Cited in sermons
Dale Ralph Davis
317 sermons · All people cited
The Superiority of the New Covenant
Hebrews 8 presents the New Covenant as categorically superior to the Mosaic covenant — not because the old was defective in design, but because the fault lay with sinners who could not keep it. The sermon traces four essential features of the New Covenant from Jeremiah 31: its unbreakable character grounded in Christ's heavenly intercession, the internalization of God's law in the believer's heart, the personal knowledge of God granted to every covenant member, and the full and final forgiveness of sins secured by Christ's blood. These features define who legitimately enters the baptismal waters and call every professing Christian to honest self-examination about whether their life reflects genuine New Covenant membership.
Thanksgiving for God's Mercy
Psalm 103 grounds thanksgiving not in comfortable circumstances but in the character and acts of God toward sinners — his pardoning of iniquity, his redemption from destruction, and his everlasting mercy toward those who fear him. Working through David's psalm, this exposition unfolds three movements: a deliberate self-exhortation to bless God, a catalog of reasons to bless him spanning personal and corporate blessings, and a universal summons calling angels and all creation to join in praise. The sermon presses the hearer to recognize that forgetting God's benefits breeds apostasy, while rehearsing them — above all the forgiveness secured at the cross — is the only path to genuine, intelligent worship.
Perfecting Holiness in the Fear of God
Second Corinthians 7:1 commands believers to cleanse themselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God — but that command rests entirely on three preceding gospel promises: God's communion with his people, God's reception of returning sinners, and God's fatherhood over the adopted. The sermon argues that any attempt to pursue holiness apart from these gospel foundations ends in either legalism or despair. The fear of God is defined as reverence before his infinite worth and dignity, and it is within that reverent awareness — never in self-reliance — that the pursuit of holiness must be conducted, affecting both the outward conduct and the inward disposition of the whole person.
The Murder of Naboth
God's people suffer injustice at the hands of wicked rulers, as Naboth's murder by Ahab and Jezebel illustrates with searing clarity. This expository treatment of 1 Kings 21 draws four lessons: the common reality of suffering for God's people, the obligation of righteous men to stand against injustice rather than comply in silence, the certainty of divine retribution against oppressors, and the most surprising lesson of all — that God delights to show mercy even to a man as wicked as Ahab. The sermon closes with a direct gospel appeal grounded in the character of God as one who runs toward the repentant sinner, not one who saves grudgingly.
Elijah vs the Prophets of Baal
First Kings 18 records a contest on Mount Carmel in which the prophet Elijah challenges 850 prophets of Baal and Asherah before all Israel, demanding a decision: if the Lord is God, follow him; if Baal, follow him. The sermon traces three movements — Elijah's challenge, the prophets' futile response, and God's consuming fire — to demonstrate that idolatry in every form is empty and self-destructive, while the living God alone is worthy of undivided allegiance. Drawn from the passage's insistence that theology leads to discipleship, the sermon presses the claim that God will have all of a person's loyalty or none of it, and calls both unbelievers and wavering Christians to total allegiance to the Lord Jesus Christ.
A Fallen King and the Grace of God
The fall of King David in 2 Samuel 11–12 exposes the anatomy of sin — idleness, lust, adultery, deception, and murder — and sets the stage for one of Scripture's most searching displays of divine grace. Where David compounds transgression upon transgression and imagines his cover-up complete, God is neither absent nor sightless; His displeasure is certain and His pursuit of the sinner is relentless. Through the prophet Nathan's confrontation, the text shows that all sin is ultimately against God — a despising of the One who gives abundantly — yet that same God initiates reconciliation, pronounces forgiveness, and bears witness that grace pursues sinners rather than waiting for sinners to seek it out. The sermon calls hearers to honest confession of sin, trust in Christ's performance rather than their own, and a deepened awe before a God whose grace is as fierce as it is free.
The God of Heaven, Earth, and Prostitutes
Joshua 2 presents one of Scripture's most startling demonstrations of sovereign grace: God saves Rahab, a pagan harlot of Jericho, through her faith in the God of Israel. Her confession — that Yahweh alone is God in heaven above and on earth beneath — echoes Israel's own creed from Deuteronomy 4:39 and constitutes a genuine renunciation of paganism. Her conduct, conviction, and flight to the mercy of Jehovah form a textbook pattern of conversion, and she is honored in the genealogy of Christ, in Hebrews 11, and in James 2. The sermon calls hearers to marvel that God sovereignly saves notorious sinners, and that the church is not a club for the respectable but a refuge for the broken who have been brought near through the blood of Christ.
The Passion, the Resurrection, and Justification by Faith Alone
Romans 4:25 sets the death and resurrection of Jesus Christ as the inseparable ground of the believer's justification before God. This sermon expounds that single verse within the broader context of Romans 3:21–4:25, where Paul establishes that justification is by faith alone — not by circumcision, moral refinement, or works — and demonstrates from Abraham and David that God imputes righteousness to the ungodly who believe. The necessity of Christ's atoning death and bodily resurrection are treated as twin non-negotiables: without blood shed there is no remission, and without a risen Savior justification remains unconfirmed and faith is vain. Believers are called to rest in the finished work of Christ alone — delivered up for their offenses, raised for their justification — and to resist the accuser by returning to these objective gospel realities.
The Abrahamic Covenant
Genesis 15 records the formal ratification of the Abrahamic covenant, in which God alone passes between the divided animals — a self-maledictory oath binding God himself to the fulfillment of his promises to Abraham. This unilateral act reveals the sovereign grace and indefectibility of the covenant of grace: God stakes his own being on the oath, and that oath finds its ultimate enactment in the blood of Jesus Christ at Calvary. The sermon traces three lessons from this ceremony — the nature of the covenant of promise, the indefectibility of God's covenant, and the imputed righteousness by which Abraham and all who share his faith are justified — calling hearers to find assurance and comfort in the God who cannot fail.
