Covenant Presbyterian Church

Part 46: Wait and Hope

Covenant Presbyterian Church - Harrisonburg, VA — Sun, 05 Jul 2026 13:00:42 -0400

The final section of the Book of Revelation serves as an epilogue. These final words accomplish a great deal in a short amount of space. There are three main themes to be found in the epilogue: (1) the truthfulness of the entire book, (2) the immanence of Christ’s return, and (3) the promise of blessing for those who obey this prophecy. The epilogue also has a number of similarities to chapter one, the prologue of the book. Indeed, there are so many repetitions that it is clear that the prologue and epilogue were written as thematic bookends for the entire book. Adding to all this are the multiple speakers. John, an angel, Jesus, the Holy Spirit, the bride, and those who hear all have lines in the script. Here at the end of Revelation, as at the beginning, we are called to keep the words of this book. In doing so we will have a rock on which to stand in the midst of the satanic persecution and various calamities that come our way. The words of John’s prophecy are the very words of God and thus, like all of Scripture, are utterly reliable and trustworthy. Like the tracks of a central train station all of the promises in Scripture and all the hopes of generations past converge in the Book of Revelation. This is especially true of the last two chapters in which is depicted the final ingathering of the redeemed into the blessed presence of God. Revelation “draws together all the hopes and aspirations of the people of God from the long history of his dealings with his people – and in doing so, all the hopes and aspirations of humanity itself. It is a fitting end to the canon of Scripture” (Ian Paul, 371).

You Are Changed, You Can Change

Covenant Presbyterian Church - Harrisonburg, VA — Sun, 28 Jun 2026 13:00:15 -0400

Throughout Scripture, we see that God is very invested in our growth in godliness. Passage after passage talks about how to live as followers of Christ. Because we are sinners, that instruction includes a lot of emphasis on our need to change – change our behaviors, words, thoughts, and ultimately our mindsets. If you are a Christian, you should be deeply interested in learning how we can have lasting change in our lives – not so we can just look better or behave better, but because how we live is a demonstration of what we believe about God and his kindness to us in the gospel. When we approach a text like this one, with commands to do this and don’t do that, it can be easy to fall into a works-based mindset. Just to try harder. However, the gospel gives us a different paradigm. We are changed, therefore we can change. This passage walks us through who we are in Christ, and then it outlines how this identity informs and empowers our ability to put off those things that are un-Christlike and put on the behaviors and mindsets that reflect Christ.

Part 45: The River, the Tree, and the Throne

Covenant Presbyterian Church - Harrisonburg, VA — Sun, 21 Jun 2026 13:00:24 -0400

After seeing the church in her glorified completion, John is shown the new creation in which the church will dwell. And like the vision of the church, the new Jerusalem, this vision of the new creation is highly symbolic. It draws heavily from the vision of the prophet Ezekiel. In his vision of the new eternal paradise, John is shown a river, a tree, and a throne. Each of these images play a vital role in the eschatological vision of life in the age to come. From the throne John sees a river clear as crystal flowing from the throne of God and of the Lamb. In Ezekiel’s vision, a river flows from the temple (47:10-12). This harkens back to Eden – the first temple – from which a river flowed (Genesis 2:10). Being the source of a river demonstrates abundance and life. The river flowing through the heart of the new earth is surrounded by the tree of life which takes root on both banks. This tree(s) is portrayed in Ezekiel’s vision as well (47:12). In Genesis, we read of the tree of life in the garden which stood as a reminder of the Lord’s covenant (2:9-10). The tree of life is symbolic of the healing, abundance, and eternal life found in God’s gracious salvation. Finally, John’s vision is bracketed by mention of the throne of God and of the Lamb. The prominence of the Lord’s throne reminds us of his proximity to his people. There will be no need for a temple for the whole of the new creation will be the temple of the Lord’s glory, just as the first creation was intended to be. Together we will dwell in God’s blessed presence, along with all of those whose names are written in the Lamb’s Book of Life.

