[Note: This is the prepared text for a sermon given to The Dalles congregation of the United Church of God on Sabbath, January 25, 2025.]

In a recent sermonette here, I mentioned that the promises and gifts of God were universal. In such a short message as that I only had the chance to briefly discuss some verses which discussed the universal nature of God’s promises and blessings to us. I would like to take the time today in this longer message to give some additional discussion of the universality of God’s laws, rule, and love, to frame the discussion of God’s universal gifts and promises within other aspects of God’s nature and behavior that are universal. In doing so, though, I do not wish to emphasize the universality of God’s ways apart from the very particular nature of God’s ways as well.

I would like to begin my sermon in a very specific place, in a verse that is often viewed as being encouraging by those seeking to give comfort to others but that does not tend to provide comfort to those who hear it, precisely because of the delicate balance within the statement between the universal and particular. Let us turn to Romans 8:28. Romans 8:28 says. “And we know that all things work together for good to those who love God, to those who are the called according to His purpose.” Despite its apparent comfort, this verse presents an interesting tension in pastoral care, encouragement, and theological interpretation that often affects its ability to provide genuine comfort.

The verse’s universal claim (“all things”) appears initially comforting because it suggests that every difficult circumstance will ultimately serve some good purpose. However, this very universality can clash harshly with the specific, acute pain that someone is experiencing. When someone has lost a child, for instance, or is suffering from severe depression, the suggestion that their suffering is part of some greater good can feel dismissive or even cruel, even when this is in fact true. The specificity portion of the verse – “those who love him, who have been called according to his purpose” – creates another layer of complexity. This qualification raises difficult questions: What about people who aren’t sure if they qualify? What about those struggling with their faith precisely because of their suffering? The comfort offered becomes contingent rather than universal, potentially creating anxiety rather than peace. There’s also a temporal dimension to consider. The verse doesn’t specify when or how God will work things for good, which can make it feel empty to someone in immediate crisis. The abstract promise of future good doesn’t always address present pain effectively. Moreover, the verse can be misused as a kind of spiritual bypassing – a way to avoid sitting with and acknowledging the reality of someone’s pain. Rather than providing genuine comfort through presence and empathy, it can become a way to rush past the messiness of grief and suffering to a premature resolution.

How is this verse universal? It is universal in that all things work together for good. It does not say that all things are in fact good–there are a great many things that are not good in this world, some of them unspeakably evil. But all things work for the good. I will have more to say about this in a future message in Portland, but for now let us contrast the universal aspect of this verse with very particular elements: all things work for the good, to those who love God and are called according to His will. Those who do not love God and those who do not answer God’s call are not promised that all things will work for the good at all. It is little wonder that people who doubt their place within the blessed circle of those whom God has chosen might feel as if their suffering does not work for the good, and in our suffering we are not often interested in pondering what sort of good our losses and suffering works towards. These are heavy questions.

Let us now turn our attention to the aspect of God’s laws being universal. We can see the understanding of the universality of God’s laws when we look at the greatest commandment and the discussion about it that took place during Jesus’ life on earth. In Matthew 22:34-40, we read about the two great commands. Matthew 22:34-40 reads: “But when the Pharisees heard that He had silenced the Sadducees, they gathered together.  Then one of them, a lawyer, asked Him a question, testing Him, and saying,  “Teacher, which is the great commandment in the law?” Jesus said to him, “‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’  This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets.””

When we read this particular passage in Matthew, it is very clear that Jesus has answered the question wisely. If we are aware of the scriptures, we may note that the two greatest commandments being quoted are themselves from key passages in the Law. The commandment to love God with all of our heart, all of our soul, all of our mind, and all of our strength comes from Deuteronomy 6, and is the Shema, a key memory passage for Jews up to the present day. The commandment to love our neighbor as ourselves, which is taken from Leviticus 19, is similarly universal in its application. The question, though, immediately comes to us to ask, “Who is our neighbor?” In the book of Luke, when a similar discussion is involved about the Greatest Commandment, the discussion about the particular nature of who is one’s neighbor leads to the Parable of the Good Samaritan, and the note that a neighbor is someone who behaves kindly and generously towards those one happens to come across in the course of one’s life. Everyone, potentially, is a neighbor. And even then we must deal with the particularity of how one loves others as ourselves. How do we love ourselves, anyway? And how ought we to love ourselves? These are not straightforward questions. Even knowing what we must do in the general sense does not always make it easy to actually go out and do it.

