Knowledge of God Leads to Worship of God

Romans 11:33-36 December 27, 2020 Pastor Jonathan Vogan

Thesis Knowledge of God leads to worship of God.

Series

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didacticpastoralcelebratory

Method

grammatical-historicalcanonicalapplicatory

What's in this sermon

The shape of the argument

56 units across exposition, application, illustration, theological claim, and conclusion. The pastor's argument is built from these moving parts.

Pastoral correction · unit #24

"The preacher applies the gospel exposition evangelistically, directly addressing anyone present who has not repented and believed, explaining the necessity of Christ and inviting them to speak with someone after the service."

Doctrinal loci· 13 surfaced

Doxology / Worship · 27 Theology Proper · 14 Soteriology · 10 Providence / Sovereignty · 8 Ecclesiology · 6 Bibliology · 5 Hamartiology · 4 Covenant Theology · 2 Eschatology · 1 Ethics / Moral Theology · 1 Pastoral Theology · 1 Pneumatology · 1 Sanctification · 1

Bible citations· 14

Illustrations· 9

hypothetical · unit #3 — The preacher creates a hypothetical character archetype—the theologizer—to illustrate one extreme: knowledge pursued without worship, where theological correctness becomes the end rather than the means.
hypothetical · unit #4 — The preacher creates a second hypothetical character archetype—the emotionalist—to illustrate the opposite extreme: worship detached from theological depth, where feeling becomes the measure of faithfulness.
personal story · unit #17 — The preacher uses a personal story about his rock-climbing guide friend Ben to illustrate the difference between knowledge (what Ben knows about climbing) and wisdom (how Ben applies that knowledge for the benefit of those he guides).
historical example · unit #19 — The preacher returns to the Romans 11 context as a historical example illustrating God's inscrutable wisdom—no one could have predicted that God would use Israel's hardening to save Gentiles and then restore Israel, but this plan displays his perfect wisdom.
cultural reference · unit #29 — The preacher uses the lyrics of a worship song sung earlier in the service to illustrate that the truth of God's mercy—not our feelings—is the foundation of hope and worship.
historical example · unit #30 — The preacher references the congregation's recent study of Daniel to illustrate God's faithfulness in every circumstance—Daniel's story shows that God's saving plan cannot be thwarted, which should produce worship.
cultural reference · unit #33 — The preacher uses the recent astronomical event of Jupiter and Saturn's conjunction to illustrate the vastness of God's creative power—the universe's scale and complexity all originated from God's breath.
historical example · unit #36 — The preacher uses Paul's life and the Acts 16 prison story to illustrate that Paul's knowledge of God led him to worship even in extreme suffering—his theological knowledge did not insulate him from pain but empowered him to worship through it.
historical example · unit #53 — The preacher uses Wayne Grudem's systematic theology textbook and teaching practice as a contemporary example of a theologian who integrates knowledge and worship, demonstrating that the sermon's principle is practiced by respected scholars.

Theological claims· 18

The danger of the theologizer is that an overemphasis on theological correctness produces lifeless faith that mistakes intellectual assent for worship. unit #6
The danger of the emotionalist is that an overemphasis on feeling produces shallow faith that has no anchor in God's Word. unit #7
Paul models the integration of deep theological knowledge and emotional worship, showing that both are not only permissible but necessary. unit #8
God's riches are infinite and inexhaustible—he owns all things and will never run out of resources. unit #12
When we rightly see God's riches, wisdom, and knowledge, our response should be worship like Paul's. unit #14
Knowledge is information; wisdom is knowing what to do with that information. unit #15
Paul's vast knowledge of God and redemptive history produced worship as his response. unit #16
God's knowledge and wisdom infinitely surpass all human expertise, and he always has what's best for us in mind even when we cannot see it. unit #18
When we truly see God as he is, our proper response is worship. unit #20
The reason Christians worship is that we were dead and have been made alive in Christ. unit #25
God's ongoing sovereignty in salvation—even when we cannot see or understand his ways—is what moves us to worship, just as it moved Paul. unit #26
We contribute nothing to salvation except the sin that made it necessary—all of God's mercy is undeserved, which is why we worship. unit #28
All things exist from God, are sustained through God, and find their ultimate end in God. unit #32
God is sovereign over every particle of creation, from the cosmic to the microscopic—all of creation is from God, sustained through God, and finds its end in God. unit #34
Paul's vast knowledge of God led to life-changing worship, especially in his darkest moments—knowledge did not produce coldness but doxological endurance. unit #37
A robust theology and deep knowledge of God should lead us to God-glorifying worship in all seasons of life. unit #38
The body of Christ needs both deep theological knowledge and emotional worship—both are gifts from God that should be stewarded together without fear. unit #51
Knowledge of God must lead to doxology—God's Word holds us fast in suffering and joy, and we must be marked by worship as we grow in knowledge. unit #52

Quotations· 6

"When We've been there 10,000 years bright shining as the sun We've no less days to sing God's praise Than when we first begun." — John Newton (unit #1)

"One mark of the saved, therefore, is that they currently give themselves to worship and they want to go on doing so literally forever." — J.I. Packer (unit #1)

"Knowledge is the gathering of information. Wisdom is knowing what to do with it." — Kent Hughes (unit #15)

"You contribute nothing to your salvation except the sin which made it necessary." — Jonathan Edwards (unit #28)

"For the deepest wounds that time won't heal. There's a joy that runs still deeper. There's a truth that's more than all I feel I set my hope on Jesus." — Aaron Keyes (unit #29)

"I believe that every particle of dust that dances in the sunbeam does not move an atom more or less than God wishes that every particle of spray that dashes against the steamboat has its orbit as well as the sun in the heavens. That the chaff from the hand of the winnower is steered as the stars in their courses." — Charles Spurgeon (unit #34)

Read it

Full transcript

33,910 characters 56 units ~38 min reading time

0 · The preacher frames the sermon's controlling question: how does theological knowledge relate to worship? He locates the text within Paul's pattern of moving from exposition to doxology and states the sermon's thesis explicitly

Our text this morning is a brief excursus from our study of Daniel to Romans chapter 11. So as you turn to Romans chapter 11, we're going to look at the end of that chapter, verses 33 through 36 and the apostle Paul. What's on display here is the Apostle Paul, as he so often does in his letters, is taking a minute after building a huge theological framework. He's talked about the sovereignty of God. He's talked about the process of salvation. He's talked about eternal hope, just like we sang today in Romans chapter 8. And Paul, after building this theological framework, doing a bunch of heavy lifting, goes and he praises the Lord. That's what this text is an example of this morning. Our hope today is that what we will see is that a robust theology or a deep knowledge of God will lead us to God, glorifying worship as a result. Put simply, knowledge of God leads to worship of God.

