Cited in sermons
Dale Ralph Davis
317 sermons · All people cited
Joshua 8
Joshua 8 records Israel's successful destruction of Ai following the purging of Achan's sin in chapter 7. The chapter moves from God's sovereign promise of victory to the detailed execution of a military ruse, and concludes with a covenant renewal ceremony at Mount Ebal and Gerizim. A central tension runs throughout: God's absolute sovereignty in guaranteeing the outcome does not eliminate Israel's responsibility to plan, act, and obey — the horse is prepared for battle, but victory belongs to the Lord. The chapter closes with a summons to total submission to the word of the covenant Lord, underscoring that covenant obedience is the basis of military victory, not merely its accompaniment.
God's Grace Displayed at Jericho
Joshua 2 presents an interlude before the conquest of Canaan — not a call to arms, but a display of sovereign grace toward the most unlikely recipient imaginable: Rahab, a Canaanite prostitute and traitor to Jericho. Working through her contact with the spies, her remarkable confession of Yahweh as the one true God of heaven and earth, and the covenant agreement that secured her household's deliverance, this exposition shows that genuine saving faith moves beyond bare intellectual assent to cast itself entirely upon the mercy of God. Rahab's inclusion in the Messianic genealogy of Matthew 1 seals the argument: the grace of God in the Old Testament is the same grace that saves sinners through Christ in the New.
Angered by the Grace of God
Jonah 4:2 preserves one of the most striking confessions of divine grace in all of Scripture — stated not as praise, but as the reason a prophet fled from God. This expository overview of the entire book of Jonah traces Jonah's flight, his rescue, his mission, and his anger, demonstrating that the book's central concern is not missiology or even sanctification, but theology proper: a revelation of God's character as gracious, merciful, slow to anger, and abounding in steadfast love toward sailors, a rebellious prophet, and a pagan city alike. The sovereignty of God is shown to govern every creature and circumstance — fish, plant, worm, and wind — so that His word to His prophet cannot return void. The sermon calls every hearer to abandon self-sufficiency and cast themselves upon the mercy of God revealed supremely in the Lord Jesus Christ, in whom all that Nineveh hoped for is guaranteed without the 'if perhaps' of uncertainty.
Come to the Savior
Isaiah 55 presents one of the Old Testament's most explicit gospel invitations: a universal summons to sinners of every nation to come, without price or merit, to receive the mercy secured by the suffering Servant of Isaiah 53. The sermon expounds the chapter under two main movements — the invitation to come (vv. 1–5) and the call to believe and repent (vv. 6–13) — demonstrating that what appears to be merely an offer to Israel in Babylonian exile is in fact the covenant of grace proclaimed to all humanity, grounded in Christ's substitutionary work. Particular attention is given to the folly of seeking satisfaction in anything other than God, the abundant pardon He promises to the vilest sinners who seek Him, and the absolute efficacy of His Word to accomplish the purpose for which He sends it. Hearers are urged to call upon God while He is near, to repent of sin, and to trust Christ alone for justification and eternal life.
A Rebellious King and the Grace of God
The narrative of 2 Samuel 11–12 exposes the depths of royal sin — adultery, deception, and murder — and the sovereign grace of God that pursues, confronts, and restores the sinner. David's fall is total: nine months of unrepented wickedness in which Israel's king behaves worse than the surrounding nations. Yet God is neither silent nor sightless, and the initiative of grace belongs entirely to Him — He sends Nathan, He indicts, and He pardons. The sermon argues that the measure of grace is calibrated against the measure of sin, and calls both believer and unbeliever to the same conclusion: confess, trust Christ, and find mercy.
Covenant Faithfulness and the Lord's Victory at Jericho
Joshua 5:1–6:5 brings Israel to the threshold of Canaan for two covenant rites — circumcision and Passover — before the campaign against Jericho begins. The uncircumcised second generation receives the covenant sign, qualifying them for the Passover meal and for life in the land God swore to give their fathers. The cessation of manna as Israel eats the land's produce is treated not as the end of divine care but as its continuation through ordinary providence. The passage climaxes with the pre-incarnate Christ appearing as commander of the Lord's army, commissioning Joshua with the promise that Jericho is already given — a promise to be received by faith, not taken by military prowess.
