Returning to the Revelation chapter 15, and we'll read the chapter together. Revelation, the chapter 15, and we begin our reading at the verse number one. Let's hear God's word, please. And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues, for in them is filled up the wrath of God. I saw as it were a sea of glass mingled with fire and them that had gotten the victory over the beast and over his image and over his mark and over the number of his name stand on the sea of glass having the harps of God And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty! Just and true are thy ways, thou King of saints! Who shall not fear thee, O Lord, and glorify thy name? For thou only art holy, for all nations shall come and worship before thee. Thy judgments are made manifest. And after that I looked, and behold, the temple of the tabernacle of the testimony in heaven was opened, and the seven angels came out of the temple, having the seven plagues clothed in purple and fine linen, and having their breasts girded with golden girdles. One of the four beasts gave on to the seven angels seven golden vials full of the wrath of God, who liveth forever and ever. And the temple was filled with smoke from the glory of God and from his power. And no man was able to enter into the temple till the seven plagues of the seven angels were fulfilled. Amen. Let's briefly just pray at this time. Let's pray. Loving Father, bless now as we gather around thy word. Pray for the help of thy spirit, the unfilling of God. Lord, we pray now that thou wilt be pleased to pour upon us the Spirit of God. Please minister to every heart. Again, Lord, may we see Jesus. And Lord, may that be our cry, Sir, we would see Jesus. Oh, may it be so. And grant, dear God, our hearts to be thrilled with another view of Christ. And Lord, even this day, we offer prayer in and through the Savior's lovely and precious name. Amen. Just before 11 a.m. this morning in the city of London, the nation paused to remember the sacrifice of all military personnel who died during the two world wars and all subsequent military operations conducted by those belonging to the British Armed Forces as well as the military forces of the empire and of the commonwealth nations. Leading that national act of remembrance was King Charles III. As in other years, I'm sure, all camera lenses and all eyes were focused on the king as he placed the poppy wreath on behalf of the nation at the foot of the White Portland Stone Cenotaph at Whitehall, located there in that area of central London that consists of so many of those government buildings that are so familiar to us all. While we are encouraged in Scripture that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings, and for all that are in authority, and while we are to honor the king our ultimate and our final loyalty must go to the king of kings to a king who is infinitely greater than any earthly king our lord and savior jesus christ with that in mind this afternoon we continue to make our trek through these 22 chapters of the book of the revelation to consider another title that is given to the Son of God as we continue in our studies considering the titles and the names that are given to Jesus Christ. A series of messages that after today's message will run now to some 20 messages in length. No better title could we think of today as a nation remembers than the title of King, as it is applied to the Son of God by the Apostle John in this closing book of the scriptures. Three times John specifically refers to Jesus Christ in his royal role as king. He first of all speaks of him here in the verse number 3 of chapter 15. And they sing the song of Moses, the servant of God, the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty, just and true are thy ways, Thou King of saints. And then in chapter 17, in the verse 14, he mentions, and he speaks in this way, These shall make war with the Lamb, and the Lamb shall overcome them, for He is Lord of lords and King of kings, and they that are with Him are called the chosen and faithful. Speaking of the one riding on the white horse whose name is faithful and true, John writes in chapter 19 in the verse 16, that he hath on his vesture and on his thigh a name written therein, King of kings and Lord of lords. These are only the direct references to Christ as king in the book of the Revelation. There are other internal hints within this book that point to Christ's role as king. I want to point you in the direction of them. References that indirectly affirm and confirm the kingly office that is occupied by the Son of God. In the book of the Revelation, References made, first of all, to Christ's crown. To Christ's crown. A crown is an indispensable part of any king's suite of royal regalia. And Christ has his crowns. Two verses that mention his crowns are spoken there, first in chapter 14, in the verse number 14. For there we read, And I looked, and behold, a white cloud, hold one upon the cloud one sat like the son of man having on his head a golden crown and in his hand a sharp sickle. And then in chapter 19, in the verse number 12, we read again that his eyes were as a flame of fire, and on his head were many crowns. And he had a name written that no man knew but he himself. And he