Thoughts of John

What is on my mind.

A Good Man Struggles: Luke 7:18-23

Summary: Jesus’ response to John the Baptist’s doubts provide encouragement and hope for anyone who struggles with life and following God’s will.


1. What “things” were John’s disciples reporting to John as he was in prison? Luke 7:1-18

a. Why was John in prison? Luke 3:18-20


b. What can we glean from John’s imprisonment about serving the Lord?


c. When are you tempted to compromise your faith in fear that you might be persecuted?


2. What surprises you about John’s actions in verse 19?


a. What had John previously said about Jesus? Luke 3:15-17


b. Describe John’s early faith and ministry. Luke 3:1-14


c. Why do you think John’s faith was wavering about Jesus?


d. Evaluate your personal faith in light of your actions today compared to your actions as a new believer. How is your faith different?


3. Let’s look at this text and ask the following questions about doubt: Who? What? When? Why?

Who struggles with doubt? What should we do about doubt? What does God do about doubt?


a. As you examine John’s life and Jesus’ assessment of him (Luke 7:28 ), what kind of people struggle with doubt?


b. Can you identify other OT/NT examples who struggled with doubt?


c. Jesus stated that even the apostles struggled (Matthew 16:6 ). Where do you struggle?


4. When do we struggle with doubt?


a. As you recount John’s ministry (Luke 3 ) and observe Jesus’ ministry (Luke 4-7), what has happened to each over these five chapters?


b. What caused John to doubt God’s word about Jesus and His mission?


5. Why do we struggle with doubt?


a. What one thing marks us apart from God that would cause us to struggle with doubt? Genesis 1:26-27


b. As humans, what limitations do we face? Psalm 103:14


c. What three enemies do we constantly battle in our walk of faith?


6. What should we do about doubt?


a. How did Jesus respond to John’s doubt? Luke 7:22-23


b. What practical steps can we take when we face doubt? Hebrews 4:14-16


c. Who do you know that you can encourage in their faith today?


7. What does God do about doubt?


a. How does god help you when you are facing doubt? Psalm 26:1-3, I Peter 5:5-7


b. Who has God given you for help? Romans 5:3-5; 8:26


c. How have you used God’s Word as a source of help when your faith was weak?

May 1, 2014 Posted by | Bible, Bible Study, Biblical Interpretation, Christian, Christianity, Gospel of Luke, Holy Spirit, Jesus, New Testament, Religon, Theology | , , , , , , , , , , , , , | Leave a comment

Inerrancy: A Place to Live

Frame, John M. “Inerrancy: A Place to Live.” Journal of the Evangelical Theological Society 57, no. 1 (2014): 29-39.


In the article “Inerrancy: A Place to Live” is centered on the belief that inerrancy is a Biblical doctrine that a Christian stands on and is a way of life. The Bible is the very words of God. Once you doubt the truthfulness of those words then you doubt the saving power of the gospel.

Brief Summary

Frame simply defines inerrancy as “simply propositional truth. To say that a sentence is inerrant is simply to say that it is true, as opposed to false.”[1] The doctrine of inerrancy in some cases has become such a distraction that one forgets about the great stories of the Bible that point to how great God is and what God has done. The modern liberal and secularist approaches the Bible with difficulty because of its supernaturalistic worldview. “And for that matter, if someone asks how a book written by human beings can be inerrant, the answer is the same. If God wants such a book, he can arrange to provide one. We live in a supernaturalistic world; God’s world.”[2] Frame goes on with several quotes from Alvin Plantinga’s 1984 article “Advice to Christian Philosophers” on how to best approach liberal theologians view of inerrancy.

Critical Interaction

Frame in his article states that inerrancy is a biblical doctrine as a member of the Evangelical Theological Society (ETS). ETS defines inerrancy “in the form, ‘Bible alone, and the Bible in its entirety, is the Word of God written, and is therefore inerrant in the authographs. So I assume that most of you here today believe the doctrine of inerrancy. You do not believe it to be a recent theory, a speculation or overreaction to criticism, but to constitute one of the doctrines of orthodox Christianity. Further, since you believe that the doctrine of our faith are based on Scripture, you believe that the doctrine of biblical inerrancy is itself a biblical doctrine.”[3] “Inerrancy pertains to what is affirmed or asserted rather than what is merely reported. We must judge the truthfulness of Scripture in terms of its meaning in the cultural setting in which its statements were expressed. The Bible’s assertions are fully true when judged in accordance with the purpose for which they were written. Reports of historical events and scientific matters are in phenomenal rather than technical language. Difficulties in explaining the biblical text should not be prejudged as indications of error.”[4]

The author gives many examples for a biblical basis of inerrancy. Several examples include the doctrine of the deity Christ, the deliverance of the Israelites at the Red Sea, and the feeding of the 5,000 just to name a few. “The inerrancy of the word of God enables us to state with confidence the most extraordinary fact—that the whole world is God’s, and displays his glory. It enables us to say that Jesus is really Lord, that he really saved us from sin and its consequences, and that he is coming again to restore the whole universe to something pure and even more beautiful. And inerrancy assures us that we have a God who speaks to us in our own experience—the Lord of language who knows how to use symbols to talk to human beings.”[5]

In the latter half of the article Frame focuses on the approach of inerrancy between liberals and evangelicals. It is important to note that “when you read the Bible without a believing heart, without a worldview centered on an absolute tri-personal God, problems appear and multiply. Virtually nothing seems plausible. Everything needs to be explained or explained away.”[6] The liberal approaches theology as a non-Christian even though they profess to be Christians. Then what happens is a non-Christian worldview infiltrates the Christian worldview and evangelical theology slow but surely changes over time.

The Christian colleges and universities after World War II did not have as “high an academic reputation as those that were non-Christian, liberal, or secularist.”[7] In order for the young scholar to challenge the liberal on the doctrine of inerrancy the scholar had to attend the non-Christian institution to combat the issue. “But what happened all too often was that the young scholar would return from his broadening experience with doubts about inerrancy and some sympathy for those who denied it. But as we have seen, that entailed sympathy for the naturalistic worldview that generated this rejection of inerrancy, even worse an embracing of that worldview, or some kind of inconsistent halfway house between orthodoxy and naturalism.”[8] This in turn effects the way a scholar approaches research, exegesis, and even theology. The scholar is now approaching the Bible not as a book of sacred scripture but as a book of literature. God is then far removed from the divine causation of the Bible.

