The Kingdom of God’s Beloved Son

We are working our way through
this marvelous chapter, 1 Corinthians 15, Paul’s impressive delivery
of the doctrine of the resurrection. There is nothing else like it
in Scripture, and we’ve learned that this discourse was most
needful because doubt was literally eating away at the idea of a
resurrection from the dead. False teachers were fostering
such doubt, and people were listening. They were imbibing such teaching. Because Paul held the resurrection
to be a chief doctrine, he boldly introduced this topic in the
opening verses of this chapter and concluded that by even offering
witnesses who could bear testimony to the fact of Jesus’ resurrection. This could not have come as news
to the Corinthian church because Paul had previously preached
it and they believed it. Their very salvation rested on
the foundation of the gospel of the resurrection. And having
introduced the subject, the resurrection, and even entertained doubts about
that doctrine, Paul began in verses 20 through 24 to present
some magnificent features of the resurrection. Enough with
the hypothetical situations, with conjecture based on unreasonable
conclusions. It’s time for truth. Instead
of continuing the defensive posture that he had assumed in verses
12 through 19, Paul moves back to a more aggressive approach
beginning in verse 20. Offense, I called it. And he
will maintain that position throughout the rest of the chapter. This
is where we left off last week in the midst of Paul’s presentation
of those elements. And Paul, we saw, presented four
features of the resurrection in all. In verses 20, and rather
in verse 20, he showed us the established priority of Christ’s
resurrection. Christ is the first fruits. Christ is the first to be raised,
permanently raised from the dead, but he is the first, the first
of many. In verse 21, Paul described the
necessary means of Christ’s resurrection, that just as death had come by
a man, Adam, so also life, resurrection from the dead, must also come
from a man. And though we can easily ascertain
who those two men are, Paul leaves things vague in verse 22 until verse 22, where he provides
a third magnificent feature of Christ’s resurrection. There
in verse 22, he tells of the consequential sphere of Christ’s
resurrection. Look at the way he says it, just
as in Adam, in that sphere of Adam, all die. And as it is,
all humanity is in Adam and therefore all die. But just as in Adam
all die, in the sphere of Christ’s influence all, that is all who
believe in Christ, will be made alive. What a great and grand
promise. And there was a fourth and final
feature that we observed last Sunday, the divine climax of
Christ’s resurrection, as presented in verses 23 and 24. There, Paul opens to us the order
of events for things future pertaining to the resurrection. Christ first,
then believers, then comes the end. Truly magnificent features of
Christ’s resurrection, but Paul notes that an explanation is
in order. An explanation of what he says
there in verse 24, the end, when he hands over the kingdom to
his God and Father. That was probably an alarming
statement to hear. Surely as soon as these believers,
the Corinthians, read these words, they halted in their mental tracks. As they paused and meditated,
questions began to flood their minds. Whatever do you mean,
Paul? We understand the order of the
resurrection, Christ first and then his children, but what about
this battle you mentioned that you must wage? And we must know
more about the end. What is this end? But the most
vexing question of all must have been about Christ’s handing over
the kingdom. Not just that he would hand over
the kingdom to his heavenly father, we can understand that, but that
he would hand over the kingdom at all. Bewildering questions
like these seem to be what prompts Paul’s explanation in verses
25 and following. For our purposes this morning,
though, let’s take a running start at it, beginning in verse
20, and we’ll course all the way down through verse 28. But now Christ has been raised
from the dead, the firstfruits of those who are asleep. For
since by a man came death, by a man also came the resurrection
of the dead. For as in Adam all die, so also
in Christ all will be made alive. but each in his own order. Christ,
the firstfruits, after that, those who are Christ’s at his
coming, then comes the end, when he hands over the kingdom to
the God and Father, when he has abolished all rule and all authority
and power. For he must reign until he has
put all enemies under his feet. The last enemy that will be abolished
is death, for he has put all things in subjection under his
feet. But when he says all things are
put in subjection, it is evident that he is accepted who put all
things in subjection to him. When all things are subjected
to him, then the son himself also will be subjected to the
one who subjected all things to him, so that God may be all
in all. What the Corinthians were seeking,
perhaps even without being able to put their finger on it exactly,
identify it, articulate it, what they wanted was a clearer perspective
of Christ’s kingdom. This kingdom is what Paul begins
to elucidate beginning in verse 25 through 28. This kingdom was
in every way God’s kingdom. But as Christ himself is God,
it is not inaccurate to identify it as Christ’s kingdom. Christ, as God, is sovereign. Christ, as prophesied, is in
every way king. And so it is appropriate to identify
God’s kingdom as the kingdom of God’s beloved son. That’s
exactly what Paul does in Colossians chapter 1. That’s where I got
this title. And so what Paul lays out to
the Corinthians and to us are the stages of Christ’s sovereignty,
the stages of Christ’s reign as king. And because it is developing,
transitional as a kingdom, Paul will introduce here these four
stages of Christ’s reign as king. If you would, let’s go back to
verse 25, and we’ll work our way through it. Stages of Christ’s
sovereignty, or stages of Christ’s reign as king. The first thing
that Paul presents to us, the first stage, if you will, is
the nature of subjection. the nature of subjection, and
he gives it in verse 25, for he must reign until he has put
all enemies under his feet. There’s a purpose to this reign.