Part 44: The Bride of the Lamb

Covenant Presbyterian Church - Harrisonburg, VA — Sun, 14 Jun 2026 13:00:48 -0400

John’s vision of life in the eternal age to come continues on with the sort of symbolism that is so typical of apocalyptic writing in general, and the Book of Revelation specifically. What John sees in this portion of the vision strains the capacity of human language. He sees a city so massive it is hard to imagine. It is a perfect cube and shines with the color of jasper, though it is clear and crystal. The city is described as having 12 foundations, each named for an apostle of the Lord Jesus. In its construction are incorporated 12 semi-precious stones which remind us of the breastplate worn by the High Priest, a stone for each of the tribes of Israel. John sees 12 gates into the city, each made from a single massive pearl. “The street of the city” is made of gold that John describes as transparent. At the center of it all is presence of God. There is no need for a temple for the entire city is the Lord’s dwelling place. Indeed, the cubic dimensions of this holy city ought to remind us of the Holy of Holies in the temple which was also constructed as a cube. What are we to make of this city? The answer may be simpler than we think. Indeed, the symbolism employed points us toward a very particular reality. And if the symbolism is still too hard for us to decipher, the angel speaking to John makes it clear. After telling John that he is going to show him “the Bride, the wife of the Lamb” (a familiar metaphor for the church), the angel shows him “the holy city Jerusalem coming down out of heaven from God” (vv. 9-10). God’s people, his church, are the place of his holy dwelling. The details of this depiction of this people / city give us insight into the nature of the church. “The radiance that John once saw emanating from the throne of God, whose glory appeared like jasper and sardius (4:3), now permeates the city. The Lord’s glory indwells his people and floods his new community with the beauty of his holiness” (Johnson, 309).

Part 43: “Behold, I Am Making All Things New”

Covenant Presbyterian Church - Harrisonburg, VA — Sun, 07 Jun 2026 13:00:19 -0400

The first eight verses of Chapter 21 serve as both a conclusion to what has been going on so far in Revelation and a beginning of the final two chapters. Six times in chapters 19 and 20 John uses the words “Then I saw.” Now for the seventh time, beginning in Chapter 21, he uses the same words, “Then I saw,” to introduce what is set before him: “A new heaven and a new earth.” All that has been building in chapters 19 and 20 (and, indeed throughout Revelation) is now brought to completion with John’s vision of the new creation. It is not too much of a stretch to say that the key idea of this passage, and all the way through to the end of the book, may be summed up in one word: “new.” We are introduced to the new creation (vs. 1) and a new Jerusalem (vs. 2). The former things pass away so that God declares, “Behold, I am making all things new” (vs. 5). Notice that at the end of the age we are not being brought up to heaven, but rather heaven is coming down to earth. The old will be entirely displaced by the new. Think of this as not necessarily a total annihilation of the old creation but an act of Divine purification, a complete renewal from top to bottom to the extent that everything in the entire cosmos, including its inhabitants, will be new. We are not God’s partners in renewing all things. This is his work entirely to be done at the end of the age. In the end, John’s vision tells us very little about what the new creation will look like. Perhaps this is because it will be very much like the first creation except without sin, decay, and death. It will be even better than Eden because there will be no possibility of sin, decay, or death. We are inheriting a truly new creation. John’s vision places the emphasis on the character and experience of those who will be welcomed into this new eternal home. For them there will be no more dying or weeping, nor anymore pain “for the former things have passed away.”

Part 42: The Last Battle

Covenant Presbyterian Church - Harrisonburg, VA — Sun, 31 May 2026 13:00:13 -0400

At his first advent, Christ established his kingdom on the earth. Even as wickedness proliferated, the kingdom of Christ advanced progressively and has continued to do so. During this time, Satan is bound from deceiving the nations (vs. 3) and that means the light of the gospel would finally break through to the nations. This has happened in extraordinary proportions over the last 2,000 years. Satan’s binding also means that during the days of Christ’s kingdom on earth, except for “a little while” (vs. 3), he is kept from organizing the nations for a last stand against the Lamb and his church. In the days leading up to Christ’s return, the dragon will be unleashed and will go about deceiving the nations, referred to collectively as “Gog and Magog” (vs. 8). Satan’s deception will be effective to the degree that he will be able to “gather them for battle” (vs. 8). John saw this very thing prefigured in the vision of the sixth bowl (16:13-16) and of the rider on the white horse who destroyed those who had been gathered “for war” (19:11-21). There will be no genuine suspense when the dragon and nations take their stand. The battle will be over before it even begins, so thorough and overwhelming will be the Lord’s triumph. John is then summoned once again to give his attention to the divine throne “and him who was seated on it” (vs. 11). The throne is white, symbolizing its purity. The presiding Judge is the Ancient of Days, the Almighty God (Daniel 7:9). The opening of books is symbolic for the perfect reliability of God’s justice. Indeed, the Lord’s judgment will be final, irrevocable, and infinitely just. In his presence, “earth and sky fled away” (6:12-17). And with the destruction of the first earth so too will be the final removal of Satan, sin, mourning, and death.

