ROYAL HOMAGE – Charles Spurgeon
ROYAL HOMAGE
“And cast their crowns before the throne.” – Revelation 4:10
There are a great many things we would like to know about heaven. Our curiosity is often stirred, and we have a multitude of questions. However, our curiosity is rarely satisfied, for God’s word has told us little about the specifics of that blessed realm. I suppose the Lord deemed it better to leave the future veiled in mystery so that we would focus more on our everyday duties in the present life. Thus, the revelation He has made directs our faith to Himself and to His dear Son, without distracting us with descriptions of scenes and circumstances into which our imagination might fondly wander. He has left the details of the next world until we arrive, to surprise us, making heaven all the brighter for exceeding anything we could have conceived.
We are not told, for instance, where heaven is located. There have been learned speculations about certain stars and constellations that are considered the center of the celestial system, and thus possibly the seat of God’s throne. However, after all is said, it remains uncertain. These speculations seem more like idle stargazing—unseemly, impertinent, and unprofitable—a pure waste of time, and perhaps worse. We are also given little information about the social life in heaven. We do know, or at least we believe with strong reasons, that saints know each other. They are not indistinct masses of people, but individuals who fellowship together. We think that Abraham is Abraham, Isaac is Isaac, and Jacob is Jacob. The redeemed will sit down with Abraham, Isaac, and Jacob in the kingdom of God, each recognized as themselves.
The New Jerusalem is described as having streets, which suggests interaction, but there is little further detail—just an outline, like a charcoal sketch, without the filling and bright colors. We are told little about the food of heaven, or whether there is any—whether the bodies there need food for nourishment or nectar for refreshment. Though when manna fell from heaven, it was said to be angels’ food. We also know very little about the celebrations of heaven—whether worship will be uniform or if certain days will stand out as joyous occasions—high days, feasts, festivals, jubilees, or times of great celebration when the glory of God is unveiled in sevenfold splendor. These are things we would love to know, but our minds can only hold so much. One topic would push another out of focus.
Passages such as “The Son of man came to seek and to save that which was lost” are more important for us in the here and now. Concerning such a passage, I venture to say that every syllable in that verse is more precious than entire volumes about heaven, even if inspired by the Spirit of God. It is more valuable for our present lives, as we remain among the sons of men.
Are there any dear brethren who understand the Book of Revelation, the Book of Ezekiel, and the Book of Daniel? I am pleased to hear it. But if the Lord will help me to understand the Gospels—Matthew, Mark, Luke, and John—I will be fully satisfied to go on preaching the gospel of Jesus Christ. I believe I will eventually catch up with them in knowledge of prophecy and mystery when I come into clearer light and see the Master face to face. Meanwhile, there are sinners to be saved. We must continue in this soul-saving work in His name, using the simple means provided in the gospels and epistles, which we understand through the Spirit of God and our personal experience of revealed truth.
Now, tonight, let us take just a brief glimpse within the veil, as our text affords us. We see the 24 elders (who we might reasonably consider as representatives of the church) sitting on their thrones before the majestic presence of God, wearing crowns upon their heads. They are described as casting those crowns before the throne of God. From this sublime scene, I draw two important conclusions: first, that these representative men—representatives of the church—will all be crowned, as they have crowned heads. And second, that they all cast their crowns before the throne. After considering these, we will draw some practical lessons for this present life.
I. The Saints in Heaven Are All Crowned
I emphasize “all,” for these 24 elders represent the whole of the redeemed. They proclaim, “You have redeemed us out of every people, language, and nation,” thus representing all of God’s people. It may be that there are degrees of glory in heaven, though I do not attempt to resolve that question. But if there are such degrees, there is no degree lower than a crowned head in heaven. Every saint has their crown—“A crown of life that fades not away”—the very lowest portion of the least saint who is admitted into glory.
So, how do they come to be crowned? Our answer is sixfold.
