Dr Paul Allen

Scripture doesn’t use the phrase “Ten Commandments.” Exodus 20 and Deuteronomy 5 record Yahweh’s “Ten Words” (Exod 34:28; Deut 4:13). These texts contain imperatives, but, like the rest of the Torah, they include declarations, warnings, and promises. That multiplicity of speech acts is better captured by the phrase “Ten Words.” The First of the Ten Words speaks to the question of whom we worship: We are to have no other gods before the face of Yahweh. The Second Word had to do with how we worship: We are to approach God as He commands us to approach Him. The Second Word needs to be more frequently understood. The question isn't whether physical things, man-made things, can become vehicles for God's self-communication, places and moments of communion with God. The question is, which things and moments has God given as vehicles for His self-gift. Nowhere does God promise to be present through pictures or statues. The Second Word has also gotten tangled up in debates about whether

Yes or No? If most Christians were asked if they should keep the Ten Commandments, they would answer, “Of course!” Fundamentally, that answer is correct and reflects the wisdom of the ages, the wisdom that has been passed on from the early church to our own day. And yet the question is more complex than it appears at first glance. As the subtitle of this article implies, the Ten Commandments (literally the “Ten Words” in Hebrew) must be understood in light of the covenant in which they were given. The Ten Commandments must be read in context, and that means they must be read in a covenantal context. God’s Covenants with His People The Ten Commandments were given to Israel on Mount Sinai (Exodus 20:1–17), when Yahweh instituted a covenant with the people of Israel after delivering them from Egypt. These commands were repeated again in Deuteronomy 5 before they were about to enter the Promised Land. The Ten Words were given to Israel in a gracious context since Yahweh had borne them “on

The relationship between the Old Testament Law and the Christian is a surprisingly complex issue. Not everyone understands it in the same way. First, the laws in the Old Testament essentially reflect the holy nature of God himself. This principle is found within the Law: “ I am the LORD your God ; consecrate yourselves and be holy, because I am holy” (Leviticus 11:44, repeated in vv. 45; 19:2; 20:7–8).  Because God’s nature does not change, this principle does not change, and therefore it is repeated in the New Testament : “But just as he who called you is holy, so be holy in all you do; for it is written: ‘Be holy, because I am holy’ ” (1 Peter 1:15–16). Just as Old Testament Israel was called by a holy God and therefore expected to reflect his holy character, so New Testament Christians are called by a holy God, who rightfully expects the same thing from us. Second, the essence of the Old Testament Law is summarized by Jesus in Matthew 22:36 –40. Jesus answered the questi

“For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.” ( Isaiah 65:17 ) There is a glorious future awaiting the redeemed. Although God ’s primeval creation of the heavens and the earth is eternal (note Psalm 148:6 , etc.), these are now groaning in pain under the effects of sin and the curse. When the Lord returns, they will be “delivered from the bondage of corruption into . . . glorious liberty” ( Romans 8:21 ), and God will make them all new again, with all the scars of sin and death burned away by His refining fires ( 2 Peter 3:10 ). There are four explicit references in the Bible to these “renewed” heavens and Earth . In addition to our text, which assures us that they will be so wonderful that this present earth and its heavens will soon be forgotten, there is the great promise of Isaiah 66:22 : “For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed a

“Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.” ( Luke  22:20 )   The Greek word  diatheke , translated as both “testament” and “covenant,” occurs 33 times in the New Testament, 17 of which are in the book of Hebrews. The Hebrew word for “covenant” ( berith ) comes from a word meaning to “cut, or divide,” referring to the fact that blood had to be shed to bind the parties involved to the covenant. (See  Genesis  15:10 ;  Jeremiah 34:18-19 .) God had made covenants with Abraham and Moses on the part of the people of Israel. He had kept His part of the agreement; but in each case the others involved “continued not in my covenant” ( Hebrews 8:9 ). But God, in His grace, has issued a new covenant.   This covenant or testament is not unlike a human “last will and testament,” but there are some differences. He did not merely die, thereby enabling His children to inherit His fortune, but He is now “the mediator of a be

English: manuscript of the Epistle to the Romans (fragment) (Photo credit: Wikipedia ) “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” ( James  2:10 )   The law of God , centered in the Ten Commandments , is “holy, and just, and good” ( Romans  7:12 ) and expresses perfectly the will of God for holy living. “The man that doeth them shall live in them” ( Galatians  3:12 ).   The problem is that no man can possibly do them all. He may keep most of the commandments most of the time, but he will inevitably fail in some of them some of the time. Since the law is a divine unit, breaking any commandment—as our text reminds us—breaks the whole law, bringing the guilty one under God’s curse of death. “Cursed is every one that continueth not in all things which are written in the book of the law to do them” ( Galatians  3:10 ). “Therefore by the deeds of the law there shall no flesh be justified in his sight” ( Romans  3:20 ).   All men

It’s possible to hear what is being said but not listen, to watch but not see, to be present and yet absent. In such a condition, we may miss important messages meant for us. As Ezra read God ’s instructions to the people of Judah, “All the people listened attentively to the Book of the Law” (Neh. 8:3). Their attention to the explanation produced understanding (v. 8), which resulted in their repentance and revival. In another situation in Samaria , Philip, after the persecution of the believers broke out in Jerusalem (Acts 8:1), reached out to the Samaritan people . The crowd not only observed the miraculous signs he did, but they also “paid close attention to what he said” (v. 6). “So there was great joy in that city” (v. 8). The mind can be like a wandering adventurer that misses a lot of excitement close by. Nothing deserves more attention than words that help us discover the joy and wonder of our Father in heaven. —Lawrence Darmani Lord, our minds are so prone to distra

A depiction of the Hebrews' bondage in Egypt, during which they were forced to make bricks without straw. (Photo credit: Wikipedia ) Possible Exodus Routes. In black is the traditional Exodus route; other possible routes are in blue and green. (Photo credit: Wikipedia ) English: Dura Europos synagogue wall painting showing the Hebrew leaving Egypt : west wall, register A (Photo credit: Wikipedia ) The Israelites Leaving Egypt (Photo credit: Wikipedia ) Is the Biblical Exodus fact or fiction?  This is a loaded question. Although Biblical scholars and archaeologists argue about various aspects of Israel’s Exodus from Egypt , many of them agree that the Exodus occurred in some form or another. The question “Did the Exodus happen” then becomes “ When  did the Exodus happen?” This is another heated question. Although there is much debate, most people settle into two camps: They argue for either a 15th-century B.C.E. or 13th-century B.C.E. date for Israel’s Exo

A depiction of the Hebrews' bondage in Egypt, during which they were forced to make bricks without straw. (Photo credit: Wikipedia ) The Israelites Leaving Egypt (Photo credit: Wikipedia ) A "house altar" (c. 1350 BC) depicting Akhenaten, Nefertiti and three of their daughters. Note Nefertiti wears a crown similar to that depicted on the bust. (Photo credit: Wikipedia ) Small statue of Ahkenaten wearing the blue crown (Photo credit: Wikipedia ) The Exodus is so fundamental to us and our Jewish sources that it is embarrassing that there is no evidence outside of the Bible to support it. So we prefer not to talk about it and hate to be asked about it. For the account in the Torah is the basis of our people’s creation, it is the basis of our existence and it is the basis of our important Passover festival and the whole Haggada that we recite on the first evening of this festival of freedom. So that makes archaeologists reluctant to have to tell our brethren