The sermon presents a comprehensive case for a post-70 AD dating of the Book of Revelation, arguing that internal and external evidence strongly supports its composition during the reign of Emperor Domitian (94–96 AD) rather than before the destruction of Jerusalem. It refutes preterist claims that key symbols—such as the standing temple, the holy city, the number 666, and the seven heads of the beast—refer to first-century events or figures like Nero, demonstrating instead that these images are better understood as symbolic of broader historical patterns, including the rise and revival of imperial power and ecclesiastical authority. The sermon emphasizes that the prosperity of Laodicea, the emergence of heresies like the Nicolaitans, and the severity of Christ's rebuke to the church of Ephesus align more plausibly with a later date, allowing time for cultural and spiritual developments. It further highlights the consistent testimony of early church fathers, who uniformly place John's exile and authorship under Domitian, not Nero, and notes that Domitian's persecution extended into Asia Minor, where the seven churches were located, unlike Nero's more localized persecution. Ultimately, the sermon calls believers to not only gain theological knowledge but to cultivate godly wisdom by applying Scripture to daily life, underscoring that true wisdom arises from both understanding and obedience to God's truth.

The sermon presents a thorough examination of the dating of the Book of Revelation, arguing persuasively for a post-70 AD composition, particularly during the reign of Emperor Domitian (94–96 AD), in contrast to the pre-70 AD view. It carefully analyzes internal evidence—such as the phrases 'must shortly come to pass' and 'the time is at hand'—demonstrating that these do not necessitate a near-term fulfillment of all prophecies, but rather indicate the imminent beginning of divine events. The sermon refutes claims that the temple and holy city must still be standing by interpreting these symbols spiritually, as representations of the church, and cites Ezekiel 40 as a precedent for symbolic measurement after destruction. It further challenges the identification of the beast's number 666 with Nero Caesar in Hebrew letters, highlighting the late emergence of this theory and the earlier, more credible identification of 'Latinus' (the Latin one) by Irenaeus, a disciple of Polycarp, a direct link to the apostle John. Ultimately, the sermon affirms that Revelation's prophetic vision unfolds through history, including the rise of Rome, the Reformation, and future events, and calls believers to persevere in study with confidence, trusting the Holy Spirit to grant understanding and encouragement.

What is prayer? It is an act of worship wherein we offer to God our praise, thanksgiving, confession of sin, and requests according to God's revealed will through faith in our only Mediator, Jesus Christ (Philippians 4:6; Hebrews 7:25; 1 Timothy 2:5). Thus, to direct our prayers to any other being than God or through any other Mediator than Jesus is idolatry—a violation of the First Commandment ("Thou shalt have no other gods before me" Exodus 20:3). This is not a small or light matter but is to be taken ever so seriously by all (especially by all who profess to be followers of Christ). In light of what prayer is according to Scripture, what should we think about prayers (for they are called prayers) offered to Mary, to angels, or to martyrs/saints (prayers approved by the Church of Rome)?

Does the New Testament support the use of images in worship (images of God—Father, Son, or Holy Spirit) or images of martyrs or "saints"? That's the question we shall seek to answer this Lord's Day. We saw last Lord's Day that God in the Second Commandment forbids (1) the making of images that represent Him; and forbids (2) the bowing down to images or serving them (i.e. honoring or venerating them) as acts of worship. All pictures, images, movies that claim to portray/represent God (the Father, Son, or Holy Spirit) are lies. Finite man cannot with his hands/technology portray the truth about the one true living God that is infinite/eternal (Isaiah 40:18). How are we to see Jesus presently? By sight, by images, or by faith in the gospel? That is the question before us today. Our main points are: (1) There Is No Credible Evidence of Images Made or Used for Worship in the New Testament; (2) There is No Credible Evidence of Images Made or Used for Worship among the Church Fathers (before 313—Edict of Milan—Christianity became a protected religion).

The book of Revelation, far from being a source of confusion, is a divinely revealed message of hope and assurance, centered on the victorious kingship of Jesus Christ over all evil, despite its symbolic and prophetic language. The sermon emphasizes that accurate interpretation requires reverence, a commitment to the whole counsel of Scripture, and a method grounded in comparing passages, understanding historical and literary context, and seeking the Holy Spirit's guidance rather than relying on sensational or superficial readings. It identifies four major interpretive systems—preterism, futurism, idealism, and historicism—highlighting that while they differ in application, all affirm the ultimate triumph of Christ, the reality of future judgment, and the hope of a new heaven and earth. The speaker advocates for historicism as the most faithful approach, viewing Revelation as a prophetic outline of church history from John's time to Christ's return, while cautioning against both reckless dismissal and overly speculative interpretations. Ultimately, the message calls believers to live faithfully, courageously, and expectantly, knowing that Jesus is King and will one day establish eternal righteousness.

We noted in the previous sermon how the veneration of martyrs and saints (and their images) was not practiced by the church before the fourth century, but slowly came to be venerated in praying to them as intercessors/protectors/patrons (mauzzim) and in kissing and bowing down before these images. It is claimed by the Papal King and the Church of Rome that such veneration of the martyrs/saints and their images is not idolatry, but is a lawful, biblical act that is appropriate in worship. Is that true? Let us turn to Exodus 20 to consider the Second Commandment. The main points are: (1) An Overview of the Ten Commandments; (2) A Brief Exposition of the Second Commandment.

How did images of Christ, Mary, and Christian martyrs come to be used in worship? This is a pertinent question to our study of the papal king who leads God's people away from the true King, Jesus Christ. For as we continue in our study of the identifying marks of "the king" that are revealed in Daniel 11:36-39, we have come to the next one in Daniel 11:38: he shall honor "the God [god] of forces".