The Christian needs to guard their mind from the persuasion of liberal thinking. A young Christian scholar or Bible college students needs to surround themselves with scholars and mentors that have the same mind set. What goes into your mind comes out of your heart and mouth. So, if a student of the Word of God is taught misconceptions about inerrancy then the student in turn will believe those misconceptions. “As part of postmodernism, there has been an objection to the idea of foundationalism, which is the view that all beliefs are justified by their relationship to certain basic beliefs. With respect to Christian beliefs, this generally means that doctrines rest upon the authority of Scripture, and are established by demonstrating that Scripture teaches them.”[9]


Inerrancy is not a dead topic. If anything it is becoming a very important doctrine that needs to be applied to the Christian worldview and challenge the postmodern liberal worldview. All inerrancy standards of criteria need to be based on a biblical world view. The standard needs to start with 2 Timothy 3:16 “All scripture is God breathed…”


Erickson, Millard J. Christian Theology. 3rd ed. Grand Rapids, MI: Baker Academic, 2013.

Frame, John M. “Inerrancy: A Place to Live.” Journal of the Evangelical Theological Society 57, no. 1 (2014): 29–39.


[1] John M. Frame, “Inerrancy: A Place to Live,” Journal of the Evangelical Theological Society 57, no. 1 (2014), 29.

[2] Ibid., 31.

[3] Ibid., 29.

[4] Millard J Erickson, Christian Theology, 3rd ed. (Grand Rapids, MI: Baker Academic, 2013), 204.

[5] Frame, 30.

[6] Ibid., 32.

[7] Ibid., 35.

[8] Ibid., 35.

[9] Erickson, 205.

April 26, 2014 Posted by | Article, Article Review, Bible, Bible Study, Biblical Interpretation, Christian, Christianity, Church, God, Holy Spirit, Jesus, liberal, New Testament, Old Testament, Religon, Theology | , , , , , , , , , , , , , , | Leave a comment

The Psalms a Life Time of Learning



Schmutzer, Andrew J., and David M. Howard, eds. The Psalms: Language for All Seasons of the Soul. Chicago, IL: Moody Publishers, 2013. 288 pages. Amazon $21.94


The book has a fourfold purpose: 1. to celebrate the enormous impact the Psalter has had and continues to have in Christian faith; 2. to highlight the insights and work of present-day scholars who have studied the Psalms and understand both its tradition and current trends; 3. to weave together some primary theological, literary, and canonical themes of the Psalter; and 4. to offer a book that both trained pastors and professors of the Psalms can use as a tool (pg. 15-16).


The book is divided into five parts: Part 1, Psalms Studies in the Twenty-First Century; Part 2, Psalms of Praise; Part 3, Psalms of Lament; Part 4, Considering the Canon; Part 5, Communication the Psalms. The book is a collection of papers that grew out of the Psalms and Hebrew Poetry Consultation of the Evangelical Theological Society which was established in 2009. Some of the contributors include Bruce Waltke, William VanGemeren, Francis Kimmitt, Robert Chisholm Jr., Andrew Schmutzer, Michael Travers, Walter Kaiser, Allen Ross, Daniel Estes, Randall Gauthier, Robert Cole, David Howard, Jr., Michael Snearly, Tremper Longman III, Mark Futato, David Ridder, and John Piper. As one can tell there are a lot of contributors across many disciplines but all with a vast amount of knowledge and experience.


Part 1 looks at the theology of the Psalms through the life of Bruce Waltke. The Psalms for Waltke have been a life time of study and at each part of his life he gained something in his Christian life from the Psalms. In Part 2, Kimmitt writes about Psalm 46, a Psalm of praise. “Hymns of praise are to be sung or spoken in those moments in life when all is well in the world, when our lives are trouble free and well ordered. We join with the psalmist in praising and thanking God for who he is and what he has done for his people” (pg. 64). In Part 3, Kaiser gives a great definition for a Psalm of lament. “The literary form of ‘lament’ is one of a number of special literary genres that exist in the Bible in a shared pattern of communication that alerts the reader and listener as to how a text or speech is to be interpreted or understood. Such a lament forms may be called compositions of complaint, forms of petition, or examples of prayers, which present a specific need to God, not only so that special need may be resolved, but also that it may often ultimately end to the praise of God’s name and person” (pg. 127). In Part 4, the contributors look at the organization of the Psalms and how the entire book is divided up. Finally in Part 5, Futato, Ridder, and Piper teach the reader how to make the Psalms relevant for today’s Christian. The book is one big strength. I could not find any weaknesses. The only weakness that I would mention is that the book is advanced level reading and not intended to just be a quick read.


I would recommend the book for anyone who wants to gain a greater knowledge of the Psalms. The book is geared toward the pastor, seminary student, or Bible college student. I received this book for free from Moody Publishers for this review.

April 19, 2014 Posted by | Bible, Bible Study, Biblical Interpretation, Book Review, Christian, Christianity, Church, God, Holy Spirit, Old Testament, Psalm, Psalms, Theology | , , , , , , , , , , | Leave a comment

Jesus Makes a House Call: Luke 5:27-39

Summary: Jesus said, “It is not those who are well who need a physician, but those who are sick. I have not come to call the righteous but sinners to repentance.” He is The Great Physician. He also said, “I am the good shepherd; the good shepherd lays down His life for the sheep.” He is The Good Shepherd. The Good Physician came to where the people were sick and took time with them. He came “to seek and to save” the lost.

1. A. As you read the summary above, be reminded of what we have already seen Jesus do here in the book of Luke. Then read part of our passage, Luke 5:27-32. What does Jesus call Himself? Luke 5:13, 20, 24, 27-32

B. What is the deepest need of the paralytic and Matthew? Luke 5:20, 27, 32

2. A. Who was Matthew? How did his profession come off in that day? Luke 5:27-32 , Matthew 21:31b

B. What was Jesus accused of and why is that a good thing for the true believer? Luke 5:30 , 7:34

C. Have you responded to Jesus the way Matthew did? What pattern for the believer do you see in Matthew’s response to Jesus’ call? Luke 5:27-29 , II Corinthians 5:17

3. A. Did everyone react to Jesus the way Matthew did? Luke 5:30

B. Who is grumbling almost always against? Exodus 16:2, 6-7, Numbers 14:26-27 , John 6:41 , 7:12

C. What are you really doing when you grumble? Psalm 106:24-25 , Romans 8:28

D. What were the Pharisees like and who or what did they trust in? Who is the modern equivalent of Pharisees? Luke 5:21, 30

4. A. What is Jesus’ response to the grumblings of the Pharisees? Luke 5:31-32

B. Who did Jesus come to call? Luke 5:29, 32 , 19:10 , Mark 2:15-17 , Romans 3:10-12 , Psalm 14:1-3, 53:1-3, John 9:41

5. A. Read Luke 5:33-39 then answer one overriding question: Can you mix your old self (before you came to really know Jesus as Savior) with the new self (after you received new life in Him)?

