Revelation Con't

I do.

Well, good morning. Mr. Barry, will you open us up with a word.

Of prayer?

Well, we're thankful you can come up for preserving it for us for passing it down through generations. Thank you for the this morning, the blessing we have being together.

Open your word.

Teaches Lord wisdom.

Revelation chapter 15. I think my Bible wants me to hurry up and get to Revelation 20. It has broken there. So when I just throw my Bible down, that's where it opens. I got a message last night from somebody saying, Hey, with everything going on in the Middle East, you may not be able to finish Revelation.

Beginning verse one. And then I saw another great sign in heaven, great and marvelous seven angels who had seven plagues, which are the last because in them, the wrath of God is finished. And I saw something like a sea of glass mixed with fire and those who had been victorious over the beast and the image and the number of his name standing on the sea of glass holding harps of God and they sang the song of Moses, the bond servant of God and the song of the lamb saying great and marvelous are your works.

Oh, Lord God, the Almighty, righteous and true are your ways King of the nations, who will not fear Oh, Lord, and glorify your name for you alone are holy for all the nations will come and worship before you for your righteous acts have been revealed.

And after these things, I looked in a temple of the tabernacle of testimony in heaven was opened. And seven angels who had the seven plagues came out of the temple and clothed in linen clean, bright girded around their chest with golden sashes and one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God, who lives forever and ever and the temple was filled with smoke and the glory of God and from his power and no one was able to enter the temple until the seven plagues of the seven angels were finished.

Well, last week, we did kind of do a little bit of review to kind of brought us up to speed because we are getting to the last seven cycle of the last of three seven cycles in the sense of the seals, the trumpets and the bowls and last week we seals are opened, trumpets are blown, we're going to see this that the bowls are poured out.

And then as the bowls are poured out, it will see that the wrath of God is complete, as it said, but before you get to there, there is almost like you had this introductory statement, the morning, you got the introductory statement that says, Hey, then I saw another sign in heaven, great and marvelous.

And seven angels who had seven plagues were at the last week, and which are the last because in it, the wrath of God, especially just give you this introductory statement that basically saying here's what's fixing to happen.

And we have one of those back. And I think it was right before the seventh seal was opened, had an introductory statement saying, Hey, there's seven, there's seven angels standing with seven trumpets.

So it's preparing john say, Hey, this vision is not over, you got more coming, I'm giving you more information. And the information I'm going to give you is then going to show you that God's wrath is complete, or mature, or accomplished.

That same word finished is the same word where we hear tell us or tell yo, which means where we get the word to tell us die, when Jesus said it is finished, that's the same root word. But he said that, that vision that he saw that great, it says it's a then I saw another sign in heaven, it was great, great, meaning big, huge, or intense.

That's, that's the the range of that word. And the Greek word there is mega us. And it could be intense, or huge, I would say is this is going to fall into the intense line. And why I say that just because then it's followed up with this with another word called marvelous.

And that Greek word there is to masters. And it means almost inconceivable. It is this vision that fits into happen is going to be so intense, almost incomprehensible to the human mind. And the here it is, the seven angels had seven plagues.

Well, hey, what's interesting to me, it says these seven angels have seven plagues here, but then it's these, it's the, it's the, the living creature that then gives him the bowls with the seven plagues, it says here, and then these are the last meaning you're not going to see anything concerning the seven cycles of judgment after this, this is it, this is going to be the last time we deal with seven cycle judgments.

It says, because in them, the wrath of God is finished. Now, when it says that the wrath of God is finished, is it talking about the completion of the vision? Or is he saying in this vision is going to show you john, that God's wrath is complete.

I will say that he's telling john at the when the vision is over, this is going to conclude the wrath of God in its totality. And why I say that is because when you get to the as this is being unfolding, you're going to see that progressive parallelism that we talked about last week, and probably 100 times already through the book.

Remember, we had a quarter and the seals, a third, and the trumpets. And in this one, it's everything. And it's a picture of that no one, no one that is a beast follower, no one who is a, an enemy of the lamb, enemy of the cross, everyone, an unconverted person is going to escape God's wrath, no one.

And it will be complete, finished, fulfilled, however you want to anybody say anything other than finished there? Does it say complete? No, let's go. Then in verse two, it says, and I saw something like a sea of glass.

Now, he gave that introductory statement, but then he's going to go back a little bit, because he says, I saw something like a sea of glass mixed with fire, and those who had been victorious over the beast in his image, and the number of his name that were standing on the sea of glass, holding harps of God.