1 · The preacher uses Packer and Newton to establish that worship is the eternal posture of the saved, setting up Paul as an exemplar of this principle

I was reading this morning a book by J.I. packer called Rediscovering Holiness, where he remarks this one mark of the saved, therefore, is that they currently give themselves to worship and they want to go on doing so literally forever. This appears in the joyful anticipation of heaven's eternity described in the hymn Amazing Grace. When We've been there 10,000 years bright shining as the sun We've no less days to sing God's praise Than when we first begun. This is what Paul is exemplifying for us now in this text today.

2 · The preacher reads the primary text aloud, performing the doxological eruption that is the subject of the sermon

Hear the word of the Lord as I read it for us. Oh, the depth of the riches and wisdom and knowledge of God. How unsearchable are his judgments and how inscrutable are his ways. For who has known the mind of the Lord, or who has been his counselor, or who has given a gift to him that he might be repaid for from him and through him and to him are all things to him be glory forever. Amen.

3 · The preacher creates a hypothetical character archetype—the theologizer—to illustrate one extreme: knowledge pursued without worship, where theological correctness becomes the end rather than the means

This morning I'd like to introduce you to two characters that will help us as we navigate this text together. The first category, the first character, is the theologizer. This type of person could be summarized as the truth at any cost. Wielder of theological rig. These people study God's word deeply, mining for every bit of truth they can find. They have a deep Desire to go really, really deep and defend the faith and own every commentary that they can get their hands on. What began as a deep longing to know all they could about God for this person, out of a love for God, has perhaps turned into a critique. First posture of rightness above all, the theologizer goes to church faithfully every Sunday, but may stand in the back with their hands in their pockets during the singing. Maybe they're primarily critical of each part of the liturgy leading up to the main event, which is the sermon. Then the sermon comes, and they find themselves taking copious notes, but not necessarily for the purpose of being met by the Lord. Maybe this is for the purpose of ensuring the accuracy of the preacher's interpretation of the text. Upon finding a questionable piece of content, they make sure that they catch the pastor right at the end of the service to make sure he knows exactly what he got wrong so he doesn't make the mistake again. The theologizer gets fired up when Paul calls out this sinner. When Jesus turning over the temples and the tables in the temple is pictured in Scripture, they're like, come on, Jesus. And then they call those things out again and again and again because they're defending the posture of their own hearts.

4 · The preacher creates a second hypothetical character archetype—the emotionalist—to illustrate the opposite extreme: worship detached from theological depth, where feeling becomes the measure of faithfulness

Character number two, the emotionalist. The emotionalist is one who approaches the Bible from a posture that primarily addresses their own feelings or emotions. These people are profoundly affected by the love, grace, and mercy of God, but they have a really hard time navigating the more difficult parts of Scripture and the Christian life. They may not like to talk about sin because of how it makes them feel. The emotionalist tends to seek out the parts of the Christian life that are positive, encouraging, or uplifting. First, they'll get to church early every Sunday because they want to throw up their hands and feel the presence of God in worship. They'll sing at the top of their lungs. They'll feel great after the time of singing. But when it's time for the sermon, this person may judge the effectiveness of the preaching based on how good they feel when they leave the church building. In fact, if the sermon is tending towards conviction or difficult topics, they might check out wanting to avoid that type of discomfort. They believe in truth, but they're not interested in wrestling with the hard things that Scripture presents or the Christian life. They're content to just let God figure it out.

5 · The preacher acknowledges that the two archetypes are not external caricatures but internal struggles he himself experiences, building pastoral credibility and inviting the congregation to self-examination

Now, I admit these are extreme examples, but I can tell you they're personal for me because they both live inside of me. I am and have been the Theologizer I am and have been the emotionalist.

6 · The preacher diagnoses the theological problem with the theologizer archetype: an overemphasis on correctness produces a small god who is merely an object of study rather than the living God who demands worship

And the danger for both of these characters is that their view of God is too small. The theologizer is afraid of being too emotional in worship. The theologizer may view emotion as weakness or as a gateway to heresy. Maybe the theologizer is just interested in mining for facts the old history book that is the Bible, instead of approaching it as the life changing, living, active word of God. The danger for the theologizer is that an over a focus on the deepest parts of theology can lead to a faith that's lifeless, that's cold, a faith that looks more like intellectual assent rather than true worship.

7 · The preacher diagnoses the theological problem with the emotionalist archetype: an overemphasis on feeling produces a shallow faith untethered from the truth of Scripture and therefore vulnerable to instability

For the emotionalists, they look at an overemphasis on theology and knowledge as stifling and a barrier to feeling the love of God. Seeking out knowledge of God may feel too judgmental or confusing. The danger for this character is that an over focus on emotional experience and worship detached from God's Word can lead to a weak or shallow faith that has no anchor.

8 · The preacher resolves the tension between the two archetypes by presenting Paul as the biblical model who integrates deep theological knowledge with emotional doxological response, calling the congregation to imitate Paul's pattern

The reality of the Christian life lies somewhere between these two examples. What would be helpful for both of these characters, the theologizer and the emotionalist, is to look at the example of the Apostle Paul. Through Paul we see that it's okay, even right, to seek to know God deeply, to plumb the depths of his word, to understand theology rightly. And we also see that it's okay, even right, for our knowledge of God to provoke in us an emotional response to the truths that we know in his letters. I'd encourage you go through the letters of Paul and look for when he rejoices. It happens over and over again. We'll look at a couple of those later. But he often pauses his theological discourse to either praise or encourage a response of praise for his audience.

9 · The preacher signals the first major structural move of the sermon: exposition of how seeing God rightly produces worship

Which brings us to our first point. When we see God, we worship God.