B. Is salvation a cause for celebration? Luke 5:33-34

C. In Luke 5:35 , what is mentioned for the first time in the book of Luke?

D. What examples does Jesus give concerning mixing the old life before Christ with the new life in Christ? Luke 5:36-38

E. What example is given concerning those who stick with their old life/religion? Luke 5:39

March 24, 2014 Posted by | Bible, Bible Study, Christian, Christianity, Church, God, Gospel of Luke, Holy Spirit, Jesus, Life, New Testament, Religon, Theology | , , , , , , , , , , , , , , , , | Leave a comment

Jesus at Capernaum: Luke 4:31-44

Summary: In this passage, we will look at Jesus’ home, His word, His identity, His authority, and His unyielding purpose. He was very aware of His purpose: “I must preach the kingdom of God.” Have we submitted to His message that reveals His identity and authority and purpose?

1. Begin at the end of the passage, Luke 4:43-44. Why did Jesus come?

John 5:30, 15:13, Matthew 20:28, 28:18-20, Luke 19:10, I John 3:16

2. A. What was Jesus’ home, or base of operation? Luke 4:31, Matthew 4:13, 9:1

B. Did Jesus consider Capernaum to be His “home?” Luke 9:58, John 13:3, 14:1-2

C. We say, “Home is where your heart is.” Where is your real home?

3. Quickly review where Jesus is coming from when He “came down to Capernaum.” Luke 4:16, 22, 28-30, Acts 7:52

4. A. What happened when He came to Capernaum? Luke 4:31-32, Mark 1:22

B. Who has real authority on earth and in heaven? Matthew 28:18

C. What will be the ultimate response to authority from all people? Isaiah 45:23, Romans 14:11, Philippians 2:10-11

5. A. How it this authority demonstrated in scripture? Luke 4:33-37, Mark 4:39

B. What is known by all creation, including Heaven, Hell, and demons? Luke 4:34, Romans 1:20, 8:19-22

C. Is knowing who Jesus is, His identity, the same as submitting to Him? Does your knowledge of Jesus Christ cause you to love and trust Him? James 2:18-20

6. A. Look at the next demonstration of Jesus’ authority. How is intercession defined in verse 38? Luke 4:38-39

B. What are we able to do, any time, any place? Philippians 4:6, Hebrews 4:14-16

C. Do you pray for others? Do you request prayer for others? I Thessalonians 5:25, II Thessalonians 3:1, Hebrews 13:18

7. A. What did Jesus do in verse 39 and how did Peter’s mother-in-law respond?

B. That evening, what did Jesus continue to do and who was involved? Luke 4:40-41

C. Stop and “be amazed at His teaching” and authority and “do not be unbelieving, but believing.” Matthew 7:28-29, John 5:36, 10:25

In summary, how serious is this, for you personally, us as a church body, and for us as a nation? Matthew 11:21-24

Jesus got away to a lonely place and when they found Him, He repeated His purpose. Do you get away to pray? Is your purpose the same as His? Is your home heaven? Is your heart where the Savior is? Have you marveled at His authority, His power, His word and His intention? Do you merely marvel or do you submit to His authority, power, word, and intention?

Luke 4:42-44, 5:16, 19:10, Hebrews 3:14-15, Acts 16:31, Matthew 28:18-20, Galatians 2:20

March 16, 2014 Posted by | Bible, Bible Study, Biblical Interpretation, blogging, Christian, Christianity, Church, God, Gospel of Luke, Holy Spirit, Jesus, Life, New Testament, Religon, Theology | , , , , , , , , , , , , , | Leave a comment

Jesus Proclaims the Gospel: Luke 4:14-22

Summary: A theme verse for the book of Luke might very well be Luke 19:10, “The Son of Man
has come to seek and to save that which was lost.” We sing, “He breaks power of canceled sin; He
sets the prisoner free; His blood can make the foulest clean; His blood availed for me.”
1. A. In Luke 1:1 through 4:13, we have seen Luke labor to show us Jesus’ credentials, who He
is. Now we begin to watch Him seek and save the lost. What happens in this first scene in
Luke as He begins His ministry? Luke 4:14-22
B. In whose power does Jesus return to Galilee? For that matter, whose power has been in
operation throughout this book of Luke? Luke 1:15, 35, 41, 67, 2:25-27, 3:16, 4:14
C. How can you, a man or woman, boy or girl, live the Christian life? How did Jesus live His
life? Luke 4:1, 14, Galatians 2:20, 5:16, 25
2. A. What did Jesus begin to do as His public ministry began? What did He do throughout His
ministry? Luke 4:15, 31-32, 5:3, 17, 6:6, 24:27
B. What was central to Jesus’ ministry? How did the people often refer to Jesus? Luke 3:12, 7:40, 8:49, 9:38, 10:25, 11:45, 12:13, 18:18, 19:39, 20:21, 28, 39, 21:7, 22:11
C. Are we all formally teachers (think pastor/teacher)? Are we all called to teach? James 3:1, Romans 15:14, Ephesians 6:4
3. A. At this point in Luke, how do the people react to His teaching? Luke 4:15, 22
B. Where did this teaching take place? What was Jesus’ custom, and the custom of the
people? John 1:46, Luke 4:16
C. How about you? Do you regularly gather with God’s people when they gather to worship
and be taught the word of God? Do you model this behavior for your children? Hebrews 10:23-25
4. A. What did Jesus do when He was handed the word of God? Luke 4:17-21, Isaiah 61:1-2a
B. This is good news! What can be said about the Gospel in light of the text in 4A? Romans 1:1-2
C. Can you hear the word of God regularly and reject it? Acts 13:26-28
5. A. How is the Gospel described in Luke 4:18-19?
B. To whom is the Gospel directed and what does it offer? II Corinthians 8:9, Ephesians 3:8, John 8:36, 1:4, II Corinthians 3:17
C. Who are “the poor?” Matthew 5:3, Psalm 51:17, Isaiah 57:15, Psalm 34:18
D. From what do “the captives” need “release?” John 8:34, 36, II Corinthians 3:17
E. Why do we need “recovery of sight to the blind?” Acts 9:17-20, 26:15-18, II Corinthians 3:16, 4:3-6, Luke 18:41
F. What does the Gospel do for the “downtrodden?” Luke 4:18

March 12, 2014 Posted by | Bible, Bible Study, blogging, Christian, Christianity, Church, God, Gospel of Luke, Holy Spirit, Jesus, Life, New Testament, Religon, Theology | , , , , , , , , , , , , | Leave a comment

Book Review “How God Makes Men” by Patrick Morley

Morley, Patrick M. How God Makes Men: Ten Epic Stories, Ten Proven Principles, One Huge Promise for Your Life. First edition. Colorado Springs, Colorado: Multnomah Books, 2013. Paperback $14.99.