There’s a purpose to be accomplished, and we’ll talk about that as
it unfolds. He just says, In those magnificent features
of Christ’s resurrection there in verses 22 through 24, the
Christ will be raised after that, those who Christ said is coming
and then comes the end. In those magnificent features,
Paul speaks first about the sphere of blessing. that of being in
Christ, as we just reviewed. This is what fits a person to
enjoy the resurrection of Christ. Only those who are in Christ
will, in time, be made alive. This statement we saw does not
imply that every person ever born will be raised to heavenly
glory. only those who are in Christ,
only those who have placed their faith in Christ, only Christians,
only believers. In the immediately subsequent
verses 23 and 24, Paul extols, as we saw, the divine climax
of resurrection. And he takes us to this fantastic
and dynamic set of events surrounding Christ’s second coming. There
are a great many things that take place at Christ’s return. Paul keeps it very simple here,
mentioning really only three phases. Christ’s own resurrection,
Christ, the first fruits, those who are Christ that is coming
to, all believers, and then thirdly, Paul says, then comes the end. As you can see again there, Paul
appends those two temporal clauses at the end of verse 24 when he
hands over the kingdom and when he has abolished all rule, authority,
and power, as I explained last week. The second of those two
temporal clauses has to occur first. Jesus has to conquer authority
and power and rule in order to then hand the kingdom over. We’ll
touch more on that in a moment. Once Christ has conquered all,
then he will present his bride to his father. And Paul builds
upon this statement here in verse 25. Just glance at that verse.
For he must reign until he has put all his enemies under his
feet. You see, now, those previous
verses, 20 through 24, make no mention whatsoever of Christ’s
reign. We know that he’s alive, we know
that he has ascended, we know that he’s seated at the right
hand of the Father, but 20 through 24 don’t speak about Christ’s
reign. Paul really doesn’t speak of
any intervening event or period at all. only his death and resurrection. And then, of course, the believer’s
resurrection, but sandwiched in there somehow, Paul tells
us, is Christ’s reign. Paul doesn’t tell us how long
this reign is or any particulars about it, really. He mentions
his reign here almost in passing. Something so fantastic as Christ
ruling and reigning, and yet Paul sows it up in a single word,
reign. He must reign. That’s it. When is this reign? It couldn’t be said that this
reign was in any way prior to his incarnation, and neither
does his earthly life and ministry paint a picture of a reigning
king. God decreed it, Christ must reign, but when? There were
some people, scholars, theologians, biblical commentators, who tried
to suggest that this reign of Christ refers to the period of
time after his ascension into heaven all the way up until his
second coming. And in a sense, that’s true.
He is on the throne adjacent to his father. He is sovereign. He is, Psalm 2, already reigning. But is that the reign that Paul
is talking about? What they suggest is that Christ’s
reign is a heavenly reign, a spiritual reign only, perhaps. Paul doesn’t mention Christ reigning
again in any of his epistles. He alludes to such things, but
he doesn’t use this word ever again. Neither does Peter or any of
the general epistles, Hebrews, James, John. The Gospels speak
only occasionally and very sparsely about Christ’s reign. The angel
Gabriel proclaimed to Mary that her son Jesus will be great and
will be called the Son of the Most High, and the Lord God will
give him the throne of his father David, and he will reign over
the house of Judah forever, and his kingdom will have no end.