was clothed with vesture dipped in blood, and his name is called the Word of God. Now the crown that John mentions and refers to first in chapter 14 and the verse number 14 has the thought behind it of a prize won by one who has triumphed. The prize that is won by one who has triumphed. You'll recall I've mentioned this on a number of occasions, but in ancient times when athletes successfully won their conquest, they were then crowned with a crown of laurel leaves. That was their reward. that symbolized that they had triumphed in their conquest. Not only that, but when an army general returned from the field of battle as the conqueror, again a crown of laurel leaves was placed upon his brow to denote all who were standing welcoming home as he made his triumphant entrance into the city, that this was the one who had triumphed in the battle. The crowned one was the victor. And this is how in Revelation 14, in the verse number 14, this word crown is to be considered. You see, beloved, Christ as king went forth to the conquest. Thank God he returned as the victor. The crown that rests on his lovely bride A brow that once, and by the way was once crowned with thorns, points to his victory at the cross of Calvary where he vanquished sin and death and the devil. However, the second reference in Revelation 19 in the verse 12, it uses a different Greek word, a different Greek word for crown. These two words are not the same. It is a different Greek word that is used in the verse number 12 of the chapter number 19. That word John uses on that occasion, he uses the Greek word diademia, diademia. It is a word from which we get our English word, diadem. All heal the power of Jesus' name. Let angels prostrate fall. Bring forth the royal diadem and crown him Lord of all. The diadem was a piece that was worn by a king, not to symbolize his victory, but to symbolize his royalty. and to symbolize his authority. Christ is King, and the crowns that he wears evidence is the fact that he is the continuing King. We all remember the site. I believe it was one of the most poignant parts of our late Queen's funeral. Do you remember whenever her body lay in that coffin? that coffin that was overlaid with the royal standard, and on the coffin there was the orb, and there was the scepter, and there was the crown. That crown was lifted from off her coffin and placed on the high altar of St. George's Chapel there in Windsor Castle. Her crown had to be left. Her crown is now worn by another, but never will that be the case with our King. The King of kings and the Lord of lords will never have his crown taken from off him. There's a little side note. It's very interesting to note the first time that the word crown is used in Holy Scripture. Remember, I think it was last week we spoke about the law of first mention. Or maybe it was a few weeks ago. My memory's maybe not too good these days. But we think about the law of first mention. When is the crown first mentioned in Holy Scripture? It's very interesting to notice that it's not used in relation to the crowning of a king. but rather it is used with regard to the crowning of a priest. Hold your hand here in the book of Revelation, turn to Genesis chapter 29. Genesis chapter 29, God is instructing Moses here with regard to what he is to do with regard to the priests and to the tribe of Levi. And so we'll read from the verse number four. It says, and Aaron and his sons, Thou shalt bring to the door of the tabernacle of the congregation, and shalt wash them with water. Exodus 29 verse 5. And thou shalt take the garments, and put them upon Aaron, the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod. And thou shalt put the mitre upon his head, and put the holy crown upon the mitre. Then shalt thou take the anointing oil, and pour it upon his head, and anoint him. And thus the first time a crowning is ever mentioned does not refer to a king, but rather to a priest, to the high priest of Israel, the Lord Jesus Christ. Unlike any other Old Testament priest or king, Jesus Christ combines the offices of both priest and king as his role as mediator of his people. He is the priest king. of his elect people. As priest, he has made the once and for all sacrifice for sin. And as priest, he continues to intercede on behalf of his people, while as king, he has subdued his people unto himself, and he is presently restraining all his and conquering all his and our enemies. Christ is priest king, the priest king of his people. O be assured, child of God, today that there rests upon Christ's precious head many crowns. For that's what we're told in the chapter 19 of the book of the Revelation. Upon the priestly king's head there is many crowns. The plurality of the crowns is indicative of the fact that Christ is king. His reign is a universal reign. His reign is a dominant reign, His reign is a far-reaching reign, His reign is an all-embracing reign. All crowns are on His head. There are sparkles upon the Saviour's brow, the everlasting diadem of the King of heaven and earth. The crowns of creation, the crowns of providence, the crowns of grace, all rest easy on His sacred brow. His crown is the victor's crown, secured by Him at tremendous cost when He died for sin upon the cross of Calvary. The crowning