Revelation 1:6

Kings [β α σ ι λ ε ι ς]. The correct reading is, basileian a kingdom. The term King is never applied in the New Testament to individual Christians. The reigning of the saints is emphasized in this book. See chapter Revelation 5:10; Revelation 20:4; Revelation 20:6; Revelation 22:5. Compare Daniel 7:18; Daniel 7:22.

Priests [ι ε ρ ε ι ς]. Kingdom describes the body of the redeemed collectively. Priests indicates their individual position. Peter observes the same distinction (1 Peter 2:5) in the phrases living stones (individuals) and a spiritual house (the body collectively), and combines both kings and priests in another collective term, royal priesthood (verse 9). The priesthood of believers grows out of the priesthood of Christ (Psalms 60:4; Zechariah 6:13; Hebrews 7 - 10). This dignity was promised to Israel on the condition of obedience and fidelity to God. "Ye shall be a kingdom of priests and a holy nation" (Exodus 19:6). In the kingdom of Christ each individual is a priest. The priest's work is not limited to any order of the ministry. All may offer the sacrifice of praise and thanksgiving : all have direct access to the holiest through the blood of Jesus : all Christians, as priests, are to minister to one another and to plead for one another. The consummation of this ideal appears in Revelation 21:22, where the heavenly Jerusalem is represented as without temple. It is all temple. "It is the abolition of the distinction between holy and profane (Zechariah 14:20; Zechariah 14:21) - nearer and more remote from God - through all being henceforth holy, all being brought to the nearest whereof it is capable, to Him" (Trench).

Unto God and His Father [τ ω θ ε ω κ α ι π α τ ρ ι α υ τ ο υ]. Lit., to the God and Father of Him. Hence Rev., correctly, His God and Father. For the phrase compare Romans 14:6; 2 Corinthians 1:3; Ephesians 1:3.

Glory and dominion [η δ ο ξ α κ α ι τ ο κ ρ α τ ο ς]. Rev., correctly, rendering the two articles, "the glory and the dominion." The articles express universality : all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Doxa glory means originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 14:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Jude 1:25; Revelation 4:9; Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6; Ephesians 1:12; Ephesians 1:14; Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Jude 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philippians 3:21; 1 Timothy 3:16; Romans 8:18; Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).

Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. "We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration." Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions : "And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen" (" Horae Subsecivae "). Compare the doxologies in 1 Peter 4:11; Galatians 1:5; Revelation 4:9; Revelation 4:11; Revelation 5:13; Revelation 7:12; Jude 1:25; 1 Chronicles 29:11.

Forever and ever [ε ι ς τ ο υ ς α ι ω ν α ς τ ω ν α ι ω ν ω ν]. Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.

Amen [α μ η ν]. The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence oJ ajmhn, the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; John 10:1.