We tend not to always think of law and love as being very closely related to each other, but in the Bible the two of them are opposite sides of a coin that cannot be separated. When we think about the universality of God’s love, an obvious place to go to is John 3:16. Some of us have no doubt memorized this verse, but just because it is an obvious place to go does not make it a bad place to go when we think of the universality of God’s love for all. Let’s give it a bit more context, though, and read from verses 13 through 21. John 3:13-21 reads: “No one has ascended to heaven but He who came down from heaven, that is, the Son of Man ^[b]who is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life. For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. “He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God.”

John 3:13-21 presents a profound theological tension between God’s universal salvific will and humanity’s resistance to accepting salvation. Let’s analyze this passage carefully. The text emphasizes God’s universal love through several key elements. “For God so loved the world” (v.16) uses “kosmos,” encompassing all of creation and humanity. The purpose clause “that whoever believes in him” demonstrates the open nature of the offer. God’s stated purpose is not condemnation but salvation, as verse 17 declares “God did not send his Son into the world to condemn the world.” The language of lifting up the Son in verses 14-15 alludes to the bronze serpent narrative where anyone could look and be healed.

However, the text also reveals significant barriers arising from human nature. First, there is the Love of Darkness described in verse 19. The text states that light has come into the world, yet people “loved darkness rather than light.” This represents an active choice against divine revelation, and the Greek implies a completed action – they have already chosen darkness. Evil Works serve as another barrier, as described in verses 19-20. The text connects rejection of light to evil deeds, creating a self-perpetuating cycle where evil deeds lead to avoiding light. Fear of exposure drives continued rejection, suggesting sin creates its own momentum away from God. The Nature of Judgment, discussed in verse 18, presents judgment as self-imposed through unbelief. It’s not primarily God actively condemning, but rather humans rejecting salvation. The present tense suggests an ongoing state of judgment through continued unbelief.

There is also the Knowledge Problem outlined in verse 20. Evil doers are described as not coming to the light, showing an active avoidance of truth. This suggests a willful ignorance rather than mere lack of information. The theological implications are significant. Regarding Divine Initiative, God takes the first step in providing salvation, the provision is complete and sufficient, and the offer is genuinely universal. In terms of Human Responsibility, rejection of salvation is portrayed as a chosen response. The text emphasizes human agency in refusing light, which creates a genuine moral responsibility. The Nature of Faith is presented as more than intellectual assent – it involves coming to the light (v.21), and true faith results in works done “in God.” The Role of Truth is crucial, as coming to light involves acknowledging truth about oneself. This self-knowledge is part of salvation, and resistance to truth becomes its own punishment.

This passage thus presents salvation as universal in its provision, particular in its application, resistant to human nature, and transformative in its effects. The text suggests that the primary barrier to salvation isn’t God’s unwillingness to save but rather humanity’s deep-seated resistance to divine light. This resistance isn’t merely intellectual but moral and volitional, rooted in a love of darkness that makes the universal offer of salvation simultaneously freely available yet difficult to accept. This creates a pastoral challenge: how to present the gospel in a way that maintains the universal scope of God’s love, acknowledges the real barriers in human nature, encourages response without minimizing the difficulty, and offers hope while recognizing the seriousness of rejection. The passage ultimately suggests that salvation requires both divine provision (which is universal) and human reception (which is particular), with the main obstacle being not divine limitation but human resistance.

1 Timothy 2:1-6 makes the same point. Here, in 1 Timothy 2:1-6, the Apostle Paul states openly that “Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. For this is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth. For there is one God and one Mediator between God and men, the Man Christ Jesus, ⁶ who gave Himself a ransom for all, to be testified in due time.”