10 · The preacher directs attention to the opening exclamation of the primary text, highlighting Paul's language of depth, unsearchability, and inscrutability as the trigger for worship

Look at what Paul says here in Romans 11:33. Oh, the depths of the riches, the wisdom and knowledge of God. How unsearchable his judgments, how inscrutable his ways.

11 · The preacher locates the doxology within the structure of Romans, showing that Paul cannot continue from heavy theology to practical application without pausing to worship—the knowledge demands a doxological response

If you just flip backwards and you look at the little headings that the editors put In Romans, Romans 1:2, all the way to 10. What you'll see is that Paul has this treatise on the sovereignty of God. He goes into the wrath of God, the judgment of God, the process of God saving his people. He rejoices in what we read in Romans chapter 8. There's what we sang this morning, what we opened our service with this morning. He is done a bunch of theological lifting. And before he moves into the practical steps for the Christian. He does that. Oh, the depths of the rich. He can't go on without going, man, what a good God. To him be glory forever. He sees the riches of God's wisdom and lets out an exclamation of praise.

12 · The preacher unpacks what Paul means by 'the depth of the riches'—God's resources are infinite and inexhaustible, a truth that should overwhelm the believer and provoke worship

The depth of God's riches are unfathomable. The depth of God's riches is unending. You could jump in and never find the bottom. You could climb the mountain of God's riches and never find the top. The fact of the matter is there's nothing on the planet that God doesn't own. He's not looking at his bank account and worrying that he's gonna overdraft. There's no resource that God will ever run out of.

13 · The preacher exposits the immediate context of Romans 11—God's wisdom is displayed in his use of Israel's rebellion to graft in the Gentiles while maintaining his covenant promise to Israel, a plan no human could have foreseen

So when Paul continues, he includes God's wisdom and knowledge in this depth of riches. Now look, he's in a specific part in letter where he's got the Israelites in mind, God's chosen people. The understanding is that God, the Israelites were God's chosen people. There's no way he's going to turn his back on them. Not that, not after all they've been through. And yet what we see is that Israel rebels against God and God allows that. He hardens their heart. It would seem as though God's plan was over. Weren't these his chosen people? Weren't these the people that you were supposed. That were supposed to be special? What the Israelites didn't see yet though, is that God would use this rebellion to graft in the Gentiles into his plan of salvation and then promised to draw Israel back to himself.

14 · The preacher draws the logical conclusion from the exposition: the proper response to seeing God's infinite riches, wisdom, and knowledge is Paul's doxological response

When we look at God's riches and wisdom and knowledge, the hope is that our response would be the response of Paul.

15 · The preacher cites Hughes to clarify the distinction between knowledge (information) and wisdom (application of information), preparing to argue that God possesses both in infinite measure

Kent Hughes says it this way. Knowledge is the gathering of information. Wisdom is knowing what to do with it.

16 · The preacher applies the knowledge/wisdom distinction to Paul himself, showing that Paul's vast knowledge produced worship rather than mere intellectual satisfaction

Paul has a vast knowledge of God and the history of God and his people. And when he recounts it, he responds in worship.

17 · The preacher uses a personal story about his rock-climbing guide friend Ben to illustrate the difference between knowledge (what Ben knows about climbing) and wisdom (how Ben applies that knowledge for the benefit of those he guides)

So what might applying wisdom with knowledge look like for us? I have a friend named Ben. He's a certified rock guide and instructor. And he's got this vast knowledge. He knows more than anybody. I know about rock, types of rock and knots, harnesses, guiding. He knows we'll go out to Hueco Tanks and he knows all about Hueco tanks. Well, when he lived here. I miss my friend Ben. He moved to Ohio, but he's got all of this knowledge. But all his knowledge isn't what makes him a great guide. What makes him a great rock climbing guide is he knows who he's guiding. So he applies all of his knowledge with wisdom and says, I'm gonna guide these people in the way that's best for them. So when I climb with Ben, the act of actually climbing the root might be hard physically and I might think about safety. But I'm not anxious or worried because I trust that Ben's knowledge applied correctly will keep me safe.

18 · The preacher connects the illustration to the doctrine: God made every human expert and infinitely surpasses them all—his knowledge and wisdom are perfect, and that perfection should overwhelm us into worship

Here's the thing. God made Ben, just like God made every expert in every situation, in every topic, in every circumstance ever for all of he made every expert. He knit them together in their mother's wombs. He brought every expert up out of dust. He spoke them into existence. He literally knows everything about everyone and everything and what makes God great. And the thing that should cause us to be overwhelmed to the point of worship when we see it, is that God not only knows all things, his wisdom and his plans are untraceable, unsearchable, meaning he always has what's best for us in mind, even when we don't, can't, or won't see it ourselves. God's wisdom is perfect and his knowledge is perfect.

19 · The preacher returns to the Romans 11 context as a historical example illustrating God's inscrutable wisdom—no one could have predicted that God would use Israel's hardening to save Gentiles and then restore Israel, but this plan displays his perfect wisdom

Look again at Israel. When Israel's hearts are hardened to him, God looks to the Gentiles, the outsiders of the faith, and says, hey, I'm going to choose you too. He brings Paul to his knees, blinds him and says, hey, I'm going to use you, persecutor of Christians, murderer of my people, to bring the Gentiles to me. This is God's plan. God uses the Gentiles to bring his chosen people back to himself. The fact that there is. This is the fact. There's no way anybody on the planet would have ever guessed that to be the case. There's no reason anybody would have seen that coming. But God in His infinite wisdom, made a way for you and me sitting in this room through that story, to be called children of God.

20 · The preacher summarizes the first major section: seeing God rightly—his riches, wisdom, knowledge, and plan—produces worship as the natural and proper response

Paul truly saw God and his response was worship. When we truly see God, our best response is worship of God.

21 · The preacher signals the second major structural move: exposition of how seeing God's saving work produces worship

So when our second point, when we see how God saves, we worship.