That leaves only one book, the book of Revelation, which particularly
presents the Lord Jesus as a risen King to whom all worship is due. Plainly, He is reigning in the
book of Revelation, and the evidence there is overwhelming with words
and terminology that mirror those exactly here in 1 Corinthians. He must reign. Christ’s millennial
reign is the surest explanation of this passage, and there in
that grand and profound book, Christ is presented again and
again as king. I’m going to fly through these,
but if you want to jot them down and look them up later, that
would be my encouragement. Christ is presented over and
over as King, Revelation 15, 3 and 4. The victorious ones
cry out to the Lamb, great and marvelous are your works, O God. The Almighty, righteous and true,
are your ways, King of the nations. Speaking of Christ’s enemies,
Revelation 17, 14 says, these will wage war against the Lamb
and the Lamb will overcome them because He is Lord of lords and
King of kings. Speaking very assuredly of the
risen Lord, Revelation 19 says, And I saw heaven open, and behold,
a white horse, and he who sat on it was called Faithful and
True, and in righteousness he judges and wages war. He’s king. In verses Verses 12
through 15, John gives description and detail of the faithful and
true. But then in verse 16, he sews
it all up and says, and on his robe and on his thigh, he had
a name written, King of Kings and Lord of Lords, King of Kings
and Lord of Lords. And of course, every king must
have a throne, and we have that imagery plentifully given there
in Revelation as well, speaking of the eternal Christ, Revelation
1-4. John, to the seven churches that
are in Asia, grace to you and peace, from him who is and who
was and who is to come, and from the seven spirits who are before
his throne, Christ. resurrected, ascended, sitting
as king on a throne. Revelation 321. He who overcomes,
I will grant to him to sit down with me on my throne. As I overcame and sat down with
my father on his throne. This is a separate throne from
his father’s. It is adjacent. But it is a throne,
speaking of Jesus as holy and eternal Lord, worthy of worship,
Revelation 4. Immediately I was in the spirit
and beheld a throne standing in heaven, one sitting on the
throne. John gives description and details
in verses three through seven, but in verse eight, he says this,
and the four living creatures, each one of them having six wings
and full of eyes around and within, and day and night, they do not
cease to say, holy, holy, holy is the Lord God, the Almighty,
who was and who is and who is to come. And when the four living
creatures give glory and honor and thanks to him who sits on
the throne, To him who lives forever and ever, the 24 elders
will fall down before him who sits on the throne and will worship
him who lives forever. Worthy are you, our Lord and
our God, to receive glory and honor and power. Speaking of
the risen Christ as a lamb, Revelation 5.13 says, to him who sits on
the throne and to the Lamb be blessing and honor and glory,
dominion forever. Revelation 7, standing before
the throne and before the Lamb, they cry out with a loud voice
saying salvation to our God who sits upon the throne and to the
Lamb. And certainly every king upon
his throne justly deserves worship. If worship were rendered to a
being who did not deserve it, that being, if he were true,
would rebuke such activity, but this king receives it welcomely. Revelation 411, worthy are you,
our Lord and our God, to receive glory and honor and power. You
created all things, and because of your will, they existed and
were created. Revelation 5.9, worthy are you,
O Lord. Revelation 5.12, worthy is the
lamb that was slain to receive power and riches and wisdom and
might and honor and glory and blessing. Worship. Well, this
is Christ reigning as king, seated upon his throne, worthy of all
worship in his millennial kingdom, as Revelation 20 will detail.
Now remember, the whole reason that Paul has implemented this
little word, reign, is to provide an explanation here as to why
and when Jesus abolishes all rule and authority and power. Just before he presents the kingdom
to his father. Jesus would not, will not present
his father an incomplete gift And so he first abolishes these
things, rule, authority, and power, then he presents his bride,
the church. Simply put, he must. As Paul
says, he must reign in order to conquer, fully subjugate,
abolish, as he says in verse 24, his enemies. This is Jesus’ great responsibility
during his reign to conquer all of his foes. The primary object
of this reign is that of carrying out this unfolding judgment upon
all opposition forces. And as long as there are enemies
for Christ to overcome, he is not ready to present the church
to his father. This is the timeline. He says it here plainly, until,
until he has put all his enemies under his feet. Now the wording
here is almost certainly an allusion
to Psalm 110 verse one. The Lord says to my Lord, sit
at my right hand until I make your enemies a footstool for,
that is under your feet. Though King David penned these
words, This was a promise that God had made to Jesus. I will
make your enemies a footstool for your feet. Can I have you
turn please to the Gospel of Matthew for a moment? Matthew chapter 22 as you’re
heading there. Well, and I’ve lost my reference,
so if you’re in Matthew 22, you can look it up and find it later.