1 Timothy 2:1-6 presents a remarkable interweaving of universal divine desire for salvation with the practical obligations this places on believers. The passage begins by establishing a broad scope for Christian prayer and intercession. The text specifically emphasizes that prayers should be made “for all people,” including those in authority. This universal scope of prayer is not merely a suggestion but is presented as a fundamental aspect of Christian practice. The reasoning behind this universal prayer is deeply theological: it reflects God’s own character and desire. The text explicitly states that God “desires all people to be saved and to come to the knowledge of the truth.” This divine desire is not presented as mere wishful thinking but as an active will that shapes both God’s actions and the expected response of believers. The passage grounds this universal salvific will in several key theological points. First, it emphasizes the unity of God – “there is one God.” This monotheistic assertion carries significant implications for the scope of salvation. If there is only one God, then this God must be the God of all peoples, not merely of a select group. This theological truth undergirds the universal scope of both divine desire and human obligation.

The text then connects this unity of God with the uniqueness of Christ as mediator – “one mediator between God and men, the man Christ Jesus.” This mediatorial role is presented as universal in scope, matching the universality of God’s saving desire. The incarnational aspect is specifically highlighted – “the man Christ Jesus” – suggesting that Christ’s human nature is crucial to his mediatorial role for all humanity. The passage also emphasizes the sacrificial aspect of Christ’s work, noting that he “gave himself as a ransom for all.” The language of ransom suggests both the cost of salvation and its intended universal scope. The phrase “for all” parallels the earlier statement about God’s desire for all to be saved, creating a coherent theological framework where divine desire, mediatorial provision, and sacrificial action all align in their universal scope.

This theological framework creates specific obligations for believers. The instruction to pray for all people is not presented as optional but as a direct response to God’s universal saving will. The practice of universal prayer aligns believers with God’s own desire and purpose. It challenges any tendency to limit concern or spiritual investment to only certain groups or categories of people. Furthermore, the passage connects this universal prayer with the practical goal of “peaceful and quiet lives, godly and dignified in every way.” This suggests that the universal scope of Christian prayer has both spiritual and social implications. It shapes not only the believer’s relationship with God but also their engagement with the broader world. The text also presents this universal prayer as “good and pleasing in the sight of God our Savior.” This divine approval of universal prayer reinforces its importance and suggests that limiting the scope of our prayers or concern would be contrary to God’s revealed will and character.

The pastoral implications are significant. This passage challenges any form of spiritual exclusivism that would limit either God’s saving will or our prayer obligations to a select group. It calls for a breadth of spiritual concern that matches God’s own desire for universal salvation. It requires believers to cultivate a heart that desires the salvation of all people, even those who might be considered unlikely or unworthy candidates for divine grace. The practical challenge this presents is considerable. It requires overcoming natural tendencies to limit concern to those who are like us or those we deem deserving. It calls for a persistent practice of prayer that encompasses not just friends and family but also strangers, enemies, and those in authority. This universal scope of prayer serves as both a discipline that shapes the believer’s heart and a practical participation in God’s saving work in the world.

Just like the love of God is universal, so too is the law of God universal. I have spent some time examining the boundary cases of the ten commandments, so we should have a good idea that there are definitely particular elements of many of the commandments that often escape notice. Not all untruths are bearing false witness against one’s neighbor. Not all killing is murder. Not all work is forbidden on the Sabbath, as the priests and Levites serve God on the Sabbath and do blamelessly. Nevertheless, we cannot ignore that even within the particular exceptions and aspects of the commandments and laws of God there is still a universality to them that must be recognized as well. What we have to say applies in general to God’s laws, but we will focus, as might be expected, on the ten commandments.

Let us turn to a familiar place in Exodus 20:1-17. I will read the familiar ten commandments and place an emphasis on the aspects of them that are obviously universal, and then comment more on the universal nature of the commandments. Exodus 20:1-17 reads: “And God spoke all these words, saying: “I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before Me. You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them nor serve them. For I, the Lord your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me, but showing mercy to thousands, to those who love Me and keep My commandments. You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes His name in vain. Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the Lord your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. For in six days the Lord made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the Lord blessed the Sabbath day and hallowed it. Honor your father and your mother, that your days may be long upon the land which the Lord your God is giving you. You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear false witness against your neighbor. You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor’s.””