Encouraging Words for a Discouraging Time
Haggai 2:1–9 addresses a community of returned exiles who, after a sixteen-year building hiatus, have resumed construction on the Second Temple only to find themselves discouraged by its apparent insignificance compared to Solomon's. The sermon works through three movements in the text: the reality of the people's discouragement, the threefold faith required for present obedience (in God's presence, his covenant, and his Spirit), and the promise of a future glory that finds its fulfillment in the Lord Jesus Christ. The New Testament's own interpretation of Haggai's 'shaking' language in Hebrews 12 is brought to bear, showing that the prophet points forward to the covenantal transformation inaugurated by Christ — the one who is himself both the desire of all nations and the only source of the peace Haggai promises.
The Judgment of God Upon the Nations
Zephaniah 2:4–3:5 presents a comprehensive indictment of the nations surrounding Israel — Philistia, Moab, Ammon, Cush, and Assyria — followed by a devastating return to Judah herself, exposing her rebellion, polluted worship, and failure to draw near to her God. This exposition argues that God is sovereign Lord over all nations without exception, holding every people accountable to his one holy law, and that his faithfulness in the midst of Judah's sin only magnifies the guilt of those who sin against great grace. The threefold exhortation of Zephaniah 2:3 — seek the Lord, seek righteousness, seek humility — stands as the central call of the book and the only refuge from the coming day of the Lord's anger.
The Necessity of Fleeing from Sodom
Genesis 19:12–29 confronts the Christian with the necessity of decisive obedience when God calls His people to flee from wickedness. Through four observations — the deliverance of Lot, the demonstration of God's wrath, Abraham's meditation on the destruction, and the repetition of Sodom's sin in Judges 19 — the sermon exposes how worldly attachment deadens spiritual vitality and how lingering in sin has long-term consequences. Lot's compromised life, his wife's backward glance, and Israel's later repetition of Sodom's wickedness in Gibeah all warn the believer against being so enamored with the world that obedience to God is delayed. The governing application is that the choices of where to live, what profession to pursue, and whom to marry must be governed by Scripture rather than by emotion or comfort.
A Biblical View of Homosexuality
Scripture condemns homosexuality not as a cultural accident or genetic condition but as a transgression of God's creational order, a sin judged in Sodom, legislated against in the Old Covenant, and confirmed in the New Testament. This sermon works through four biblical categories — creation, Sodom and Gomorrah, Mosaic legislation, and New Covenant confirmation — to establish that homosexuality is a moral offense against the triune God, not merely a violation of Jewish or sectarian code. The consistent refrain of Scripture is that this sin, like all sins catalogued in 1 Corinthians 6, is answered by a real Savior who washes, sanctifies, and justifies sinners — making a properly biblical view of homosexuality the only view that can offer genuine hope to those in bondage to it.
God's Hand Stretched Out Against Judah
Zephaniah 1:1–13 announces the coming day of the Lord against the southern kingdom of Judah, cataloguing the sins that provoke divine judgment: idolatry (including Baal worship and astral cults), syncretism, practical atheism, and religious complacency. The text reveals that God's privileged covenant people are held to a stricter standard precisely because they have received more — a pattern the apostle Peter confirms when he writes that judgment begins at the house of God. The sermon presses these ancient indictments as a mirror for the contemporary church, calling believers to repent of the same patterns, to be zealous rather than complacent, and to respond to the prospect of divine wrath not by fleeing God but by seeking Him, seeking righteousness, and seeking humility.
The Lady Who Saved Christmas
When Athaliah usurped the throne of Judah and slaughtered the royal heirs, one obscure woman — Jehoshabah — preserved the Davidic line by hiding the infant Joash in the house of the Lord. This sermon works through 2 Kings 11 in four movements: the murderous fury of God's enemies, the quiet courage of an unsung servant of God, the secret reign of the rightful king during an illegitimate usurpation, and the public installation of the lawful heir accompanied by covenant renewal. The central application is that the same sovereign God who preserved the messianic seed through an unremarkable woman still reigns in Christ, and that covenant faithfulness — not political anxiety — is the right response of His people today.
The Fall of Nineveh
Nahum 2–3 presents one of Scripture's most vivid and theologically precise announcements of divine judgment: the total destruction of Nineveh, capital of the Assyrian Empire. The sermon works through chapter 2 as a prophetic description of the city's fall — its siege, compromise, plunder, and humiliation — and chapter 3 as a theological explanation, identifying the specific sins (murder, deceit, false religion) that called down God's wrath. The sovereignty of God over history is the governing doctrine: it is Yahweh, not merely the Babylonian-Median-Scythian coalition, who scatters Nineveh and fulfils every detail Nahum foretold a generation before 612 BC. The sermon closes with a call to consider the final judgment, to reject the comfortable lie that God's patience signals indifference, and to flee to the mercy of Christ before that mercy gives way irrevocably to justice.
Perfecting Holiness in the Fear of God
Paul's charge in 2 Corinthians 6:14–7:1 to 'perfect holiness in the fear of God' rests on three covenant promises: the nearness of God, the favor of God, and the fatherhood of God. Because God has already fulfilled these promises in Christ, the imperatives to cleanse from all filthiness of flesh and spirit and to press on toward complete sanctification follow as the fitting response of those already redeemed, not as conditions for receiving grace. The sermon traces the biblical-theological root of these promises from Exodus and Leviticus through Jeremiah and Ezekiel to their fulfillment in Christ, and applies the call to corporate ecclesial fidelity and to individual decisions — especially the prohibition of marriage to unbelievers — governed by the fear of God rather than emotion.