Dr Paul Allen

David Mathis Have you ever wondered why we Christians so often sing about Jesus’s blood? It’s a very strange thing to emphasize, is it not? Not simply the cross and his death, but his blood. Just last Sunday, our church sang twice about the blood of Jesus. First in an old hymn: “And can it be that I should gain an interest in the Savior’s blood?” Then in a newer song: “By his blood and in his name, in his freedom I am free.” Growing up, I often sang, “There is pow’r, pow’r, wonder-workin’ pow’r in the blood of the Lamb.” That was my dad’s favourite. Or one that many of us know: “What can wash away my sin? Nothing but the blood of Jesus.” We Bible-believing Christians do not simply recognize the reality of Jesus’s blood and refer on occasion to Jesus’s blood, but we sing about it. We glory in it. That is, in a spirit of worship, in declaring Jesus’s worth to each other, and in praising him for his greatness, we often sing about the otherwise morbid topic of blood. Have you ever stopped

Inside the walls of Jericho lived a woman who has forever been nicknamed by those who know of her as Rahab “the prostitute.” History has a strange way of remembering people, but in Christ, Rahab “the prostitute” would eventually become Rahab “a daughter of Zion,” and we can be confident that in heaven she is known by that better name. But the transitions from life in sin to salvation often happen on dramatic stages, and Rahab is no exception. Hebrews 11:30 actually records the destruction of Jericho before the salvation of Rahab. Jericho was something of the Las Vegas of the known world in Rahab’s era. The inhabitants of Jericho were violent, murderous, and idolatrous in the extreme. The evil of the city’s inhabitants was such that God had placed the entire city under His punitive ban; the whole city was to be destroyed. Joshua 6:17 says, “The city and all that is within it shall be devoted to the Lord for destruction.” This particular type of judgment was the most severe.

Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ (Romans 5:1). The doctrine of justification by faith alone, over which the Protestant Reformation was fought, means that justification is by Christ alone. There is nothing we can do to merit our salvation. Rather, redemption from slavery to sin is freely given to all who trust in God. Theologians representing the papacy argued against the Reformers that James 2:24 says, “You see that a person is justified by what he does and not by faith alone.” They argued that human works contribute to meriting salvation, though the primary work was done by Christ alone. The Reformers replied from Romans 4:2–3, “If, in fact, Abraham was justified by works, he had something to boast about—but not before God. What does the Scripture say? ‘Abraham believed God, and it was credited to him as righteousness.’ ” Obviously, they said, it is belief, not meritorious works, that makes us just in God

To be saved you must turn away from sin, believe in the death and resurrection of Jesus, and receive Him as Lord and Savior of your life. Here is the step–by–step process. First, you must consider your life and then turn away from everything in it that is contrary to what God wants. This turning away from selfishness and toward God is called repentance (Matt. 3:7–10; Acts 3:19). Second, you must acknowledge that Jesus Christ died on the Cross to forgive you of sin. You take Him as your Savior to cleanse you from sin—as the substitute who paid the price due for your sin (Rom. 5:9, 10; Titus 2:14). Third, you must ask Him to be Lord of your life, acknowledging openly and verbally that Jesus is not only your Savior but your Lord (I John 2:23). The Bible says that as many as received Him were given the power to become the sons of God (John 1:12). So when you open your heart and receive Him, He comes into your heart—your inner person—through His Holy Spirit, and begins to live His life

“Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot.” ( 1 Peter 1:18-19 ) How glibly we use the terms redeemed, redemption, and ransom. But what do they mean, and more importantly, what did Christ’s act of redemption mean? Three Greek words and their derivations are used in the New Testament to denote various aspects of this truth. In our text, “redeemed” comes from lutroo, which means to set free, buy back, or ransom. Christ’s innocent blood, sacrificed for us, bought us back. “By his own blood he entered in once into the holy place, having obtained eternal redemption for us” ( Hebrews 9:12 ). Redeemed from what? From slavery to sin. Jesus taught, “Whosoever committeth sin is the servant of sin” ( John 8:34 ). Thankfully, “Christ hath redeemed us from the curse of the law” ( Galatians 3:

“ How can a young person live a clean life?     By carefully reading the map of your Word. ” ( Psalm 119:9 ) Psalm 119:9-16 provides key instructions for those who would seek to please their Creator with a godly life.  “Taking heed” (Hebrew shamar—guarding) of God’s Word is the foundation upon which a godly life is built (vv. 10-11). The psalmist sought God with his whole heart and pleaded with God to prevent him from wandering (Hebrew shagah—to stray through ignorance). That plea was then turned into a confirmation and an understanding: “Thy word have I hid in mine heart, that I might not sin against thee” (v. 11). With the assurance of these foundational elements, the psalmist promised the Lord that he will organize his life so that he “will not forget thy word” (v. 16). Similar to the apostle John’s assurance in his first epistle, the psalmist recognized behaviors that he was already exhibiting. His “lips” have “declared” the judgments of God (v. 13). He knows that he has “re

“Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” ( Matthew 20:28 ) The thought that the death of Jesus and His shed blood were somehow the ransom price paid to redeem lost sinners from an eternal prison in hell has been a stumbling block to many of those very sinners. Yet that is the teaching of Scripture, whether it appeals to their reasonings or not. “Ye know that ye were not redeemed with corruptible things, as silver and gold. . . . But with the precious blood of Christ” ( 1 Peter 1:18-19 ). In the Old Testament economy, ransoms were paid for various reasons, such as freeing slaves. The last use of “ransom” in the Old Testament, however, seems to foreshadow the New Testament concept. “I will ransom them from the power of the grave; I will redeem them from death” ( Hosea 13:14 ). But to whom was the ransom of Christ to be paid? Not to the devil, of course, or to any human king. It can only have been paid to God H