The Sovereignty of God

Overview

God’s sovereignty – His absolute rule and authority over creation – is a central biblical teaching. Scripture proclaims repeatedly that “our God is in the heavens; he does whatever he pleases” (Ps 115:3) and “the purpose of the Lord will be established” (Prov 19:21). In the Old Testament God is declared “King” of heaven and earth (Ps 47:8), “LORD of hosts” (Isa 6:5), who “declares the end from the beginning” (Isa 46:10) and “rules over the affairs of nations” (Dan 4:35). In the New Testament Jesus affirms that not a sparrow falls outside the Father’s care (Matt 10:29–31) and Paul describes how God “works all things according to the counsel of his will” (Eph 1:11). The early church fathers (e.g. Augustine) and Reformation leaders (Luther, Calvin) taught God’s providential control over history, while later thinkers (Arminius, Wesley, Molinists, Open Theists) debated how divine foreknowledge and human freedom coexist. Denominational traditions vary: Reformed (Calvinist) theology stresses God’s absolute decree of all events (compatibilist free will), Lutheran confessions affirm election but reject definite reprobation, Catholic and Orthodox emphasize synergy (God’s grace cooperating with human choice), Arminian/Wesleyan hold conditional election (foreseen faith) and libertarian freedom, and many Pentecostal churches share Arminian or Wesleyan emphases while stressing the Spirit’s leading. Major debates include predestination (unconditional vs foreknowledge), providence (deterministic control vs permissive will), free will (compatibilism vs libertarianism), and the problem of evil. Historically, councils and confessions from Augustine’s day through the Synod of Dort and modern times reflect these issues. Pastorally, God’s sovereignty offers comfort (Spurgeon: “no attribute…more comforting” than sovereignty) and calls believers to trust, worship and humility, while requiring careful teaching so as not to deny human responsibility. This report outlines key scriptures, definitions, history, debates and pastoral implications, with comparative tables of positions and suggested sermon and discussion points. Catechism: creation and providence · John Frame on sovereignty · Spurgeon: Divine Sovereignty

Key Biblical Passages on God’s Sovereignty

Scripture repeatedly affirms God’s ultimate rule:

• Psalm 115:3 – “Our God is in the heavens; he does whatever he pleases”. (Hebrew poetic context: contrasts the true God with impotent idols.) Cross-translation: KJV/NRSV/NIV render “pleases him” or “as he wishes.” This verse (also cited in Catholic teaching) stresses that no earthly power constrains God. Catechism: creation and providence
• Proverbs 19:21 – “Many are the plans in a person’s heart, but it is the purpose of the LORD that will be established.” (Wisdom literature: human schemes vs God’s sovereign plan.) Translations vary “plans/schemes” and “purpose/intention,” but all stress that God’s decree ultimately prevails . Catechism: creation and providence
• Isaiah 46:9–10 – “I am God, and there is none like me… I make known the end from the beginning, from ancient times, what is still to come.” (Second Isaiah preaching in Exile. Context: God contrasts Himself with idols; God declares His sovereign authority over history.) NIV/ESV render “end from the beginning”; NASB “from ancient times what is still to come.” This shows divine sovereignty in foreordaining events.
• Daniel 4:34–35 – After Nebuchadnezzar’s humiliation, he praises God: “His dominion is an eternal dominion; all the inhabitants of the earth are accounted as nothing. He does as he wills with the host of heaven and the inhabitants of earth…” (Daniel’s narrative of God’s control over a pagan king’s fate.) Translations: KJV “none can stay his hand…in heaven or on earth” (sometimes used for emphasis). Emphasizes that God’s will cannot be resisted.
• Psalm 99:1–3 – *“The LORD reigns; let the peoples tremble… Exodus 3:14)” conveys God’s sovereign name YHWH as “I AM.” Spurgeon famously used Exod 3:14 to illustrate that God, not Pharaoh, is in control. The psalm affirms God’s holy kingship over Israel and earth. John Frame on sovereignty
• Proverbs 21:1 – “The king’s heart is a stream of water in the hand of the LORD; he turns it wherever he will.” (Solomonic proverb: God’s sovereignty even over rulers’ decisions; akin to Old Testament providence.)
• Jeremiah 10:23 – “I know, O LORD, that a man’s way is not in himself…” (Prophetic prayer: acknowledges human dependence on God’s direction.)