Kings by Grace: They are kings by the grace of God. Monarchs like to inscribe “Dei Gratia” on their coins, meaning “By the grace of God,” though their own character may not reflect the grace they claim. However, in heaven, every crowned head can truthfully declare that it is by God’s sovereign grace alone that they have been made kings. It was God’s will that set them apart, and grace led them to understand the call to reign with Christ. Grace initiated their salvation, and grace has sustained them until the end.
Kings by Hereditary Descent: Though born in sin, they have been born again into a new nature. They are God’s sons and daughters, and as heirs, they inherit the glory of heaven. There are no servants in heaven, only sons. The saints in heaven are there because they are sons and heirs by adoption through Christ. They are kings by inheritance, just as a prince inherits the throne.
Kings by Marriage Alliance: The Church, the Bride of Christ, has come to her royal position because of her union with Christ. Christ, who is crowned, shares His glory with His bride. Just as a queen is crowned because of her marriage to a king, so too is the Church crowned because of her union with Christ. She reigns with Him because He gave Himself for her, and now she shares in all that He possesses.
Kings by Right of Conquest and Victory: Crowns in ancient times signified victory and struggle. The saints in heaven are crowned because they have fought and conquered. They have come out of great tribulation, and they have resisted sin and temptation. They have contended for their faith, fought against persecution, and endured suffering. Their crowns are the reward of their victory.
Kings by Nobility of Character: In heaven, crowns are given to those with noble and pure characters. In this life, we often see the wicked prosper and the righteous suffer. But in heaven, the pure in heart shall see God, and those who are sanctified and upright will inherit the blessings of the crown. The saints are crowned because their characters have been perfected by God’s grace.
Kings by Right of Possession: In heaven, there are no pauper princes. The crowned saints possess all things. They inherit the kingdom of God, and they are clothed with honor and majesty. They are rich in glory and blessed with everything that heaven has to offer. Their crowns represent real possessions—eternal life, peace, and joy in the presence of God.
II. They All Cast Their Crowns Before the Throne
Though all the saints in heaven are crowned, they all cast their crowns before the throne. This is an act of humility and worship. It is the natural impulse of the redeemed to acknowledge that all they have received comes from God’s grace. Their crowns, their glory, and their honor are not their own, but are a gift from God. Thus, they cast their crowns before His throne in recognition of His supreme authority and majesty.
As we reflect on this truth, let us consider how we, too, should live our lives in humble submission to God’s will. We are not to seek glory for ourselves but to give all honor and praise to the One who has crowned us with grace and mercy.
May we live in such a way that when we are called to His presence, we will joyfully cast our crowns before His throne, acknowledging that all glory belongs to God alone.
In conclusion, let us comfort one another with the thought that we will soon be with the Lord, crowned and glorified, reigning with Him forever and ever. Until that day, let us continue our journey, faithfully serving Him with the grace He provides.
If ever we get to those sacred heights, we will do adoring homage, and if ever we receive any honors, we will present them to Him to whom all honor is due!
Why, then, you may ask, do they cast their crowns at the foot of the throne? There are four answers which may very properly be given. The first, no doubt, is for the reason of solemn reverence. They see more of God than we do, and therefore, they are more filled with awe and thrilled with admiration. From our own position—worshipping, as it were, in His outer courts, and catching but distant glimpses of His majesty and mercy—from what we presently know of God, we should be constrained to say, “Not unto us, not unto us, but unto Your name give glory for Your mercy and Your truth’s sake.” But where God more gloriously reveals Himself and where His attributes are more clearly seen, no doubt, there is greater overwhelming emotion and more intense reverence. Therefore, at once and spontaneously, the soul pays all the homage it can before the throne of God.
It would seem to them, I believe, as though they could not sit with crowned heads in the presence of the King of kings. That head, which once was crowned with thorns, when we see it adorned with the royal diadem, surely we could not bear to be crowned in the presence of such a One! What are we, and what is our Father’s house? God has done all He can for us, yet what shall we be compared to Him, the infinite and eternal God, and compared to Christ, the everblessed One who died for us? O, our reverence will always make us feel the lowest state of self-abasement at the foot of the throne!
