who has made us to be a kingdomThis phrase indicates the transformation and elevation of believers into a collective entity under God's sovereign rule. The concept of a "kingdom" reflects the fulfillment of Old Testament prophecies, such as those found in
Exodus 19:6, where Israel is called to be a "kingdom of priests." This kingdom is not defined by geographical boundaries but by the spiritual reign of Christ in the hearts of believers. It signifies the establishment of God's rule through the church, which is often referred to as the body of Christ (
Ephesians 1:22-23). The kingdom is both a present reality and a future hope, as believers await the full manifestation of God's reign.
priests to His God and Father
The role of priests in the Old Testament was to mediate between God and the people, offering sacrifices and prayers. By calling believers "priests," this phrase emphasizes the direct access to God granted through Jesus Christ, the ultimate High Priest (Hebrews 4:14-16). This priesthood is a spiritual service, involving worship, prayer, and the proclamation of the Gospel. It reflects the democratization of the priestly role, no longer limited to a specific tribe or lineage, but extended to all who are in Christ. This aligns with1 Peter 2:9, which describes believers as a "royal priesthood."
to Him be the glory and power forever and ever!
This doxology attributes eternal glory and power to God, acknowledging His supreme authority and majesty. The phrase echoes the worship found throughout Revelation, where God's sovereignty is a central theme (Revelation 4:11; 5:13). The eternal nature of God's glory and power underscores His unchanging character and the everlasting nature of His kingdom. This expression of praise is a response to God's redemptive work through Christ, highlighting the ultimate purpose of creation and redemption: the glorification of God.
Amen
"Amen" is a Hebrew word meaning "truly" or "so be it," used to affirm the truth and certainty of what has been stated. It is a common conclusion to prayers and doxologies, signifying agreement and trust in God's promises. In the context of Revelation, it serves as a seal of affirmation to the preceding declaration of God's glory and power, inviting readers to join in the worship and acknowledgment of God's eternal reign.
Persons / Places / Events
1.
John the ApostleThe author of the Book of Revelation, who received the vision while exiled on the island of Patmos.
2.
Jesus ChristThe one who has made believers into a kingdom and priests, central to the message of Revelation.
3.
God the FatherThe recipient of the glory and power mentioned in the verse, highlighting the relationship between Jesus and the Father.
4.
BelieversReferred to as a "kingdom" and "priests," indicating their role and identity in Christ.
5.
PatmosThe island where John received the revelation, a place of exile and divine encounter.
Teaching Points
Identity in ChristBelievers are made into a kingdom and priests, signifying a new identity and purpose in Christ. This calls for living in a way that reflects this royal and priestly status.
Priestly RoleAs priests, believers are called to offer spiritual sacrifices, such as worship, prayer, and service, to God. This involves a life of holiness and dedication.
Kingdom LivingBeing part of God's kingdom means living under His rule and authority, seeking to advance His kingdom on earth through evangelism and discipleship.
Glory and Power to GodThe doxology in the verse reminds believers to continually give glory and honor to God in all aspects of life, recognizing His sovereignty and majesty.
Eternal PerspectiveThe eternal nature of God's glory and power encourages believers to focus on eternal values and priorities, rather than temporary worldly concerns.
Bible Study Questions and Answers
1.What is the meaning of Revelation 1:6?
2.How does Revelation 1:6 emphasize our role as "a kingdom and priests"?
3.What responsibilities come with being made "priests to His God and Father"?
4.How does Exodus 19:6 relate to our priestly role in Revelation 1:6?
5.In what ways can we serve as priests in our daily lives?
6.How can acknowledging Christ's authority impact our worship and service?
7.What does "a kingdom, priests to His God and Father" mean in Revelation 1:6?
8.How does Revelation 1:6 relate to the concept of the priesthood of all believers?
9.Why is the idea of believers as a kingdom significant in Revelation 1:6?
10.What are the top 10 Lessons from Revelation 1?
11.Are there any inconsistencies between Ezekiel's vision (Ezekiel 1) and visions of divine glory in other scriptural passages, such as Isaiah 6 or Revelation 4?
