Dr Paul Allen

“Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?)” ( Ephesians 4:8-9 )   This verse has been controversial but is nonetheless very important. The context is taken from Psalm 68:17-20: “The chariots of God are twenty thousand, even thousands of angels: . . . Thou hast ascended on high, thou hast led captivity captive: . . . our God is the God of salvation; and unto GOD the Lord belong the issues from death.”   The psalmist is apparently describing the Lord among His heavenly hosts, riding home as a mighty king returning with the spoils of battle. Evidently this battle prize consisted of His own people who had been held captive in an alien land but who now had been captured from the enemy by the returning King. To do this, the King (none other than the Lord Jesus Himself) “ascended up on high,” leading them to His own thron

Joy is “a feeling of great pleasure and happiness.” It’s the emotion we feel when life is good — when the sun is shining, when our team is winning, when we are healthy, happy, and heartened. Most people do not typically speak of the happiness of heartbreak, the pleasure of migraines, or the bliss of losing. Philippians is the most joyful book in the Bible — the apostle Paul uses the Greek words for joy and rejoicing sixteen times in only 104 verses. And yet he writes from a dingy Roman prison, a place we would typically associate with misery and trial, which most people assume are the opposites of joy. He’s surrounded by every conceivable obstacle to joy, so why does he seem so happy? Consider the objects of real joy, the reasons for joy, and the challenges to joy — joy in . . . joy because . . . and joy even though. Joy in Jesus In Philippians 3:1 and 4:4, Paul commands us to rejoice  in the Lord . What does this familiar command mean? For the apostle, “the Lord” reg

Now I exhort you, brethren, by the name of our Lord Jesus Christ , that you all agree, and there be no divisions among you, but you be made complete in the same mind and in the same judgment. For I have been informed concerning you, my brethren, by Chloe’s people, that there are quarrels among you. Now I mean this, that each one of you is saying, “I am of Paul,” and “I of Apollos;” and “I of Cephas;” and “I of Christ .” Has Christ been divided? Paul was not crucified for you, was he? Or were you baptized in the name of Paul? I thank God that I baptized none of you except Crispus and Gaius , that no man should say you were baptized in my name. Now I did baptize also the household of Stephanas ; beyond that, I do not know whether I baptized any other. For Christ did not send me to baptize, but to preach the gospel, not in cleverness of speech, that the cross of Christ should not be made void. (1 Corinthians 1:10–17) One of the main reasons that cults in our day have had such an im

The essential content of Christian preaching, Paul says, is the mystery of the gospel. He writes that the preaching of the Word of God is seen in "the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints" (Col. 1:26). A mystery? All around Asia Minor and the ancient world at this time, there were mystery religions and mystery cults , and there were some who thought, especially from the Roman perspective, that Christianity was just another one of them. After all, it had its mystery. And Paul said, "Guilty as charged." Yet this is not a mystery of esoteric knowledge. This is not a gnosticism of elitist intellectuals. No, this is a mystery that was hidden by God until it could be publicly revealed in the incarnation of Jesus Christ , in His death, burial, and resurrection. This is a mystery! There is something deeply mysterious about Christian preaching, both in terms of its communication and in terms of its c

When it comes to Christian theology , just about all roads lead through Romans. Paul’s letter to the Romans is arguably the single most important piece of literature in the history of the world.  And chapter 8 is perhaps its greatest section. And Romans 8:31–39 is the climax. It is actually an inference from everything Paul says in Romans 5:1–8:30 about the glorious results of our justification. It’s as if the apostle takes a deep breath as he thinks back over Romans 5:1–8:30 , and then asks God’s people, “What then shall we say to these things? If God is for us, who can be against us?” ( Rom. 8:31 ). That second question is rhetorical, so it has the force of a proposition: Since God is for us, nothing can be against us. Paul then supports what he asserts with four proofs. Proof 1: God will graciously give us all things (Rom. 8:32). Paul is arguing from the greater to the lesser. If God gave us the greatest gift (i.e., he did not spare his own Son but gave him up for

It’s a familiar scene. Two families, a few college students, and an elderly couple are spread across the couches in the living room. I ask, “Is there anything we can pray for one another?” One student timidly shares about troubles at home between his parents. An older member mentions the sudden death of an old high school friend. Another person shares about woes in searching for a job. After prayer, the small group disperses, and a member pulls me aside to ask for specific prayer for a struggling marriage. Bear Each Other’s Burdens People turn to their churches when they are dealing with difficulties, struggles, and sins. In my experience, I find people are often quick to share what’s troubling them, sometimes even non-churchgoing people. It is our duty and privilege as fellow believers to help one another carry the heavy loads we call life: “Bear one another’s burdens, and so fulfill the law of Christ ” (Galatians 6:2). We are not meant to struggle alone in quiet isolat

“And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life .” ( Philippians 4:3 ) Although the word “yokefellow” is out of use today, the meaning is easily understood. Most of us know a yoke is a device that connects two animals together to increase the power for the work that needs to be done. Jesus said, “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light” ( Matthew 11:29-30 ). From a spiritual perspective, we labor together with the Lord Jesus . Among ourselves, we labor in the gospel. It is worth noting that God sees the marriage bond as “joined together” (same term) with a yoke ( Matthew 19:6 ). Interestingly, as Paul speaks highly of the women who labored with him, he uses two very different concepts to recognize their contribution. First, he

“And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life .” ( Philippians 4:3 ) Although the word “yokefellow” is out of use today, the meaning is easily understood. Most of us know a yoke is a device that connects two animals together to increase the power for the work that needs to be done. Jesus said, “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light” ( Matthew 11:29-30 ). From a spiritual perspective, we labor together with the Lord Jesus . Among ourselves, we labor in the gospel. It is worth noting that God sees the marriage bond as “joined together” (same term) with a yoke ( Matthew 19:6 ). Interestingly, as Paul speaks highly of the women who labored with him, he uses two very different concepts to recognize their contribution. First, he

We see that by the word picture that Paul employs. “We have this treasure in earthen vessels.” The Gospel is a treasure. The glorious Good News of the New Covenant is absolutely priceless. Whereas the Old Covenant brought only death and condemnation, the New Covenant brings spiritual life and saving righteousness ( 2 Cor 3:7–8). Whereas the Old Covenant provided only limited access to the concealed glory of God , the New Covenant provides continual access to open-faced admiration of the glory of God shining in the face of Christ (2 Cor  3:12 –18). Whereas the Law made nothing perfect (Heb  7:19 ) and only further aroused our sinful passions (Rom 7:7–11), the New Covenant brings inward transformation and conformity to the image of Christ (2 Cor  3:18 ). Whereas the Old Covenant was powerless to transform the heart of man, the Gospel of the glory of Christ shines into that dead heart, and the Holy Spirit Himself awakens the affections to hate sin and to love righteou

An unsaved young man saw how a family responded to their loved one suffering terminal cancer with such confidence, joy, and peace, his heart began to pay attention to the Source of that steadfastness. He began to read his Bible with greater earnestness and listen to the sermons he heard in church with greater interest. Eventually, the Lord saved him. I tell that story because it only further legitimizes the need for Christians to learn how to suffer well—how to suffer righteously . It is necessary to be equipped with a theology of suffering while not yet in the midst of a particular trial. The fact of the matter is, the heat of an intensely trying time often clouds our vision and our judgment, so that we fail to act the way we know we should. We respond to suffering sinfully because we have not prepared to suffer righteously beforehand, when our vision is clear. A Second Lesson To help prepare us to fight the unbiblical thoughts, attitudes, and actions that we are tempted to have