New Testament passages also highlight God’s rule:

• Matthew 10:29–31 – “Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from your Father… even all the hairs of your head are numbered.” (Jesus teaching on God’s providential care. All translations agree: God’s knowledge and care extend even to minor details, assuring believers that nothing happens apart from His sovereign oversight.)
• Matthew 28:18 – “All authority in heaven and on earth has been given to me” (Jesus’ Great Commission. Indicates God gave Christ full authority, implying sovereign rule through Christ.)
• Acts 17:24–25 – “The God who made the world and everything in it… he himself gives to all mankind life and breath…” (Paul in Athens, highlighting God’s sovereignty as Creator who sustains life, not requiring temples or offerings.)
• Ephesians 1:11 – “In [Christ] 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.” (Paulic doxology: stresses God’s “counsel” and will as governing history.) Many translations (ESV, NIV) echo “all things” and God’s “will” or “plan.” The Westminster Confession quotes this verse in doctrine of Providence; John Frame notes it shows God’s “eternal plan for all”. Westminster Confession · John Frame on sovereignty
• Romans 8:28–30 – “And we know that for those who love God, all things work together for good… whom he foreknew he also predestined… and those whom he predestined he also called.” (Paul on salvation: underscores God’s ordering of all events toward His purposes.) Most translations indicate God’s purposeful ordering of both good and evil outcomes. (Contrast KJV’s “worketh together for good”.)
• Colossians 1:16–17 – “For by him all things were created… all things hold together.” (Christology: Christ as agent of Creation and Sustainer, showing God’s sovereignty over all creation.) All major translations concur that “all things” (every created thing) exist and continue by Christ’s power.
• Hebrews 1:3 – “He upholds the universe by the word of his power.” (God’s Son sustains creation; shows divine sovereignty as active governance.)
• Revelation 1:8 – “I am the Alpha and the Omega… who is and who was and who is to come, the Almighty.” (God’s self-revelation as eternal sovereign “Almighty”.) Emphasizes omnipotence across time.
• Revelation 19:6 – “Hallelujah! For the Lord our God the Almighty reigns.” (Heavenly worship scene: God’s rule is celebrated. All modern translations similar: “Almighty”/“omnipotent.”)

Each of these passages comes with context (historical background, genre) and minor translation variations (see above) but together they present a consistent biblical portrait: God reigns supreme, accomplishing all He purposes (Ps 115:3; Eph 1:11) with power and wisdom. Catechism: creation and providence · John Frame on sovereignty

Historical Development of the Doctrine

Meridian events and thinkers shaped how the church understood God’s sovereignty:

1. 2nd–5th centuriesPatristic reflection on creation, providence, grace and freedom
2. Early 5th centuryAugustine’s controversy with Pelagian teaching
3. 529Second Council of Orange
4. 13th centuryAquinas on divine will, providence and predestination
5. 1525Luther’s Bondage of the Will
6. 1536–1559Calvin’s Institutes develops through successive editions
7. 1588Molina’s Concordia
8. 1608–1610Arminius’ Declaration of Sentiments and the Remonstrance
9. 1618–1619Synod of Dort
10. 1646–1647Westminster Confession
11. 18th centuryWesleyan and Edwardsian accounts of grace and freedom
12. 1856Spurgeon’s Divine Sovereignty sermon
13. 20th centuryRenewed Catholic, Orthodox and Protestant discussions
14. Late 20th–21st centuriesDebates over open theism, providence and moral agency

Early Patristic Christianity (1st–5th c.) recognized God as Creator-King but debated human freedom. Pre- and post-Augustine, Latin Fathers (e.g. Augustine) stressed predestination and grace, while Greek Fathers (e.g. John Chrysostom, Maximus) affirmed more human self-determination (synergy). The Pelagian controversy (c. AD 400) forced Augustine to articulate a strong sovereign grace doctrine: God freely chooses the elect (City of God, De Praed.). Eastern Orthodoxy, by contrast, emphasized the freedom inherent in being made in God’s image. John of Damascus on providence

In the Middle Ages, scholastics like Thomas Aquinas grappled with providence vs free will. Aquinas taught that God eternally wills all that happens but uses secondary causes (I Q.19). He held “premise of mercy” (God orders even evil to a good end) but denied God is author of sin. Scholastic debates (e.g. Thomist vs Molinist) began over God’s foreknowledge and human freedom (Molina’s Concordia on “middle knowledge”, first published in 1588).