But in Matthew 22, Jesus twists the Pharisees into a pretzel
with this very verse. They ask him, rather, he asks
them, whose son is the Christ? And they said, David, son. And
Jesus confounds them with this verse saying, David is, rather
the Messiah is not David’s literal son. And Jesus responds by saying, then
how does David in the spirit call him Lord? Because the Lord
said to my Lord, sit at my right hand until I put your enemies
beneath my feet. Psalm 110 verse one. Would you
flip over several books to the book of Acts? This I do have
a reference for you. Book of Acts chapter two. And
Peter must have carefully listened to Jesus’ argument because in
his very first sermon here in Acts chapter two, he uses the
exact same argument. that Jesus used with the Pharisees.
Would you glance down at verse 32? Peter is testifying there
of Christ’s resurrection, as we’ve seen, and he declares,
this Jesus, God raised up again, to which we are all witnesses,
therefore, having been exalted to the right hand of God, and
having received from the Father the promise of the Holy Spirit,
he has poured forth this, these tongues, which you both see and
hear, for it was not David who ascended into heaven, but he
himself says, The Lord said to my Lord, sit at my right hand
until I make your enemies a footstool for your feet. Psalm 110 verse
one. And, I’m not gonna drag you over
there, but Hebrews, the book of Hebrews says the same exact
thing. In the opening argument in chapter
one, declaring that Jesus Christ is better than the angels, It
cites Psalm 110 verse one, to which of the angels has he ever
said, sit at my right hand until I make your enemies a footstool
for your feet. Psalm 110, though written by
David and seemingly about David, is ultimately about the Lord
Jesus Christ, not David. God has promised to bring all
of Christ’s enemies under submission, and so he, that is Christ, must
reign. And that makes this verse essentially
an echo of verse 24, the abolition of all rule and authority and
power, as long as God’s enemies are still active, the devil and
his henchmen, demons, sin, unrighteousness, including and especially death, As long as God’s enemies are
still active, Christ is still reigning and in the process of
subduing such foes. And so the first stage of Christ’s
sovereignty gives us the nature of his subjection. But secondly,
look at the vanquished of subjection. Look at verse 26. The last enemy
that will be abolished is death. For he has put all things in
subjection under his feet. The graphic language that Paul
uses here suggests many, many foes. It only references the
last one. But that implies a seemingly
endless number of enemies. They just keep coming, one after
the other. Evil men, sin, demons. unrighteousness. And as we’ve
discussed, all of those vile and pernicious things prevail
until now, don’t they? They are not yet destroyed, but
one by one they will be. But the last enemy that Christ
will abolish will be death itself, man’s heartless enemy ever since
the fall of Adam and Eve. As we were reminded last week,
physical death was one of the inevitable consequences brought
about by Adam’s sin. From time to time, I’ll hear
somebody speak of someone who has passed saying that Uncle
Ned died of natural causes. No, he didn’t. Death isn’t natural. Death is inevitable, but it’s
not natural. It’s part of the fall. It’s a
curse. All people are affected by this
cruel enemy. In Ecclesiastes 9.11, wise King
Solomon said, assuredly of humanity, time and chance overtake them
all. Chance, you might get hit by
a bus or lightning, but time will take the rest of
us. In that same book, Ecclesiastes,
I found a verse that I’ve used again and again as a funeral
text, Ecclesiastes 7.2, it is better to go into a house of
mourning than to go into a house of feasting because that, that
is death, is the end of every man and the living take it to
heart. Going to a funeral is a good thing because we get to
assess our own mortality. Both Joshua and King David submitted
to the inevitability of death. On their deathbeds, both declared
the exact same thing. Behold, I am going the way of
all the earth. I’m dying. Death is the inevitable
consequence of Adam’s fall. Hebrews 9.27 says it bluntly,
it is appointed for men to die once. After this comes judgment. Death is not only inevitable,
it is quite literally our mortal enemy. And so for death to be
vanquished, several things have to take place. Several things
have to happen in order for God to be glorified. First, Any believer
who has already died must be resurrected. That’s part of this
promise. And secondly, death itself must be eliminated as
a curse entirely, so that there will be no additional victims
of this curse. Paul says that death will be
the last enemy vanquished, abolished. And in verse 27, he tells us
why this must be so. Would you glance down there?