Joshua 3 & 4
Joshua 3–4 records the miraculous crossing of the Jordan River at flood stage, as God parted the waters before the ark of the covenant and led Israel into Canaan under Joshua's command. This study works through five structural movements in the text: the exhortation to sanctify, the execution of the crossing, the erection of memorial stones, the fulfillment of God's covenantal promise, and Joshua's closing declaration to the people. The memorial stones function analogously to the Lord's Supper — not a repeated miracle, but an ongoing doctrinal testimony to a once-for-all redemptive act — and the cessation of spectacular signs once the revelatory word is complete applies directly to the New Covenant church's posture toward sign gifts. The study closes with the charge that covenant parents, the surrounding nations, and Israel alike are to fear the Lord on the basis of what He has demonstrably done.
Joshua 2
Joshua 2 presents Rahab the harlot as an unexpected trophy of divine grace — a Canaanite prostitute whose confession of Yahweh's sovereignty stands as one of the most remarkable declarations of faith in the entire Hebrew Bible. Working through the chapter in three movements — the reconnaissance mission (vv. 1–7), Rahab's confession of God's sovereignty (vv. 8–14), and the covenant agreement with the spies (vv. 14–24) — the study shows that the ethical question of Rahab's lie is a distraction from the text's true center: her recognition of Yahweh as the one God over heaven and earth. The concluding application presses the Abrahamic promise that all nations will be blessed through Israel, and reminds hearers that the church is not a club for the respectable but a refuge for sinners redeemed by grace.
Introduction to Joshua
The book of Joshua stands as Scripture's definitive testimony to divine covenant faithfulness: every promise God made to Abraham regarding the land finds its historical fulfillment here. This introductory study surveys the date, authorship, and canonical setting of Joshua, presents a four-part structural outline (entering, taking, dividing, and retaining the land), and examines the book's major theological themes — holy war and the ban, the land as covenant inheritance, and the unqualified faithfulness of God. The closing summary in Joshua 21:43–45 anchors the entire exposition, demonstrating that not one word of God's promised word failed.
Divine Chastening and the Peaceable Fruit of Righteousness
Hebrews 12:5–11 confronts a perennial misreading of suffering: that the presence of trials signals the absence of God. Drawing on Proverbs 3:11–12, Deuteronomy 8:5, and the analogy of earthly fatherhood, the passage argues the opposite — divine chastening is the proof of divine sonship, not its contradiction. The sermon works through two categories: the presence of paternal discipline (vv. 5–10a) and its purpose (vv. 10b–11), showing that God's fatherly correction is perfectly calibrated to produce holiness and to conform his people to the image of Christ. The exhortation throughout is to run with endurance, refusing both despair under affliction and a false prosperity-gospel ease, trusting that the painful training yields the peaceable fruit of righteousness.
The Glory of Christ
Psalm 45 is a royal wedding song that the New Testament explicitly applies to the Lord Jesus Christ, and this expository meditation works through its portrait of the glory of the Savior under three headings: His person as the God-Man, His attributes, and His saving works. The sermon traces how the psalmist's overflowing heart moves from the beauty and eloquence of Christ, through His might, blessedness, glory, majesty, and righteousness, to His work as warrior King riding in truth and righteousness for His church. The church is called to respond to so glorious a Savior with wholehearted worship, abandonment of competing loyalties, and the endurance of faith — looking unto Jesus as the author and finisher of faith, not unto one's own performance.
The Conversion of Rahab the Harlot
Joshua 2 records the conversion of Rahab the harlot — a pagan prostitute in Jericho who confessed Yahweh as 'God in heaven above and on earth beneath' and cast herself upon his mercy. This exposition works through her conduct, her confession, and her blessings, arguing that the narrative is strategically placed in Joshua to arrest the reader before the conquest begins with a reminder that God saves to the uttermost. The sermon draws out three implications of a Jonah-like contempt for 'unsavory' sinners: it is an implicit denial of one's own depravity, a failure to comprehend the power of the gospel, and a lack of appreciation for divine grace.
