Revelation of John 5:10 · Bible study
Revelation 5:10 Commentary: Reigning as Kings and Priests
Greek · 10 what the commentators say
Meaning in one sentence
Explore Revelation 5:10's promise that believers are made a kingdom and priests to God through the Lamb, with hope of reigning on earth.
Research Summary
- Meaning: Through Christ's sacrificial death, the redeemed are constituted as a kingdom of priests who will reign on earth.
- Key words: basileia (kingdom), hiereis (priests), basileusousin (they will reign), corporate identity and future rule.
- Main debate: Present spiritual reign vs. future literal reign; and textual variants (us/them, kingdom/kings, present/future).
- Theological theme: The fulfillment of Exodus 19:6 through the Lamb; the church's priestly and royal status as a result of redemption.
- Best use: Preach it to assure believers of their dignity in Christ and to encourage patient endurance with a forward-looking hope.
Translation Comparison
BSB Berean Standard Bible 2020
You have made them to be a kingdom and priests to serve our God, and they will reign upon the earth.”
WEB World English Bible 2000
and made us kings and priests to our God; and we will reign on the earth.”
KJV King James Version 1769
And hast made us unto our God kings and priests: and we shall reign on the earth.
ASV American Standard Version 1901
and madest them to be unto our God a kingdom and priests; and they reign upon the earth.
YLT Young's Literal Translation 1898
and didst make us to our God kings and priests, and we shall reign upon the earth.'
Darby Darby Bible 1890
and made them to our God kings and priests; and they shall reign over the earth.
Douay-Rheims Douay-Rheims Bible 1899
And hast made us to our God a kingdom and priests, and we shall reign on the earth.
Translations in other languages (10 available)
Y nos has hecho para nuestro Dios reyes y sacerdotes, y reinaremos sobre la tierra.
E para nosso Deus tu nos fizeste reis se sacerdotes; e nós reinaremos sobre a terra.
tu as fait d’ eux un royaume et des sacrificateurs pour notre Dieu, et ils régneront sur la terre.
und hast uns unserm Gott zu Königen und Priestern gemacht, und wir werden Könige sein auf Erden.
En Gij hebt ons onzen God gemaakt tot koningen en priesteren; en wij zullen als koningen heersen op de aarde.
e ne hai fatto per il nostro Dio un regno e de’ sacerdoti; e regneranno sulla terra.
I uczyniłeś nas Bogu naszemu królami i kapłanami, i królować będziemy na ziemi.
и соделал нас царями и священниками Богу нашему; и мы будем царствовать на земле.
又 叫 他們 成為國民， 作祭司 歸於 神， 在地 上 執掌王權。
And have made them a kingdom and priests to our God, and they are ruling on the earth.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Revelation of John 5:10
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse echoes Exodus 19:6 and Revelation 1:6, describing the redeemed as both a kingdom and priests. Adam Clarke points to Exodus 19:6 as the background, while the Cambridge Bible traces the phrase directly from the earlier chapter. All note that this identity is a result of Christ's purchase by his blood (v.9). The consensus holds that believers share a dual role: they serve God as priests and carry royal dignity as a kingdom. Barnes, Gill, Wesley, and JFB each affirm that the reign is certain, whether understood as present spiritual authority (the Cambridge note suggests the present tense 'they reign' implies kingship de jure even in exile) or as a future, literal rule. The redeemed are kings and priests because of the Lamb, not their own merit.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Present spiritual reign (amillennial): Present tense reading in key manuscripts; the reign is through Christ's exaltation and the church's priestly service (Rev 1:6, 1 Peter 2:9).
- Future millennial reign (premillennial): Future tense reading; parallel with Revelation 20:6 and Daniel 7:27, expecting a literal thousand-year kingdom.
- Postmillennial prevalence of true religion: Barnes' view: the saints will fill positions of influence so that righteousness governs society; still future but not necessarily a literal earthly kingdom.