The Reformation (16th c.) intensified focus on sovereignty. Martin Luther (1483–1546) strongly taught the human will’s bondage apart from grace (in De Servo Arbitrio) and single predestination to glory (Formula of Concord Art. XI). John Calvin (1509–1564) systematically developed divine sovereignty: God’s eternal decree ordains everything (Institutes 3–4). Calvin developed an influential account of providence; he did not invent the ancient concept or its vocabulary. Protestants fiercely debated whether Christ’s atonement was for all or only for the elect. Formula of Concord on election

In the post-Reformation era, Puritans (e.g. John Owen) and continental Reformed theologians continued the emphasis on divine decree (Westminster Confession of 1646–1647: God “freely, and unchangeably ordain[ed] whatsoever comes to pass”). Opponents arose: Jacob Arminius (1560–1609) and the Remonstrants insisted on conditional election by foreknowledge, universal prevenient grace, resistible grace and the possibility to fall from salvation. The Synod of Dort (1618–19) responded with the Canons of Dort (affirming “five points” of Reformed doctrine, including irresistible grace and perseverance). Westminster Confession

The Church of England accommodated both views in the 39 Articles (Article 17) and William Perkins’ debates. In the 18th century, John Wesley (1703–1791) led a Methodist revival, affirming Arminian views (free will, universal grace) in sermons like Predestination Unscriptural. Jonathan Edwards (1703–1758), though Reformed, likewise sought a theodicy of God’s sovereignty (sermon The Sovereignty of God in Salvation).

In the modern period, debates expanded. Theologians such as Charles Hodge and B. B. Warfield (Princeton school) defended classical Calvinism against revivalists like Charles Finney, who urged human responsibility. The 20th century saw renewed Catholic discussion of providence of “permissive will” and cooperation (CCC §§302–308), and some Catholic intellectuals engaging Molinism. Neo-orthodoxy (Barth, Brunner) emphasized God’s freedom over human reason. Late 20th/21st-century evangelicalism revived Calvinist preaching (e.g. R.C. Sproul, John Piper) and also produced robust Arminian/evangelical apologetics (Clark Pinnock, Roger Olson) and new views (Open Theism; Process Theology on providence). Catechism: creation and providence

This complex history means that denominational traditions today differ (see next section). But through it all, Scripture remains primary: the church has historically returned to the Bible (e.g. Exod 3:14; Eph 1:11) to guide its understanding of God’s sovereign rule. John Frame on sovereignty · Westminster Confession

Major Denominational and Contemporary Perspectives

While all Christian traditions affirm God’s sovereignty, they balance it differently with human freedom and other doctrines.

