Theological term
Pantheism
7 sermons · All terms
Paul in Athens
Paul's encounter with the philosophers and council of Athens in Acts 17:16–34 exposes the persistent and universal nature of idolatry, the sufficiency of general revelation to render all men without excuse, and the necessity of special revelation for salvation. The sermon traces Paul's Mars Hill address to show how the apostle grounds his proclamation in the doctrines of creation, providence, and divine aseity before pressing the call to repentance and warning of coming judgment. Where idolatry blurs the Creator-creature distinction, the gospel restores it — and the varied responses of the Athenians (mockery, curiosity, and saving faith) remind the church that conversion belongs to the Spirit of God, not to the eloquence of the preacher.
The Second Missionary Journey, Part 6
Acts 17:16–21 presents the Apostle Paul in Athens, a city saturated with idolatry and celebrated for its philosophical culture. The sermon traces three movements in this brief passage: Paul's provocation of spirit at the sight of rampant idolatry, his deliberate response of preaching Christ in both the synagogue and the public marketplace, and his engagement with Epicurean and Stoic philosophers who summon him to the Areopagus. Paul's example establishes that righteous anger at the transgression of the First and Second Commandments, mingled with grief and compassion, is a mark of God's people — and that the fitting response to such provocation is not silence but the proclamation of Jesus and the resurrection.
Paul in Athens
Acts 17:16–21 presents the Apostle Paul's arrival in Athens, where he encounters a city so consumed by idolatry that ancient sources estimated some 30,000 deities. The sermon examines two subjects: the preacher and the people. Paul's spirit is provoked to a wholesome, righteous indignation — not a curmudgeonly repulsion — rooted in zeal for the glory of the one true God, the demands of His law (particularly the first and second commandments), and a knowledge of the deliverance the gospel brings to souls in bondage. His response to that provocation is immediate proclamation of Christ in the synagogues and the marketplace, even before a hostile audience of Epicurean and Stoic philosophers who insult him as a babbler and misunderstand the resurrection as a second deity alongside Jesus.
1 Kings 8 Part 1
Solomon's prayer at the dedication of the temple in 1 Kings 8 presents some of the richest theology in all of Scripture. The prayer's foundation is theology proper — God's incomparability, faithfulness, transcendence, and imminence — before moving to seven petitions that range from civil justice to Gentile inclusion to the prospect of exile and restoration. The sermon draws direct lines between Solomon's theology of prayer and the structure of the Lord's Prayer, and calls believers to cultivate daily communion with God as the indispensable ground of genuine holiness.
Of God and the Holy Trinity (2LCF 2.1-2)
What does it mean that God is omnipresent, and how does his omniscience differ from all creaturely knowledge? Working through the second chapter of the 1689 London Baptist Confession of Faith, this study examines the divine attributes of omnipresence and omniscience with theological precision, drawing on Scripture, the church fathers, the Reformers, and the Reformed orthodox tradition. God's omnipresence is grounded not in his omnipotence or omniscience but in his infinity and immensity — he fills all of heaven and earth repletively, with his whole being, while remaining utterly transcendent and uncircumscribed by creation. God's omniscience is equally distinguished from creaturely knowing: he knows all things not discursively, derivatively, or by foreknowledge acquired through observation, but intuitively, independently, and eternally, in one simple act of self-knowledge.
Acts 17:16-34
Paul's address to the Athenian philosophers in Acts 17:16–34 stands as the biblical model for proclaiming the gospel to a pagan audience that lacks the foundation of Old Testament revelation. The sermon works through the setting, the sermon, and the summary of Paul's speech, showing how he confronts idolatry as genuine moral offense against the Creator, not as an approximate form of true religion, and how he frames the resurrection not as a proposition to be proved but as God's appointed assurance of coming judgment. The three responses Paul receives — mockery, curiosity, and belief — are the same responses faithful gospel proclamation produces in every generation.
Paul at Athens
Acts 17:16–34 records Paul's proclamation of the Christian worldview at the Areopagus in Athens — a city saturated with idolatry and home to Epicurean and Stoic philosophy. Paul does not simply offer historical evidences for the resurrection but instead sets forth God as creator, sovereign ruler over the nations, the only legitimate object of worship, and the coming judge — grounding the resurrection and the call to repentance in a comprehensive biblical theology. The sermon draws out the pattern of Paul's method: provoked by idolatry, he reasons in the synagogue and marketplace, addresses his audience on their own terms without compromising the truth, and calls all men everywhere to repent. Believers today are urged to cultivate the same burden for souls, to know the gospel accurately, and to carry it faithfully into a culture that remains, in its own way, given over to idols.