And from Jesus Christ, who is the faithful witness - See the notes on Revelation 1:2. He is faithful in the sense that he is one on whose testimony there may be entire reliance, or who is entirely worthy to be believed. From him "grace and peace" are appropriately sought, as one who hears such a testimony, and as the first-begotten from the dead, and as reigning over the kings of the earth. Thus, grace and peace are invoked from the infinite God in all his relations and operations: as the Father, the Source of all existence; as the Sacred Spirit, going forth in manifold operations upon the hearts of people; and as the Son of God, the one appointed to bear faithful testimony to the truth respecting God and future events.

And the first-begotten of the dead - The same Greek expression - πρωτότοκος prōtotokos - occurs in Colossians 1:18. See it explained in the notes on that passage. Compare the notes at 1 Corinthians 15:20.

And the prince of the kings of the earth - Who has over all the kings of the earth the pre-eminence which kings have over their subjects. He is the Ruler of rulers; King of kings. In Revelation 17:14; Revelation 19:16, the same thought is expressed by saying that he is the "King of kings." No language could more sublimely denote his exalted character, or his supremacy. Kings and princes sway a scepter over the million of the earth, and the exaltation of the Saviour is here expressed by supposing that all those kings and princes constitute a community over which he is the head. The exaltation of the Redeemer is elsewhere expressed in different language, but the idea is one that everywhere prevails in regard to him in the Scriptures. Compare Matthew 28:18; Matthew 11:27; John 17:2; Ephesians 1:20-22; Philippians 2:9-11; Colossians 1:15-18. The word "prince" - ὁ ἄρχων ho archōn - means properly, "ruler, leader, the first in rank." We often apply the word "prince" to an heir to a throne who is not invested with absolute sovereignty. The word here, however, denotes that he actually exercises dominion over the rulers of the earth. As this is an authority which is claimed by God (compare Isaiah 10:5 ff; Isaiah 45:1 ff; Psalm 47:2; Psalm 99:1; Psalm 103:9; Daniel 4:34), and which can only pertain to God, it is clear that in ascribing this to the Lord Jesus it is implied that he is possessed of divine attributes. As much of the revelations of this book pertained to the assertion of power over the princes and rulers of this world, there was a propriety that, in the commencement, it should be asserted that he who was to exert that power was invested with the prerogative of a ruler of the nations, and that he had this right of control.

Unto him that loved us - This refers undoubtedly to the Lord Jesus, whose love for people was so strong that nothing more was necessary to characterize him than to speak of him as the one "who loved us." It is manifest that the division in the verses should have been made here, for this commences a new subject, not having any special connection with what precedes. In Revelation 1:4, and the first part of this verse, the writer had invoked grace from the Father, the Spirit, and the Saviour. In the latter clause of the verse there commences an ascription of praise to the Redeemer; an ascription to him particularly, because the whole book is regarded as a revelation from him Revelation 1:1; because he was the one who especially appeared to John in the visions of Patmos; and because he was to be the great agent in carrying into execution the purposes revealed in this book.

And washed us from our sins in his own blood - He has removed the pollution of sin from our souls by his blood; that is, his blood has been applied to cleanse us from sin. Blood can be represented as having a cleansing power only as it makes an expiation for sin, for considered literally its effect would be the reverse. The language is such as would be used only on the supposition that he had made an atonement, and that it was by the atonement that we are cleansed; for in what sense could it be said of a martyr that he "had washed us from our sins in his blood?" How could this language be used of Paul or Polycarp; of Ridley or Cranmer? The doctrine that the blood of Christ cleanses us from sin, or purifies us, is one that is common in the Scriptures. Compare 1 John 1:7; Hebrews 9:14. The specific idea of washing, however - representing that blood as washing sin away - is one which does not elsewhere occur. It is evidently used in the sense of "cleansing" or "purifying," as we do this by "washing," and as the blood of Christ accomplishes in respect to our souls, what washing with water does in respect to the body.

The faithful witness - The true teacher, whose testimony is infallible, and whose sayings must all come to pass.

The first-begotten of the dead - See the note on Colossians 1:18.

The prince of the kings - Ὁ αρχων, The chief or head, of all earthly potentates; who has them all under his dominion and control, and can dispose of them as he will.

Unto him that loved us - This should begin a new verse, as it is the commencement of a new subject. Our salvation is attributed to the love of God, who gave his Son; and to the love of Christ, who died for us. See John 3:16.

Washed us from our sins - The redemption of the soul, with the remission of sins, and purification from unrighteousness, is here, as in all the New Testament, attributed to the blood of Christ shed on the cross for man.