Thanksgiving for the Mercy of God
Psalm 103 calls every redeemed soul to deliberate, whole-hearted praise — not as a passive emotion but as a disciplined act of self-address rooted in theological memory. The sermon works through three movements: the reminder to bless God (vv. 1–2), the reasons to bless God both individually and corporately (vv. 3–18), and the universal summons extending that call to angels and all creation (vv. 19–22). Forgiveness of all iniquities stands at the head of the list of benefits, and every temporal and spiritual blessing flows from a God whose mercy is not transient like the grass of the field but everlasting to everlasting. The psalm, rightly applied in the new-covenant believer's life, keeps one near the cross, corrects the tendency toward practical atheism, and transforms ingratitude into genuine thanksgiving.
Deuteronomy 18
Deuteronomy 18 addresses two offices of spiritual leadership in Israel — the priests and the prophets — and sets them against the backdrop of the occultic practices of the Canaanites. The provision for Levites and priests (vv. 1–8) establishes that God, through the faithfulness of his covenant people, is the material sustainer of those devoted to sacred service. The prohibition against divination, sorcery, and necromancy (vv. 9–14) makes plain that Israel was to seek God's word through appointed means, not pagan dark arts. The chapter reaches its pinnacle in the promise of a prophet like Moses (vv. 15–22), which finds its ultimate antitype in the Lord Jesus Christ as prophet to the church.
Principles Governing Kings
Deuteronomy 17:14–20 sets out divinely ordered principles for Israelite kingship: the king must be chosen by God, must refrain from multiplying military power, wives, and wealth, and must govern with the written law of God as his supreme and daily authority. The sermon traces how Israel's kings mostly failed these standards, how the judicial system of Deuteronomy 17 anticipates New Testament church discipline and the teaching of Romans 13, and how the entire institution of Israelite monarchy typologically points forward to the Lord Jesus Christ, the ideal and eternal king enthroned at his resurrection and ascension. Hearers are called to receive the gospel plea of Psalm 2 — to kiss the Son, to trust in him, and to pattern their own lives after the king's posture of submission to the Word of God.
Deuteronomy 17:8-20
Deuteronomy 17:8–20 sets forth two connected institutions for Israel's civil life: a central tribunal empowered to adjudicate cases too difficult for local courts, and a set of governing principles for the monarchy Israel would eventually request. The passage establishes that both judicial authority and royal office are subordinate to the law of God, and that contempt for divinely instituted authority — whether in court or in kingship — carries grave consequence. The same pattern carries into the New Testament, where submission to governing authorities (Romans 13) and church discipline (Matthew 18; 1 Timothy 5) reflect identical principles of evidence, procedure, and obedience. The sermon's driving application is that trust placed in any human institution — monarchy, military, wealth, or political alliance — rather than in the living God is the root of covenant unfaithfulness.
Seduction to Idolatry
Deuteronomy 13 confronts Israel — and the church — with three escalating scenarios of seduction to idolatry: the false prophet who performs genuine signs and wonders, the intimate family member who whispers in private, and the city that has given itself wholly over to apostasy. The sermon argues that the severity of the prescribed penalties is not barbarism but proportionate justice rooted in the holiness, jealousy, and justice of the God who redeemed Israel by sovereign grace — and that the New Testament, far from softening this standard, intensifies it in passages such as Galatians 1:8-9 and 1 Corinthians 16:22. Throughout, the preacher insists that the church today does not wield the civil sword, but must nonetheless take with utmost seriousness the danger of idolatry in all its forms — including the subtlest idol of self — and find refuge from it only in the cross of Christ.
The Contest at Carmel
The contest on Mount Carmel between Elijah and the 450 prophets of Baal (1 Kings 18:20–40) exposes the utter bankruptcy of idolatry and the absolute sovereignty of Yahweh. Where the prophets of Baal resort to hours of frenzied manipulation — leaping, crying aloud, and cutting themselves — Elijah offers a brief, theologically precise prayer and the fire of the Lord falls, consuming sacrifice, wood, stones, and water. The passage confronts every hearer with Elijah's unanswerable challenge: 'How long will you falter between two opinions?' — demanding undivided allegiance to God alone, not a syncretistic blend of Yahweh and the Baals of any generation.
