Heinrich Meyer Commentary - Revelation 1:6 - 1:6

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Heinrich Meyer Commentary - Revelation 1:6 - 1:6


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Rev_1:6. In the reading ἡμῶν βασιλείαν , as well as the variation ἥμιν , the βασιλεία designated is undoubtedly the royal sovereignty of believers,[621] to whom, therefore, Rev_5:10, a βασιλεύειν is directly ascribed.[622] Were the reading ἡμᾶς βασιλείαν , which is certainly that of Rev_5:10, to be received here, upon grammatical considerations, the words could not signify that the redeemed are a “kingdom” in the sense of “a people of kings,” as ἱεράτευμα [623] is “a people of priests,”[624] or “a royal power opposed to the world.”[625] (If this idea is to be reached, we must read either ἡμῖν , or,[626] in conflict with all the testimonies, with the Rec., ἡμᾶς βασιλεῖς ); but only that the redeemed are the “kingdom” of God, the subjects, and, of course, also the blessed sharers in God’s kingdom.[627]

ἱερεῖς τῷ θεῷ καὶ πατρὶ αὐτοῦ . These words stand in apposition to ἡμῶν βασιλείαν . The formal inconsequence that the ἱερεῖς is in apposition with a ἡμᾶς supplied from the ἡμῶν βασιλείαν ,[628] each of the two points shows with especial force and independence.

The αὐτοῦ belongs not only to the πατρί ,[629] but to the entire conception τῷ θεῷ καὶ πατρί , as also Rom_15:6.[630] In the first case, the article must be repeated before the πατρί . But, on the other hand, John could not write as Ebrard, according to the analogy of Rev_6:11, Rev_9:21, Joh_2:12, expects, τῷ θεῷ αὐτοῦ καὶ τ . πατρὶ αὐτ ., because thus two different subjects would be presented; viz., first, the God of Jesus Christ, and, secondly, the Father of Jesus Christ.[631]—“Priests unto God”[632] are the redeemed of Christ, and invested with the kingdom, in no way for the reason that they help to complete the sufferings of Christ;[633] for, while the suffering of believers must be considered the suffering of witnesses or martyrs, just in this is the idea of the suffering of a priest, which belongs absolutely only to one High Priest,[634] surrendered. But the priesthood of all the redeemed[635] lies in this, that they come immediately to God, offer to him their prayers, and further give themselves peculiarly to him in holy obedience and spiritual service.[636] A similar idea occurs, when, in Rev_21:22, the new Jerusalem appears without a temple. [See Note XXII., p. 124.] αὐτῷ ; viz., τῷ αγαπῶντι ἡμάς , κ . τ . λ ., therefore Jesus Christ. To ἡ δόξα , κ . τ . λ ., ἐστίν is understood.[637]

[621] Rev_1:9; Rev_17:12; Rev_17:17-18; Luk_1:33; Luk_19:15; cf. also Dan_7:22; Dan_7:27.

[622] See Exposition, in loco.

[623] Exo_19:16; 1Pe_2:9.

[624] Hengstenb.

[625] Klief.

[626] Keil on Exo_19:6.

[627] De Wette, Ebrard.

[628] Cf. Rev_5:5.

[629] De Wette, Ebrard.

[630] Cf. Gal_1:4; 1Th_3:7; Winer, p. 121.

[631] Cf., in general, Joh_20:17.

[632] Col_1:24; Ebrard.

[633] Col_1:24; Ebrard.

[634] Heb_7:27; Heb_10:14.

[635] Cf. Dan_7:18; Dan_7:27, where to the ἁγίοις τοῦ ὑψίστου is ascribed the βασιλεία .

[636] Cf. Rom_12:1.

[637] De Wette, Hengstenb. Cf. 1Pe_4:11.

NOTES BY THE AMERICAN EDITOR

XXII. Rev_1:6. ἱερεῖς τῷ θεῷ

On the relation of ἱερεῖς to the preceding verse, Plumptre refers to the consecration, as priests, of Aaron and his sons, by the sprinkling of blood, and adds: “The two ideas of being cleansed with blood, and of entering on a priest’s work, were accordingly closely linked together. But, in that baptism of blood of which St. John thought, the washing was not limited to any priestly family, but was co-extensive with the whole company of believers. They, therefore, had become what the older Israel of God was at first meant to be in idea and constitution, ‘a kingdom of priests.’ That sprinkling of blood upon the whole people, before the great apostasy of the golden calf, had been the symbol that they, too, were all consecrated, and set apart for their high calling (Exo_20:6; Exo_20:10; Exo_24:8). So John (in this instance, also following in the track of the Epistle to the Hebrews) looked on the true priests’ work as not limited to any order of the Church’s ministry.”