And what do we have to say about the universality of these laws? The Ten Commandments represent a unique combination of universal moral principles and specific covenantal obligations. Their universality can be examined through several key aspects of their nature, presentation, and ongoing influence. The fundamental nature of the commandments addresses basic elements of human relationships with both divine and human spheres. The prohibition against murder, for instance, recognizes the universal value of human life. This isn’t merely a cultural preference but reflects a deep understanding of human dignity that transcends particular societies. Similarly, the commands against theft and false witness acknowledge universal principles of truth and property rights that appear in virtually every functioning society. The structure of the commandments themselves suggests universality through their comprehensive coverage of human relationships. The first four commandments address humanity’s relationship with God, while the remaining six deal with human relationships. This binary structure acknowledges the two fundamental dimensions of human existence – vertical (divine) and horizontal (human) relationships – that are common to all human experience. The presentation of the commandments also suggests universality. They are given in a context where Israel is explicitly told they will be a “light to the nations.” This implies that these laws weren’t meant to be exclusively Jewish or even Israelite, but rather represent principles that would benefit all humanity. The commandments are presented not as arbitrary rules but as reflections of God’s character and the natural order of creation.

The command to honor parents speaks to a universal human experience of family relationships and generational responsibility. Every culture must address how to maintain respect and care across generations, making this command universally applicable despite varying cultural expressions of family structure. The prohibition of coveting addresses a universal human tendency that transcends culture and time. It recognizes that social harmony requires not just external behavioral control but internal moral development. This psychological insight into human nature demonstrates the commands’ universal understanding of human character. The Sabbath command, while often seen as particularly Jewish, speaks to universal human needs for rest, worship, and the proper ordering of work and leisure. While its specific expression might vary, the principle of regular rest and spiritual renewal addresses universal human requirements. The commands against adultery and false witness protect fundamental social structures that exist in all societies. Every culture must have some way to regulate sexual relationships and maintain truthful testimony for social stability. The commandments provide universal principles for these universal needs. Even the seemingly specific command about graven images addresses a universal human tendency to reduce divine reality to manageable physical forms. This speaks to a universal human struggle with proper worship and the tension between spiritual and material reality.

The influence of the Ten Commandments on legal systems worldwide demonstrates their universal applicability. They have shaped moral and legal thinking far beyond their original context, influencing diverse cultures and legal traditions. This ongoing influence suggests their ability to speak to universal human needs and moral intuitions. The simplicity and clarity of the commandments also contributes to their universality. They are stated in terms that can be understood across cultures and times, yet contain depths of meaning that reward continued study and application. This combination of accessibility and profundity makes them universally relevant while remaining perpetually challenging. The negative form of most commandments (“You shall not…”) also suggests universality by establishing minimum standards of behavior that can be universally applied, while leaving room for cultural variation in positive expressions of moral behavior.

Modern applications of the commandments demonstrate their continued universal relevance. Issues of truth in digital communication, respect for intellectual property, and work-life balance all find principles for guidance in these ancient laws. Their ability to address contemporary moral challenges while remaining rooted in fundamental human experiences demonstrates their universal character. The commandments’ universal applicability is further evidenced by their ability to be both personally intimate and socially comprehensive. They address individual moral formation while simultaneously providing framework for social order, making them relevant at all levels of human organization. This universality, however, doesn’t mean uniform application. Rather, the commandments provide universal principles that can be appropriately applied in diverse cultural contexts while maintaining their essential moral truth. This combination of universal truth and flexible application ensures their continued relevance across time and culture.

Nor are these the only laws of God that we find are universal. I’m going to list a variety of laws and where they may be found, and while we will not turn to these passages, in the interests of time, you can make a note of them to read later on if you wish to see how they are universal as well. The Pentateuch contains numerous universal laws that reflect fundamental principles of justice, morality, and human dignity. Several key examples demonstrate this universality:

The law of restitution found in Exodus 22 establishes the universal principle that wrongs must be made right through appropriate compensation. This goes beyond mere punishment to establish restorative justice as a fundamental principle. The specific ratios (four sheep for one stolen sheep, etc.) may be culturally situated, but the underlying principle of proportional restoration is universal.