Two Types of Theological Speech, Part 1
Malachi 3:13–15 exposes three forms of harsh theological speech that were as common in fifth-century Judah as they are in the twenty-first-century church: the pragmatic complaint that serving God is useless, the mercenary demand that obedience must yield personal profit, and the protest that God's governance is unfair. The sermon argues that each of these postures treats God as a lucky charm whose sole purpose is human happiness, and so constitutes blasphemy against the sovereign Lord of all. The remedy is not self-reformation but the gospel itself — beholding Christ as the chief treasure, the pearl of great price, in whom the believer finds everything that the complainers were wrongly seeking from God.
The Call of Abraham
Genesis 12:1–8 presents the call of Abram as the sovereign, gracious divine reply to the cascading ruin of Genesis 3–11: the fall, the flood, and the scattering at Babel. God's initiative toward a barren man from an idolatrous household is pure grace — the Old Testament's 'But God' — not anything merited by Abram or his line. The sermon traces four movements: the amazing grace behind the call, the demanding and costly nature of discipleship it inaugurates, the world-changing redemptive program it sets in motion (land, seed, blessing, honor, and protection), and Abram's paradigmatic response of obedience and worship. The Abrahamic covenant finds its fulfilment not merely in ethnic Israel or Canaanite geography but in Christ and all who are united to him by faith, as Paul demonstrates in Galatians 3 and Romans 4.
True Doctrine, Proper Conduct
Colossians 3:1–11 establishes that right belief and right conduct are inseparable: orthodoxy produces orthopraxy. Working through Paul's commands to seek the things above and to mortify sin, this exposition demonstrates that the theological incentives of union with Christ — past death to the old man, present hiddenness in God, and future appearance in glory — are the only sufficient foundation for holy living. The vice lists of verses 5–11, covering both sins of the flesh and sins of the tongue, are shown to flow from a disordered mind rather than a regenerate one, and behavior modification apart from the new birth is exposed as an inadequate remedy. The sermon closes with a call to look to Christ crucified as the only ground for both justification and transformed conduct.
A Potential Danger Identified
Deuteronomy 7:17–26 identifies a specific temptation that would face Israel on the threshold of Canaan: the temptation to doubt God's faithfulness when confronted by nations greater than themselves. Drawing on the failure of the first generation recorded in Numbers 13–14 and Deuteronomy 1, the exposition works through Moses' five-part antidote to that doubt — a corrective, an exhortation to remember the Exodus, an encouragement from God's provision, a reminder of God's character, and a repeated command to destroy idols utterly. The cross-covenantal application presses believers to resist unbelief by rehearsing what God has already accomplished in Christ, and to cultivate a hatred of sin that guards against the gradual snare of idolatry.
Necessary Precautions for Israel
Deuteronomy 6:10–16 sets three concrete dangers before Israel as they prepare to enter Canaan, and the same dangers confront the covenant community today: forgetting God in prosperity, forsaking God through idolatry, and testing God in difficulty. The passage is read against the backdrop of sovereign, covenantal grace — Israel received cities, houses, wells, and vineyards they did not build or earn, and ingratitude is therefore the root of all three failures. The appointed remedy for each danger is the same: fear God, serve him, and rest in the sufficiency of Christ rather than in material blessing, religious feeling, or favorable circumstance.
The Potential Dangers Facing Israel
Deuteronomy 6:10–16 sets before Israel three concrete dangers they will face upon entering the promised land, dangers that map directly onto the experience of the new covenant church. Prosperity tempts God's people to forget the giver and embrace practical atheism; the gods of surrounding nations tempt them to forsaking covenant loyalty for idolatry; and hardship tempts them to test God's faithfulness by calling his word into question. The sermon calls believers to respond to God's grace with fear, service, and oath-bound covenant loyalty — and to resist the governing power of emotion, circumstance, and felt experience in favour of the unchanging word.