Moreover, they are, no doubt, actuated by sincere humility. Reverence to God always brings a humble opinion of one’s own self. Here below, beloved, we sometimes murmur at the divine will when His appointments cross and foil our inclinations. Were we more humble and less self-opinionated, we would utterly distrust ourselves and put implicit confidence in Him. We would at once cast our wills at the Lord’s feet. Yet here, we set up our own opinions in opposition to the revealed will of God. But we would not do that if we truly knew ourselves; rather, we should lay our judgment at the foot of the throne. But up there, they judge righteous judgments. Knowing God and beholding His glory, they shrink into nothing and lay themselves at His feet. They feel, they know, and they confess that any honor or desert they have has been obtained only through the grace of God. They must fully, heartily, and unreservedly ascribe to grace that which they dare not claim for themselves.
Doubtless, they also do this for another reason—because of their profound gratitude. They bless God that they are where they are and what they are. If you were to ask those before the throne, they would tell you that not only do they owe their crowns to grace, but every single gem in their crowns. They have not one single star in their diadem that the Lord did not put there, and there is not a single sparkle of any crystal sapphire in their coronet that they cannot trace back to the sovereign grace of God. Therefore, how could they keep anything to themselves? Gratitude constrains them to lay their crowns where their crowns came from.
And, above all, they are actuated by intense affection. They love their Lord, and loving their Lord, they will do anything to adore Him. Self-denial is the name we give on earth to that grace which not only ignores but consumes one’s self in the fervor of zeal, in the passion of love. What word would serve for this in heaven? Though I cannot tell of the greater vehemence of those in heaven, they are glad to fling their richest goods, their choicest trophies, and their most cherished treasures at His feet—they love Him so. Here we love ourselves and cherish some fond attachment to our fellow creatures. Our hearts are stolen away by earthly objects. But there, they love God intensely, continually, and undividedly, without a flaw. Consequently, they cast everything down before Him—they lay their crowns at His feet.
As we see what they do, let us consider what we should do, and anticipate what we shall do when we join that august assembly. I would like to have a bright crown, bright with many gems of souls turned to righteousness, for they that turn many to righteousness shall shine as stars forever. But I think the sweetness will be to have a bright crown to lay at His feet—not for the sake of wearing it, but for giving it, if thereby a saved one might give honor to His Savior.
You will notice they do not attempt to put the crown upon the Lord’s head. No, we cannot add to His splendor! He is infinitely glorious! Without creatures, without servants, without saints, He is glorious—we cannot add to His glory—we can but lay our crowns at His feet. We cast them at the feet, though we cannot place them on the monarch’s head. And would not we wish to have as bright a crown as possible for the sake of placing it there? O, fight, you soldier of Christ, and bear hardness that your crown may be a precious one. Pray, minister of God, that you may preach with all your heart and soul and strength, that your diadem may be a sparkling one. Dear sister in your tent, or dear brother out in the battle, be valiant for God, for we all agree in this, that whatever the crown shall be, at His dear feet we cast it.
III. Practical Lessons for the Christian Life
Now I come to the practical lessons that these simple facts should teach us. The first obvious reflection that will readily occur to the thoughtful hearer is that, through this text, we can know whether we are on the way to heaven or not. No one goes to heaven to learn heavenly things for the first time. We must be scholars in Christ’s school here, or else we cannot be admitted to Christ’s college above.
If you and I should walk into some great cathedral where they were singing and ask to be allowed to sing in the choir, they would first ask whether we had ever learned the tune. They would not let us join unless we had. Nor can we expect that untrained voices should be admitted into the choirs above.
Now, dear brothers and sisters, have you learned to cast your crowns at the Savior’s feet already? Have you been professors of religion for some years and been honored in the Sunday school class or in the ministry, and have you been enabled to maintain an upright character? Well, in some measure, you have a crown. Are you in the habit continually of casting that at His feet? Let me put it to you—do you have anything that you call your own to boast of? Have you some good things that you have done that you could speak of? Could you say, like one of old, “Lord, I thank You that I am not as other men”? Have you been very good and industrious, very consistent and persevering, and do you feel you deserve a good deal of esteem and honor as an acknowledgment of your distinguished services?