12.How can 1 Kings 8 align with archaeological evidence when no conclusive artifacts or external historical records confirm Solomon's vast kingdom or temple grandeur?
13.What defines a Kingdom of Priests?
14.What is the meaning of the Lord's Prayer?What Does Revelation 1:6 Mean
Who has made usJesus “has made us” (Revelation 1:6). The verb is past tense—something He already accomplished through His finished work on the cross (John 19:30). By His blood He “released us from our sins” (Revelation 1:5), so this new identity is a settled fact, not a future hope. Paul echoes this certainty: “He rescued us from the dominion of darkness and brought us into the kingdom of His beloved Son” (Colossians 1:13). Our standing rests entirely on what Christ has done, not on what we might someday do.
To be a kingdom• The phrase means believers collectively form Christ’s realm—citizens under His direct rule (Ephesians 2:19).
• Peter affirms, “You are a chosen people, a royal priesthood… a holy nation” (1 Peter 2:9).
• Christ’s kingdom is spiritual now (Luke 17:21) and will be visible when He reigns on the earth (Revelation 11:15).
• Because the King is righteous, His subjects are called to reflect His righteousness in everyday life (Romans 14:17).
Priests to His God and Father• Like Old Testament priests who approached God on behalf of Israel (Exodus 19:6), every believer now has direct access to the Father through Christ (Hebrews 10:19-22).
• Priestly ministry involves worship (Hebrews 13:15), intercession (1 Timothy 2:1), and service to others (Romans 12:1).
• This role flows from adoption: God is “His God and Father,” and through Christ, He becomes our Father as well (John 20:17;Galatians 4:6-7).
To Him be the glory• Glory belongs to Christ eternally because of who He is and what He has done (John 1:14;Revelation 5:12).
• Every aspect of the believer’s new identity—kingdom citizens, royal priests—exists to spotlight His greatness, not ours (1 Corinthians 10:31).
• David’s ancient praise fits here: “Yours, O LORD, is the greatness, the power, the glory…” (1 Chronicles 29:11).
And power forever and ever! Amen.• “Power” underscores Christ’s absolute sovereignty (Matthew 28:18). He not only deserves praise; He possesses the might to rule and sustain His people (2 Timothy 4:18).
• “Forever and ever” stresses the unending duration of His reign (Hebrews 13:8;Jude 1:25).
• “Amen” invites the reader to agree wholeheartedly—an affirmation that these truths are certain and trustworthy (2 Corinthians 1:20).
summary• Christ has already accomplished a decisive work, making believers a kingdom and priests.
• Our present calling is to live under His rule, worship Him, intercede for others, and serve in His name.
• All honor and dominion belong to Jesus eternally, and we gladly echo Scripture’s final word: Amen.
(6)
And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever (or,
unto the ages)
.--The symbol of washing in the last verse naturally leads on to the thought of consecration, accompanied by blood-sprinkling, to the work of the priest (
Exodus 19:6;
Exodus 19:10;
Exodus 24:8;
Hebrews 9:21). The book will declare the kingship and priesthood of the children of God--a sovereignty over human fears and sufferings--their priesthood in their lives of consecration, and their offering of themselves even unto death.
"And all thy saints do overcome
By Thy blood and their martyrdom."
The doxology here is two-fold: glory and dominion. The doxologies in which the Redeemed Church takes part grow in strength in the earlier chapters of this book. It is three-fold inRevelation 4:9-11; four-fold inRevelation 5:13; and it reaches the climax of seven-fold inRevelation 7:12. . . .
Verse 6. -
And hath made us kings and priests; rather, as in the Revised Version,
and he made us (to be)
akingdom, (to be)
priests. "Made us" is not coordinate with "loosed us;" the sentence makes a fresh start. "Kingdom," not "kings," is the right reading. Christians are nowhere said to be kings. Collectively they are a kingdom - "a kingdom of priests" (
Exodus 19:6), or, as St. Peter, following the LXX., gives it, "a royal priesthood" (
1 Peter 2:9). Each member of Christ shares in his eternal priesthood.
Unto God and his Father; more probably we should render, with the Revised Version,
unto his God and Father (comp.