Part 41: Living Confidently in the Kingdom of Christ

Covenant Presbyterian Church - Harrisonburg, VA — Sun, 24 May 2026 13:00:29 -0400

Christ is the reigning King over all creation. His great millennial kingdom consists of the period between his first advent and his glorious return. During his earthly ministry, though weak from the viewpoint of the average onlooker, Jesus nevertheless repeatedly declared that in him the kingdom of God had now arrived. And indeed, the signs of his reign were stamped all over his earthly ministry through his authoritative teaching, his miracles, and his casting out of demons. His earthly reign was also confirmed by the light of the gospel breaking upon the Gentile nations which, previous to his advent, had been held in darkness by an unbounded Satan. “The resurrection of Christ is the great spiritual watershed for the nations. Satan no longer has free rein to deceive the nations, and this is good news for the Gentiles (Acts 13:47; Rev. 7:9-10). But it is also good news to the church: not until the ‘short time’ at the end, determined by God in his sovereign plan of the ages, can there be a world power or coalition with the potential to erase the people of God from the earth” (Johnson, 288). The perspective of this portion of John’s vision is from Heaven. He sees all those saints who have died - chiefly, those who were martyred - and are now alive in God’s presence waiting on the resurrection of their bodies. In the end, life eternal is the inheritance of the saints. No matter what the world may do to God’s people, the end is always eternity in God’s blessed presence. And so we may live confidently in this world despite the trials and persecutions because our present and future are hidden in the victory of the Lamb.

Part 40: The Thousand Years

Covenant Presbyterian Church - Harrisonburg, VA — Sun, 17 May 2026 13:00:44 -0400

In his vision, John now sees another angel descending from heaven, seizing, chaining, and locking the dragon away in the pit for a thousand years. This is done, we are told, to keep the dragon from deceiving the nations for a particular period of time. In verses 4-6 John sees thrones and the souls of those murdered for the name of Christ brought to life in “the first resurrection” to reign with Christ during this same period of time. Revelation chapter 20 is one of the most contested and challenging passages in the entire book. That is saying something considering how many challenging passages there are in Revelation. People have interpreted chapter 20 in ways that are hopelessly contradictory. This has led to very different views of history and the end times. How chapter 20 is interpreted has established very different theological traditions such as pre-millennialism, post-millennialism, and amillennialism. The popularizing of dispensational pre-millennialism in the 20th century has added further confusion. The return of Jesus, the nature of his reign, the final judgment, and the inauguration of the new creation are all important matters and we should strive to properly understand what the Scriptures say about those matters. Doctrinal indifference is not a virtue. However, whether we understand Revelation 20 as teaching that the thousand year reign of Christ is symbolic of his current reign or something that has yet to occur is hardly worth breaking fellowship over. What we agree upon is that Christ is King, he is returning to judge the living and the dead, and he will take his beloved people home, there to live in his blessed presence.

Part 39: The Return of the King

Covenant Presbyterian Church - Harrisonburg, VA — Sun, 10 May 2026 13:00:46 -0400

In Christian history, this passage has almost universally been taken as an account of the Second Coming of Jesus Christ. The Lord is depicted as returning in his regal glory, no longer a lowly servant but the reigning King. The dragon and the beast are cast into the lake of fire, along with all those who followed them. The portrait is one of great sobriety. The event of Christ’s return inevitably determines one’s understanding of the meaning of history. It places us in the history of redemption and is the promise that the Lamb will triumph and complete his great saving work. Christ’s return is the event which guarantees that, for God’s people, history is not tragedy but triumph. One well-known Hollywood screenwriter described his method of writing a screenplay in this way: “The trick is to start at the ending when you write a play. Get a good strong ending and then write backwards.” His point was not merely technical. Rather, he was acknowledging that without a fixed ending to the human drama, the search for significant meaning in life becomes hopeless. It is a very important fact to notice that the accounts of the Second Coming that we are given in Holy Scripture are characteristically more solemn and less celebratory than we might have expected. After all, the Second Coming will be the day of triumph for believers, the day on which every form of sorrow will be obliterated and every form of happiness be experienced to an unprecedented degree. However, whether in Jesus’ own teaching about his return, or that of the Apostle Paul in 2 Thessalonians 1, or here in Revelation 19, the note of sober warning is accented more than the note of celebration. The effect is to appeal to the church, that we might be solemn and dedicated concerning our lives and witness in this present day.