The author Patrick Morley has ten principles on How God Makes Men. The ten principles are drawn from ten of the Bibles men. The ten men that the author has chosen include Abraham, Joseph, Moses, Gideon, David, Solomon, Nehemiah, Job, Peter, and Paul. The whole premise of the book is that if a man will follow the ten stores in the book and allow them to mentor you. Then you will become the man God created you to be (13).

The ten principles that are listed include the following: (1) The principle that is learned from Abraham is that God makes men by showing us how we can believe Him anyway in the face of what seem like impossible circumstances (16). (2) The principle that is learned from Joseph is that God makes men by orchestrating even the toughest circumstances of our lives for a greater good (26). (3) The principle that is learned from Moses is that God makes men by taking us through a humbling process that fundamentally changes the way we think (38). (4) Gideon teaches that God makes men by turning our weakness into strength in such a striking way that only He can get the glory (51). (5) The principle that is learned from David is that God makes men by doing whatever it takes to correct and restore us when we go astray (60). (6) The principle that is learned from Solomon is that God makes men by making it impossible for us to find lasting happiness in any pursuit apart from Him (72). (7) Nehemiah teaches that God makes men by turning what breaks our hearts into a passionate calling to help redeem some broken part of His world (84). (8) Job teaches that God makes men by allowing us to gain through suffering what can be gained no other way (95). (9) The principle that we learn from Peter is that God makes men by a process of calling, equipping, and sending us so we can call, equip, and send others (106). (10) Paul teaches that God makes men by forging us into humble servants who are increasingly surrendered to the lordship of Jesus (120).

Morley goes on to explain in each chapter the story of that particular man that God has used. Then Morley takes the life of the individual along with the principle and applies it to the modern man. You cannot but help see how God changed the lives of the men in the stories as well as how God can use those stores to change the modern Christian man as well.

The biggest weakness of the book is the questions for thought. The questions are more for review than anything else. It would have been better had the questions been an expansion upon the thoughts of the particular chapter. The study questions would also have been better if a little more thought had been placed on them. Even though the questions are weak they are a good starting point. Over all the book is very well written, easy to read, and also the major points of the book are very well explained.

I would recommend the book for any men’s Bible Study. I would also recommended the book as a good book for devotions or even for use as a mentoring tool between a couple of men who want to meet together to grow in their walk with God. I learned a lot from reading the book and I be putting the principles learned into practice. I received this book for free from WaterBrook Multnomah Publishing Group for this review.

March 10, 2014 Posted by | Bible, Bible Study, Book Review, Christian, Christianity, Church, family, God, Holy Spirit, Life, marriage, Peter, Theology | , , , , , , , , , , , , , , | Leave a comment



The Gog and Magog prophecies are found in Ezekiel 38 and 39. The nation Gog will form the largest army ever assembled to wage war against Israel with the intent of wiping them off the face of the earth. The war will not primarily be between Gog and Israel but it will be between Gog and God. The culmination of the ultimate battle along with the outcome is all centered on God’s absolute control of all the events of the great battle. The ultimate question to be answered is when the great battle will take place.

Historical-Cultural Context


After the death of King David his son Solomon became the king. The nation of Israel became a divided kingdom after the death of Solomon. The kingdom is divided between north and south. The northern kingdom is known as Israel and the southern kingdom is known as Judah. “The divided kingdoms of Israel and Judah had years of decline in every area of their national life. Moral and spiritual decadence reached its (climax) in the Northern Kingdom under the (kings) of Ahab and Jezebel (1 Kings 17:1-22:40).”[1]

God judged the Northern Kingdom in 722 B.C. at the hands of the Assyrians. There is still hope for the Southern Kingdom under the new king of Josiah. Before Josiah became king of the Southern Kingdom, the moral & spiritual corruption would exceed the Northern Kingdom. Josiah set in motion a spiritual renewal by eradicating paganism and idolatry, by returning the people to worshiping God and to restore the spiritual and moral life of the nation (2 Kings 23:1-30).[2] Finally, in 597 B.C. God’s judgment came upon the Southern Kingdom. The Babylonian king Nebuchadnezzar led the Israelites out of their country. Among the captives is Ezekiel (2 Kings 24:14-17).[3]

The Israelites during the time of Ezekiel’s prophecy has wondered so far away from God that they worshiped the gods of the cultures around them more than their own God. This in turn led to God’s judgment for their sin. Hundreds of years prior to Ezekiel’s prophecy God told the Israelites to eradicate all of the Canaanites that they came in contact with which they failed to do (Joshua 6:15-21). It is very important for the Israelites to be separate from the rest of the world and to maintain a holy lifestyle that God had setup. Deuteronomy 7:1-6 is such a great outline for the history of Israel:

“When the Lord your God brings you into the land that you are entering to take possession of it, and clears away many nations before you, the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites, seven nations more numerous and mightier than you, and when the Lord your God gives them over to you, and you defeat them, then you must devote them to complete destruction. You shall make no covenant with them and show no mercy to them. You shall not intermarry with them, giving your daughters to their sons or taking their daughters for your sons, for they would turn away your sons from following me, to serve other gods. Then the anger of the Lord would be kindled against you, and he would destroy you quickly. But thus shall you deal with them: you shall break down their altars and dash in pieces their pillars and chop down their Asherim and burn their carved images with fire. ‘For you are a people holy to the Lord your God. The Lord your God has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth.’”


“Ezekiel is a Zadokite priest of the Jerusalem temple, who was swept up in the deportation of leading citizens, including the young king Jehoiachin, to a settlement in Babylonia, after Nebuchadnezzar’s conquest of the rebellious vassal state of Judah in 597 B.C.”[4] Ezekiel who is now in Babylonia is called by God to be a prophet to the exiled Israelites. Not only are the Israelites exiled but they have been moved into an unknown land far removed from their culturally and religious center.