John 20:17;
Romans 15:6;
2 Corinthians 1:3;
Ephesians 1:3). Alford objects that when St. John wishes a possessive genitive to apply to more than one substantive, he commonly repeats the genitive; and he quotes
John 2:12;
John 6:11;
John 9:21. But in these passages he repeats not only the genitive, but the article. Here the article is not repeated, and
τῷ Θεῷ καὶ Πατρὶ αὐτοῦ must be taken as one phrase.
To him be the glory. The construction returns to that of the opening clause, "Unto him that loveth us." St. John's doxologies increase in volume as he progresses - twofold here, threefold in
Revelation 4:11, fourfold in
Revelation 5:13, sevenfold in
Revelation 7:12. In each case all the substantives have the article - "
the glory," "the honour," "
the power," etc.
Forever and ever; literally,
unto the ages of the ages (
εἰς τοὺς αἰῶνας τῶν αἰώνων,
in saecula saeculorum). It occurs twelve times in the Apocalypse, besides once without the articles (
Revelation 14:12). In his Gospel and Epistles St. John uses the simpler formula, "forever," literally, "unto the age" (
εἰς τὸναἰῶγα). (See Appendix E. to St. John, in the 'Cambridge Greek Testament.') An indefinite period of immense duration is meant (comp.
Galatians 1:5 and
Ephesians 2:2, 7, where the countless ages of the world to come seem to be contrasted with the transitory age of this world; see also
Hebrews 13:21 and
1 Peter 4:11).
Parallel Commentaries ...
Greek
[who]καὶ(kai)Conjunction
Strong's 2532:And, even, also, namely.has madeἐποίησεν(epoiēsen)Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 4160:(a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.us {to be}ἡμᾶς(hēmas)Personal / Possessive Pronoun - Accusative 1st Person Plural
Strong's 1473:I, the first-person pronoun. A primary pronoun of the first person I.a kingdom,βασιλείαν(basileian)Noun - Accusative Feminine Singular
Strong's 932:From basileus; properly, royalty, i.e. rule, or a realm.priestsἱερεῖς(hiereis)Noun - Accusative Masculine Plural
Strong's 2409:A priest, one who offers sacrifice to a god (in Jewish and pagan religions; of Christians only met.). From hieros; a priest.toτῷ(tō)Article - Dative Masculine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.Hisαὐτοῦ(autou)Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846:He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.GodΘεῷ(Theō)Noun - Dative Masculine Singular
Strong's 2316:A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.andκαὶ(kai)Conjunction
Strong's 2532:And, even, also, namely.Father—Πατρὶ(Patri)Noun - Dative Masculine Singular
Strong's 3962:Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.to Him [be]αὐτῷ(autō)Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular
Strong's 846:He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.theἡ(hē)Article - Nominative Feminine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.gloryδόξα(doxa)Noun - Nominative Feminine Singular
Strong's 1391:From the base of dokeo; glory, in a wide application.andκαὶ(kai)Conjunction
Strong's 2532:And, even, also, namely.powerκράτος(kratos)Noun - Nominative Neuter Singular
Strong's 2904:Dominion, strength, power; a mighty deed. Perhaps a primary word; vigor.foreverαἰῶνας(aiōnas)Noun - Accusative Masculine Plural
Strong's 165:From the same as aei; properly, an age; by extension, perpetuity; by implication, the world; specially a Messianic period.[and]τῶν(tōn)Article - Genitive Masculine Plural
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.ever!αἰώνων(aiōnōn)Noun - Genitive Masculine Plural
Strong's 165:From the same as aei; properly, an age; by extension, perpetuity; by implication, the world; specially a Messianic period.Amen.ἀμήν(amēn)Hebrew Word
Strong's 281:Of Hebrew origin; properly, firm, i.e. trustworthy; adverbially, surely.
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NT Prophecy: Revelation 1:6 And he made us to be (Rev. Re Apocalypse) 