For he has put all things in subjection under his feet. This
is yet another and very similar quote to Psalm 110, but it’s
not the same quote. Not from the same location. Verse
27 opens with another quote. This one is from Psalm 8. And
so if you would, I’m gonna give you some finger exercise this
morning. Turn back to this excellent Psalm,
Psalm 8. Such a great psalm. Probably two lines in, you’ll
understand why I wanted to just read this in full this morning. Verse 1, Oh Lord, our Lord, how
majestic is your name in all the earth. who have displayed
your splendor above the heavens from the mouth of infants and
nursing babes, you have established strength because of your adversaries
to make the enemy and the revengeful cease. When I consider your heavens,
the work of your fingers, the moon and the stars, which you
have ordained, what is man that you take thought of him and the
son of man that you care for him? Yet you have made him a
little lower than God And you crown him with glory and majesty. You make him to rule over the
works of his hands. You have put all things under
his feet, all sheep and oxen and also the beasts of the field,
the birds of the heavens and the fish of the sea, whatever
passes through the paths of the seas. Oh, Lord, our Lord, how
majestic is your name in all the earth. But the main purpose
that I wanted you to see, look at six, verse six, the second
line, you have put all things in subjection under his feet.
And this psalm also written by King David comes across to us
as if David is speaking of himself or of humanity in general. You have put all things, you
have given mankind dominion over all creatures. With one exception,
except for this enigmatic phrase, the son of man. David seems to
be humbly acknowledging here that God’s goodness to him and
to mankind in making us in charge here on the face of the earth.
But the problem is mankind couldn’t fulfill this prophecy because
of Adam’s fall into sin. And so another son of man, another
man must be found to fill it. There is a passage that will
really shed some light on the reference of this passage. Would
you go back, if you would, to Hebrews? Back all the way over
to Hebrews chapter two. And there in Hebrews chapter
two, would you scroll down to verse five? You will remember
that the whole theme of the book of Hebrews is Christ is better.
And one after the other, the writer there of Hebrews is extolling
the preeminence of Christ over everything. And here he’s particularly
has, again, the angels in view. Scroll down to verse five, if
you would. So he’s speaking of Christ’s preeminence over the
angels. And the writer of Hebrews says
this, for he, that is God, did not subject the angels to the
world to come concerning which we are speaking, but one has
testified somewhere saying, what is man that you remember him?
or the Son of Man that you are concerned about Him. You have
made Him for a little while lower than the angels. You have crowned
Him with glory and honor and have appointed Him over the works
of your hands. You have put all things in subjection
under His feet.” Psalm 8 seemed to be a promise to mankind to
rule over creation, to have dominion, But Adam’s fall into sin had
already squandered that earthly rule. But the psalm as eternal
truth is still upheld. The promise is still good. There
is an explanation, and the New Testament is here in Hebrews
presents this explanation. The psalm cannot be even fully
understood without this additional revelation from the Holy Spirit
that this wasn’t about David, it wasn’t about mankind, it was
about the Lord Jesus Christ. And understood in that light,
it provides exceedingly great fulfillment of God’s promise. God intended by these words to
extol Christ as sovereign, not humanity. And the extent of his
dominion is far greater than any earthly king or even over
all humanity, if all humanity had dominion over the earth.
Christ’s incarnate holds sovereign rule over all, as Paul says at
the end of Romans 8, over death, life, angels, principalities,
things present, things to come, powers, height, depth, any created
thing, Christ is sovereign. Or as Paul says in Ephesians
1, far above all rule and authority and power and dominion and every
name that is named, not only in this age, but in the age to
come, the answer is That the psalm was not about David, the
psalm was not about mankind, it was about the Lord Jesus Christ.
In Christ as the God man, God’s promise is not only upheld, it
is perfectly fulfilled. Perfectly fulfilled. Paul gives
us a third phase. We’re looking at the stages of
Christ’s sovereignty. We saw the nature of his subjection,
the vanquished of subjection, and the exemption to subjection.