Ezekiel is a very gifted and highly intelligent prophet. He has a priestly background that stresses the holiness and the echoing of priestly moral and cultic traditions. Ezekiel is a very well cultured prophet who was use to interacting with the upper class. The early years of his ministry is spent associating with the upper class. Because of his association with the upper class he is well schooled in silver smelting, shipbuilding, looking back at the paradise of the Promised Land, and his reference to Egypt as the chaos monster. His extensive use of verbal communication sometimes is lost on the audience. The audience is so lost that they asked Ezekiel to speak plainly.[5]

Ezekiel’s message is twofold, one about the judgment of God, and two about the salvation that God offered. The message about the judgment of God is expressed to the Israelites before the exile. Once the Israelites were exiled the message changed from one of judgment to one of salvation. The judgment is administered by the power and might of the Babylonian Empire. The exile of the Israelites challenged the belief that God is the one who is in ultimate control of all human events. At the time of the exile it seemed to the Israelites that Babylon is in control of history and not God. Human history for the Israelites is better understood if one “seriously take(s) into account the context of Israel, which witnessed the presence of the nations’ competing religions. The victory of a people were the victories of their god (or gods).Thus to Ezekiel the exile was not a political but a theological problem.”[6]

Genre and Structure of Ezekiel

The genre of Ezekiel is one of prophetic in nature. “The oracles in the book of Ezekiel are divided naturally on the basis of time and subject matter into four general parts: Ezekiel’s call to prophetic service (1:1-3:27); pronouncements of doom upon Israel/Judah (4:1-24:27); pronouncements of doom upon the nations (25:1-32:32); pronouncements of hope for Israel/Judah (33:1-48:35).”[7] The three divisions show a logical development by the author of the book. The three sections together form a structural and thematic unity.

Chapters 1-3 start out with the call of Ezekiel and a display of the glory of God. Chapters 4-7 are a display of God’s glory and without the display the judgment of God would be meaningless. Chapter 8-11 shows how Israel’s sin is the cause of God’s glory being removed from their presence and can only be restored through divine judgment. Chapters 12-19 is the announcement of God’s coming judgment. Chapters 20-24 Ezekiel prepares Israel for the discipline that God is going to enact. Chapters 1-24 all take place in the Promised Land before the Israelites are exiled into Babylon. Chapters 25-32 is a condemnation to the nations around Judah/Israel who enjoyed to see the destruction of Israel. God is also going to set up a time when those nations will also be judged for their sins. Chapters 33-39 is a series of message about the fall of Jerusalem and messages about the restoration of Israel to the Promised Land.[8] The book ends with chapters 40-48 and the return of God’s glory to the temple and to the Promised Land.

The oracles of Ezekiel 38 and 39 are like an eschatological literary cartoon strip. “The images portrayed become increasingly caricatured, reaching a climax in a bizarre picture of predatory birds and wild animals seated around a table gorging themselves on human flesh (39:17-20).”[9] As a person reads the oracles the divisions of the oracles become really clear. “While each of the divisions or sub-units has an identity and a character of its own, they are all thoroughly integrated to create a sequence of events whose total impact is much greater than the sum of its parts.”[10]

Where the oracle of Gog of Magog lies in the book of Ezekiel is important. In Ezekiel 1-24 there is the pronouncement of judgment for the sins that Israel has committed against God. Next is Ezekiel 25-32 that center around the judgment of the nations who surround Israel and delight in Israel’s downfall. “Then Ezekiel 33 records a turning point in the fortunes of God’s people when the news of Jerusalem’s fall came to the prophet. Now God’s wrath has been satisfied and there is a prospect of a new beginning. That new beginning is outlined in terms of a restoration of the leadership of the people (the shepherds, ch. 24), the land itself (ch. 35-36), and the people who indwell the land (ch. 36-37).”[11]

The oracles of Gog in Ezekiel chapters 38-39 is about the fate of Israel once they have been restored and returned to the Promised Land. “The purpose of the oracle against Gog becomes clear in 39:21-29; it is intended as a word of reassurance to Israel that the new order of existence promised in chapters 34-37 is not reversible. God will never again turn his face away from his people. Though trials of all kinds, even the worst imaginable kind, may and will come, they will do so only under God’s good and sovereign hand.”[12]

Exegetical Analysis

Exegesis of Ezekiel 38

Gog from the land of Magog, is one of the greatest enemies of the Israelites. The enemy appears at the end of the Israelite historical process and has been bewildering scholars for centuries. Ezekiel is singling out an unrepentant nation whom God will place his judgment upon.[13] Ezekiel 38 is divided into five sections. Verse 2-9 is about the gathering of a giant army that will do battle against the Israelites. Verse 10-13 is about an explanation for the motives of Gog. Verse 14-16 is the great army of Gog that attacks the Israelites. Verse 17-22 is God’s judgment upon Gog. Verse 23 is the conclusion of the great battle between Gog and the Israelites.

In verse 2 the name Gog is derived from the Greek name of Gyges a king of Lydia in Asia Minor. The name of Magog came from Genesis 10:2 where Magog is the second son of Japheth.[14] Japheth is the son of Noah. Gog is also a name for an “unidentified ruler whose name is from a Sumerian loan word gug, which means ‘darkness’”[15] The oracle of Gog has been applied to more current events than any other passage in the Old Testament. The church father Ambrose referred to God as the Goths in the late fourth century. Gog of the seventh century became the Arabs. Then in the thirteenth century Gog became the Mongols. By the seventeenth century Gog is the Roman emperor, the Pope, or the Turks. The nineteenth century the people of Gog became the Russians. Finally with the rise in Communism and the large nation of China, Gog has been purported to be the large army of China. It seems throughout world history Gog has become whatever movement or country is threating world peace.[16]

The best interpretation for Gog is a symbol for Babylon. Since Ezekiel is writing to an audience who has been taken over by the great power. The interpretation is also extended as an eschatological one as well. Babylon is being a representation of the world powers who are against God in the end times. Ezekiel is concerned about the destruction of Babylon because without its destruction then the messianic restoration of Israel cannot happen. “If Gog is a symbol of the forces of Antichrist foreseen by Ezekiel. If the word Gog is from the Sumerian gug, that would be additional support for treating him as a symbol of ‘the prince of this world’ (John 12:31), an appropriate designation that fits the character of the ruler of end-time Babylon.”[17]

In verses 10-16 Gog has gathered all of his forces from the far corners of the world and is heading to Israel to do battle. The battle will be the biggest battle of all times. Gog and his army are going to descend on a nation living in peace. The Israelites are living as a restored nation under the covenant relationship that they have with God. God is in absolute control of the great army that Gog has put together to do battle against the Israelites. “Once the unholy alliance has been prepared by God, he will summon them against his restored people at a time of his own choosing.”[18]  Even though Gog has a massive army to attack Israel it did not matter. An attack against God’s chosen nation Israel is an attack against God himself. “Gog has fundamentally misread the match-up. It is not a matter, as he supposes, of his vast and well-equipped army ranged against a defenseless nation. The relationship between God, his people, and the land has been restored and such an assault will not go unchallenged.”[19] In this great battle of all times God is allowing Gog to come against Israel for one reason only and that is to show the world his greatness and holiness. Not only will God show his holiness but the battle will show the world that God is in full control of all of history through his sovereignty.