So now he shifts back to the to a redemptive act that God has already done to his people. And I think this is somewhat of a parallel to if you back up to chapter 14, when he says, then I looked in verse one, he says, and then I looked and behold, the lamb was standing on Mount Zion and with him with 144 ,000, having his name and the name of his father written on their head.

And I heard a voice from heaven, like the sound of many waters, like the sound of loud thunder. And the voice which I heard was like that of the sound of harpists playing their harps. And they sang a new song before the throne and before the four living creatures and the elders, and no one could learn that song except for the 144 ,000 who had been purchased from the earth.

I think this is a parallel to that with more information. And I'm going to explain why. We, the song, we went through the song of Moses last week. We just read through it, made some, a few comments. The song of Moses was a, is actually the first recorded hymn song, hymn singing song in all of the Bible, which is interesting.

Here it is, the greatest act. What's the greatest act of redemption in the Old Testament? It is the Exodus. The greatest act of redemption in the Old Testament is the Exodus. Now, we do see other miniature exoduses, miniature exoduses, coming back.

And why do I say that? Because even after the exile, when Cyrus said, you can go back home and I'm going to build a place for you and for your God, and it gives all the stuff, read it in Ezra chapter 1.

All that Cyrus says he'll do, what do the people do? They then make an exodus from being exiled and they head back to their homeland. So you see other types of those exodus. But you also see in the New Testament a picture of the exodus on the Mount of Transfiguration.

Remember what happened on Mount of Transfiguration? Jesus' glory was revealed. He took three guys up there with him. He took Peter, James, and John. And I have my reason why he took Peter, James, and John.

One, Peter always opened up his mouth and had to say something stupid like we do. And Jesus says, hey, I don't want to have to come back and fix what you mess up. And Peter, James, and John, he's like, and you guys always want to call fire down from heaven and consume people.

So I'm going to take you three riffraff with me so I don't have to fix a bunch of stuff when I come back. And he takes them up there. And it says, do you remember the two people that he sees? Yep. And we can, some people understand that as being a representative of the law and the prophets.

And that could very well be the case. I'm not saying that. I'm not fully convinced of that. But that could be the case. We do know this, that when they're standing there and they're having a conversation, it says that they were talking about Jesus' departure.

The Greek word that you use there is the word exodus, about his great exodus. Well, what was Jesus fixing to do? He was fixing to do what the exodus of the Old Testament in type and shadow, but real, which is Jesus' exodus is going to not, he's going to take us one, redeem us from someone worse than Pharaoh.

And Jesus would be one greater than Moses. Follow me? So it says he will be, this is talking about his exodus, meaning that Jesus was going to, about to redeem his people and was going to have a kingdom of priests and kings.

It's interesting in that passage, if you ever read it, what does Peter say? He was overwhelmed. And he says, hey, good, good. Yeah, let's make three tabernacles. And then, hey, and then what does the voice say?

And they don't see Moses and Elijah again. Listen to my son. Listen to my son. In other words, hey, Moses and Elijah, they only came to introduce you to Jesus. They're not in conflict with one another.

See, remember, Jesus came on the scene and his first sermon he ever preached that we have recorded is a sermon on the mountain. Jesus comes in. He says, look, don't think I came into the world to do away with the law and the prophets, but I came to fulfill it.

So Moses came to introduce you to Jesus. Elijah, probably we would say the greatest prophet after Moses with miracles and all that, then Elijah, all they did was come to point you to Jesus. That's all they did.

Well, when he wants to build a tabernacle for all three of them, they're taken away. Don't look at these guys anymore because what these guys pointed to has come. So that's another picture of a greater exodus that would come because that's the word that's actually used.

So when we get to verse two, it says, and I saw something like a sea of glass mixed with fire and those who had been victorious over the beast. So here it is. We have, they're standing on a sea of glass.

If they're standing on a sea of glass, what does that mean has happened to the sea? You know, we talked about this last week. That's exactly right. That word that you use there for glass actually should be glassy.

It could just be a glass. The sea is glassy. I mean, how many of us have been out on the ocean and you look out on a lake and you look out and it is just as glassy as can be. I had a picture. I was working at someone's house and across the way they had all the on the intercoastal, they had all these boats.

Well, it was so glassy that it looked like a mirror. I mean, there was like no ripple. I still have it on my phone and there was like no ripple. So I took a picture and it actually looked like a mirror.

It was so glassy. This is the picture. This sea, which at one point in time was tumultuous because remember what had already come up out of the sea in chapter 13? The beast. And how did it come up? It was the tumult.