What is clear: Christ's redeeming death makes the redeemed into a kingdom and priests, and they will reign on the earth in some form, guaranteed by the Lamb's worthiness.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Text of verse 10 | The verse derives from Exodus 19:6 and shares language with Revelation 1:6. | Manuscripts differ on 'us' vs. 'them', 'kings' vs. 'kingdom', and present vs. future tense of 'reign'. This affects whether the reign is immediate or eschatological. |
| Nature of the reign | The redeemed will exercise kingly authority on earth, based on Christ's atonement. | Some (Barnes, postmillennial) see this as a gradual advancement of Christianity to control society; others (Gill, premillennial) as a literal future reign in a new earth; still others (Cambridge, Alford, amillennial) as a present reality in Christ, with full manifestation at the parousia. |
| Priesthood of believers | Believers have direct access to God and serve as mediators of his grace to the world. | Traditions emphasizing sacramental priesthood (Catholic, Orthodox) affirm a distinct ministerial priesthood in addition to the common priesthood; Protestant traditions stress the universal priesthood of all believers. |
| Relation to the millennium | The reign of the saints is connected to the kingdom of God. | Premillennialists see this as the thousand-year reign of Revelation 20; amillennialists view it as the current reign of the church in heaven and on earth; postmillennialists as a future golden age before Christ's return. |
Historical & Cultural Context
John sees a heavenly throne room. A scroll sealed with seven seals lies in the hand of God, and no one is worthy to open it, until the Lamb, looking slain, takes it. At that moment, the four living creatures and twenty-four elders fall down, each with a harp and golden bowls of incense (the prayers of the saints), and sing a new song. Verse 10 is the climax of that song.
The phrase 'kings and priests' draws on Exodus 19:6, where God tells Israel, 'you shall be to me a kingdom of priests.' In the Old Testament, Israel was called to mediate God's presence to the nations, but here the redeemed come from every tribe, language, people, and nation. The combination of king and priest was rare in Israel; only the Messiah was prophesied to hold both offices (Zechariah 6:13). For John's first readers, who lived under Roman domination and often faced persecution, the promise that they, the powerless, the exiled, the martyrs, would reign on earth was both shocking and hopeful.
Textual history adds further texture. Early manuscripts (codex Sinaiticus [Aleph], Vaticanus [B], and Alexandrinus [A]) vary between 'us' and 'them,' between 'kings' and 'kingdom,' and between present and future tense of 'reign.' Bengel sees the third person as more modest; Vincent reads 'kingdom' to emphasize the corporate body over individual rulers. The present tense 'they reign' (so Cambridge, Alford) suggests a reign that has already begun in Christ, while the future 'they will reign' (the traditional reading) points to the consummation. This textual diversity shows the early church wrestling with the timing and nature of the saints' reign.
Textual Notes
The verse has a cluster of variant readings. In the phrase 'made them to be a kingdom and priests,' the first person 'us' and the plural 'kings' appear in many later manuscripts but are likely secondary. The present tense 'they reign' (βασιλεύουσιν) is read by Codex Sinaiticus (Aleph), Codex Vaticanus (B), the Vulgate, and the Coptic version, while the future 'they will reign' (βασιλεύσουσιν) is found in Codex Alexandrinus (A) and the majority text. As the Cambridge Bible notes, authorities are nearly evenly divided. The present is often preferred as the more difficult reading in sense. Vincent's Word Studies also favors 'they reign' (present). These variants deepen the interpretive question: does the reign begin now or later? The consulted sources note no additional significant variants.
Reception History
The early church, particularly in the Greek East, read the present tense 'they reign' as describing the church's current spiritual authority through Christ's victory (Origen, and later Augustine in the Latin West). During the Reformation, the phrase was a key proof-text for the priesthood of all believers, against the exclusive mediatorial role of the clergy. In post-Reformation Protestantism, the verse was central to both postmillennial (Jonathan Edwards) and premillennial (John Gill, Charles Spurgeon) eschatologies, with each tradition emphasizing either the incremental progress of the gospel or a future earthly reign. In modern hymnody, the line is echoed in songs celebrating the Lamb's worthiness and the believer's royal identity, though the textual variants rarely appear in congregational settings.
Preaching This Verse
Three-point outline
- What the Lamb has done. He was slain and purchased people for God from every nation (v.9). Our identity starts with his sacrifice, not our achievements.
- What we are made. We are made a kingdom and priests to our God. Kingdom means royal authority and belonging; priests means intimate access and service. Together they define the church's dual calling: to rule with Christ and to represent God to the world.
- Where this leads. The redeemed will reign on the earth. Whether this reign begins now (through spiritual victory and the church's influence) or awaits the future resurrection, the promise is sure. The Lamb's victory secures our share in his throne.
Five-point outline
- Christ's worthiness (v.9a). Only the slain Lamb opens God's scroll.
- His redemptive work (v.9b). He bought us with his blood from every people group.
- Our new status (v.10a). Made a kingdom and priests to God.
- The present reality. Through faith we already have priestly access to God and kingly authority over sin.
