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Today, we consider the second question of The Gospel Way Catechism: How do we see God and come to know him? The answer: We see God by the light of his revelation, not by our imagination. God reveals his character and purposes through his Word and works. We live in a world that encourages us to define truth for ourselves—even to imagine God according to our own ideas, experiences, and desires. But the gospel gives us a different way. We don't have to guess who God is because he has made himself known. Through his creation we see the fingerprints of his character, and through his Word we see him most clearly. In this conversation, we'll consider what it means to know God as he has revealed himself and how Scripture becomes the lens through which we see God, ourselves, and the world around us.

Pastor Mark Hogan teaches on the second petition of the Lord's Prayer, "Your kingdom come," explaining that while God's universal kingdom of power (Daniel 4) is the foundation, this petition ultimately asks for the consummated kingdom of glory--the new creation promised in Isaiah 65–66 and Revelation 21–22. He shows from Matthew 5:20, 7:21, 8:11, 25:34, and 26:29 that the kingdom is a future reality, yet also present now through Christ's inaugurated kingship (Matthew 13, 6:33, 28:20). He distinguishes between the kingdom of grace (Christ's mediatorial rule over the church today) and the kingdom of glory (the final consummation). Using the Heidelberg Catechism, he outlines four facets: (1) Christ ruling in believers by Word and Spirit, (2) preserving and increasing the church through gospel advance, (3) destroying Satan's kingdom and all wicked counsels, and (4) hastening the full perfection of God's kingdom. He applies this by urging dependence on God's power (Psalm 127, 90), praying for personal sanctification (1 Thess 5:23), praying for the success of the Great Commission (Matt 9:38, Rom 10:1), praying against the devil's works (1 John 3:8), and praying for Christ's return and judgment (Rev 22:20). He concludes with the Westminster Shorter Catechism: we pray that Satan's kingdom be destroyed, the kingdom of grace advanced, and the kingdom of glory hastened.

The sermon clarifies that the Holy Spirit existed from creation and was active throughout the Old Testament, refuting the idea that He only began working at Pentecost. It explains that the singular event of Pentecost served to empower the church, fulfill prophecy, provide comfort, and establish the pattern for God's leadership through the Spirit. The speaker emphasizes that salvation occurs at conversion when the Spirit indwells the believer, making a second Pentecost unnecessary for receiving the Spirit. Distinctions are drawn between being sealed by the Spirit for eternal security and the ongoing need to be filled with the Spirit to produce spiritual fruit. The message concludes by urging believers to examine their lives for evidence of the Spirit's work through love, joy, peace, and other fruits, rather than seeking a repeated experience.

The sermon argues for intelligent design by highlighting the intricate complexity of human DNA as evidence of God's authorship, directly refuting evolutionary theory. It draws parallels between the structured coding of genetic material and biblical truths, emphasizing that every individual is a purposeful 'living stone' in God's spiritual house. The preacher warns against theological skepticism and cultural shifts that undermine the family unit, urging believers to trust in their divine significance rather than secular narratives. Ultimately, the message affirms that human existence is intentional and sacred, inviting listeners to find comfort and identity in their created value.

There is in most persons a natural inclination to generation. These desires are absolutely necessary for the continuance and increase of mankind. God has appointed that his purposes should be accomplished, and his glory promoted, in this manner. Nevertheless, these desires are not to be enlarged as hell, but to be restrained and limited by the holy law of God. Things that are useful and necessary in themselves, according to the law of creation and conservation, are greatly perverted by our sad depravity. If we have no appetites — that is, no desire and inclination to eat and drink — we cannot be useful in our place, nor live long. Yet the glutton, the drunkard, and the voluptuary,greatly abuse the good creatures of God, to the shame, ruin, and destruction of soul and body.

This week we look at hope spoken from the ruins — Jeremiah, having lost nearly everything, declaring that God's mercies are new every morning and His faithfulness is great. We'll explore what it means to find your portion in God Himself when everything material has been lost, and why this hope doesn't wait for circumstances to improve first.

The sermon establishes the Holy Spirit as fully divine, equal in essence to the Father and the Son, while clarifying that He is a person rather than an impersonal force. Through examination of Old and New Testament passages, the teaching highlights the Spirit's role in creation, inspiration of Scripture, and the new covenant reality of indwelling believers. It corrects misconceptions about the Trinity and emphasizes that spiritual baptism is solely God's work, not dependent on human ritual or emotion. The message outlines key promises of the Holy Spirit, including salvation, sanctification, gifting, and intercession, urging a biblically grounded worship that honors His full deity.