Verses 17-23 is the ending of the great battle. Gog’s military destination is to the land of Israel. Gog will be the recipient of God’s judgment that will cause cataclysmic destruction against the people of Gog both in the battle and in Gog’s homeland. The only victims of this great battle are Gog and his forces. God used the forces of nature through earthquakes, plagues, torrential rains, hailstones, fire and self-destruction to bring about the judgment upon Gog and his army.[20] “So I will show my greatness and my holiness and make myself known in the eyes of many nations. Then they will know that I am the Lord” (Ezekiel 38:23). The purpose of the great destruction by nature is to show the glory of God and his judgment upon the nations who want to destroy the Israelites.

Exegesis of Ezekiel 39

The battle that begins in Ezekiel 38 is now drawn to its conclusion in Ezekiel 39. Verses 1-8 is the total destruction of Gog. Verses 9-10 is about the spoilage from the great battle. Verses 11-16 Gog is given a place for Israel to bury the dead. Verses 17-20 are instructions for the beasts of the earth to devour the dead bodies of Gog. Verses 21-29 is the return of the glory of God to a fully restored Israelite nation.

Verses 1-8 is how God is going to destroy Gog. God did totally disarm the army of Gog. The disarmed Gog never fought against the Israelites. Instead God destroyed the army of Gog and spread the bodies all over the mountains and fields of the land of Israel. No nation would ever come against Israel again. Not only did God destroy the army of Gog in the land of Israel but he destroyed the homeland of Gog being Magog. “God would use Gog’s defeat as a demonstration to the nations that he, the Holy One of Israel, is the only true God. He would not permit his holy name to be profaned again through the conquest and dispersion of Israel. Israel in turn would make the Lord’s name holy in her midst.[21]

In this great battle of all battles Israel did not show up until verses 9-20 when the battle was over. Israel is now showing up to take part to plunder the nation that came to plunder them. There is so much plunder collected that the wood is used as fuel for the Israelites for seven years (verse 9). Following the collection of the plunder the beasts of the earth come to devour the dead and leave the clean bones. It took seven months to bury the bones of the dead. “The dominant concern of the burial of the remains is the cleanness of the land. The decontamination would be a fitting and necessary corollary to God’s triumph and so bring credit to its executors. It underscores from a cultic perspective the vindication of Yahweh.”[22]

Verses 17-20 is about Gog and his infamous hordes that have been slain and the Land is full of the dead bodies. The Promised Land now needs to be made holy again. The land is purified, through the grossest of defilements. Not only were the invaders buried but the bodies and blood became a feast for the birds and the beasts. The Temple is once again prepared for the return of God’s glory. The world was just turned upside down by the great battle.[23]

After Israel repents of their sin and experience the discipline of God for their sin then the Israelites could be restored to the Promised Land. Verses 21-29 are about the full restoration of Israel to the Promised Land. In order for Israel to be restored to the Promised Land there are two conditions that Israel must be fulfill and are found in Deuteronomy 30:2. “(1) They must return to the Lord. (2) They must give heed to his voice with all their heart and soul.”[24]

Once Israel is restored to the Promised Land God would give both promises and blessings and these can also be found in Deuteronomy 30:3-6. “(1) The Lord will restore their fortunes (v. 3). (2) He will have compassion on them (v. 3). He will gather them again from all the peoples where he had scattered them (v.3). (4) He will bring them into the land (v. 5). (5) They shall possess the land (v. 5). (6) He will prosper them (v. 5). (7) He will multiply them (v. 5). (8) He will circumcise their hearts so that they will love him (v. 6).”[25]

Fulfillment of Ezekiel in Revelations

The biggest question about the great battle between God and Gog, is when the battle will take place. There have been three possible times for the battle, pre-tribulation, mid-tribulation, and post-tribulation. The proponents that are for the pre-tribulation believe that Israel’s secure dwelling that is mentioned in Ezekiel 38-39 could only occur at the beginning of the Tribulation. The complete restoration of Israel in Ezekiel is messianic and occurring at the end times. In Ezekiel 39:7, 22 God states his name will no longer be profaned which could not have occurred before the Tribulation. The fact that throughout Ezekiel 38-39 God states that the nations will know my name and recognize his sovereignty would fit best after the second coming then before the Tribulation. As a person has studied this position it is easy to come to the conclusion that this would not be a good fit for the events of Ezekiel 38-39.[26]

The proponents of the mid-tribulation argue that Gog’s invasion is an extension of the invasion from the north mentioned in Daniel 11:40-41. The events of Daniel 11:40-41 is the breaking of the Antichrist’s covenant with Israel in the middle of the Tribulation. Thus Israel is living in the Promised Land with a false security of relative peace through the covenant that was made with the Antichrist. In turn when Gog invades and attempts to destroy the Israelites it would cause them to turn to God. The turning to God and knowing God is a fulfillment of a prophecy made in Revelation that many will be saved during the time of the Tribulation. There have been six observations on whether the fulfillment of Ezekiel 38-39 is mid-tribulation or not. (1) There is no specific biblical text that matches Gog with the king of the north found in Daniel 11:40-41. (2) The use of false security as a concept would not match up with the whole purpose of the Tribulation. (3) The fact that Israel purifies the Promised Land by burning the weapons and burying the dead would seem impossible during the time that God was at the height of his final judgment. (4) Ezekiel 38:8, 16 declares that Israel has been restored from the sword into messianic blessing; yet this would not match up with the tribulation period. (5) There is no doubt in reading Ezekiel 38-39 that God is the one who destroys and not the Antichrist. (6) The fact that the Lord’s name will no longer be profaned again does not fit with the mid-tribulation view. Again based upon the Biblical evidence it would be unlikely that the events of Ezekiel 38-39 occur during the mid-tribulation time period.[27]

The proponents of the post-tribulation argue that Gog is the army that have been described in Zechariah 12 and 14:1-14 and have come to do battle against the Messiah. Also the battle would occur at the end of the Tribulation, prior to the judgment that is described in Matthew 25, and prior to the Millennium. The majority of scholars that hold this view believe that the battle will occur after the Millennium that is described in Revelation 20:7-10. The strong argument for this position is the explicit reference to Gog and Magog in Revelation 20:8. This would sure fit Ezekiel 38-39 very well. The Millennium would definitely provide the time for Israel to live in peace, have a safe dwelling place, and have time to burn the weapons and bury the dead. There have also been three observations in regards to this view as being the fulfillment of Ezekiel 38-39. (1) The Gog of Ezekiel 38-39 is an assimilation of armies from the four points of the earth verses the army that is assembled in Revelation from the four corners of the earth. The assimilation of the armies is very similar in both books. (2) It is maintained that Ezekiel says nothing of Jerusalem whereas John states that the nations encompassed the beloved city. It should be noted that Ezekiel mentions that Gog will attack the mountains of Israel which would most likely include Jerusalem. (3) It is believed that the burning of the weapons and burying of the bodies would fit with the Millennium time period.[28]