Part 38: The Blessed Invitation

Covenant Presbyterian Church - Harrisonburg, VA — Sun, 03 May 2026 13:00:59 -0400

The last few chapters of Revelation have shown us both the wickedness and ultimate destruction of Babylon, that deceiver of nations. In so doing, a choice is pressed upon us. It is a choice between masters. Will we follow the beast or the Lamb? Will we seek our home in Babylon, the great prostitute, or in the Bride of the Lamb? The contrast between the two cities, one a harlot and the other a pure Bride, comes into clearer focus in chapter 19. Babylon, which is likened unto a city, is also a prostitute. The church, also called the New Jerusalem, is likened unto a bride. Babylon and the Bride face radically different destinies. As the smoke of Babylon’s destruction goes up forever, the vast multitude of the redeemed lift up a mighty shout of Hallelujah! This praise for the destruction of the wicked is neither cruel nor self-indulgent but focused on the vindication of God’s glory as the inauguration of his righteous kingdom has now finally come. It is a shout of praise that God’s kingdom has come and his will has been done on earth as it is heaven (19:6-20:15). The blessed invitation to the wedding feast of the Lamb is now sent out far and wide. Jesus is returning for his bride, his church, the redeemed from every nation. And on that day what the Apostle Paul anticipated will come about: “…so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish” (Ephesians 5:27).

Part 37: Out of Babylon

Covenant Presbyterian Church - Harrisonburg, VA — Sun, 26 Apr 2026 13:00:41 -0400

The angel continues to unfold a vision begun in chapter 17 of the destruction of Babylon (see also 14:8; 16:19; 17:16). Here the focus is on Babylon’s economic collapse. Those loyal to Babylon wonder in horror at the complete devastation of the once mighty power. The economic impact is devastating for all who boasted in her and drank of her idolatries. Her destruction is described using various literary techniques such as repetition (triplets found in 18:3, 6, 8) and alliteration (18:2, 4, 6). Throughout, one can hear the voices of Isaiah and Jeremiah declaring an end to wicked Babylon.

The passage proceeds like a combination funeral dirge and prophet condemnation. Once rich and mighty Babylon is now only a fit habitation for demons, impure spirits, unclean birds, and detestable animals (cf. Isaiah 13:21-22; 34:11-14; Jeremiah 50:39; 51:37). Babylon is the precise opposite of everything we read about the New Jerusalem, the new creation and abode of God’s people (Revelation 21 and 22).

In the midst of this frightening vision comes a word to the church: “Come out of her, my people, lest you take part in her sins, lest you share in her plagues…” (vs. 4). Though geographical change may be called for at times, the emphasis here is on spiritual separation. Do not yoke yourself to Babylon or love what she loves. Do not worship her idols or indulge in her pleasures. Do not boast in her power or compromise in order to gain from her wealth. Fix your allegiance and love on the Lord God. Follow Jesus and see to it that your life is hidden in him. Trust in the salvation that is in Christ alone rather than in the vain securities of Babylon.

Part 36: “The Lamb Will Conquer Them”

Covenant Presbyterian Church - Harrisonburg, VA — Sun, 19 Apr 2026 13:00:10 -0400

The Book of Revelation is full of challenging passages, and none more so than chapter 17. In this portion of the vision, what John hears becomes progressively more prominent than what he sees. The section is dominated by an accompanying angel who explains to John what he is seeing. This pattern will continue through the first part of chapter 19.

In chapter 17, John is returning to the final two bowls of God’s wrath for the purpose of providing greater detail. There he saw the destruction of Babylon (symbolic of all the world’s wicked kingdoms). Once again, John’s first readers would have immediately thought of Rome and, as previously seen, the vision is communicated in such a way as to allow future generations to apply these words to their own situation. Like so many Christians throughout the world, John’s original readers felt small and threatened before the power of mighty Rome. Thus the vision of the Lamb’s triumph was the hope to which they would need to cling, the same hope for every generation of Christians.

Though some of the details are contested, the heart of this passage is a statement that is gloriously clear and comforting for every generation of Christians: “They will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen and faithful” (vs. 14). The Lamb wins! That is the core word of encouragement throughout the Book of Revelation.

