And hath made us kings and priests unto God - In 1-Peter 2:9 the same idea is expressed by saying of Christians that they are "a royal priesthood." See the notes on that verse. The quotation in both places is from Exodus 19:6; "And ye shall be unto me a kingdom of priests." This idea is expressed here by saying that Christ had made us in fact kings and priests; that is, Christians are exalted to the dignity and are invested with the office, implied in these words. The word "kings," as applied to them, refers to the exalted rank and dignity which they will have; to the fact that they, in common with their Saviour, will reign triumphant over all enemies; and that, having gained a victory over sin and death and hell, they may be represented as reigning together. The word "priests" refers to the fact that they are engaged in the holy service of God, or that they offer to him acceptable worship. See the notes on 1-Peter 2:5.
And his Father - Even his Father; that is, the Saviour has redeemed them, and elevated them to this exalted rank, in order that they may thus be engaged in the service of his Father.
To him be glory - To the Redeemer; for so the construction Revelation 1:5 demands. The word "glory" here means praise, or honor, implying a wish that all honor should be shown him.
And dominion - This word means literally "strength" - κράτος kratos; but it here means the strength, power, or authority which is exercised over others, and the expression is equivalent to a wish that he may reign.

Kings and priests - See on 1-Peter 2:5 (note), 1-Peter 2:9 (note). But instead of βασιλεις και ἱερεις, kings and priests the most reputable MSS., versions, and fathers have βασιλειαν ἱερεις, a kingdom and priests; i.e. a kingdom of priests, or a royal priesthood. The regal and sacerdotal dignities are the two highest that can possibly exist among men; and these two are here mentioned to show the glorious prerogatives and state of the children of God.
To him be glory - That is, to Christ; for it is of him that the prophet speaks, and of none other.
For ever and ever - Εις τους αιωνας των αιωνων· To ages of ages; or rather, through all indefinite periods; through all time, and through eternity.
Amen - A word of affirmation and approbation; so it shall be, and so it ought to be.

And hath made us kings and priests,.... The Alexandrian copy, and Complutensian edition, read, "a kingdom, priests"; and the Vulgate Latin version, "a kingdom and priests"; and the Arabic version, "a kingdom of priesthood"; reference seems to be had to Exodus 19:6, "and ye shall be unto me a kingdom of priests"; which the Jerusalem Targum renders, "ye shall be unto me", , "kings and priests"; and so the Targum of Jonathan ben Uzziel paraphrases it thus, "and ye shall be before me", "kings" crowned with a crown, "and priests" ministering. Hence it is a common saying with the Jews, that all Israelites are the sons of kings (o); and sometimes their doctors are called , "kings of the law" (p): and they ascribe the same thing to the word of the Lord as is here attributed to Jesus Christ: so the Targum of Jonathan on Deuteronomy 28:13 paraphrases the words,
"the word of the Lord shall appoint or constitute you kings, and not private persons.
Likewise they say (q).
"that even a Gentile, if he studies in the law, is , "as an high priest".
All which may serve to show to what the reference is had in the text, and from whence the language is taken. But the words are used in a higher and greater sense. The saints are made "kings" by Christ; they are so now; they have received a kingdom of grace, which cannot be taken away; and they have the power of kings over sin, Satan, and the world, and all their enemies; and they live and fare like kings, and are clothed like them, in rich apparel, the righteousness of Christ; and are attended as kings, angels being their lifeguards; and they will appear much more so hereafter, when they shall reign on earth with Christ a thousand years, shall sit upon the same throne, and have a crown of life and righteousness given them, and at last be introduced into the kingdom of glory. And they become such by being the sons of God, which power and privilege they receive from Christ, and so are heirs of God, and joint heirs with him, and by being united to him. And he also makes them "priests" to offer up the spiritual sacrifices of prayer and praise, and those of a broken heart, and of a contrite spirit, and even their souls and bodies, as a holy, living, and acceptable sacrifice unto God, by anointing and sanctifying them by his Spirit: and they are made such by him
to God, and his Father; not to men, nor to angels. Now to him that has shown so much love, and bestowed such high favours and honours, is the following ascription made,
to him be glory and dominion for ever and ever, Amen. The glory of his deity, and of all his offices; of his being the faithful witness, the first begotten of the dead, and the Prince of the kings of the earth; and of all the benefits and blessings, favours and honours, received from him by his people: and "dominion"; over all creatures, and over all his saints, and especially in his kingdom, in the last days, which will be an everlasting one; and which is continually to be wished and prayed for, that it would come, and come quickly. "Amen"; so let it be, and so it shall be,
(o) Misn. Sabbat, c. 14. sect. 9. T. Bab. Sabbat, fol. 67. 1. & 111. 1. & 128. 1. Raya Mehimna in Zohar in Leviticus. xii. 1. (p) Shirhashirim Rabba, fol. 1. 2. Vid. Jarchium in. Psal. lxviii. 14. (q) T. Bab. Bava Kama, fol. 38. 1.

And hath--rather as Greek, "And (He) hath."
made us kings--The oldest manuscripts read, "a kingdom." One oldest manuscript reads the dative, "for us." Another reads "us," accusative: so Vulgate, Syriac, Coptic, and ANDREAS. This seems preferable, "He made us (to be) a kingdom." So Exodus 19:6, "a kingdom of priests"; 1-Peter 2:9, "a royal priesthood." The saints shall constitute peculiarly a kingdom of God, and shall themselves be kings (Revelation 5:10). They shall share His King-Priest throne in the millennial kingdom. The emphasis thus falls more on the kingdom than on priests: whereas in English Version reading it is equally distributed between both. This book lays prominent stress on the saints' kingdom. They are kings because they are priests: the priesthood is the continuous ground and legitimization of their kingship; they are kings in relation to man, priests in relation to God, serving Him day and night in His temple (Revelation 7:15; Revelation 5:10). The priest-kings shall rule, not in an external mechanical manner, but simply in virtue of what they are, by the power of attraction and conviction overcoming the heart [AUBERLEN].
priests--who have pre-eminently the privilege of near access to the king. David's sons were priests (Hebrew), 2-Samuel 8:18. The distinction of priests and people, nearer and more remote from God, shall cease; all shall have nearest access to Him. All persons and things shall be holy to the Lord.
God and his Father--There is but one article to both in the Greek, therefore it means, "Unto Him who is at once God and His Father."
glory and dominion--Greek, "the glory and the might." The fuller threefold doxology occurs, Revelation 4:9, Revelation 4:11; fourfold, Revelation 5:13; Jde 1:25; sevenfold, Revelation 7:12; 1-Chronicles 29:11. Doxology occupies the prominent place above, which prayer does below. If we thought of God's glory first (as in the Lord's Prayer), and gave the secondary place to our needs, we should please God and gain our petitions better than we do.
for ever and ever--Greek, "unto the ages."

To him that loveth us, and, out of that free, abundant love, hath washed us from the guilt and power of our sins with his own blood, and hath made us kings - Partakers of his present, and heirs of his eternal, kingdom. And priests unto his God and Father - To whom we continually offer ourselves, an holy, living sacrifice. To him be the glory - For his love and redemption. And the might - Whereby he governs all things.