22 · The preacher reiterates that Paul's doxology is rooted in his exposition of the gospel throughout Romans—the knowledge of salvation's necessity and God's sovereign work in salvation is what provokes Paul's worship

Let's look at this together. Paul's praise in our text today is directly tied to what he's been doing. In the rest of this letter to the Romans, Paul lays out clearly our need for salvation, the consequences of life without Christ, and that God is sovereign over all things. The good news of the Gospel of Jesus Christ wasn't just good news for the people of ancient history. It is good news for us today.

23 · The preacher walks through Romans 3 and 6 to demonstrate that the gospel requires both the bad news (universal sin and death) and the good news (eternal life through Christ)—and that both the theologizer and emotionalist need to hold both truths together

Let's look Together, just. You can flip through if you want to. We're gonna go through Romans very quickly here. Romans 3. Romans chapter 3. Paul recounts the condition of every single person who has ever lived. He says, for all have sinned and fall short of the glory of God. He then says in Romans 6, for the wages of sin is death. Now, this is the bad news. It's hard to hear, especially in a culture like ours. This is also the part of the news that the theologizer gets really excited about. We are all the worst and. And deserve the wrath of God. Amen. So the hard truth is that we're all in this category, but the emotionalist might be tempted to just focus on the second half of that verse. What's the second half of verse? Romans 6, 23 say, the free gift of God is eternal life in Christ Jesus our Lord. Amen. Amen. Right, look, here's the thing. The good news of the gospel requires both parts. For the wages of sin is death. And the free gift of God is eternal life through Christ Jesus our Lord. The bad news is what makes the good news good.

24 · The preacher applies the gospel exposition evangelistically, directly addressing anyone present who has not repented and believed, explaining the necessity of Christ and inviting them to speak with someone after the service

If you're in this room this morning and you have not repented and turned your life to Christ, the invitation is open for you. Now, the wages of sin is death. For all have sinned. We have all been in the same boat. We are born into sin. We are all equally in need of the saving grace of Christ. The wages of sin is death. Apart from Christ, it is only death, permanent separation from God, but the free gift of God. So if you're here this morning and you have not turned your faith, your heart, your life over to Christ, the free gift of God is eternal life in Christ Jesus our Lord. This is why we sing the songs we sing. This is why we praised the Lord this morning. Not because it makes us feel good, not because of anything that we've done, but all because of what Christ has done. His mercy, his grace. What incredible news this is. Now, if you're here and you would call yourself apart from God, you wouldn't call yourself a Christian, and the Lord might be stirring in your heart something this morning, or you have questions about that. We pray after the service, every service, meet us over by the cross. We've got people that would love to talk to you about that and walk with you through the good news, that is salvation through Christ alone. Walk you through what it looks like to repent of your sins and turn your life completely over to Christ because He is faithful and just to forgive you your sins and cleanse you from all unrighteousness.

25 · The preacher addresses the congregation of believers, reminding them that their transformation from death to life in Christ is the reason for worship—knowledge of salvation produces doxological response

This room is filled with people who were dead and are now made alive with Christ. And we want to give an answer for the hope within us. So ask the question Church if you're in Christ. That's the reason we worship.

26 · The preacher connects God's ongoing saving work with the Romans 8 promise that God works all things for good, arguing that even when we do not understand God's ways, we trust his sovereignty and worship him for it—this is what moves Paul to praise

I'm amazed that after thousands of years God is still actively working to save his people by drawing them to Himself. This shows us that we don't always see the way God is working. We may not understand using our own knowledge, why God is working certain things the way he is. But Romans 8 reminds us that we worship because we always know that he has the end game in mind. He has the full story in view. He is doing what he is doing for our good and his glory. God is sovereign over all and knowing this moves us to worship. It's the knowledge of this truth that's the impetus of Paul's overflow of praise in Romans 11.

27 · The preacher exposits Paul's quotation of Isaiah 40:13, showing that Paul appeals to the prophet to establish two truths: God's knowledge is infinite and beyond human counsel, and God owes humanity nothing—we cannot put him in our debt

Now watch what he does in Romans 11 at the end of this. There's this, there's that part in quotes. That's a quote of Isaiah 40:13 where he says this. For who has known the mind of the Lord, or who has been his counselor, or who has given a gift to him that he might be repaid? Paul references this prophet and puts an emphasis on the truth that there is not anything that we can say or bring up that God does not already know. Because God has known everything for all of time. There's nothing we can tell him that he'll be surprised by. There's nothing that we have the right to argue with him about either by saying, or who has given a gift to him that he might be repaid. Paul's also reminding us that just as God reminded Job that God doesn't owe us anything.

28 · The preacher applies the exposition by citing Edwards to clarify that humanity contributes nothing to salvation except the sin that made it necessary—all mercy is undeserved, which is the very reason for worship

There's this well known theologian who says this of salvation. His name is Jonathan Edwards. He says, you contribute nothing to your salvation except the sin which made it necessary. Because there's nothing we can give to God to bribe him into accepting us. Because there's nothing we can give God that would put him in our debt. Every bit of mercy that God shows us is undeserved. And that gives us every reason to celebrate, every reason to worship.

29 · The preacher uses the lyrics of a worship song sung earlier in the service to illustrate that the truth of God's mercy—not our feelings—is the foundation of hope and worship

Look, we sang a song earlier today called I Set My Hope. The second part of the first verse says, for the deepest wounds that time won't heal. There's a joy that runs still deeper. There's a truth that's more than all I feel I set my hope on Jesus. This is the truth we're talking about church. This is the truth that we're singing about. The truth that God's mercy is greater than anything that we could ever imagine. And his plans for us are better than our plans could ever be for ourselves. That is what we hang our hat on. That is what we hope in. That is what gives us hope. That's what gives us trust. That's what gives us reason to sing. Not any how we feel.

30 · The preacher references the congregation's recent study of Daniel to illustrate God's faithfulness in every circumstance—Daniel's story shows that God's saving plan cannot be thwarted, which should produce worship

We've been in Daniel as a church throughout this fall and winter. And we've been reminded that God is faithful and worth following in every circumstance that we can and can't imagine. Remember the fiery furnace. Remember the lion's den. All the things. There's nothing happening on our planet throughout history that God doesn't see. There's nothing that has happened, is happening or will happen that will cause God to throw in the towel on his plan of saving his kids through the death, life, life, death and resurrection of Christ. The more we see this, the more we let this truth dig deep in our bones, the more this gives us cause to worship. Just like Paul.