Leviticus 19:33-34 commands that the “stranger who dwells among you shall be to you as one born among you, and you shall love him as yourself.” This establishes a universal principle of human dignity that transcends tribal or national boundaries, requiring equal treatment under law regardless of origin.

The establishment of cities of refuge (Numbers 35) demonstrates universal principles of justice including: distinction between intentional and unintentional harm, the right to fair trial, and protection from blood vengeance. This sophisticated legal framework acknowledges universal human needs for both justice and mercy.

Deuteronomy 24:14-15 requires prompt payment of wages, particularly to poor and needy laborers. This establishes universal principles of economic justice and worker dignity that remain relevant in modern labor law. The same chapter’s laws about leaving gleanings for the poor establish universal principles about social responsibility and care for the vulnerable.

Leviticus 25’s Jubilee laws, while specific in their implementation, establish universal principles about preventing perpetual poverty and debt slavery. The underlying concepts about human dignity and periodic economic reset have influenced modern bankruptcy laws and debt relief programs.

Deuteronomy 25:13-16 requires honest weights and measures in business dealings. This establishes universal principles of commercial honesty that form the foundation of fair trade practices across cultures.

The laws regarding treatment of animals (like not muzzling an ox while it treads grain – Deuteronomy 25:4) establish universal principles about responsible stewardship of creation and prevention of needless cruelty, even in economic contexts.

Leviticus 19:14’s prohibition against putting a stumbling block before the blind establishes universal principles about protecting vulnerable populations and taking responsibility for potential harm to others, even if indirect.

The food laws, while often seen as specifically Jewish, establish universal principles about conscious eating and the relationship between physical and spiritual health. They demonstrate awareness of the connection between dietary practices and both individual and community wellbeing.

The laws of communicable disease in Leviticus 13-14, though expressed in ancient medical terms, establish universal principles about public health responsibility and the balance between individual rights and community safety.

Exodus 23:1-9 contains universal principles of judicial integrity, including prohibitions against false testimony, mob justice, and bribery. These remain foundational to modern legal systems worldwide.

The requirements for ritual purity, while specific in their expression, establish universal principles about the importance of physical and spiritual cleanliness, personal responsibility for one’s impact on the community, and the connection between physical and spiritual states. These laws that we have but briefly touched on remind us that while there may be specific and time-bound ways of dealing with God’s laws, they often express universal truths and principles that are at the basis of law and sound practice to the present day.

When we turn our attention to the universality of God’s rule over the world, there are a lot of verses that we could go to. Today, though, I would like to focus on what is said by four of the psalms, which we will take in order. First, I would like us to turn to Psalm 2. Psalm 2:1-12 reads: “Why do the nations rage, and the people plot a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against His Anointed, saying, “Let us break Their bonds in pieces and cast away Their cords from us.” He who sits in the heavens shall laugh; the Lord shall hold them in derision. Then He shall speak to them in His wrath, and distress them in His deep displeasure: “Yet I have set My King on My holy hill of Zion.” “I will declare the decree: the Lord has said to Me, ‘You are My Son, today I have begotten You. Ask of Me, and I will give You the nations for Your inheritance, and the ends of the earth for Your possession. You shall ^[h]break them with a rod of iron; You shall dash them to pieces like a potter’s vessel.’ ” Now therefore, be wise, O kings; be instructed, you judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest He be angry, and you perish in the way, when His wrath is kindled but a little. Blessed are all those who put their trust in Him.”

Psalm 2 presents a powerful progression demonstrating God’s universal rule and authority. Let me analyze the text in detail:

The psalm opens with a question about universal rebellion: “Why do the nations rage and the peoples plot in vain?” This opening immediately establishes a global scope, addressing not just Israel’s neighbors but all nations who attempt to resist divine authority. The use of “peoples” in the plural emphasizes this universality. The second section describes the specific nature of this rebellion – it’s against both “the Lord and His Anointed.” The rebels declare “Let us break their bonds and cast away their cords from us.” This shows that resistance to God’s rule is fundamentally about rejecting divine authority and moral restraint, a universal human tendency.

