also as Promisekeeper and Pardoner of sin. His moral law, requiring behavior that matche

1 John 1:8-10 If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.  If we claim we have not sinned, we make him out to be a liar and his word is not in us. John’s readers were confused by two false teachings. The first was the claim that those who choose sin’s lifestyle can maintain fellowship with God. This John labeled as a lie (v. 6). The second claim was by those who said they were without sin (v. 8). They based their claim to fellowship with God on the belief that they matched God in His moral perfection! John called this claim self-deceit: “We deceive ourselves and the truth is not in us” (v. 8). Truth and falsehood are not related so much to the trustworthiness of the teller as they are to correspondence with reality. The problem with the claim of sinlessness is not that the motives of the claimant are unpure. His or her report