• Reformed/Calvinist (e.g. Presbyterians, Reformed churches, many Baptists): Emphasize God’s exhaustive control. Predestination: Unconditional election of some to salvation (God chooses by grace alone, apart from any foreseen merit or faith) and (in many Reformed circles) a de facto “reprobation” of others. Providence: God meticulously ordains all events (“double predestination” often charged, though most Confessions speak of giving “mercy and hatred” in general terms). Free Will: Compatibilist – humans act freely according to their natures and desires, but those desires are themselves determined by God’s will. Westminster chapters 3, 5 and 9 discuss divine decree, providence and the human will; chapter 11 concerns justification. These confessional claims should be distinguished from later philosophical models. God’s sovereignty is comforting (Spurgeon: “there is no attribute of God more comforting” to His children than sovereignty). John Frame on sovereignty · Formula of Concord on election · Spurgeon: Divine Sovereignty
• Lutheran (Luther’s inheritance, e.g. LCMS, WELS, Scandinavian churches): Lutherans affirm strong divine sovereignty (bondage of the will, election) but reject a rigid double predestination. The Augsburg Confession and Formula of Concord stress that Christ “calls to Himself all sinners,” and that God’s predestination is to salvation of believers. They distinguish foreknowledge (God simply knowing events) from predestination (God’s eternal choice of the elect). Predestination: God eternally elects believers (Eph 1:4–5), but He “is not willing that any should perish” (2 Peter 3:9; compare 1 Timothy 2:4) – the reason some are lost is human unbelief, not a decree to damn them. Providence: Affirmed as sovereign ordering of events, though often speaking of “God’s hidden will” (His secret decree) vs “revealed will” (commands, Gospel). Free Will: Bondage in spiritual matters (accepting Christ cannot be done without the Holy Spirit’s work); in “civil” or “acquired” matters (daily choices) humans have a kind of free will under God’s providence. In practice, most Lutherans lean compatibilist (influenced by Luther: “God’s will is hidden, our will is bound”) but emphasize pastoral care: trust in God’s promises while preaching repentance. Formula of Concord on election
• Roman Catholic (Catechism; Roman magisterium): The Catholic Church strongly affirms divine sovereignty and human freedom. The Catechism teaches that God “protects and governs all things which he has made” and that “the sacred books affirm God’s absolute sovereignty” (citing Ps 115:3, Prov 19:21). However, Catholic theology has historically rejected double predestination: it holds that God wills “that all should be saved” (1 Tim 2:4) and “provides sufficient grace” for all (Council of Trent; CCC 303). Predestination: God elects some to eternal life (CCC 600–607) but “reprobation” (damnation) is a result of creaturely sin rather than an eternal decree. Providence: God governs the world through secondary causes (nature, human decisions). This use of causes is not a weakness but shows God’s greatness (CCC 306–307). Free Will: Maintained strongly (humans have real free choice). God’s grace is “co-operative” with free will (synergism). For example, CCC 306–308 teaches that God “grants creatures the dignity of acting on their own…co-operating” in His plan. Catholics also often distinguish God’s “decretive” will (what He actually ordains) from His “preceptive” will (what He commands morally) – His decretive will may permit sin for a greater good without being itself sinful. Catechism: creation and providence
• Eastern Orthodox: God’s lordship is confessed together with genuine human freedom and grace-enabled cooperation, often expressed as synergy and growth in the divine life. This should not be described as placing less importance on God’s sovereignty or as a general endorsement of open theism. Orthodox writers differ in their philosophical formulations. John of Damascus on providence
• Arminian/Wesleyan (Methodists, many Baptists): Affirm God’s sovereignty while understanding genuine creaturely freedom as permitted by God. Predestination: Conditional election based on God’s foreknowledge of faith. God foresees who will freely believe, and elects them to salvation. Arminian Wesleyan theology affirms prevenient grace enabling all people to respond freely. Providence: God sustains the world (Acts 17:28) but does not determine every detail. He allows genuine human choices; indeed, to deny that would make God the author of evil. As summarized by Arminian writers: God exercises limited providence, “governing creation without determining every event, and His election is… by foreknowledge”. Free Will: Held to be libertarian – humans can genuinely choose differently. God’s foreknowledge is exhaustive but does not compel human decisions (though how exactly this works is debated). Election is “by foreknowledge” (Romans 8:29). Notable Arminian theologians (James Arminius, John Wesley) also denied double predestination and taught that Christ’s atonement is made in view of all (though generally applied to believers). Arminius’ writings
• Pentecostal and charismatic: Many classical Pentecostal bodies hold broadly Arminian accounts of salvation and emphasise the Holy Spirit, prayer and responsible human response. Charismatic Christianity spans many denominations. Open theism should not be attributed to Pentecostals generally or to a named leader without evidence. Spirit-empowered prayer does not mean that God is compelled to defer to human wishes.

In summary, Reformed and Lutheran traditions speak of God’s sovereignty primarily through decrees and election (compatibilist human will), while Catholic/Orthodox emphasize sovereignty working through grace and human cooperation (libertarian will). Arminian/Wesleyan and much of Pentecostal Christianity seek a middle way: God rules providentially, but human freedom is genuinely preserved. These perspectives reflect attempts to honour all biblical data about God’s omnipotence, wisdom and goodness without nullifying moral responsibility or God’s moral character.

