Revelation 1:6

 

Berean Standard Bible
who has made us to be a kingdom, priests to His God and Father—to Him be the glory and power forever and ever! Amen.
 
King James Bible
And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.
 
NET Bible
and has appointed us as a kingdom, as priests serving his God and Father--to him be the glory and the power for ever and ever! Amen.
 
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Berean Study Bible
 
who has made us
This phrase emphasizes the transformative work of Christ. The Greek word "ἐποίησεν" (epoiesen) suggests an active creation or making. In the context of the New Testament, it reflects the idea that believers are not self-made but are transformed by the divine action of Christ. This transformation is a central theme in Christian theology, highlighting the grace and sovereignty of God in the life of a believer.
 
to be a kingdom
The term "kingdom" (Greek: βασιλεία, basileia) refers to a realm or dominion. In the biblical context, it signifies the reign of God through Christ. Historically, the concept of a kingdom would resonate with the early Christian audience familiar with the Roman Empire's power. However, this kingdom is spiritual, indicating the collective body of believers who live under Christ's rule. It underscores the idea that Christians are part of a divine kingdom that transcends earthly political systems.
 
priests
The word "priests" (Greek: ἱερεῖς, hiereis) connects believers to the Old Testament priesthood, which was responsible for mediating between God and the people. In the New Testament context, it signifies that all believers have direct access to God through Christ, eliminating the need for an earthly mediator. This priesthood is a call to service, worship, and intercession, reflecting the believer's role in God's redemptive plan.
 
to His God and Father
This phrase highlights the relationship between Jesus and God, emphasizing both the divinity and the distinct personhood within the Trinity. The use of "His God and Father" underscores the intimate relationship and submission of Jesus to the Father, serving as a model for believers. It also reflects the Jewish understanding of God as a personal and covenantal deity, who is both transcendent and immanent.
 
to Him be the glory and power
The ascription of "glory and power" (Greek: δόξα καὶ κράτος, doxa kai kratos) is a doxology, a short hymn of praises to God. "Glory" refers to the honor and majesty due to God, while "power" denotes His sovereign authority. This phrase is a reminder of God's ultimate authority and the believer's call to worship and acknowledge His supremacy in all things.
 
forever and ever
The repetition of "forever and ever" (Greek: εἰς τοὺς αἰῶνας τῶν αἰώνων, eis tous aiōnas tōn aiōnōn) emphasizes the eternal nature of God's glory and power. It reassures believers of the unending reign of God, providing hope and stability in a world that is often transient and uncertain. This eternal perspective is foundational to Christian eschatology, affirming the ultimate victory and permanence of God's kingdom.
 
Amen
The word "Amen" (Greek: ἀμήν, amēn) is a declaration of affirmation, meaning "truly" or "so be it." It is a common conclusion to prayers and doxologies, signifying agreement and certainty. In this context, it serves as a seal of truth to the preceding statements, inviting the reader to join in the affirmation of God's eternal glory and power.
 
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Kings and Priests: The phrase "hath made us kings and priests" refers to the spiritual status believers are granted through Jesus Christ. In the Old Testament, kings and priests had distinct roles: kings ruled, while priests served in matters of worship and intercession before God. Here, the idea is that through
Christ, believers are given a dual role:
 
Kings: They share in the reign of Christ, symbolizing spiritual authority, victory over sin, and participation in the kingdom of God.
 
Priests: They have direct access to God, can offer spiritual sacrifices, and serve in a priestly manner by interceding for others.
 
Unto God and His Father: This indicates the divine hierarchy and relationship. Here, "God" is typically understood as referring to Jesus Christ, and "His Father" as God the Father. This reflects the Christian doctrine of the Trinity where Jesus is both divine and in a sonship relationship with God the Father.
 
Glory and Dominion: This is a doxology, an expression of praise. "Glory" refers to the honor, praise, and majesty that is due to God. "Dominion" speaks of God's sovereignty and rule over all creation, which is eternal ("for ever and ever").
 
Amen: Concludes the doxology, affirming the truth and sealing the praise with a word that means "so be it" or "truly."
 
