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God's sovereignty, as the right to exercise his ruling power over his creation, is contingent upon his creation. God's sovereignty only takes effect once creation exists for it to be expressed upon. If the sovereignty of God is considered one of his attributes, it is a temporal one. [9]
Daniel 4, the fourth chapter of the Bible's Book of Daniel, is presented in the form of a letter from king Nebuchadnezzar II [1] in which he learns a lesson of God's sovereignty, "who is able to bring low those who walk in pride". Nebuchadnezzar dreams of a great tree that shelters the whole world, but an angelic "watcher" appears and decrees ...
Herman Bavinck notes that although the Bible talks about God changing a course of action, or becoming angry, these are the result of changes in the heart of God's people (Numbers 14.) "Scripture testifies that in all these various relations and experiences, God remains ever the same." [18] Millard Erickson calls this attribute God's constancy. [3]
The overall theme of the Book of Daniel is God's sovereignty over history, [2] and the theme of the tales in chapters 1–6 is that God is sovereign over all earthly kings. [16] Daniel 1 introduces the fundamental question that runs through the entire book, how God may continue to work his plans when all seems lost. [ 12 ]
God is the sole ultimate power in the universe but is distinct from it. The Bible never speaks of God as impersonal. Instead, it refers to him in personal terms– who speaks, sees, hears, acts, and loves. God is understood to have a will and personality and is an all powerful, divine and benevolent being.
Divine providence – the study of sovereignty, superintendence, or agency of God over events in people's lives and throughout history. Ecclesiology (sometimes a subsection of missiology)—the study of the Christian Church , including the institutional structure , sacraments and practices (especially the worship of God) thereof
[52] [53] The Bible usually uses the name of God in the singular (e.g., Exodus 20:7 [54] or Psalms 8:1), [55] generally using the terms in a very general sense rather than referring to any special designation of God. [56] However, general references to the name of God may branch to other special forms which express his multifaceted attributes. [56]
Three things that would mark Piper’s life-work are traceable to that influence: assiduous attention to exegetical detail in Bible study [30] (indeed in all reading [31]), a central conviction of the all-embracing sovereignty of God, [32] and what Piper came to call Christian Hedonism.