of our Savior reminds us that Christ is all victorious, reminds us that Christ is invested with all authority, and He is full of all majesty and all royalty. He's King. Not only do the crowns of the Revelation affirm the kingly office occupied by the Son of God, but also references to Christ's throne speak indirectly of the kingly role that the Son of God presently occupies. Kings have thrones. And throughout the book of the Revelation, you will find 39 different references to the throne of God, to the throne of this King. Now time does not permit me to turn you to all references, but Revelation chapter 4, there seems to be a high concentration of these throne references found in this particular chapter. Notice in the verses 3, 4, and 9 that there is a single reference to the throne of God. Verses 3, 4 and 9. Twice in verses 2, 5 and 10 there are references to the throne. And then in verse number 6 we have three references to the throne. And before the throne there was a sea of glass like unto crystal, in the midst of the throne and round about the throne were four beasts full of eyes before and behind. This constant repetition of a throne brings to our attention, should bring to our thoughts, the word association of king. If there's a throne, there must be a king. And thank God there is a king. heaven's throne today. There is a king. Earth's kings, they rule and reign from their thrones, and it is no different for heaven's king. But his throne is not constructed of gold, his throne is not constructed of ivory, but rather his is a throne of glory. His is a throne of righteousness. And on that throne he sits with calm dignity, and glorious majesty. And from that throne, as the absolute monarch of this universe, he executes equitable justice. It is a throne that will never be stormed by hostile forces. It is a throne whose occupant will never be removed by an adversary greater than himself. It is a throne that is everlasting in its duration. And it is before this throne that someday all of us will come to stand. But my question to you today is this. In what spiritual state will you stand before this throne? Will you stand before Christ's throne as one who has been justified? Or will you stand before that throne as someone who is yet in your sin? Which of those two options will be realized by you? depends on what you do with the throne's occupant. Whether you will stand justified, or whether you will stand still in your sin, all depends on what you do with the throne's occupant, the Lord Jesus Christ. Crown Him as King of your life. Take Him as your Savior, your Lord, and your King. and that throne will be a throne of grace for you. But reject him, despise him, say no to him, continue in your rebellion against the Lord's Christ, and that throne will not be a throne of grace for you, but rather it will be a throne of judgment for you, all dependent on what you will do with the throne's occupant. So what will you do with Christ? What will you do with the eternal Son of God? Will you receive Him, believe on Him to the salvation of your soul? And so there is the thought, Christ's crown, Christ's throne, but there's another indirect reference to this kingly office of our Savior. I also think about Christ's kingdom. John speaks of Christ's kingdom in the very opening chapter in the verse number 9, Revelation 1 verse 9. I, John, who also am your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ, He speaks about the kingdom of Jesus Christ. And then in the chapter 11 and the verse number 15, John, he looks ahead into time. He looks into the future. He looks to the end of time and what all will occur when time is no more. And in the verse 15 of the chapter 11, we read of what the voices out of heaven say. As the seventh angel is sounded, the trumpet of the seventh angel, there were great voices in heaven saying, the kingdoms of this world are become the kingdoms of our Lord and of his Christ and he shall reign forever and ever. It is a king who has a kingdom and therefore Christ's kingdom makes him king. Christ's kingdom is universal. It includes all the worlds. It includes all creatures within the created universe. His kingdom is supreme. There's nothing that can shake it. There's nothing that can better it. Christ's kingdom is eternal. It's a kingdom that will never be broken up or be destroyed or will ever come to an end. A-E-I-O-U. It was a symbolic device coined by Emperor Frederick III. and historically used as the motto by the Habsburgs. The five-letter monogram in Latin reads as follows, Austria est imperi obe universal. The English translation of the motto translates to say, Austria will conquer the world. But another figure from history meets us with a different five-letter monogram. This time, J-E-I-O-U. Jesus est impero onae universo. Jesus will conquer the world, and he will. For there's coming a day, as John predicts in the Revelation, in the chapter 11, verse 15, that the kingdoms of this world will become the kingdoms of our Lord and of his Christ. Jesus shall reign where'er the sun Doth his successful journeys run. His kingdom will stretch from shore to shore, and shall wax and wane no more. Christ will reign. Austria's kingdom never reached the ends of the world, but Christ's kingdom, it reaches