“You Will Be Saved”

Covenant Presbyterian Church - Harrisonburg, VA — Sun, 12 Apr 2026 13:00:57 -0400

The way to get ahead in the world is to either be born into the right family, right social status or right caste, or (and this is predominantly in the U.S.) you work really hard and take advantage of opportunities that come your way. That may be true in the world when it comes to money and investments, but that is not the way things go in the economy of God. But isn’t that how we think about spiritual things? If you’re born into it or work hard at it, God has to let you into heaven and bless you in the ways you want to be blessed. Original readers of Paul’s letter to the Romans thought the very same things. Those of Jewish descent believed that they were born into the right family or ethnicity and that if they worked really hard at doing the law, they would be saved. Paul confronts them and us here in Romans 10:8-13.

Paul tackles the supposed righteousness that comes by the law. He decimates the idea that we can earn our way to heaven by somehow obeying the law of God perfectly. Not even Israel - who were given the law, the prophets, and numerous miraculous events - could be saved through their works. Salvation is always about the work of God. Our role is to believe in his Word.

"[I]f you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved" (Romans 10:9).

An Easter Benediction

Covenant Presbyterian Church - Harrisonburg, VA — Sun, 05 Apr 2026 13:00:58 -0400

A benediction is a good or blessed word. It is a prayer for God to bless the recipients in particular ways. Paul concluded most of his epistles with a benediction to his readers. There are benedictions in the Old Testament as well, perhaps most famously that which Moses instructed Aaron and the other priests to speak to the people (Numbers 6:22-27). God’s inclusion of benedictions in the life of his people is closely tied to his covenant promise to be their God, the Shepherd who will never leave them (Ezekiel 34:15, 23-25; 37:24, 26).

The writer of Hebrews draws his epistle to a close with a benediction upon his readers: “Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen” (Hebrews 13:20-21).

One of the features that makes this benediction of such great value is that it fits the resurrection of Jesus into the daily fabric of the Christian life. Jesus’ resurrection is both a once-for-all act accomplishing our eternal salvation and the daily working of his “power toward us who believe” (Ephesians 1:19-20). The God who raised Jesus from the dead has also made peace with us through the blood of his crucified Son. And on this basis he now equips us through the risen Christ with every good thing that we might do his will. God’s work in the sacrifice and resurrection of his eternal Son makes possible all our good works for his glory.

Good Friday

Covenant Presbyterian Church - Harrisonburg, VA — Fri, 03 Apr 2026 20:00:38 -0400

Maundy Thursday

Covenant Presbyterian Church - Harrisonburg, VA — Thu, 02 Apr 2026 20:00:53 -0400

Signs of Life at the Place of Death

Covenant Presbyterian Church - Harrisonburg, VA — Sun, 29 Mar 2026 13:00:01 -0400

The account of Jesus’ crucifixion completes the passion narrative and fulfills the Lord’s earlier prophecies concerning his suffering and death (Matthew 20:19). Jesus told his disciples that he would be “mocked and scourged” by the Gentiles and then killed. His death fulfilled the Messianic Psalms concerning the righteous martyr (Psalms 22 & 69). The prophecies of Isaiah anticipate a Messiah who would be a suffering Servant. He would be beaten and mocked (Isaiah 50:6), despised and rejected (Isaiah 53:3). And yet he “bore our suffering” and “was pierced for our transgressions” and “crushed for our iniquities” (Isaiah 53:4-5).

Though Jesus died at the hands of sinful men, his death was to fulfill the promise that God would wash away the sins of his people. He would remove their guilt by the shedding of blood. Just as the Lord covered the shame of Adam and Eve through the life of an innocent one, so too would he cover the guilt and shame of his people once and for all by the sin-bearing substitute of his Son. By his own sovereign will, God directed the event of Jesus’ suffering and death as he was put forward to bear the wrath deserved by sinners (Romans 3:25).

Matthew’s account includes a number of extraordinary signs. At the moment of Jesus’ death, the curtain partitioning the Holy of Holies was torn in two, the earth shook, and dead saints were raised from their tombs. Considering its cosmic significance, it makes perfect sense that Jesus’ death would be accompanied by astonishing signs of life. All of this prompted at least one Roman centurion to confess of Jesus, “Truly, this was the Son of God!”