It had come up out of chaos. Now this chaos that the overcomers are now standing on has been made like glass. Why has it been made like glass? Because the lamb has overcome. That is why. And how has he overcome?

He has purified it by fire because that's what it says. It says it's mixed with fire. So this glassy sea, which used to be tumultuous, is no longer tumultuous. It's been made. It's been made calm by the lamb mixed with fire.

Fire is a picture of judgment and purification. And it has been purified with those who had been victorious over the beast and his image. Interesting that, and I don't know how many of y 'all ever look at the Greek text, but it's this here.

It's in the English. It's coming to us in the past tense, but this isn't the present tense. It actually is who had been victorious, no, are victorious. They're continuing on being victorious. Why? Because they have conquered through the lamb.

They have conquered through the blood of the lamb, and they will continue to live in that conquered state for all of eternity. The word here that says victorious is the same word for conquer. And if you go back to the seven letters, it talks about those being overcomers.

Those who overcome the world will be given a white robe. Those who overcome the world will be given a white stone. Those who overcome the world will be able to eat of the tree of life. That is the same word here.

It's the verb form called nakao. The noun form would be Nike, or like Nike the shoe, meaning conquered, victorious. So these people standing on this glass, this sea of glass, are the conquering followers of the lamb, the same ones that we saw back in 14 that are standing on Mount Zion learning a new song.

And who could learn the new song back in chapter 14? Only those who had been purchased from every nation, tribe, and tongue. So this is actually speaking after final judgment, after the lamb has come and rescued his people from the world, the beast, the false prophet, and Satan.

It says they're standing on the sea of glass, and they're holding harps. I mean, does this just mean like they're just hanging out and just plucking harps? What was this? Anybody know the significance of a harp?

Specifically, it was made for worshiping God in the temple. You remember what David played? He played a harp. And we know two times that he played the harp and about got him in trouble when he was playing for King Saul, and he was trying to run out the evil spirit.

And remember what happened? He threw a spear at him. If I was David, I'd have been like, I think I'm not coming back next time. But David comes back again, plays again. Two times. He escapes Saul from what he was trying to cast out.

Remember the evil spirit that was vexing him? And harps were also used as a skilled instrument before war at times. The lyres, the harps, and all of that. So, but these are those who have conquered because of the lamb, and they're holding these harps.

And in verse three, and they sang the song of Moses. Well, what was the song of Moses? Right after the party at the Red Sea and the Egyptians being destroyed. Yep. And we talked about that last week. So when they get to the other side, first they get there and Moses, they say, Moses, you brought us out here to kill us.

And he said, hang on a second. Let me talk to God. And God said, Moses, keep walking. And he said, well, wait a minute. There's this big body of water. And he says, Moses, just keep walking. Hold up your staff and keep walking.

And they held up a staff, got part of it. They walked on dry land and they get to the other side. And God says, here it goes. Watch this. And he drowned every one of them. And I think I said this last week, when they wake up the next morning, there's bloated dead bodies floating up on the shore.

And the first thing that they said was, well, God, that ain't fair. God, you shouldn't have killed all them people. God, why did you do.

That? That's not what they said, did they? No, what did they do?

They sang a whole chapter of singing about the greatness of God for throwing the chariot and the horse in the sea and killing all of their enemies. Huh? A song of victory. Yeah. And I was going to get Mike to do the part where Miriam.

You didn't bring your tambourine? And then you had Miriam do her it's almost like an antithonal like they would sing and then she would say and they had the women and they were doing their dancing in the tambourine.

Probably a cool watch. And that became something that they would sing. It's even brought up too in the Psalms. But remember, every act of deliverance in the Old Testament pointed to something greater.

So that great act of deliverance, when they came through the great oppressor, leading the great oppressor, they came to a place that seemed unmovable from human eyes. They came to the Red Sea and God says, stand here and watch the salvation of the Lord.

And God saved his people from the greatest oppressor of the Old Testament, which would have been Pharaoh and his armies. When you get here, it says that they sang the song of Moses, the bond servant of God, and the song of the Lamb.

And before we go through what this song was, I come to the conclusion and I said this back in chapter 14. And I says, hey, we're I think that the song of Moses and the song of the Lamb is the same song.

I believe that when they sang it back in Exodus chapter 15, it was speaking of what took place then, but spoke to a greater deliverance that would come. Now, did they know that? Well, of course not. They didn't have the New Testament.