to the ends of this world. And as we come to view Christ as king in this final book of God's word, we are viewing him in one of his meritorial roles, as he executes the offices of our Redeemer. In short, in Catechism it says Christ is our Redeemer, executes the offices of prophet, priest, and king, both in his state of humiliation and exaltation, the regal office. by which our glorious mediator executed and discharged, the work of our redemption ought to be ever the frequent and the repeated meditation of the child of God. This consideration, this truth, Christ is King. Christ is King. Christ is King. The Puritan John Flavel said, had he not, as our prophet, opened the way of life and salvation to the children of men, they could never have known it. If they had clearly known it, except as their high priest he had offered up to himself to obtain eternal redemption for them, they could not have been redeemed virtually by his blood. And if they had been so redeemed, yet he had not lived in the capacity of a king to apply this purchase of his blood to them, they could have had no actual personal benefit by his death. For what he revealed as prophet, he purchased as priest. And what he so revealed and purchased as prophet and priest, he applies as king, first subduing the souls of his elect to his spiritual government. then ruling them as his subjects and ordering all things in the kingdom of providence for their good christ is king But when John comes to make direct reference to Christ as king, and as he comes to attribute the role of kingship to the Son of God in this book, he refers to Christ as king in two ways. Firstly, note with me how he speaks of the Christ in the chapter 15 in the verse number three, because at the end of that verse, he speaks about Christ as king of saints. King of saints. Now, from our understanding of the scriptures, we know that Christ is king over wicked and ungodly men as well. He rules those individuals by his power and by his might, but he's also known as the king of saints. However, when he comes to reign over his saints, he does so, he rules them, not by his power, might, although he does that, but he rules us by his love. by his grace while God is sovereign over all of his creatures he exercises a universal dominion over all the works of his hands the saints of God are under his peculiar and his particular government and that is a tremendous source of comfort for every child of God that we have got a king who's regulating and controlling and governing all things that happen in our lives and all things that happen in the world around us that will ultimately fall out for His glory and for our eternal good. The designation given to Christ here by the Apostle John, that Christ is King of saints is a reminder to every child of God that Christ is our King. He's our King. The moment we repented of our sin and asked Christ to be our Savior, He became our King. I wonder, do we view Him in such a light? For some, they claim that Christ is King, but they do their own thing. They live their lives as they please for themselves. They decide for themselves what is best for them without any input from God Himself. And so it really is but lip service, Christ is King. But really, I am King. That is not to be the behavior of a person who is under the reign of Christ as King. No, when Christ is King, then, when Christ is King, we do His bidding. When Christ is King, then we conform our eyes to the teaching of His revealed will as we find it in Holy Scripture. When Christ is King, then we seek to know the mind of God for every decision of life that we come to make. He has established his throne in the hearts of his saints. He rules over our affections. He rules over our wells. He rules over the lives of God's people as king. And notice how God's people are referred to here. They are called saints. Saints. He's king of saints. The holy sovereign must have holy subjects. Holy Sovereign, the Holy King, must have holy subjects. Because that's what the term saints means, holy ones. The holy ones. Those who are holy in possession, as those who are in Christ, now have the responsibility and the ability by the indwelling of the Spirit of God to live holy in their experience. As Christians, we have been set apart by God from this evil world, that we might dedicate our lives to the service of the living God, positionally as those that are in Christ. We have been made holy, and experimentally we are to live holy lives. We are, He is our King, but He expects His subjects to be saints. Who are we living up to our name as saints? Are we living as wholly a life as is possible for a justified sinner to live, or are we flirting and are we playing around with the world and its sin? If we identify as a saint of God, then we better get serious about living up to the meaning that lies behind the title, holy ones. Oh, that I might be a holy man, that you might be a holy man, a holy woman. And so he refers here to the king of saints. He's a king of saints. But John also refers to Christ as king as being the king of kings. And he does that in Revelation 17, verse 14, and Revelation 19, verse 16. I've already mentioned those references to you. I'm not reading them to you again. But Christ is not only king, but he is