God’s response reveals His universal sovereignty. “He who sits in the heavens laughs.” The spatial imagery is significant – God is enthroned above all earthly powers, transcending their limited authority. His laughter demonstrates the futility of resistance to His rule, regardless of the earthly power of the rebels.

The divine speech in verses 6-7 establishes both particular and universal authority. “I have set My King on My holy hill of Zion” represents the particular expression of God’s rule through His chosen king, while “You are My Son, today I have begotten You” points to a more universal authority structure through divine sonship. The offer of universal dominion follows: “Ask of Me, and I will give You the nations for Your inheritance, and the ends of the earth for Your possession.” This explicitly states the universal scope of divine rule – it extends to “the ends of the earth,” leaving no territory outside divine authority.

The warning of judgment that follows – “You shall break them with a rod of iron” – demonstrates universal accountability to divine rule. No earthly power can ultimately resist God’s authority. The imagery of pottery being shattered emphasizes the fragility of human power compared to divine authority. The psalm concludes with a universal call to submission and wisdom: “Now therefore, be wise, O kings; be instructed, you judges of the earth.” This admonition to earthly rulers acknowledges their authority while placing it firmly under divine sovereignty. The command to “serve the Lord with fear” and “kiss the Son” presents proper response to divine rule as both reverent and relational.

The final verse contains both promise and warning, showing the universal consequences of response to divine rule: “Blessed are all those who put their trust in Him.” This blessing is universal in scope – available to all who submit to divine authority – while implying judgment for those who continue in rebellion. Throughout, Psalm 2 presents divine rule as comprehensive, extending over all nations, rulers, and territories, while demanding personal response from every individual, regardless of their earthly status. It’s a masterful presentation of both the universal scope of divine authority and the universal requirement for human submission to that authority.

Let us now turn our attention to Psalm 47. Psalm 47 is part of the psalms of the Sons of Korah and tells a prophetic narrative. Psalm 47:1-9 reads: “Oh, clap your hands, all you peoples! Shout to God with the voice of triumph! For the Lord Most High is awesome; He is a great King over all the earth. He will subdue the peoples under us, and the nations under our feet. He will choose our inheritance for us, the excellence of Jacob whom He loves. Selah.  God has gone up with a shout, the Lord with the sound of a trumpet. Sing praises to God, sing praises! Sing praises to our King, sing praises! For God is the King of all the earth; sing praises with understanding. God reigns over the nations; God sits on His holy throne. The princes of the people have gathered together, the people of the God of Abraham. For the shields of the earth belong to God; He is greatly exalted.”

Psalm 47 presents a comprehensive vision of God’s universal kingship. Let us analyze it carefully:

The psalm opens with a universal call to praise: “Oh, clap your hands, all you peoples! Shout to God with the voice of triumph!” This initial summons is explicitly universal, addressing all peoples, not just Israel. The command for physical expression (clapping) and vocal praise indicates that all humanity owes acknowledgment to God’s rule. The reason for this universal praise follows immediately: “For the Lord Most High is awesome; He is a great King over all the earth.” This declaration establishes God’s kingship as universal in scope. The title “Most High” (Elyon) emphasizes His supremacy over all other powers, while “great King over all the earth” explicitly states His universal dominion.

The psalm then moves to God’s particular relationship with Israel, but frames it in universal terms: “He will subdue the peoples under us, and the nations under our feet.” This shows how God’s particular covenant with Israel serves His universal purpose. The choice of Israel (“our inheritance”) demonstrates how God works through the particular to achieve universal ends. The celebration of God’s ascent – “God has gone up with a shout” – presents His kingship in terms of universal acclaim. The trumpet sound announces His rule to all creation. This imagery suggests both military victory and royal acclamation, showing God’s rule as both powerful and glorious. The repeated call to “sing praises” emphasizes that God’s universal kingship deserves universal acknowledgment. The fivefold repetition of “sing praises” creates a crescendo of praise fitting for universal sovereignty. The declaration “God reigns over the nations” directly states the universal scope of divine rule. The following line, “God sits on His holy throne,” connects this universal rule to His absolute holiness and transcendence. This combines universal scope with moral authority.