The Fallen King and the Grace of God
David's catastrophic fall into adultery and premeditated murder in 2 Samuel 11–12 is the lens through which this sermon examines the nature of sin, its inevitable exposure before a holy God, and the sovereign grace that pursues and pardons even the most heinous transgressor. Working through four observations — the sin itself, the attempted cover-up, the divine verdict, and the Lord's response through Nathan — the exposition magnifies not David but Christ, the only King without blemish, whose finished work is the sole ground of forgiveness. The confession 'I have sinned against the Lord' and Nathan's immediate declaration 'the Lord has put away your sin' together demonstrate that intensity of repentance contributes nothing to atonement; pardon rests wholly on grace. Listeners are called to see themselves in David's cover-up, to abandon every attempt to hide transgression, and to come to Christ whose death is the only reason any sin can be put away.
From Alienation to Reconciliation
Colossians 1:21–23 sets before the believer a movement from total alienation to gracious reconciliation, and Paul's logic demands that the Lord's Supper be received as a celebration of divine achievement rather than human performance. The sermon examines three realities in the text: the previous state of the Colossians as alienated enemies engaged in wicked works, their present status as those whom God has reconciled through the physical death of Christ, and the future blessedness to which God is bringing them — holy, blameless, and above reproach in his sight. Because reconciliation flows from sovereign election and not from foreseen faith, all glory belongs to God, and the table is rightly approached with awe and worship rather than self-congratulation.
The Beauty of Christ
Psalm 45 is a royal love song that the New Testament, in Hebrews 1:8, applies directly to the Lord Jesus Christ as the eternal God-man. The sermon works through four observations: the beauty of the Savior as stated by the psalmist, the beauty of his person as both fully human and fully divine, the beauty of his attributes or perfections, and the beauty of his works in advancing his kingdom. The closing application presses both believer and unbeliever: the same arrows of Christ's word that subdue sinners to saving faith will, for the impenitent, become the instrument of final judgment — the only question is whether one falls under him now in submission or later in condemnation.
A Fourfold Promise to Zion
Isaiah 54 follows directly from the fourth servant song of Isaiah 53, and on the basis of Christ's substitutionary atonement the Lord God makes four distinct promises to his church: increase, stability, blessing, and security against enemies. The chapter addresses the church as Zion — barren, forsaken, and tossed with tempest — and calls her to sing because the servant's atoning work secures a covenant of peace that cannot be removed. These promises require faith, since the visible condition of the church often contradicts them, yet God's everlasting kindness toward his people is grounded not in their faithfulness but in the finished work of the servant of the Lord. The sermon closes with a call to bold evangelism drawn from Isaiah 55, the gospel invitation that flows naturally from the church's promised prosperity in chapter 54.
Sinful Kings, Interesting Women, and the Son of David
Matthew's genealogy of Jesus Christ (Matthew 1:2–17) is not a census document but a theological and covenantal argument: the Messiah is the legal heir to David's throne and the fulfillment of the Abrahamic promise that all nations would be blessed through his seed. The sermon examines the genealogy's three structural movements — Abraham to David, David to the exile, exile to Christ — attending closely to the sinful kings of Judah, the five women embedded in the line, and the passive construction 'of whom was born Jesus' that marks the Virgin Birth as the genealogy's climax. God's sovereign faithfulness to the Davidic covenant, not the righteousness of the human instruments, is the thread that binds the entire line and culminates in the one who saves his people from their sins.
The Woman, the Dragon, and the Child
Revelation 12 offers a heaven's-eye view of the cosmic conflict behind the incarnation, revealing the dragon's identity, strategy, and ultimate defeat. The chapter presents three interlocking movements: the woman (true Israel, the Old Covenant church) bearing the male child, the war in heaven resulting in Satan's ejection, and the dragon's consequent fury directed at the church. Christ's birth, life, death, resurrection, and ascension constitute the decisive blow against the devil — a crushing of the head prophesied in Genesis 3:15 and accomplished at Calvary. Because Satan cannot destroy the ascended King, he turns his rage on the church, making faithful gospel witness and persecution inseparable companions in this present age.