Pastoral and Practical Implications

A robust teaching on God’s sovereignty affects Christian life and ministry in many ways:

• Trust and Comfort: Belief in God’s sovereign control over every detail gives believers confidence amidst suffering. If “the Lord has ordained our afflictions and will sanctify them” (Spurgeon’s dictum), then Christians can find hope, not fatalism. Preachers often cite Rom 8:28 or Elijah’s proclamation “as the LORD God of Israel lives… even if by fire” (1 Kgs 18:21). As one writer says, sovereignty is “not a hammer to smash people with, but a glorious truth to cling to in hard times” that “increases our worship of God and humbles us”. Spurgeon: “There is no attribute of God more comforting to his children than the doctrine of Divine Sovereignty”, for it assures us “God so loved the world” (John 3:16) that He controls even evil to good ends. Divine sovereignty and human freedom · Spurgeon: Divine Sovereignty
• Humility and Worship: Recognizing God’s incomparable lordship should lead to praise (Ps 99:1– 3; Rev 4:11) and to awe of His greatness. It also instills humility: every blessing is a gift of grace (James 1:17), not something we demand. When Jesus spoke of the vineyard owner’s rights (Matt 20:15) or the master’s mercy, He was reinforcing that God “does what He will” with His gifts. Preachers may use Spurgeon’s illustration (above) to show that God owes us nothing; our appropriate response is worship and gratitude (Heb 13:21). Divine sovereignty and human freedom
• Prayer and Providence: A high doctrine of sovereignty does not negate prayer; rather, true sovereign God ordains prayer itself as a means (1 Thess 5:17; James 5:16). Calvinists speak of prayer as the “means God Himself uses to accomplish His decrees.” Believers should pray boldly (Heb 4:16) knowing God is powerful to act, but also humbly submitting to His will (Matt 26:39). Conversely, those uncomfortable with predestination often find assurance that God truly hears and can change circumstances (the “permissive will” allows real answers).
• Ethics and Evangelism: How does sovereignty impact ethics? On one hand, if God rules all, then moral order ultimately depends on Him. Christians trust that justice is upheld and evil punished (Ps 94:2). On the other, human action is not irrelevant; God’s command always invites response. Knowing God reigns, the faithful pursue obedience not by fear of chance, but out of love and respect (2 Cor 5:14–15). In evangelism, debate arises: if God sovereignly elects, how do we hold sinners responsible for unbelief? Historically, Reformed preachers have used sovereignty as motivation (“seek Christ while He may be found”) rather than as an excuse for indifference; many concur that our task is to preach, leaving results to God (1 Cor 3:6).
• Pastoral Care: In comforting the afflicted, pastors often stress that nothing is meaningless or outside God’s gaze. They may cite Jesus’ words on the sparrow or Paul’s “all things” promise to reassure those grieving. But they also beware of “the sovereignty hammer” – some have abused the doctrine to blame victims (“you deserved it”), which Scripture never does. Instead, pastors emphasize God’s empathy (Heb 4:14–16) and providential “covering” even in trials. The Catechism affirms that Psalm prayers “teach trust” in God’s oversight. Catechism: creation and providence
• Worship and Liturgy: Many worship traditions (e.g. Pentecostal anthems, Reformed worship songs) celebrate God’s kingship: “Holy, holy, holy, Lord God Almighty” (Rev 4:8) and “Crown Him Lord of all.” Liturgical prayers, creeds and hymns (e.g. Te Deum, Nicene Creed) frequently acknowledge God’s sovereign reign. Teaching on sovereignty thus directly shapes what we sing and pray, reminding congregations of the “mystery of providence” in worship context.
• Formation and Discipleship: Discipleship programs often include discussions of God’s attributes. Emphasizing sovereignty can encourage students to depend on God in decisions (“Lord, if You will…” James 4:15) and to see trials as opportunities for faith. Conversely, misuse of the term (or misunderstanding it as fatalism) must be corrected. Curriculums should show both God’s control and human responsibility. For instance, a session might cover Philippians 2:12–13 together with Ephesians 1:11–12: “work out your salvation” because God is at work in you.
• Ethical Decision-Making: While God ordains all, Scripture still calls believers to make moral choices (Micah 6:8; Matt 7:12). Teaching sovereignty should not excuse passivity; it is intended to empower faithful living (“We overcome by the blood of the Lamb,” Rev 12:11). In politics or social action, Christians balance submission to authorities (Rom 13:1) with prophetic witness, trusting God as ultimate King (Acts 5:29).