My dear friend, I am afraid you are learning a music that will never answer in heaven. There is no one in glory that ever says, “I have done well. I deserve credit and honor.” Quite the reverse! There, the one music is, “Non nobis Domine!” (“Not unto us, Lord! Not unto us!”) Have you learned that? Is that your spirit every day?
O, I think I hear one say, “Yes, indeed it is, for I have nothing to boast of. I cannot say that I lay my crown at His feet—I do not seem to have any.” Yet, very likely, the person saying that is the one who is serving God more zealously than any of us. It is the mark of God’s children that the more beautiful they are, the more uncomely they think themselves. They that are very lovely themselves, all unconscious of their own attractions, can see a loveliness in others, while they perceive nothing to recommend their own character. When you, yourself, are mourning and lamenting that you are so deformed or deficient, it is a mark that you are better than you think. The spirit that gives all glory to God and takes none to itself is the spirit that is on the road to heaven. May you judge yourselves by that!
The next lesson, beloved, is a lesson of unanimity. Our text says they all cast their crowns before the throne. There are no divided opinions in heaven, no denominations and parties, no schisms there. They are all in perfect harmony and sweet accord. What one does, all do. They cast their crowns, without exception, before the throne. Let us begin to practice that unanimity here. As fellow Christians, let us rid ourselves of everything that would divide us from each other or separate us from our Lord.
I do not read that there was a single elder who envied his brother’s crown and said, “Ah, I wish I were such a one as he is, and had his crown.” I do not read that one of them began to find fault with his brother’s crown, and said, “Ah, his jewels may be bright, but mine have a peculiar tint in them, and are of greater excellence.” I do not read anything of dissension. They were all unanimous in casting their crowns at Jesus’ feet. They were all unanimous in glorifying God. And it is high time we gave over congratulating ourselves or censuring our fellow Christians.
Rest assured, there is something in the man you condemn, if he is a child of God, which condemns you, and you might do well to become a scholar of his in some respects. If any honorable rivalries occur among brethren, let both cast their crowns at the foot of the cross or at the foot of the throne and ascribe all to Him who gave them. Those who have obtained the prize are unanimous in their ascription of praise.
Do you ask the reason? I suppose, first, it is because their understanding is alike transparent. Here, our understandings are divided—one cannot see this, and another cannot see that. There are many differences of opinion, though there is only one truth after all. The fault must lie in our perception, and doubtless, the blame may be distributed among us. But our allegiance to truth demands that we stand by our convictions, or rather, by God’s revelation. We cannot all be right—it is no use pretending that we are. When a person says, “You must give up this, and you must give up that for the sake of charity,” they do but ask us to practice benevolence at the expense of honesty. What right have I to give up a truth?
Truth is truth, and we must fight for it, and die for it, if need be. Every effort to promote union among Christians by compromise is treachery to the Most High. If you are right and I am wrong, contradict me. Or if I am right and you are wrong, I will contradict you. Yet I will not outrage charity—I will cherish it. Is my opponent poor, I would supply his need without regard to his creed? Be he a Jew or a Papist, give him his civil rights. Let them benefit by our good works, but let us never indulge their evil. The way to unity is to find the truth and acknowledge it together.
When we come to the word of God, all of us, we shall come together. But any patching up, making this compromise and that unwarrantable concession, is all wrong. If it did lead to unity, the unity would be worse than division. In heaven, the understandings are clarified and purified. They understand that their salvation is of grace, and they all cast their crowns at Jesus’ feet. Wesley does it. So does Toplady. The Arminian, who preached doctrines that sounded like the will of the flesh, casts his crown as freely as the Antinomian, who was known to say, “It is of grace. It is of grace, alone.” There are no differences there. They have come to see eye to eye because they see with the eyes of the pure in heart that have been made to see God.