31 · The preacher signals the third and final major structural move: exposition of how seeing God's glory in all things produces worship

Which brings us to our final point for today. When we see God's glory, we worship God. For from him and through him and to him are all things. To him be glory forever. Amen.

32 · The preacher unpacks the threefold structure of Romans 11:36—all things originate from God, are sustained through God, and find their ultimate purpose in God

Let's look at this simple but profound truth. From God, through God to God are all things.

33 · The preacher uses the recent astronomical event of Jupiter and Saturn's conjunction to illustrate the vastness of God's creative power—the universe's scale and complexity all originated from God's breath

Let's look at God for a moment. God spoke the universe into existence a couple of years ago. Jupiter and Saturn got so close to each other that they looked like one bright star. And some astronomers called that the star of Bethlehem. Those are two planets in a galaxy that is enormous, in a universe that makes that galaxy look itty bitty. Those are two planets that are so far away we don't know how to get to them before we die. Those are two planets that came together to look like one bright star that literally got created out of nothing. Our universe is on an ever expanding trajectory, getting bigger and bigger and bigger. Stars are dying and stars are being born all the time. And all of this came from the breath of God.

34 · The preacher cites Spurgeon's poetic description of God's sovereignty over every particle of creation to establish that God's governance extends from the cosmic to the microscopic—all is from him, through him, and to him

Because I don't say it as eloquently as Charles Spurgeon. Here's what he says. I believe that every particle of dust that dances in the sunbeam does not move an atom more or less than God wishes that every particle of spray that dashes against the steamboat has its orbit as well as the sun in the heavens. That the chaff from the hand of the winnower is steered as the stars in their courses. Spurgeon rightly comments that God is sovereign over all things. God holds together the universe. All of creation is from God, is sustained through God, and will ultimately find its end in God.

35 · The preacher interrupts the theological flow to address the congregation pastorally, acknowledging children present and encouraging parents for bringing them, while self-deprecatingly handling a moment of physical difficulty

And this is where the rubber meets the road for us when we look at Paul. Inspired by the Holy Spirit, Paul wrote the bulk of the New Testament. I promise I've drank water before. Please hold. I'm going to tell a funny story while I'm not dying here. Kids, I'm so glad you're here. I'm almost done. Kids, say amen. Look, parents, this is a great discipleship opportunity for your kids. My Piper Joy. Hi, Piper Joy. She asked me today. I said, there's no class. She goes, no class? Does that mean we have to sit where they sing forever and you talk for a long time? The answer is yes, unless the preacher chokes on his water and doesn't get to finish. Thank you for being here, parents. Thanks for having your kids here. I know it's a sacrifice, but it is also a joy to serve our teachers in that way. Thank you, teachers, for how you serve.

36 · The preacher uses Paul's life and the Acts 16 prison story to illustrate that Paul's knowledge of God led him to worship even in extreme suffering—his theological knowledge did not insulate him from pain but empowered him to worship through it

Okay. Paul, inspired by the Holy Spirit, wrote the bulk of the New Testament. This guy knew so much about God. He knew that spreading the good news of God's mercy on rebellious people was worth any suffering he would endure in his life. And suffer Paul did. He didn't live a life free of pain. He was tortured, beaten, persecuted, thrown in prison, and eventually killed for preaching the Gospel. He's the guy that says, to live is Christ and to die is gain. Here's an example. Paul and Silas in the Book of Acts were sitting in prison. There's an earthquake, breaks open the prison doors. What do they do? They run out saying, we're free? No, they don't say that. They are singing and praising the Lord in prison, in chains. The prison breaks and the guard comes to faith in Christ. And Acts 16 says, and so does all his family.

37 · The preacher synthesizes the preceding illustration, arguing that Paul's knowledge of God did not make him soft or indifferent to sin but empowered him to worship in suffering—knowledge led to worship even in the darkest moments

What does this have to do with the knowledge of God leading to worship of God? Paul used his vast knowledge of God to call out patterns of sin. Paul displayed righteous indignation and frustration with those who would rebel against God. Paul speaks in strong terms about the consequences of of sin. He speaks in strong terms about how Christians should be careful to not let the enemy divide the church. See the book of Galatians. But here's the thing about Paul. His main purpose was making sure that as many people as possible heard and could respond to the saving grace found in Jesus. Paul, countless times in the face of countless pain and persecution, took all of that knowledge and applied it by worshiping the living God. Paul's knowledge of God led to a life changing worship of God, especially, especially in his darkest moments.

38 · The preacher summarizes the argument of the entire sermon: Paul is overwhelmed by God's power and care, and this knowledge produces doxology—robust theology should lead to God-glorifying worship in all seasons

So Paul marvels that this God who spoke the universe into existence, who holds every atom and molecule of the universe together, the God who will one day bring about a new heavens and a new earth, this God cares enough for his people that he would go to such extraordinary lengths to draw his children to himself. So the apostle Paul, overwhelmed by all of this knowledge, says to God, be the glory forever. And he exclaims exclamations, points it by saying amen. Paul helps us see here that a robust theology, a deep knowledge of God, should lead us to God glorifying worship in all seasons of life.

39 · The preacher transitions to application by posing the diagnostic question directly to the congregation: where does your knowledge of God actually lead you?

Which brings me to my final question for you today as we move to applying this text. The question is this. What does your knowledge of God lead you to? What does your knowledge of God lead you to? Does it lead you to God glorifying worship or does it lead you somewhere else?