It would seem then that the events of Ezekiel 38-39 are a fulfillment of Revelation 19:17-21 and 20:7-10. The connection between the events of Ezekiel 38-39 and Revelation 19:17-21 and 20:7-10 lies on the singular concept of God’s defeat of the great attempt of the Evil One to once again possess the land of Israel. The Evil One or Satan is the last and greatest enemy of Israel. John in Revelation only summarizes what is stated in Ezekiel. John mentions Gog in Revelation 20 so that the reader would make the connection between Satan of Revelation and Gog in Ezekiel 38-39. Satan’s whole premise is to possess the land of Israel in order to nullify God’s promise. However, God in both Ezekiel and Revelation has fully demonstrated himself as the immutable God who faithfully protects Israel in accord with his word.[29]


The great battle of Gog from Magog against the Israelites takes place post-tribulation. Through this great battle the glory of God will be shown to all nations that he is in control of all things past, present, and future. The name Gog being synonymous with the name of Satan as revealed in the book of Revelation will not win the battle. After the battle God’s glory will once again return to the Promised Land and return to the Temple.


Alexander, Ralph H. Isaiah-Ezekiel. Volume 6. The Expositor’s Bible Commentary. Edited by Frank E Gaebelein. Grand Rapids, MI: Zondervan, 1986.

Allen, Leslie C. Word Biblical Commentary. Vol. 29. Ezekiel 20-48. Dallas, Tex.: Word Books, 1990.

Block, Daniel Isaac. Ezekiel 1-24. Edited by Robert L Hubbard Jr. New International Commentary on the Old Testament. Grand Rapids, MI: Eerdmans, 1997.

Block, Daniel Isaac. Ezekiel 25-48. Edited by Robert L Hubbard Jr. New International Commentary on the Old Testament. Grand Rapids, MI: Eerdmans, 1998.

Block, Daniel I. “Gog in Prophetic Tradition: A New Look at Ezekiel XXXVIII 17.” Vetus Testamentum 42, no. 2 (1992): 154–172.

Cooper, Lamar Eugene. The New American Commentary. Vol. 17. Ezekiel. Nashville, TN: Broadman & Holman Publishers, 1994.

Delitzsch, Franz, and Carl Friedrich Keil. Keil & Delitzsch Commentary on the Old Testament. Vol. 9. Ezekiel and Daniel. Peabody, Mass.: Hendrickson Publishers, 1996.

Duguid, Iain M. The NIV Application Commentary: Ezekiel. Grand Rapids, MI: Zondervan Publishing House, 1999. Kindle.

Luc, Alex. “A Theology of Ezekiel: God’s Name and Israel’s History.” Journal of the Evangelical Theological Society 26, no. 2 (June 1983): 137–143.

Railton, Nicholas M. “Gog and Magog: The History of a Symbol.” Evangelical Quarterly 75, no. 1 (January 2003): 23–43.

Tanner, J. Paul. “Rethinking Ezekiel’s Invasion by Gog.” Journal of the Evangelical Theological Society 39 (1996): 29–46.

[1] Lamar Eugene Cooper, The New American Commentary: Ezekiel, vol. 17, The New American commentary (Nashville, TN: Broadman & Holman Publishers, 1994), 325, Kindle.

[2] Ibid., 325.

[3] Ibid., 355.

[4] Leslie C Allen, Ezekiel 20-48, vol. 29, Word Biblical Commentary (Dallas, TX.: Word Books, 1990), xx.

[5] Ibid., xx-xxi.

[6] Alex Luc, “A Theology of Ezekiel: God’s Name and Israel’s History,” Journal of the Evangelical Theological Society 26, no. 2 (June 1983): 137-143.

[7] Daniel Isaac Block, Ezekiel 1-24, ed. Robert L Hubbard Jr,, The New International Commentary on the Old Testament, (Grand Rapids, MI: Eerdmans, 1997), 17.

[8] Ralph H. Alexander, The Expositor’s Bible Commentary: Volume 6 Isaiah-Ezekiel, ed. Frank E Gaebelein, (Grand Rapids: Zondervan, 1986), 744.

[9] Daniel I. Block, “Gog in Prophetic Tradition: A New Look at Ezekiel XXXVIII 17,” Vetus Testamentum 42, no. 2 (1992): 154-172.

[10] Ibid., 156.

[11] Iain M. Duguid, The NIV Application Commentary: Ezekiel, (Grand Rapids, MI: Zondervan Publishing House, 1999)., 411, Kindle.

[12] Ibid., 411.

[13] Nicholas M. Railton, “Gog and Magog: The History of a Symbol,” Evangelical Quarterly 75, no. 1 (January 2003): 23-43.

[14] Daniel Isaac Block, Ezekiel 25-48, ed. Robert L Hubbard Jr, New International Commentary on the Old Testament (Grand Rapids, MI: Eerdmans, 1997), 433.

[15] Cooper, 8953.

[16] Duguid, 408.

[17] Cooper, 8986.

[18] Duguid, 404.

[19] Ibid., 406.

[20] Allen, 207.

[21] Alexander, 935.

[22] Allen, 208.

[23] Robert Alter and Frank Kermode, eds., The Literary Guide to the Bible (Cambridge, Mass: Belknap Press of Harvard University Press, 1987), 203.

[24] J. Paul Tanner, “Rethinking Ezekiel’s Invasion by Gog,” Journal of the Evangelical Theological Society 39 (1996): 29-46.

[25] Ibid., 37.

[26] Alexander, 938-939.

[27] Ibid., 939.

[28] Ibid., 939-940.

[29] Ibid., 940.

March 9, 2014 Posted by | Bible, Bible Study, Biblical Interpretation, blogging, Christian, Christianity, Church, culture, Ezekiel, God, Holy Spirit, Jesus, Life, Old Testament, Religon, Theology, Uncategorized | , , , , , , , , , , , , , , , | Leave a comment

Lavish Grace

Text Used: Romans 3.22-25; Luke 15.11-32

Definition of Grace

Grace is God’s FREE and unmerited favor shown to guilty sinners who deserve on JUDGEMENT.

Three questions to ask ourselves about grace

1. Do I know the GIVER of grace?
2. Do I understand the GIFT of grace?
3. Do I GRASP the lavishness of grace?


Genesis 6.5 – The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.
Isaiah 53.6 – All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on him the iniquity of us all.
Romans 3.10-18 – 10 as it is written: “None is righteous, no, not one; 11 no one understands; no one seeks for God. 12 All have turned aside; together they have become worthless; no one does good, not even one.” 13 “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.” 14“Their mouth is full of curses and bitterness.” 15 “Their feet are swift to shed blood; 16in their paths are ruin and misery,17 and the way of peace they have not known.” 18 “There is no fear of God before their eyes.”