But then, they are all agreed in heart as well as in understanding. They love each other, and they love God—all their affections flow in one channel and in one direction. Therefore, united, they cast their crowns before the throne. Brethren, let us stick together closely in unity of judgment and heart. We have done so, many a year, to my marvel and astonishment. May the same Spirit of God, who has made us a threefold cord in our unity with Christ, keep us so in years to come, if it pleases Him to spare our lives. May we, in this church, be like the 24 elders, always casting our crowns before the throne!
Once again, these redeemed ones in heaven teach us the true way of happiness. They set before us what perfect bliss is. You observe, it does not consist in selfishness. Never believe that to be possible. If a man says, “I shall make myself happy,” he will rather mar than make happiness for himself. But when he seeks the glory of God, he will be happy in the pursuit as well as in the attainment of his object.
Did you ever go out for a day to enjoy yourself? If you went out with that intent, I am sure you would find yourself hard to please. But if you went out to enjoy the society of others, or to help them enjoy themselves, you will most likely have been well rewarded. There is no happiness beneath the clouds like the happiness of unselfishness. Strip yourself, and you clothe yourself. Throw money away, and you grow rich—I mean in a spiritual sense. To scatter is to gather. To give is to grow rich.
It is a hard lesson for some minds to learn, but it is one that Christ taught us. He saved others, but Himself He could not save. And yet He has glorified both Himself and His Father by that very sacrifice of Himself! Happiness, again, consists in adoration, for these blessed spirits find it to be their happiness to adore God. The happiest days you ever spent are those in which you worshipped God most.
If you are doing a great deal, but have your minds far from God, your labor will be irksome. Your spirits will flag, and you will lack the stimulus of His acceptance. Mary was happy at her Master’s feet because she was there adoring Him. Mind you have much of Mary’s spirit and adore God all day long, for that is the vestibule of heaven.
But then, they were not merely happy because they were self-denying and adoring, but because they were practical. They took off their crowns and laid them before the throne. And our joy on earth must lie in practically carrying out our principles. The best religion in the world, laid aside, will be of no good. You shall only get joy out of it when you throw it into the winepress in clusters and tread it in practical service.
Cast your ability to do and to suffer, as well as the crown of your labor and patience, at the feet of your God. Serve Him with all your heart, wisdom, and strength, and thus, your self-denial and adoration being mixed, you shall realize on earth, as much as possible, a foretaste of what the joy of heaven may be. O that our souls may always aspire toward this blessed place where we are to dwell—proving the sincerity of our faith by fighting under God’s banner for the crown—by living in the spirit of adoption, proving our right to our crown, by cultivating daily communion with Christ, whereby we prove our union with Him by always ascribing all honor, power, and blessing to the Lord our God—whereby we anticipate the homage of heaven.
Brothers and sisters, be not slack in worship. I am afraid we are sometimes told that in the Church of England the most prominent thing in worship is prayers, and that we do not come together so much to pray as to hear a sermon. There may be some truth in the charge, and if there is truth in it, do not let it be so any longer.
But I hold that hearing a sermon is worship. If it is practically heard, it is worship. And if it is applied to the soul, there is no higher adoration on the part of the entire man than listening to the truth that God will speak through the minister to our ear and heart. It is a part of worship and a very blessed part too.
But mind you make it so, and let it be so to us, that while some worship within walls, we worship everywhere—live worshipping, live adoring. Remember, sermons are, as it were, but the beginning, but adoration is the great end of preaching. “Praying is the end of preaching,” says Herbert, and so it is. But praising is the end of praying—the result which is to come out of it all. It is that for which praying exists, that God may be glorified.
Pray God to help you to do so in every breath you draw, in every act you do. Let your common actions be a part of your holy, priestly life, and be priests and kings in your doings—in the house, in the shop, in the barn, and in the field. The Lord bless you, dear friends.
And as for those here present who know not Christ, you will never be crowned if you remain in ignorance of Him, or in enmity against Him. O, that the Lord would change your hearts and lead you to the Savior! May you see Him crowned with thorns and trust in Him, and then you shall come to be crowned with the royal diadem hereafter. The Lord grant it for His name’s sake. Amen!
PORTION OF SCRIPTURE READ BEFORE SERMON—REVELATION 4 and 7.
Charles Spurgeon