And hast made us unto our God kings and priests; and didst make them to be unto our God a kingdom and priests. Of those whom thou didst redeem from every nation, thou didst make a kingdom and priests.
Wordsworth remarks that these honours conferred upon the redeemed imply duties as well as privileges. They receive the princely honours conferred upon them only on condition that they also become priests, presenting themselves, their souls and bodies, a living sacrifice to God (Romans 12:1, Romans 12:2), and, being a holy priesthood, offering up spiritual sacrifices acceptable to God by Jesus Christ (1 Peter 2:5).
(On the person of "us," see on previous verse.) And we shall reign on the earth; or, and they reign on the earth (see on Revelation 5:9). The interpretation of this passage will necessarily be influenced to some extent by the view adopted of the millennium (see on Revelation 20:1-15.
), Those who expect a personal reign of Christ on the earth for a thousand years naturally consider that in this verse reference is made to that period. And if the thousand years be understood to denote the time which elapses between the first and second comings of Christ, that is to say, the present time, the two passages—that in Revelation 20:4 and the one before us—may be connected, and intended to refer to the same time.
We have, therefore, to inquire in what sense the word "reign" is used, and how the redeemed can be said to reign on the earth at the present time. In the first place, nothing is more plainly taught us than that Christ's reigning, his power, and his kingdom on earth are a spiritual reign, a spiritual power, a spiritual kingdom; though the Jews and our Lord's disciples themselves frequently erred by supposing that his kingdom would be a visible, worldly power.
It seems natural, therefore, that if such is the meaning of Christ's reigning, that of his servants should be of the same nature; and we ought not to err in the same way as the Jews did, by expecting to see the redeemed exercise at any time visible authority over their fellowmen.
The redeemed reign, then, spiritually. But it will be well to inquire more fully and exactly what we intend to signify by this expression. The word "reign" is not often used of Christians in the New Testament.
In Romans 5:17 we read, "Much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ." And in 1 Corinthians 4:8. "And I would to God ye did reign."
In both these places St. Paul seems to intend a reigning over self—an ability to subdue personal passions; a power which comes from the "abundance of grace and of the gift of righteousness" which are mentioned, and which are possessed only by the redeemed, through Jesus Christ.
This ability to subdue personal passions and ambitions is what the apostle wishes for the Corinthians, and of which many of them had shown themselves to be destitute, or only possessing in an inadequate degree.
It is the truth which is expressed by Solomon in the words, "Better is he that ruleth his spirit than he that taketh a city" (Proverbs 16:32); and in the words of the Collect for Peace in the Morning Prayer of the Church of England, "Whose service is perfect freedom;" or, as it should be rendered, "Whom to serve is to reign."
The representatives of the Church and of creation, then, adore the Lamb, through whose redeeming act grace may be given to men of every kindred and tongue, to enable them to overcome sin and Satan, and in the freedom of God's service to reign on earth as kings and conquerors over all unworthy passions.
In this way, too, we account for the present tense of the verb, which is most probably the correct reading.