40 · The preacher surveys multiple Pauline epistles to demonstrate that Paul's pattern throughout the New Testament is to move from theological exposition to doxological response—Colossians 3:16-17 is highlighted as the clearest instruction to let knowledge dwell richly and produce worship

Let's look at this in Paul for a moment. We're gonna just do a quick overview of the New Testament and places that Paul either rejoices, calls the people of God to rejoice. There's one place where he says, here's how you apply your knowledge. So that's first, actually. 1 Corinthians 13 calls the church to use their gifts, with the main ingredient being love. You can have all the truth in the world theologizer, but the truth without love is like a clanging cymbal. He says in Second Corinthians 13:11, he's just written this long, long letter to the Corinthian Church. And how does he end it? He says, finally, brothers, rejoice. After all of the knowledge he's just dropped, he says, rejoice. Ephesians. The book of Ephesians is kind of split up in two halves. The first half is a bunch of theology and then the second half is theology applied to the Church. But before he gets the application of theology, he pauses at the end of Ephesians 3 to rejoice. A famous doxology, a moment of praise. In Ephesians 5, he calls the church to address one another, as we have done this morning, in psalms and hymns, in spiritual songs. Colossians 3, 16 and 17 might be among the most helpful for us here, where Paul says, let the word of Christ dwell in you richly, AKA know the Word deeply as you read lots of books. That's not what he says. Teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs with thankfulness in your hearts to God. The knowledge of God applied is praise of the living God.

41 · The preacher transitions to specific application for the theologizer archetype, signaling a series of concrete instructions for those who tend toward intellectual coldness

For Paul, the application of his knowledge and his mandate for our application of our knowledge of God is that we walk it out with praise. Knowledge Leads to Worship for the theologizer Today, maybe you're in a particular season of life where you most closely relate to this theologizer. We've seen that Paul's deep knowledge of God led him to worship God. So here's a couple thoughts for you as you consider how the Lord might walk this out in your life.

42 · The preacher applies to the theologizer: be aware of critical spirit tendencies

First, be aware of any tendency toward a critical spirit you may have. Be aware of any tendency toward a critical spirit you may have. I had an experience when I discovered Reformed theology that unfortunately is not unique to me. I discovered the doctrines of grace and was marked by anything but grace. I was so excited about this theological framework that helped me answer so many of the questions that I had that created so much joy in my heart that I wanted to vigorously and violently bring everybody else that I met into my theological awakening. I got in so many unnecessary and unhelpful arguments. Don't be like young John. Don't use discernment and defending the truth as an excuse to be a jerk. Strive to be marked by gentleness and grace in the interactions you have, especially with those who may not have the depth of study you have.

43 · The preacher applies to the theologizer: approach Scripture without an agenda, reading for encounter rather than analysis

Second, try going to Scripture without an agenda. Start with the Psalms. Read them as they were meant to be read as poetry and song. Pick up a reader edition of the Scriptures that don't have endnotes or footnotes or study. Those things are all really good. But if your tendency is a clinical dissection of the Word detached from your heart, then pick up one of these things that has none of that and just read the words of the Lord. Spend time there. Let the Word of God dwell in you richly. Let the Holy Spirit guide your Scripture. Reading himself and I said this in the last service. I'm really encouraged. Todd and I were talking a couple years ago and I was like, man, I'm just not reading enough of the Word. Like my quiet times. I'm just like trying to. He's like, well, what are you trying to read? I'm like, well, I'm trying to read like some of the Old Testament, the Psalms, some of the New Testament. He goes, have you ever thought about just reading a verse and seeing what the Lord has for you? Have you thought about just reading a verse and sitting with it The Word of God is living and active. He's going to speak to you through it. And that was so releasing. So my friend and Pastor Todd, thank you again for that reminder. My propensity is towards a clinical dissection where I look at how much I read today instead of look how much time you spent waiting on the Lord.

44 · The preacher applies to the theologizer: pair theological study with worship music to help turn knowledge into doxology

Third, when you do study, consider seeking out a song or two that might help you turn your knowledge to worship and apply it. One song that I've appreciated is by Aaron Keys and one of the lines says, kingdoms rise and kingdoms fall. He is faithful through it. All. This helps me apply my understanding of God's sovereignty in a simple way that's comforting in difficult times.

45 · The preacher applies to the theologizer: learn from joyful worshipers in the congregation

Finally, learn from and love those who are regularly clear, public and consistent in their joy in the Lord. Don't just watch them, talk to them, ask them about their joy. There's a number of people I get the this is my normal position on a Sunday. And I get the example of when we're singing, we we're singing to one another and I get to see all of you sing and I know many of your stories and there's many people who I see, I know walking through major pain that are jumping and dancing and raising their hands and singing with joy to the Lord. Not because of your circumstances, but because of your faith and trust in who the Lord is and what he's done. So to you, thank you for your joy. Keep being joyful in your song.

46 · The preacher transitions to specific application for the emotionalist archetype, signaling a parallel series of concrete instructions for those who tend toward feeling-driven faith

The Emotionalist if you find yourself in a particular season of life where you most closely relate to the emotionalist, what's your application? We've seen that Paul's deep knowledge again of God led him to worship of God. So what does this look like in your life?

47 · The preacher applies to the emotionalist: pursue deeper study of Scripture and theology, particularly in difficult passages

First, it might be time to dig a little bit deeper. Grab a beginning theology book or a good study Bible. Take the time to study an entire book of the Bible. Take your time doing that. When you get to a difficult part, don't skip it. Some of the sweetest, most profound moments with the Lord can be found through deep study of His Word.

48 · The preacher applies to the emotionalist: approach Scripture with a text-driven rather than self-focused hermeneutic

Second, as you dig deeper, don't approach the Scriptures with a primarily self focused view. Here's a helpful framework in three questions. First question is this. You open up a passage of Scripture, you read it. First question I want you to ask is what does this mean to the original audience? Or what does this mean to them? Then second question, what does this passage tell me about the nature of God or the Gospel? Notice these two questions are not you focused. They're text driven. What is God doing now here in this time? What does this say about God? What does this say about the Gospel then? The third question is, how does this apply to us today? Now, you don't ignore personal application. You just view it through the full context of Scripture. This helps us see that what God is saying and allows us to commit to following him, whatever the course.

49 · The preacher applies to the emotionalist: be discerning in worship music choices, choosing songs that reflect the full range of Christian experience rather than only positive emotions

Third, be discerning in the songs you sing and listen to. It's easy to let music be the thing that uplifts us. And great music is a gift of God. I've got two degrees in it. I really love music. But. But we must as Christians, let the truth of the gospel be primarily what lifts our countenance and encourages us. I have a song on my preferred streaming service called Songs for Miserable Christians. I'd encourage you to listen to songs that deal with every season of life, not just the positive encouraging ones.