We read our Old Testament in light of what we know of fulfillment of redemptive history. And there's another reason why I think it's the same song from when you get to where it says the bond servant of God and the song of the Lamb.

That word and in Greek is chi. It could mean also, it could mean and, it could also mean even. Okay? If it was me, I'm not the translator, I would have translated it even. And it would read more like this.

This is in, remember this is the vision that's happened in heaven. And they sang the song of Moses, the bond servant of God, even the song of the Lamb, saying, great and marvelous are your works, O Lord God, the Almighty.

Great and marvelous. Hey, what did we already hear about great and marvelous in the first verse? This vision he was fixing to see was going to be intense. It was going to be almost inconceivable. It was going to be almost incomprehensible to the human mind.

And this song says the same thing about God's works when they came to the Red Sea. Was that a great and marvelous work? Yes. It was huge. Parted the sea. Was it marvelous? Unbelievable. Almost inconceivable and incomprehensible to the human mind.

It says that God, your works, O Lord God, are that. Great and marvelous are your works, O Lord God, the Almighty. The word Almighty is one of my favorite Greek words, Pontocrator. Just sounds... It is Almighty.

It means all powerful. Doesn't mean like there's just a little bit of strength there. This is all strength, all power. And it says here that righteous and true are your ways. So as these bondservants of Moses and the, quote, bondservants of the Lamb are seeing the crushing of the, based on what we know from chapter 14, the crushing of and putting away of the beast, the false prophet, and the consummation of the age, it says that true and righteous are your ways.

Hey, the followers of the Lamb are seeing the same thing that the followers of Moses were when they came to the Red Sea. Look, when we see when on that day of judgment, when we see all of the enemies of God cast into the lake of fire, it doesn't matter if they're loved ones or not.

We're going to be able to say that great and mighty are your works and righteous and true are your ways. You say, well, how is that? Because when we see God for who He is and we don't have these blinders of feelings, we don't have these blinders of emotions, and we see God in His holiness and His perfection, we're going to say everything that you have done is perfect and holy and true.

Perfect and holy and true. We will see the nations of the world that have been gathered up against God and His holy one, and they will be cast into the lake of fire, and we will stand there, and we will cheer for that on that day.

Righteous and true are your ways. Well, is there anything about God's ways that aren't righteous or true? Whether we, listen, whether we agree with it or not. Let's just be honest. Whether you come to something in your life and you go, God, I don't agree with that.

And hey, and if you're sitting here today and God's not done something in your life and you haven't disagreed, it's coming. Okay? It's coming. Not saying that God's ways are wrong. Saying, could we have done it another way?

And it answers the question to that. No, because all of God's ways are righteous. All of God's ways are righteous and they're true. And it says here, king of the nations. I have to address this because I think, um, multiple translations bring this in multiple different, uh, where it says king of the nations.

Um, who, anybody have, um, yours? I know what yours says probably. Who's got the, who's got the new King James and King James, King James. But I think both new King James and the King James probably say it the same.

Hang on just a second. Yours is saints, right? My king of saints. Yep. Anybody say ages? Okay. What do you have? ESV? Okay. The footnote does say ages. Well, I know some translations say ages. I can't I can't remember which ones, but there are some, I know this is, huh?

She's a correct. All right. All right. Tell her to.

Put her head cover back on. Tell her to put her head cover back.

On. Cause I'm fix to have some disagreements. You know, I'm fix to have some disagreements, but that's okay. All right. The footnote says ages on some, because some transcripts, some manuscripts do say ages.

Okay. But let, let's, let's just evaluate how they come to these. No manuscripts have that. Zero. Hey, when the King, when the, the TR, which is where this comes from, the Textus Receptus, there were no manuscripts that said that at all.

Zero. None. You had five texts of Erasmus. You had one of Stephanas, and that was a 1550. These are five editions of Erasmus. And then you had one of Beza of 1598. You know, none of these, when they did the King James, you know, none of these are actually manuscripts.

They were all printed text. Just okay. All printed text. So that is why the King James and the new King James are the only ones that have that. Okay. And tell you what they should do with that. Sorry, Mike.

I forgive you. That's what they should do to that. Because there's no manuscript. We're going to get to a couple others in the King James that because as you get further along, hundreds of years later, manuscripts are found, and they go, wow, this needs to be edited.

Okay, we're going to get to some where when you get to the end, there's a whole section. Okay, that needs to be fixed. But regardless, there are plenty of manuscripts to add this and this. Okay, point.