In all these areas, the balance is key: a healthy doctrine of sovereignty leads to greater worship, hope and zeal for righteousness, but must be communicated with pastoral sensitivity to avoid despair or spiritual complacency. Divine sovereignty and human freedom

Comparative Summary of Positions

Predestination / Election:

Providence / Sovereign Rule:

Human Freedom (Will):

These tables summarize broad tendencies; within each tradition there are nuances and internal debates. (For example, not all Reformed thinkers agree on how exactly God ordains events; not all Arminians use the same analogies for foreknowledge; the Catholic Church includes both Molinist and Thomist voices.) But they highlight the main contrasts: Reformed/Lutheran lean compatibilist with strong decree; Catholic/Orthodox/Arminian/Pentecostal lean libertarian with emphasis on cooperation. Despite differences, most agree God’s sovereignty ultimately triumphs (Rom 11:36) and humans are accountable (Rom 1:19–20).

Sermon and Application Points

• God’s Sovereignty is comforting: Rejoice that “no purpose of God can be thwarted” (Job 42:2). Preach that our affairs are safe in an all-wise King’s hands (Spurgeon: God on His throne ). Emphasize trust (e.g. Joseph’s “you meant evil, but God meant good” Gen 50:20). Spurgeon: Divine Sovereignty
• God’s Sovereignty humbles us: Remind congregations that if God gives, He may choose to withhold as He wills (Matt 20:15; 1 Cor 4:7). All blessings (talent, family, health) are gifts, not entitlements. This leads to gratitude and stewardship.
• God’s Sovereignty demands faith and obedience: Since we cannot control outcomes, we respond with prayer and action: “Your will be done.” Teach that prophets and apostles commanded diligence (1 Cor 9:24–27; Titus 2:11–14) because God truly empowers the obedient by His Spirit (Phil 2:12–13).
• God’s goodness underlies His power: Balance sovereignty with God’s character. The Coherent sermon: “God is good and sovereign (Boettner).” Preach that trusting God’s plan is safe because He is love incarnate (1 Jn 4:8). Divine sovereignty and human freedom
• Application of Providence in Suffering: Remind that evil tragedies happen under God’s permission, but He uses them for ultimate good (Romans 8:28). Use Biblical examples: Job’s integrity, Israel’s deliverance. Avoid simplifications; encourage lament (Lam 3:22–23) with hope.
• Assurance in salvation: Stress that if election is of pure grace (Phil 1:6), believers can be certain of salvation and God’s perseverance in them. Explain election as inclusive of Christ’s work (Heb 1:1–3). For listeners uneasy about predestination, emphasize God’s universal call (Rom 10:13, Matthew 23:37).
• Challenge to service and evangelism: God’s sovereignty doesn’t remove urgency. Preach Paul’s example – compelled by love (2 Cor 5:14–15). We “work out salvation” because God is at work (Phil 2:12–13). Encourage active faith, trusting God to bless our labor.
• Prayer as partnership: Teach that prayer is ordained by God to be effective. Encourage faith that God truly hears and will act (1 Thess 5:17; 1 Jn 5:14). But also model submission (“not my will but Yours be done”), illustrating Christ’s example.

Discussion Questions for Small Groups

• How do we hold together “God controls all things” with “I have real choices”? (Explore compatibility versus mystery; how do you understand free will?)
• In what ways does believing in God’s sovereignty give you comfort or challenge your faith? (Share personal stories of trusting God’s plan.)
• If God is sovereign over salvation, what motivates you to evangelize? (Discuss practical motivation given different views of predestination.)
• Why doesn’t God prevent all suffering? (Discuss theodicy; consider Scripture’s answers as a group.)
• How does teaching about sovereignty affect your prayer life? (Does it make you pray more confidently, or less? Why?)
• Compare a situation in Scripture where God clearly ordains an event (e.g. Joseph’s story, Jesus’ crucifixion) with one where humans seem to act freely (e.g. David’s sin with Bathsheba). How do you see God’s hand in both?
• What attributes of God (e.g. love, holiness) must we balance when talking about His sovereignty? (Remind group of Frame’s “control, authority, presence” and that sovereignty is exercised in love.) John Frame on sovereignty · Divine sovereignty and human freedom

Each question can spur reflection on Scripture (citing relevant passages) and on one’s own experience of trust, doubt and obedience. Leaders should ensure that discussion stays rooted in grace: true orthodoxy about God’s power always leads to greater humility, dependence and worship.

Continue studying: The Trinity · The Authority of Scripture · The Deity of Jesus Christ

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