And from Jesus Christ,.... Who, though the second Person in the Trinity, is mentioned last, because many things were to be said of him; and who is described in all his offices: in his prophetic office,

the faithful witness; as he is of his Father, of his mind and will, with respect to doctrine and worship; of his truth and faithfulness in his promises; and of his love, grace, and mercy, to his chosen; and of himself, of his true deity, proper sonship, and perfect equality with the Father; of his Messiahship, and of salvation through his obedience, sufferings, and death; and of all truth in general, to which he has bore a faithful testimony several ways, in his ministry, by his miracles, at his death, and by the shedding of his blood to seal it; by his Spirit since, and by the ministers of his word: he is described in his priestly office be

the first begotten of the dead: being the first that rose from the dead by his own power, and to an immortal life; for though some few were raised before him, yet not by themselves, nor to live for ever, but to die again. Moreover, he is the firstfruits of the resurrection, the pledge and earnest of it, as well as the efficient cause and exemplar of it. This character supposes that he died, as he did, for the sins of his people; and that he rose again from the dead, as he did, for their justification; and that he rose first as their head and representative, and opened the way of life for them. And he is described in his kingly office, for it follows,

and the Prince of the kings of the earth: which is not to be understood figuratively of the saints, who have power over sin, Satan, and the world, through the efficacious grace of Christ, and of whom he is Prince or King; but literally of the kings and princes of this world, over whom Christ is King and Lord, who receive their crowns and kingdoms from him, and rule by him, and are accountable to him, as they one day must be. Next follows a doxology, or an ascription of glory to him,

unto him that hath loved us; his own, his people, his church, his chosen, and who are given him by his Father; these he has loved with an everlasting and unchangeable love, with a love of complacency and delight, which passes knowledge, and will never end: and which he has shown in espousing their persons, undertaking their cause, assuming their nature, and in nothing more than in giving himself for them as a propitiatory sacrifice, or in dying and shedding his precious blood for them, as is next expressed:

and washed us from our sins in his own blood; which shows that these persons were loved before washed; they were not first washed, and then loved, but first loved, and then washed. Love was the cause of washing, and not washing the cause of love; hence it appears that they were in themselves filthy, and unclean through sin; and that they could not cleanse themselves by anything they could do; and that such was the love of Christ to them, that he shed his precious blood for them, which is a fountain opened, to wash in for sin, and which cleanses from all sin. This is to be understood, not of the sanctification of their natures, which is the work of the Spirit, but of atonement for their sins, and justification from them by the blood of Christ, whereby they are so removed, that they are all fair, and without spot. It is afterwards said, that these same persons are made priests; and it may be observed, that the priests were always washed, before they performed their service, as such (n). The Alexandrian copy and the Syriac and Arabic versions read, "and hath loosed us from our sins in", or "by his blood"; that is, from the guilt of them, which was bound upon them,

(n) Misn. Yoma, c. 3. sect. 2, 3, 4, 5, 6.

Jesus Christ

The Son. Placed after the Spirit because what is to follow in Revelation 1:5-8 relates to Him. This is according to John's manner of arranging his thoughts so that a new sentence shall spring out of the final thought of the preceding sentence. Compare the Prologue of the Gospel, and Revelation 1:1, Revelation 1:2, of this chapter.

The faithful witness (ὁ μάρτυς ὁ πιστὸς)

For the phraseology see on 1 John 4:9. For witness, see on John 1:7; see on 1 Peter 5:1. As applied to the Messiah, see Psalm 89:37; Isaiah 55:4. The construction again departs from the grammatical rule. The words witness, first-born, ruler, are in the nominative case, instead of being in the genitive, in apposition with Jesus Christ. This construction, though irregular, nevertheless gives dignity and emphasis to these titles of the Lord. See on Revelation 1:4. The word πιστὸς, faithful is used (1), of one who shows Himself faithful in the discharge of a duty or the administration of a trust (Matthew 24:45; Luke 12:42). Hence, trustworthy (1 Corinthians 7:25; 2 Timothy 2:2). Of things that can be relied upon (1 Timothy 3:1; 2 Timothy 2:11). (2), Confiding; trusting; a believer (Galatians 3:9; Acts 16:1; 2 Corinthians 6:15; 1 Timothy 5:16). See on 1 John 1:9. The word is combined with ἀληθινός, true, genuine in Revelation 3:14; Revelation 19:11; Revelation 21:5; Revelation 22:6. Richard of St. Victor (cited by Trench) says: "A faithful witness, because He gave faithful testimony concerning all things which were to be testified to by Him in the world. A faithful witness, because whatever He heard from the Father, He faithfully made known to His disciples. A faithful witness, because He taught the way of God in truth, neither did He care for any one nor regard the person of men. A faithful witness, because He announced condemnation to the reprobate and salvation to the elect. A faithful witness, because He confirmed by miracles the truth which He taught in words. A faithful witness, because He denied not, even in death, the Father's testimony to Himself. A faithful witness, because He will give testimony in the day of judgment concerning the works of the good and of the evil."