The closing vision describes “the princes of the people” gathering together as “the people of the God of Abraham.” This remarkable image shows how God’s particular covenant with Abraham becomes the means of universal blessing, fulfilling the promise that through Abraham all nations would be blessed. The final declaration that “the shields of the earth belong to God” emphasizes His ownership and authority over all earthly powers. Every symbol of human authority and protection ultimately belongs to God. The concluding statement that “He is greatly exalted” places Him far above all earthly authority structures. Throughout, Psalm 47 weaves together several aspects of God’s universal rule: His sovereignty over all peoples, His use of particular means (Israel) for universal ends, His ownership of all power, and His worthiness of universal praise. It presents divine rule as both a present reality and a cause for ongoing celebration.

Next, let us turn our attention to psalm 93, which is a short and anonymous psalm. Psalm 93:1-5 reads: “The Lord reigns, He is clothed with majesty; the Lord is clothed, He has girded Himself with strength. Surely the world is established, so that it cannot be moved. Your throne is established from of old; You are from everlasting. The floods have lifted up, O Lord, the floods have lifted up their voice; the floods lift up their waves. The Lord on high is mightier than the noise of many waters, than the mighty waves of the sea. Your testimonies are very sure; holiness adorns Your house, O Lord, forever.”

Psalm 93, though brief, presents a profound declaration of God’s universal rule through several key aspects: The psalm opens with the absolute declaration “The Lord reigns.” This statement, lacking any qualification or limitation, presents divine rule as a fundamental reality. The imagery that follows – “He is clothed with majesty” and “girded with strength” – presents this rule in terms of both dignity and power, showing the complete nature of divine sovereignty. The psalm then moves to establish God’s rule as preceding creation itself: “Your throne is established from of old; You are from everlasting.” This temporal statement shows God’s rule as transcending not just earthly geography but time itself. By placing God’s authority before creation, the psalm establishes its absolute priority over all other claims to power. The imagery shifts to the forces of nature, specifically the floods: “The floods have lifted up, O Lord, the floods have lifted up their voice; the floods lift up their waves.” These floods represent both chaos and power in ancient Near Eastern thought. By showing these primal forces as ultimately subject to divine rule, the psalm establishes God’s authority over both natural and supernatural powers.

The response to these floods demonstrates the superiority of divine rule: “The Lord on high is mightier than the noise of many waters, than the mighty waves of the sea.” This comparison shows that no force, however powerful, can challenge God’s sovereignty. The imagery of water particularly emphasizes this, as water represented both life-giving power and destructive chaos in ancient thought. The psalm concludes by connecting God’s universal rule to His moral character: “Your testimonies are very sure; holiness adorns Your house, O Lord, forever.” This links divine sovereignty to divine truthfulness and holiness, showing that God’s rule is not merely about power but about moral authority that extends forever. Throughout, Psalm 93 presents divine rule as universal in scope (over all creation), eternal in duration (from everlasting), absolute in power (mightier than the floods), and moral in character (connected to testimonies and holiness). This comprehensive presentation establishes God’s rule as truly universal in every dimension.