king of kings. And the thought behind the affirmation is that there is no other king who is the son of God's equal. He's above all other kings. He is the preeminent king. He is the unrivaled king. He is the undisputed king. He is the greatest king. He is the unmatched king. There were many Persian and Assyrian kings who claimed this title, king of kings. Do you know the reference? There's a reference. You'll find it in the book of Ezra. I'll give it to you. I'll read it out to you. There was a king who claimed this title, king of kings, for himself. His name was Artaxerxes. Hard word to say. And yet he comes to write a letter to Ezra the scribe, and in that letter he begins his introductory remarks, and he says in Ezra 7 verse 12, Arcturxaxes, king of kings, unto Ezra the priest, a scribe of the law of God of heaven, of the God of heaven, perfect peace at such a time. But this king, this king, along with every other earthly king who claimed to be the king of kings, they were only pretenders to the throne. They were only pretenders to the crown. They were only pretenders to this title, king of kings, because God's final word on who the rightful claimant to the title king of kings is found here in these two references in the book of the Revelation. This title belongs to the all-conquering Lamb. Jesus Christ, King of kings and Lord of lords. He's King of kings. There is no other king like Him. He is unmatched. He is unrivaled. He is the undisputed and the undisputable King of kings and the Lord of lords. And because He is King of kings, Because he is King of Kings, then we can have strong confidence that all the dispensations of providence fall out for his glory and for our good. As sovereign, as sovereign, he sovereignly dispenses and guides all that happens in this world and beyond. And since he's King of Kings, then the church is safe. And every individual is safe, because as king he protects and he preserves his church on earth and he preserves every child of God. And as king of kings he therefore ought to be feared and adored and worshipped by all his creatures. And as king of kings his enemies should tremble. where he has pledged to bring each and every one of them under his feet. He must reign till he hath put all enemies under his feet. 1 Corinthians 15 verse 29. Is Christ your king? Is Christ your king? Have you submitted yourself to him? Have you crowned Him King of your life? If not, let me encourage you this very moment, this very moment, this very moment to surrender yourself to Him at once, that He might save you by His grace, that He might sanctify you by His Spirit, and that He might govern you by His law, and then bring you safely to heaven and to home. And if you have yielded to Him, then give to Him. hearty, daily, and universal obedience to Christ the King. Christ is King. He is an absolute monarch. He is not a constitutional monarch with powers given to him by a constitutional body like the parliament. No, he is absolute monarch, sole monarch. the only reigning King. And in this book, as we come to close out the canon of Holy Scripture, we do not view Him as a helpless babe in a manger, but we view Him, through the Apostle John's writings, we view Him as the reigning King, the reigning King, the returning King, returning to this world, execute equitable justice, to set up the throne of judgment, to bring all things to their end. And then, forever and ever, the King will go forth, will go forth with those who know him, following after the King, being led from fountain to fountain. And as we there drink of the living waters, we'll find ourselves satisfied. Christ is king today. Charles, he'll come and go, and every other earthly king will rise and they'll fall, but our king reigns forever and forever. May we go forth even to sit at the king's table, partake of his benefits, And may we dwell on his delights. And may we feast on him, the child of God, around the table. And may we remember the battle that Christ fought on our behalf and came out as the conqueror. He is crowned with many crowns. Let's bow our heads in prayer together. If you're not a Christian today, well, why not yield to Christ as King? Why not do what we're going to sing about in these final words before we come to the table? King of my life, I crown thee now. Thine shall the glory be. Lest I forget thy thorn-crowned brow, lead me to Calvary. May God bring you to Calvary. Our loving Father, we rejoice that thou hast set thy king upon thy holy hill. Rejoice, Lord, that he's crowned No longer with a crown of thorns, but he's crowned with the golden crown, the royal crown. We thank thee that he's crowned, priest-king. We praise thee, O God. And in him we find all that we need to see us safely brought from this world and into glory itself. He has done the work. The battle is done. The cry, as it were, is sounded. The last post is sounded. It is finished. The victory's been won, and the empty tomb reminds us that Christ has triumphed. We thank thee for a throne occupied today, and a reigning king who rules over all, and in all. Bless thy word, we pray, to every heart, and use it, Lord, to the encouragement of the saints. Lord, we pray this to the keen-off saints, through the Spirit, and to our Father. We pray this in Jesus' name.