So I think the are the bigger thing is, which one should this be? Okay, which one should this be? I prefer nations, not ages. I believe that the reason why the ages came along is because there is parts of Scripture.

I think it's First Timothy 117. If somebody want to look that up, I think it says either the God Almighty King of the Eternal or King of the Ages. I think what some you know, there's some textual variants come from trying to harmonize the text.

I don't know if y 'all know that. But most of your textual variants, especially in the Gospels, is where scribes have tried to harmonize them and then the textual variants come in there. The word that's used is Ionis for this.

Okay, and there is merit for Ionis because even in Hebrews chapter one, I think it's verse two, it says he is king of the world, or he was the maker of the worlds. But the work the word that Jesus not Cosmo there is Ionis and some I think translated ages.

So okay, we'd say, hey, I can see where they come with that conclusion. Okay. But if we're heavily relying on the Old Testament, this is better. Not because it's new American standard, but because of Jeremiah chapter 10.

I think it's verse seven. I turn over there and he actually says, you are Oh, God, king of the nations. Sure, I have told you correctly. Yes, here we go. This is when they're making fun of idolatry, Jeremiah, and he gets down to verse six.

It says there's no one like you, oh, Lord, you are great. Great is your name and might. Who would not? Hey, it's interesting because we're fixing to hear the same thing. Who would not fear you? Oh, king of the nations.

And the word here is nations. Where else do we hear ethnic? Take the gospel to the ethnic to the nations. So is Jesus king of the saints? Of course, of course he is. Is he king of the ages? Yes. Is he?

You raise your hand. Hey, let me finish this real quick. But as we get on in the book, what is he wearing on his head when he comes? All the crowns of the nations, all the nations come and bow to him.

Yes, sir. Was there a stated reason why the King James translators kind of use the word saints? Because that's what Erasmus decided he wanted to use. And we'll get to more of that when we get to the rest of the book.

Because there's actually in chapter 21, there's something that's been put in the textus receptus, the King James that should not have ever been in there. And I know there's going to be people that get mad at me, whether it be online or someone in here get upset.

It needs to be stripped out of the King James. They know that it came from Andreas of his commentary, and they put it in there anyway. And then when the King James Association has been challenged on it, they refuse to remove it.

They know it came from Andreas when they were copying. They copied his commentary and it ends up in chapter 21, verse 24. Needs to be removed. Needs to be taken. Black out, white out, whatever, pull it out.

But they're unwilling to do that. But even the King James knew that there were, as time goes on, there's a book, if you ever want to read it, I don't want to get a whole thing of textual criticism. The Forgotten Preface.

You've probably read that. They even say, hey, there's going to be more stuff that comes. We don't have everything. And as more documents are found, they're going to have to fix some of this. They knew that.

But for those that hold that it is an inspired text, they're just unwilling to do it. They're unwilling to fix it. But as we get to the end of the book, there's a whole section there that had to be backtracked.

Anyway, it's just the Revelations transmission has been difficult over the years. But is he King of the Saints? Of course. Is he King of all ages? Of course. But if we're going to what Jesus comes in on Revelation 19, he's wearing the crowns of the nation.

I got it tattooed on my arm. In the crowns of all the nations of the world, and they're bowing down because he has conquered them. And what is his robe drenched in? The blood of his enemies. And we also talked about that is the prophetic that came from the prophecy in Isaiah, I think it's 61 as well, where he talks about being thrown into the wine press, crushing all his enemy, the blood splattering all over his robe.

Now,.

That nation's thing also kind of lines up with if you're comparing the song of Moses here with the song of Moses in the Old Testament. Correct. What has he just done? He's just showed his complete power to the nation.

And there's corpses.

And you know, a lot of stuff. Yeah, it shows utter destruction. Hey, let's say this. Did any one of those guys that went into the Red Sea come out alive? No. None of those armies, none of the horses, the riders, whatever, the anything come out of that sea alive?

No. God utterly decimated the enemies. And that is the point, is God, that's remember, real, typological, points forward. Historical redemptive theme. Remember? Historical redemptive theme. What was the historical redemptive theme of the Exodus?

That hey, God's going to crush all of his enemies under his heel, whether he uses water or whether he uses a sword coming out of his mouth in Revelation chapter 19. But whichever you want to use, God's enemies will be put under his footstool.

Yes, sir. Oh, on on this and this. Yeah, yeah, it is. It's about 50 50. Yeah, yeah, yeah. Yeah. All right, back to Revelation 15. And then here it is with same thing we just read. But before he says king of nations back in Jeremiah chapter 10, who will not fear, oh Lord, and glorify your name?