Theologically, this verse emphasizes:
 
The elevation of believers through Christ's work, giving them a new identity and function in the spiritual realm.
 
The eternal worship and acknowledgment of God's sovereignty and glory.
 
Different Christian denominations might interpret the specifics of this "kings and priests" role slightly differently, but the core idea remains a celebration of the believer's spiritual status in Christ.
 
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John Gill’s Exposition of the Bible
 
And hath made us kings and priests,.... The Alexandrian copy, and Complutensian edition, read, "a kingdom, priests"; and the Vulgate Latin version, "a kingdom and priests"; and the Arabic version, "a kingdom of priesthood"; reference seems to be had to Exo_19:6, "and ye shall be unto me a kingdom of priests"; which the Jerusalem Targum renders, "ye shall be unto me", מלכין וכהנין, "kings and priests"; and so the Targum of Jonathan ben Uzziel paraphrases it thus, "and ye shall be before me", מלכין, "kings" crowned with a crown, וכהנין, "and priests" ministering. Hence it is a common saying with the Jews, that all Israelites are the sons of kings (o); and sometimes their doctors are called מלכי תורה, "kings of the law" (p): and they ascribe the same thing to the word of the Lord as is here attributed to Jesus Christ: so the Targum of Jonathan on Deu_28:13 paraphrases the words,
 
"the word of the Lord shall appoint or constitute you kings, and not private persons.
 
Likewise they say (q).
 
"that even a Gentile, if he studies in the law, is ככהן גדול, "as an high priest".
 
All which may serve to show to what the reference is had in the text, and from whence the language is taken. But the words are used in a higher and greater sense. The saints are made "kings" by Christ; they are so now; they have received a kingdom of grace, which cannot be taken away; and they have the power of kings over sin, Satan, and the world, and all their enemies; and they live and fare like kings, and are clothed like them, in rich apparel, the righteousness of Christ; and are attended as kings, angels being their lifeguards; and they will appear much more so hereafter, when they shall reign on earth with Christ a thousand years, shall sit upon the same throne, and have a crown of life and righteousness given them, and at last be introduced into the kingdom of glory. And they become such by being the sons of God, which power and privilege they receive from Christ, and so are heirs of God, and joint heirs with him, and by being united to him. And he also makes them "priests" to offer up the spiritual sacrifices of prayer and praise, and those of a broken heart, and of a contrite spirit, and even their souls and bodies, as a holy, living, and acceptable sacrifice unto God, by anointing and sanctifying them by his Spirit: and they are made such by him
 
to God, and his Father; not to men, nor to angels. Now to him that has shown so much love, and bestowed such high favours and honours, is the following ascription made,
 
to him be glory and dominion for ever and ever, Amen. The glory of his deity, and of all his offices; of his being the faithful witness, the first begotten of the dead, and the Prince of the kings of the earth; and of all the benefits and blessings, favours and honours, received from him by his people: and "dominion"; over all creatures, and over all his saints, and especially in his kingdom, in the last days, which will be an everlasting one; and which is continually to be wished and prayed for, that it would come, and come quickly. "Amen"; so let it be, and so it shall be,
 
(o) Misn. Sabbat, c. 14. sect. 9. T. Bab. Sabbat, fol. 67. 1. & 111. 1. & 128. 1. Raya Mehimna in Zohar in Lev. xii. 1. (p) Shirhashirim Rabba, fol. 1. 2. Vid. Jarchium in. Psal. lxviii. 14. (q) T. Bab. Bava Kama, fol. 38. 1.
 
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To make a long story short, we, each of us, has direct access to God. We do not require intermediaries, despite many who would still insist that we do. There is a place for leadership hierarchy in the church, but not when that leadership attempts to interpose themselves between us and God.
 
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Cross References:
 
1 Peter 2:9
But you are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession, to proclaim the virtues of Him who called you out of darkness into His marvelous light.
 
Exodus 19:6
And unto Me you shall be a kingdom of priests and a holy nation.’ These are the words that you are to speak to the Israelites.”
 
Isaiah 61:6
But you will be called the priests of the LORD; they will speak of you as ministers of our God; you will feed on the wealth of nations, and you will boast in their riches.