Grace through human ACHIEVEMNT
Grace through divine ACCOMPLISHMENT


1. Grace ACCEPTED by Faith. (Romans 3.22)
2. Grace AVAILABLE to All Who Believe (Romans 2.22-23)
3. Grace AWARDED freely (Romans 3.24)
4. Grace ACQUIRED through redemption (Romans 3.24)
5. Grace ACCOMPLISHED through propitiation (Romans 3.25)

Luke 15.11-32

Luke 15.11-12 – 11 And he said, “There was a man who had two sons. 12 And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ And he divided his property between them.

Luke 15.12b –  …And he divided his property between them.

Luke 15.13-16 – 13 Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living. 14 And when he had spent everything, a severe famine arose in that country, and he began to be in need. 15 So he went and hired himself out to one of the citizens of that country, who sent him into his fields to feed pigs. 16 And he was longing to be fed with the pods that the pigs ate, and no one gave him anything.

Luke 15.17-19 – 17 “But when he came to himself, he said, ‘How many of my father’s hired servants have more than enough bread, but I perish here with hunger! 18 I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you. 19  I am no longer worthy to be called your son. Treat me as one of your hired servants.”’

Luke 15.20-21 – 20 And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. 21 And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’

Luke 15.22-24 – 22 But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. 23 And bring the fattened calf and kill it, and let us eat and celebrate. 24 For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate.

Luke 15.25-30 – 25 “Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. 26 And he called one of the servants and asked what these things meant. 27 And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.’ 28 But he was angry and refused to go in. His father came out and entreated him, 29 but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends. 30 But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!’

Luke 15:31-32 – 25 “Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. 26 And he called one of the servants and asked what these things meant. 27 And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.’ 28 But he was angry and refused to go in. His father came out and entreated him, 29 but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends. 30 But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!’

Take from a sermon by Pastor Ricky Le Mons

March 11, 2012 Posted by | Bible, Bible Study, Biblical Interpretation, Christian, Christianity, Church, family, God, Holy Spirit, Jesus, Life, New Testament, Prayer, relationship, Theology, Uncategorized | , , , , , , , | Leave a comment

Trinity: Sovereignty of God

I. What does it mean that God is Sovereign?

Sovereign — adj. 1 : above or superior to all others; chief; greatest; supreme 2: supreme in power, rank or authority 3: of or holding the position of ruler; royal; reigning 4: independent of all others 5: excellent; outstanding — noun 1: a person who possesses sovereign authority or power; specifically, a monarch or ruler.

A. He is before all things!

Psalms 90:2 Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting to everlasting you are God.

Revelation 1:8 “/ am the Alpha and the Omega, ” says the Lord God, “who is and who was and who is to come, the Almighty. “

B. He created all things!

Genesis 1:1 In the beginning, God created the heavens and the earth.

C. He upholdsall things!

Hebrews 1:3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high,

D. He is above all things!

Ephesians 4:6 one God and Father of all, who is over all and through all and in all.

Isaiah 45:5-12

E. He knows all things!

Psalms 139:4 Even before a word is on my tongue, behold, O LORD, you know it altogether.

Isaiah 46:10 declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose, ‘

F. He does all things !

Jeremiah 32:27 “Behold, I am the LORD, the God of all flesh. Is anything too hard for me? Luke 1 :37 For nothing will be impossible with God. “

G. He accomplishes all things!

Isaiah 14:24 The LORD of hosts has sworn: “As I have planned, so shall it be, and as I have purposed, so shall it stand,

Ephesians 1:11 In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will,

H. He rules all things!

Daniel 4:34-35 At the end of the days I, Nebuchadnezzar, lifted my eyes to heaven, and my reason returned to me, and I blessed the Most High, and praised and honored him who lives forever, for his dominion is an everlasting dominion, and his kingdom endures from generation to generation; (35) all the inhabitants of the earth are accounted as nothing, and he does according to his will among the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, “What have you done?”

1 Chronicles 29: 11-12 Yours, O LORD, is the greatness and the power and the glory and the victory and the majesty, for all that is in the heavens and in the earth is yours. Yours is the kingdom, O LORD, and you are exalted as head above all. (12) Both riches and honor come from you, and you rule over all. In your hand are power and might, and in your hand it is to make great and to give strength to all.

I. He is in control of all things!

Romans 8:28 And we know that for those who love God all things work together for good, for those who are called according to his purpose.

earthly kings – Pr. 21:1, Rev. 19:16

human events – Dan. 2, 7, Ps. 33:9-11

good angels – Col. 1:15-16, Rev. 4:8

Satan & bad angels – Job 1:6, Eph. 1:21, Php. 2:10

Human decisions – Eph. 1:11, Ro. 8:29-30, Acts 2:23; 13:48

II. How Does God Reveal His Sovereignty to Us?

Through His Titles


Through His Promises

Romans 8:28-30

Philippians 2:9-11

Through His Story – History

Of Israel – Gen. 37-50:20 (Joseph)

Of the Nations – Dan. 2, 7 (4 Kingdoms)

Through Prophecy – Dan. 2:27, Isa. 44:6-8 NLT

Through Christ

His Birth – Gal. 4:4, Mat. 2:3-6

His Life (fulfilled 100’s of prophecies) – Mat. 4:14; 12:15-21

His Teaching – Jn. 8:48-58

His Death & Resurrection – Jn. 10:17-18

His Ascension & Ultimate Reign – Acts 1:9-11, Rev. 19:11-21, Rev. 19:11-16

II. How Do We Respond to a Sovereign God?

a. Bow before the King of the universe!

Philippians 2:9-11 Therefore God has highly exalted him and bestowed on him the name that is above every name, (10) so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, (11) and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

*Application = Absolute surrender of all you are and all you have!

b. Believe all that comes into your life is either allowed or decreed by a good God who will use it

for your benefit!

Romans 8.28-29

Genesis 50:20 As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today.

*Application = Absolutely refuse to worry about anything!

c. Behold in awe the mystery and majesty of His kind, compassionate, just and sovereign

rule over all that is or will ever be!

Romans 11:33-36 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! (34) “For who has known the mind of the Lord, or who has been his counselor? ” (35) “Or who has given a gift to him that he might be repaid? ” (36) For from him and through him and to him are all things. To him be glory forever. Amen.

* Application = worship God for who He is, not merely for what He has done!

May 8, 2011 Posted by | Bible, Bible Study, Biblical Interpretation, Christian, Christianity, Church, family, God, Holy Spirit, Jesus, Life, New Testament, Old Testament, Prayer, Psalm, Psalms, relationship, Religon, Romans, Theology | , , , , , , , | Leave a comment

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