This is a funny point that Paul makes. We don’t quite expect
it. We see it at the end of verse
27, but when he says, all things are put in subjection, it is
evident that he is accepted who put all things in subjection
to him. This point seems to us should
hardly need to be expressed. It’s a given. Paul has cited
scripture. God the Father has put all things
in subjection under Christ’s feet. But here is a place where
all does not literally mean all. There’s one major exception to
this rule, namely God the Father himself. God didn’t put himself
in subjection to Christ. Would you glance down at the
latter half of that verse 27, when he says, all things are
put in subjection, as Paul cited in Psalm 8 6, obviously there
was one massive exception. And Paul says it this way, it’s
evident that he, that is God the Father, is accepted who put
all things in subjection to him. The one who subjected all things
to Christ is the Heavenly Father. And Paul captures this in Ephesians
1, as we saw, the Father established and put Christ far above all
rule and authority and dominion by putting all in subjection
under his feet. This is Paul referencing God the Father here.
And his point is that the very one who put all things in subjection
to Christ, he certainly cannot be included in the all things. It is a simple and obvious point,
and it almost doesn’t need to be said. Of course the Father
is not. Of course the Father cannot be
included in those all things that were subjected to Christ.
So why does Paul insist on inserting this thought? The only reasonable
explanation as to why Paul mentions this here is to prepare us for
the thought of verse 28. And that is the fourth stage
of Christ’s sovereignty, the nature of subjection, the vanquished,
the exemption, and the culmination. Fourth, the culmination of subjection
there in verse 28 When all things are subjected to him, that is
Christ, then the Son himself also will be subjected to the
one who subjected all things to him, that is God the Father,
so that God may be all in all. This verse essentially resumes
the thought and the event described in verse 24, the end. That moment
when all is complete, Having abolished all rule and authority
and power, Jesus hands over the kingdom to the Father. He presents
his bride. But verse 28 contains new information
for us, a revealing statement. A statement by Paul that is surprising
and I would even say somewhat troubling when we read it on
the face of it. that the Son Himself will be
subjected to the One who subjected all things to Him, that Jesus
Christ is going to be subjected to His Heavenly Father. Well, as we’ve noted from verse
27, the One who subjected all things is no other than God the
Father, and the One to whom He subjected them is no other than
His Son, Jesus. These things we know and we can
grasp those things. The challenging part is that
the son himself will also be subjected in time. This verse
has been a great difficulty for exegetes, preachers, theologians
for centuries. And as such, there have been
many and varied attempts to explain it. Some just give up. One such scholar explained it
this way. The passage is a summary of mysteries
which our present knowledge does not enable us to explain, and
which our present faculties perhaps do not enable us to understand. Basically, he says we can’t understand
it anyway, so why try? That’s one way to approach it,
I suppose. There’s an intentional overemphasis
in this passage that may help spread some light on things.
You likely noticed that it’s the word subjection. That word
is used six times in two verses. But we’re surprised that this
is said of Jesus. That’s what catches us off guard.
And as you can imagine, there are many suggested interpretations. One theologian, Athanasius, suggested
that Christ is subjected to the Father, or will be, by means
of His members, that is, the body of Christ. That’s a curious
approach. Another suggested that Christ
is subject to the Father only in His humanity, but not in His
deity. except that he possesses both
natures perfectly. And there are many other suggestions
I’m not even going to get into, but it’s probably best explained
here by the role that Jesus Christ took upon himself, his redemptive
mediatorial role. As the mediator between God and
man, Jesus was subject to his heavenly father. But once that
mediatorial role is completed and the role is no longer needed,
Jesus as God resumes his role in the Godhead as before his
incarnation. He doesn’t cease to be sovereign. And as God’s children, we will
no longer relate to God through the mediation of his son, but
to God as God. Now, this seems to be the reason
for the additional emphasis in this final clause, it’s that
word all. That word is used nine times
in verses 24 through 28, where Paul essentially says that Christ
hands over the kingdom to his God and Father so that God may
be all in all, so that God will resume Christ’s pre-incarnate
glory and He will reign with His heavenly Father. God’s children
will then interact with Him directly. These are the stages of Christ’s
sovereignty. Christ is already reigning. Christ will continue to reign
until these things have taken place. What a glorious Savior we serve.
that He is over all, He is absolutely and perfectly sovereign. And
one day we will join Him in glory and worship for all eternity
the risen Lamb. Let’s humble ourselves before
Him now.