Finally, let us turn to Psalm 145, our final scripture for the day. Psalm 145:1-21 reads: “I will extol You, my God, O King; and I will bless Your name forever and ever. Every day I will bless You, and I will praise Your name forever and ever. Great is the Lord, and greatly to be praised; and His greatness is unsearchable. One generation shall praise Your works to another, and shall declare Your mighty acts. I will meditate on the glorious splendor of Your majesty, and on Your wondrous works. Men shall speak of the might of Your awesome acts, and I will declare Your greatness. They shall ^[e]utter the memory of Your great goodness, and shall sing of Your righteousness. The Lord is gracious and full of compassion, slow to anger and great in mercy. The Lord is good to all, and His tender mercies are over all His works. All Your works shall praise You, O Lord, and Your saints shall bless You. They shall speak of the glory of Your kingdom, and talk of Your power, To make known to the sons of men His mighty acts, and the glorious majesty of His kingdom. Your kingdom is an everlasting kingdom, and Your dominion endures throughout all generations. The Lord upholds all who fall, and raises up all who are bowed down. The eyes of all look expectantly to You, and You give them their food in due season. You open Your hand and satisfy the desire of every living thing. The Lord is righteous in all His ways, gracious in all His works. The Lord is near to all who call upon Him, to all who call upon Him in truth. He will fulfill the desire of those who fear Him; He also will hear their cry and save them. The Lord preserves all who love Him, but all the wicked He will destroy. My mouth shall speak the praise of the Lord, and all flesh shall bless His holy name forever and ever.”

Psalm 145 presents a comprehensive picture of God’s universal rule through several key themes and declarations: The psalm begins with personal praise that expands to universal scope: “I will extol You, my God, O King” moves quickly to “Every day I will bless You, and I will praise Your name forever and ever.” This movement from personal to eternal praise establishes the universal temporal scope of God’s kingship. The intergenerational transmission of praise demonstrates universality across time: “One generation shall praise Your works to another, and shall declare Your mighty acts.” This shows God’s rule being recognized and celebrated across all human generations, establishing continuity of His sovereignty through time. The psalm emphasizes the unsearchable greatness of God: “Great is the Lord, and greatly to be praised; His greatness is unsearchable.” This incomprehensibility itself suggests universality – His rule exceeds human ability to fully comprehend or measure it.

The universal scope of divine rule appears in the comprehensive nature of God’s works: “All Your works shall praise You, O Lord, and Your saints shall bless You.” This includes both conscious praise from His people and the implicit praise of all creation, showing both voluntary and inherent recognition of His rule. The nature of God’s kingdom receives explicit description: “Your kingdom is an everlasting kingdom, and Your dominion endures throughout all generations.” This directly states both the eternal and universal nature of divine rule, spanning all time and all creation. The psalm presents God’s universal care alongside His universal rule: “The eyes of all look expectantly to You… You open Your hand and satisfy the desire of every living thing.” This connects divine sovereignty with divine provision, showing God’s rule as both powerful and benevolent.

The moral character of this universal rule appears in statements like “The Lord is righteous in all His ways, gracious in all His works.” This establishes that God’s universal rule operates according to consistent moral principles. The accessibility of God’s rule to all who seek Him properly demonstrates its universal availability: “The Lord is near to all who call upon Him, to all who call upon Him in truth.” This shows how universal sovereignty combines with particular accessibility. The final verses expand to universal praise once again: “My mouth shall speak the praise of the Lord, and all flesh shall bless His holy name forever and ever.” This conclusion returns to the theme of universal praise, showing all creation ultimately acknowledging divine rule.

Throughout the psalm, God’s rule is shown as universal in multiple dimensions:

• Temporal (across all generations)
• Spatial (over all creation)
• Moral (righteous in all ways)
• Providential (caring for all creatures)
• Relational (accessible to all who seek Him)
• Doxological (worthy of praise from all creation)

This multifaceted presentation creates a complete picture of divine rule that encompasses every aspect of existence, demonstrating true universality in both scope and character.

With that said, let us conclude. We have explored today that God’s love, laws, and rule are all universal. Yet they are not universal in a distant sense, but are intimate and personal. God desires that all men be saved, which is universal, but saved them through His only begotten son Jesus Christ, a very particular act. The laws of God apply across all space and time, and yet internalizing them and obeying them gives us an understanding of the particular moral nature of God. It is hard for us as human beings to keep both God’s universal and particular aspects in sight at the same time, much less in harmony with each other, but they are both valid. Indeed, the relationship between the universal plans of God and His very particular nature and His desire for us to be a part of His particular family is at the core of one of the most notable mysteries about the names of God and how they apply in scripture. That mystery, though, I will leave for another day.