- The future hope (v.10b). We will reign on the earth. This anchors our endurance in suffering.
Illustration hooks
- A citizen of a conquered nation who receives dual citizenship in the victorious empire, and learns he is actually a prince in exile.
- A janitor in a palace who is told that on the king's return, he will be appointed governor. His daily work already matters, but his future office changes how he lives now.
- A child of a wealthy family living frugally abroad, knowing that one day they will inherit the estate and return to claim their place.
Questions your congregation is asking
- If I'm a king and priest now, why do I still struggle with sin and feel powerless?
- Does this promise mean Christians will literally rule over governments one day, or is it about spiritual influence?
- How does this verse connect to current debates about the millennium and end-times chronology?
Leading a Discussion
This passage sits at the center of the new song that erupts when the Lamb takes the scroll. It redefines who we are, not just saved people, but a kingdom and priests with a future reign. The discussion focuses on the tension between what is already true of us and what is not yet fully realized.
Discussion questions
- Read Revelation 5:9-10 and Exodus 19:6. How does John apply Israel's calling to the multinational church?
- The first line uses 'us' in many translations but 'them' in early manuscripts. Why might John have switched to the third person? What effect does that have on the song's humility?
- Compare 'kings' (KJV, WEB) with 'a kingdom' (interlinear, ASV). What difference does it make to think of the redeemed as a corporate kingdom rather than individual kings?
- What does it mean for you, in your daily life, to be a priest to God? What does royal authority look like when you face temptation or persecution?
- Verse 10 ends with 'they will reign on the earth' (future) or 'they reign on the earth' (present). How does your answer to this question shape how you view the church's mission today?
- Revelation 20:6 speaks of reigning with Christ for a thousand years. How do you understand the relationship between this passage and Revelation 5:10?
- If the Lamb's victory already makes us a kingdom and priests, what hope does this give for the current state of the world?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 19:6 | and you shall be to me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” |
| Daniel 7:18 | But the saints of the Most High will receive the kingdom, and possess the kingdom forever, even forever and ever.’ |
| Daniel 7:27 | The kingdom and the dominion, and the greatness of the kingdoms under the whole sky, will be given to the people of the saints of the Most High. His kingdom is an everlasting kingdom, and all dominions will serve and obey him.’ |
| I Peter 2:5 | You also as living stones are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. |
| I Peter 2:9 | But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellence of him who called you out of darkness into his marvelous light. |
| Revelation of John 1:6 | and he made us to be a Kingdom, priests to his God and Father—to him be the glory and the dominion forever and ever. Amen. |
| Revelation of John 20:6 | Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years. |
| Revelation of John 22:5 | There will be no night, and they need no lamp light or sun light; for the Lord God will illuminate them. They will reign forever and ever. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke simply directs readers to parallel passages where the same phrase appears: Exodus 19:6 and 1 Peter 2:5 and 9, along with his notes on those verses. His interest lies in tracing this term through Scripture rather than adding his own interpretation.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that the saints' reign on earth does not mean a literal, visible kingdom under Christ. Instead, he sees it as the eventual triumph of true religion, where righteous people hold influence and authority, and holiness prevails in all human affairs.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible notes that the Greek text is
Geneva Bible Notes Reformed 1599
The Geneva Notes observe that Christ's worthiness to open the scroll comes directly from His sacrificial death. By His blood He redeemed people for God from every nation, language, and people, showing that His atoning work has universal scope and gathers believers from all human groups without distinction.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that the reign mentioned is not merely spiritual rule over sin now but points to the future millennial reign with Christ on the renewed earth. He also notes that several manuscripts say "them" instead of "us," shifting the focus from the singers to all believers.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that the elders who cast their crowns before the throne do not call themselves kings, showing humility even in their priestly dignity. He argues the saints' reign on earth is future, not present, since now they are treated as the world's refuse. The visible kingdom will come when the prince of this world is bound.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry draws attention to Christ's position in the very center of the Father's throne, indicating He shares the same divine seat and authority. No created being, angel or elder, stands as near; only the Lamb who was slain is qualified to take the sealed book and open its seals.
Vincent's Word Studies Evangelical 1887
Vincent argues for a different reading of the original Greek, replacing "us" with "them" and "kings" with "kingdom." He also insists the verb should be "they reign" in the present tense, not "we shall reign" in the future. Their reigning is a present reality, not a future hope.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that the redeemed refer to themselves in the third person, which he takes as an act of deep self-abasement. He connects their reign over the earth to the new earth, placing it after the first resurrection and extending into eternity.