Who? Well, I can tell you this. We can say the unbeliever, it says there's no fear of God within them. Is that true? Yeah, because that's what the scripture says. There's no fear of God in them. The unbeliever, they may say, oh, well, I fear God because he's big.

But you don't fear enough to bow your knee. Well, there's coming a day where even those who have no fear of God in them in the sense of reverential fear, if that's what you prefer, they're they're going to be bow the knee and they're going to worship the king of king and glorify his name under compulsion, though.

See, in this life, we can bow the knee through the through the shed blood of Christ through the gift of regeneration. We bow our knee to the lordship of Christ. And in the ancient times, when a person would come up and they would disrespect the king, even before he was executed, there would be a foot of one of those soldiers put on the back of his neck if he wouldn't bow.

And then obviously he was taken off to be executed. That is what will happen on that day. Every knee will bow. Every tongue will confess that Jesus Christ is lord to the glory of God. And that's what this is saying.

It need to be done in this life to your salvation and bliss and all of eternity or to be done into your utter condemnation on that final day. But you will bow. God's word will not return void. It will be accomplished and every knee will recognize that Jesus Christ is king of all nations, including those who revile against him.

It says here for you alone are holy. Now, this is an interesting word for holy here. It's Hacios. And normally when we think of the word holy, it's Hagios. Like you're holy. You're that could be translated as saints as well.

That's actually in the that's the the Greek that they use for here. They translate it as Hagios. That's where they got the word saints from. It could be you're holy, right? You're holy. You're a believer in Christ.

You're holy. But are you in and of your being holy? No, you're being set apart. Hey, when you're justified, are you holy? Yes and no. Yeah. You holy means to be set apart or sanctified. Same word. You are you righteous when you become saved?

This isn't a trick question. I want you to understand. Don't smile because you think it's a trick question. It's not. Are you are you righteous when you become saved? You're declared. Declared. Forensic declaration of what you are not.

You know that? Hey, when you believe, that's why you're justified by faith. You're justified by faith. You're not righteous. You're declared something you're not. Here, you're declared that and then the rest of your life, you're being conformed to the image of Christ until the day you see him and your redemption is made.

Just like perfect. But you're declared something that you're not. You're not righteous. You're declared that. Now, why do you think you're clothed in the robe of righteousness? Because you have been now wrapped in something that ain't yours.

Your righteousness that you have is alien. What did Martin Luther say? I have to have a righteousness outside of myself apart from me. Where does that come from? It comes from Christ finished work and then you're being.

So, when it says Haggaios, that is set apart, being sanctified, being made holy, being made righteous, which is our progressive sanctification. But the word here for holy is Hasios. It's his in and of him is being.

God is holy. It actually means undefiled by any sin. Has God been defiled by any sin? No. Have you? Okay. There's the difference. There's the difference. And then here it is again. For all the nations will come and worship before you.

I know they don't say some of the nations. It doesn't say some of the ages. It doesn't say the saints. It says the nations will come and worship. So, does that mean only believing nations? No. All. A double L.

All will bow their knee and they will worship before you. And it says why? For your righteous acts have been revealed. Look, they have had enough general revelation according to Psalm 19 that they should bow their knee.

Do they not? It says you can walk outside. You can look at the handiwork of God. That's enough to condemn you that there's a creator that deserves to be worshiped. And hey, if they don't respond to that light, God's not obligated to give nobody else any other light, is he?

Is God obligated to give anybody anything? No. But they will worship him for his righteous acts will be revealed or have been revealed. And then he says here, actually, you know what? I probably shouldn't start that because we've only got two minutes.

Um, let's don't start that because I don't want to, that leads into the next section. Um, so his righteous acts have been revealed. In which ways has God's righteous acts been revealed? And we just and in this text alone, how has it been revealed?

Through the punishing of his enemies. Is God, is God righteous for punishing the sinner? Yes. Was God righteous for drowning all of the, all of Pharaoh's army into the sea? Of course he was. Is he going to be right when he cast all the unbelieving, all liars, all adulterers, all covetous, all cowards, and then that wraps it up with everything else and everything, anything else unclean when they're thrown into the lake of fire?

Will anybody on that day be able to say, God, that's not fair. You shouldn't have done that. No, because all of his ways are righteous and true. Um, two minutes for questions. Yes,.

Sir. So up here in two, um, it said also those who have conquered the beast. And you were saying in the Greek is, is that kind of like our English, uh, present perfect? It is.