Jesus on Trial

Covenant Presbyterian Church - Harrisonburg, VA — Sun, 22 Mar 2026 13:00:23 -0400

We shift gears this week and begin a short series through a well-known portion of the Gospel of Matthew. As we anticipate Easter, we will consider the historical record of the highest imaginable offense: the trial and crucifixion of the Messiah.

At that time, the high council in Jerusalem, known as the Sanhedrin, had been seeking a way to put Jesus to death. On account of Roman occupation in Judaea, their plan had to involve two stages: condemn him on the Jewish stage and get the death sentence on the Roman stage. Judas' betrayal presented the council with an unexpected opportunity to arrest Jesus, but their trial had to happen quickly since the Passover festival would begin at the end of the week (no Jewish trials could occur during any festival). What unfolds in our text this Sunday will be nothing short of the worst legal proceedings, the cruelest judgment rendered, and the highest public insult against the most innocent and most humble Son of God.

Part 35: “It Is Done!”

Covenant Presbyterian Church - Harrisonburg, VA — Sun, 15 Mar 2026 13:00:59 -0400

The Book of Revelation is not a coded forecast of 21st-century geopolitics. As John writes in verse one, the entire letter is the revelation of Jesus Christ. It is written in the highly symbolic language of prophetic apocalyptic literature and, in keeping with the method of apocalyptic literature, Revelation pulls back the curtain on earthly empires and names them beasts.

The first beast is depicted as having seven heads, which would have reminded John’s original readers of the seven hills of Rome. The second beast (or, false prophet) is the religious propaganda machine for the first beast, looking like a lamb but speaking for the dragon. And the beast’s number, 666, is the number of humanity in rebellion against God. Human empire, under the influence of the dragon (“Babylon”) has intoxicated itself on the blood of the saints (Revelation 17 and 18).

In the imagery of the final two bowls there is depicted a gathering for battle (vv. 12-16) and the final defeat of the dragon and the two beasts (vv. 17-21). Though a final conflagration is never actually described, it is clear that, in the words of the Lord, “It is done!” (vs. 17). When the followers of the beast move to finally wipe out the church they will discover, to their dismay, that they have only brought about their own destruction (20:9).

In the midst of it all there is a word of blessing for the church (the third of Revelation’s seven benedictions). Warning that his second coming will be sudden and unpredictable, the Lord says to his church, “blessed is the one who stays awake,” meaning, those who remain watchful for his coming (vs. 16). They will not be caught naked, as it were. That is, they will not be ashamed at the Lord’s coming but rather will welcome him with joy. All the saints will be finally gathered in by the Lamb who was slain for them.

Part 34: “Will Not a Righteous God Visit for These Things?”

Covenant Presbyterian Church - Harrisonburg, VA — Sun, 08 Mar 2026 13:00:06 -0400

The title of the sermon is taken from the auto-biography of Frederick Douglas as he considered his grandmother, a slave, who, after years of cruel captivity, was sent off to die alone once she was no longer useful to her master: “Will not a righteous God visit for these things?” It is the question that could be asked during any moment of fallen human history. Indeed, the Psalmists cried out in ways very similar to that of Douglas: “O LORD, God of vengeance, O God of vengeance, shine forth! Rise up, O judge of the earth; repay to the proud what they deserve!” (Psalm 94:1-2) The ever-present cycle of news from around the world illustrates the profligacy of human evil and the suffering of the innocent. Through it all, we see the holy name of God profaned and his law mocked. Mankind in his pride has rejected his Maker and insisted on claiming the status of a god himself. Considering these things, is not the idea of a God without wrath morally incomprehensible? Day after day we are reminded that the world needs a God who judges. We need to be able to say with David: “God is a righteous judge, and a God who feels indignation every day” (Psalm 7:11). The Book of Revelation, with its unequivocal God-centeredness, reminds us of the moral necessity of divine judgment. We have taken note of how the judgment depicted in the visions of the seals, the trumpets, and the bowls issues forth from the sanctuary of God’s holy presence. That is, God’s judgement is his own personal action. It is directly connected to what is good and true and righteous. God’s holy wrath will be misunderstood from one degree to another if we do not understand both the wickedness of human sin and the holiness of God. But an honest assessment of the catastrophe of sin and the need for a final justice to make right all that is wrong will help us understand why the saints in heaven praise the Lord for his judgment. We need a God to whom we can call, “Arise, O LORD; O God, lift up your hand; forget not the afflicted” (Psalm 10:12), in confidence that he will answer. We need a God who will eventually visit for these things.