50 · The preacher applies to the emotionalist: learn from those who study Scripture deeply

Fourth, learn from and love those who are deep divers into God's word. Don't just watch them, talk to them, ask them questions. Ask them questions about their study patterns. I have a number of people in my life that I think of right now in this category and I'm so grateful and I did this last time. He's not here, he's in the first service. But my friend Brent is a deep thinker and a deep studier of God's Word. And last year sometime we started talking about the Lord's table. What does the Lord's table mean? He goes, what are your views on the Lord's table? What's happening in that moment? I was like, here's. I've not done a ton of digging in there, but here's what I think. And we've talked for the last year about that stuff. And what happened as a result of that was I have a deeper love for coming to the table and experiencing the unique grace and mercy of the Lord through the elements that we share. When we approach the table.

51 · The preacher synthesizes the two streams of application by arguing that the church needs both the theologizer's knowledge and the emotionalist's emotion—both are gifts from God to be stewarded together in balance

God gives us the gift of knowledge and intellect. He gives us the gift of His Word. He gives us the gift of theology and theologians to delve deep into the deep things of Scripture that we might know God deeper and better. But he's also given us artists and songwriters, singers, musicians that take deep theological truths and make them simple so that we can declare them together. Friends, the body of Christ needs both knowledge and emotion, both deep thought and simple truth. We need not be afraid of going deeper in our knowledge of God and contending for the faith. We also need not be afraid of singing out, lifting Our hands kneeling down in worship of the living God. These are both things that are good gifts to be stewarded and regularly enjoyed. The balance between these two is where we want to live our theology.

52 · The preacher reiterates the sermon's thesis as a mandate: what we know of God must lead to doxology

What we know of God must lead us to doxology. Praise of the living God. When we look at what God has done in working salvation for his people, the right response is rejoicing for all of us. The encouragement is this. Find your anchor in God's word. God's word can and will hold you fast in the darkest nights of the soul. It will put in perspective all the joys of life. Paul, in all of his knowledge and practical instruction, never loses the perspective of the good news of the gospel. As we press into knowing God more fully, more intimately, let us be marked by our worship and praise of Him.

53 · The preacher uses Wayne Grudem's systematic theology textbook and teaching practice as a contemporary example of a theologian who integrates knowledge and worship, demonstrating that the sermon's principle is practiced by respected scholars

Wade Grudem is the guy who wrote what is likely the most widely read systematic theology book in publication today. And at the end of each chapter, plumbing the depths of God's word, he included a hymn to sing and reflect on. He often started and closed his seminary classes by having the class sing together either at the beginning or end. He understands that our theology must also always lead us to doxology.

54 · The preacher concludes by restating the thesis and issuing a final charge to the congregation: remember God's works, recount them, and rejoice in his goodness, mercy, and faithfulness

Knowledge of God leads to praise of God. So here's my encouragement for you now. Spend time remembering and recounting all that God has done and is doing for those around you. And you. Paul does this by pointing out God's saving grace to Israel and grafting in the Gentiles into the plan of salvation. So remember this and rejoice in the Lord, for He is good. His mercy endures forever. His faithfulness to all generations.

55 · The preacher closes with a pastoral prayer asking God to help the congregation turn their knowledge into praise, thanking God for both theologians and artists who serve the church's worship

Would you stand and let's ask God for His help as we turn our knowledge into praise. Lord, thank you for giving us the gift of theology. Thank you for giving us the gift of your word. Thank you for giving us the gift of theologians, people, to help us dig deep into what you would have us know about you. And Lord, thank you for the artists, the musicians who work to make these profound truths simple. Help us now to apply these truths to sing with grateful praise. Because of all that not we have done, but all you have done, it's in Jesus name we pray. Amen.

Where this fits

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Take it further

Discuss · apply · pray

Small groups

6 discussion questions

Paul interrupts his theological argument in Romans 11 with a burst of worship at verse 33. What do you notice about the connection between w…

Daily readings

5-day reading plan

This week we walk through five cross-references that deepen the sermon's central claim: knowledge of God produces worship. Monday anchors us in God's sovereignty over salvation; Tuesday shows how that knowledge humbles us; Wednesday demonstrates worship's integration of mind and heart; Thursday expands our vision of God's cosmic reign; Friday calls us to let that knowledge reshape our entire lives.

Prayer

Knowledge That Leads to Worship

Father, we come before you with awe, recognizing that you alone possess infinite riches, unfathomable wisdom, and knowledge that surpasses a…

Family table

When You Know God, You Can't Help But Worship

This prompt invites your family to notice what happens inside us when we truly see who God is. Listen for moments when your kids connect kno…

Couples

Knowledge That Overflows in Worship

As you listened to Paul burst into doxology in Romans 11:33-36, what aspect of God's character—his riches, wisdom, or sovereignty—most stirr…

Memorize

Romans 11:33

This verse is the explosive pivot point where Paul transitions from rigorous theological exposition directly into doxological worship, embodying the sermon's central claim that knowledge of God leads to worship of God. It serves as the gateway declaration that captures both the intellectual substance (riches, wisdom, knowledge) and the emotional response (Oh, the depth!) that the sermon calls believers toward.

Small-group discussion

6 questions for your group this week

Paul interrupts his theological argument in Romans 11 with a burst of worship at verse 33. What do you notice about the connection between what he has just finished teaching and his sudden shift into doxology?

Romans 11:33-36

→ What does this suggest about the relationship between knowing God and worshiping God?
The sermon introduces two incomplete approaches to God: the theologizer who prioritizes correctness over worship, and the emotionalist who prioritizes feeling over study. Which tendency do you recognize more readily in yourself, and what does that reveal about how you currently relate to God's Word?
What is the difference between knowledge and wisdom as the sermon describes them, and why does that distinction matter for how we encounter God through Scripture?

→ Can you think of a time when you possessed information about God's character but didn't know what to do with it—or hadn't let it reshape how you lived?
The sermon argues that God's knowledge and wisdom infinitely surpass ours, and that He 'always has what's best for us in mind even when we cannot see it.' How does this claim challenge or comfort you, particularly in seasons when God's ways feel unclear or painful?

Isaiah 40:13
According to the sermon, we 'contribute nothing to salvation except the sin that made it necessary.' How should this reality reshape the way you approach worship—whether that's corporate singing, private prayer, or daily obedience?

Romans 6:23

→ What would change in your Christian life if you truly believed this week that every good thing you possess has come through undeserved mercy?
Paul's knowledge of God led him to 'doxological endurance' even in darkness—his theology didn't produce coldness but worship that sustained him. What would it look like for your own theological growth to produce that same kind of worship across both the joyful and difficult seasons ahead?

Acts 16

Draft · pending review

Daily readings · Monday–Friday

5-day reading plan

Monday Romans 8

Romans 8 reveals the Spirit's intercession on our behalf when we cannot even articulate our prayers—a profound display of divine wisdom that works for our good even in our weakness and confusion. When we grasp that God's wisdom reaches where our understanding cannot, we are compelled to worship, not because we understand all His ways, but because we trust the character of the One whose ways surpass our knowledge. This is the foundation Paul builds toward: knowledge that God is wise enough to save us produces the glad response of worship.

Tuesday Romans 3

Romans 3 lays bare the universal condition: all have sinned and fall short of God's glory, and no one seeks God of their own accord. This knowledge humbles us profoundly, stripping away any pretense that we deserve or merit God's favor. The sermon showed that Paul's theological knowledge—his grasp of human depravity and divine grace—produced not coldness but doxological joy; we worship precisely because we understand how undeserved our salvation is.

Wednesday Ephesians 5

Ephesians 5 calls us to be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all our heart. Here Paul unites doctrine and devotion—the Spirit's fullness issues naturally in corporate worship that engages both mind and emotion, word and music. This is the integration the sermon demands: knowledge of God that does not overflow into heartfelt praise reveals a God who is too small, and worship without grounding in God's truth becomes untethered emotion.

Thursday Colossians 3:16-17

Colossians 3:16-17 teaches that Christ is before all things, and in Him all things hold together—a comprehensive statement of divine sovereignty over the cosmic order. When we let the word of Christ dwell richly in us and do everything in His name, we acknowledge that every particle of creation, from the grandest to the microscopic, belongs to Him and serves His purposes. Knowledge of this all-encompassing dominion naturally produces worship, as Paul experienced: recognizing that all creation flows from God, through God, and returns to God fills us with doxological wonder.

Friday Acts 16

Acts 16 shows Paul and Silas imprisoned, beaten, and in stocks—yet at midnight they pray and sing hymns to God while other prisoners listen. This is knowledge of God tested in suffering and proven true through worship: their theology was not mere intellectual exercise but the substance that sustained them when circumstances screamed that God had abandoned them. The sermon calls us to this same integration: as we grow in knowledge of God's character, wisdom, and sovereignty, we must be marked by worship in all seasons, trusting that what we know of God is enough to hold us fast.

Draft · pending review

Pray together this week

Knowledge That Leads to Worship

Father, we come before you with awe, recognizing that you alone possess infinite riches, unfathomable wisdom, and knowledge that surpasses all human understanding (Romans 11:33). Your ways are utterly beyond our comprehension, yet you are good and you are for us. We confess that too often we have separated what you have joined together—we have either treated the knowledge of you as cold intellectual assent, mistaking doctrinal correctness for genuine worship, or we have pursued emotional fervor unmoored from the solid anchor of your Word. We have made your God too small by compartmentalizing our minds from our hearts, and in doing so we have dishonored the God whose vastness demands both our rigorous study and our passionate adoration.

Yet in the gospel we have been reconciled to you through Christ, who is the wisdom of God made flesh (1 Corinthians 13). We were dead in our sin and have been made alive by grace alone—we contributed nothing but the rebellion that made our salvation necessary (Romans 6:23). This gift moves us to worship. Grant us now, Father, the grace to integrate our theology with our doxology. As we grow in knowledge of your character, your sovereignty, and your saving work, compel our hearts to overflow in worship—not as an afterthought to study, but as the natural, necessary response to beholding who you are (Romans 11:36). Give both the theologizer and the emotionalist in our midst courage to step toward wholeness: may the student of doctrine feel the weight of truth in worship, and may the worshiper grow in the riches of your Word.

We commit ourselves to you this week, Father—to know you more deeply and to worship you more fully, in joy and in suffering, confident that all things are from you, sustained through you, and find their end in your glory. To you be glory forever. Amen.

Draft · pending review

Sunday-evening family table

When You Know God, You Can't Help But Worship

For the parent

This prompt invites your family to notice what happens inside us when we truly see who God is. Listen for moments when your kids connect knowing something about God with feeling moved to praise him—that's the integration the sermon was about.

Pastor Jonathan talked about how Paul couldn't help but burst into worship after thinking deeply about God. Tell us about a time when you learned something new about God—maybe that he's always in control, or that he forgives us completely—and it made you want to praise him or thank him. What did you learn, and what did that knowledge make you want to do?

works for ages 7+

Draft · pending review

Couples · three questions over coffee

Knowledge That Overflows in Worship

As you listened to Paul burst into doxology in Romans 11:33-36, what aspect of God's character—his riches, wisdom, or sovereignty—most stirred your heart to worship this week?
Where do we tend to drift as a couple—toward mere intellectual agreement about God without emotional engagement, or toward feeling without the anchor of deeper study—and how might we help one another find balance?
What is one dimension of God's character or work in salvation that, if we truly grasped it together, would move us both to worship him more freely in the rhythms of our daily life?

Draft · pending review

Memory verse this week

Romans 11:33

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!

Why this verse: This verse is the explosive pivot point where Paul transitions from rigorous theological exposition directly into doxological worship, embodying the sermon's central claim that knowledge of God leads to worship of God. It serves as the gateway declaration that captures both the intellectual substance (riches, wisdom, knowledge) and the emotional response (Oh, the depth!) that the sermon calls believers toward.

Draft · pending review

Where this was preached

About the church

Cross of Grace Church

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# Cross of Grace Church

A church preaching expository sermons through the books of the Bible.

## Sermons
- [Knowledge of God Leads to Worship of God (Romans 11:33-36, 2020-12-27)](/CoGElPaso/sermons/2020/12/knowledge-of-god-leads-to-worship-of-god)

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