The first-begotten of the dead (ὁ πρωτότοκος ἐκ τῶν νεκρῶν)

Rev., the first-born. The best texts omit ἐκ from. Compare Colossians 1:18. The risen Christ regarded in His relation to the dead in Christ. He was not the first who rose from the dead, but the first who so rose that death was thenceforth impossible for Him (Romans 6:9); rose with that resurrection-life in which He will finally bring with Him those who sleep in Him (1 Thessalonians 4:14). Some interpreters, rendering first-born, find in the phrase the metaphor of death as the womb which bare Him (see on Acts 2:24). Others, holding by the rendering first-begotten, connect the passage with Psalm 2:7, which by Paul is connected with the resurrection of Christ (Acts 13:32, Acts 13:33). Paul also says that Jesus "was declared to be the Son of God with power by the resurrection from the dead" (Romans 1:4). The verb τίκτω which is one of the components of πρωτότοκος first-begotten or born, is everywhere in the New Testament used in the sense of to bear or to bring forth, and has nowhere the meaning beget, unless James 1:15 be an exception, on which see note. In classical Greek the meaning beget is common.

The Ruler of the kings of the earth (ὁ ἄρχων τῶν βασιλέων τῆς γῆς)

Through resurrection He passes to glory and dominion (Philippians 2:9). The comparison with the kings of the earth is suggested by Psalm 2:2. Compare Psalm 89:27; Isaiah 52:15; 1 Timothy 6:16; and see Revelation 6:15; Revelation 17:4; Revelation 19:16.

Unto Him that loved (τῳ ἀγαπήσαντι)

The true reading is ἀγαπῶντι that loveth. So Rev. Christ's love is ever present See John 13:1.

Washed (λούσαντι)

Read λύσαντι loosed. Trench remarks on the variation of readings as having grown out of a play on the words λουτρόν, a bathing, and λύτρον a ransom, both of which express the central benefits which redound to us through the sacrifice and death of Christ. He refers to this play upon words as involved in the etymology of the name Apollo as given by Plato; viz., the washer (ὁ ἀπολούων) and the absolver (ὁ ἀπολύων) from all impurities. Either reading falls in with a beautiful circle of imagery. If washed, compare Psalm 51:2; Isaiah 1:16, Isaiah 1:18; Ezekiel 36:25; Acts 22:16; Ephesians 5:26; Titus 3:5. If loosed, compare Matthew 20:28; 1 Timothy 2:6; 1 Peter 1:18; Hebrews 9:12; Galatians 3:13; Galatians 4:5; Revelation 5:9; Revelation 14:3, Revelation 14:4.

And from Jesus Christ, {5} who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

(5) A most ample and honourable commendation of Christ, first from his offices of the priesthood and kingdom: secondly from his benefits, as his love toward us, and washing us with his blood, in this verse, and communication of his kingdom and priesthood with us: thirdly, from his eternal glory and power, which is always to be celebrated by us; Re 1:6 Finally, from the accomplishment of all things once to be effected by him, at his second coming, at which time he shall openly destroy the wicked, and comfort the godly in the truth; Re 1:7.

1:5 And from Jesus Christ. Some of the glories of Christ, the third whose grace is invoked, are named.

The faithful witness. Because all that he ways is faithful and true.

The first begotten of the dead. See PNT Col 1:18. Through Christ's resurrection from the dead life and immortality were brought to light for us all. Hence he is called the first born.

The prince of the kings of the earth. The rightful ruler of all the rulers of the earth.

Unto him that loved us. The tense is present, as in the Revised Version: Unto him that loveth us. His love never ceases.

And washed us from our sins in his own blood. Rather, as in the Revised Version, loosed us. This was done by the shedding of his blood.

1:5 And from Jesus Christ, the faithful witness, the first begotten from the dead, and the prince of the kings of the earth - Three glorious appellations are here given him, and in their proper order. He was the faithful witness of the whole will of God before his death, and in death, and remains such in glory. He rose from the dead, as the first fruits of them that slept; and now hath all power both in heaven and earth. He is here styled a prince: but by and by he hears his title of king; yea, King of kings, and Lord of lords. This phrase, the kings of the earth, signifies their power and multitude, and also the nature of their kingdom. It became the Divine Majesty to call them kings with a limitation; especially in this manifesto from his heavenly kingdom; for no creature, much less a sinful man, can bear the title of king in an absolute sense before the eyes of God.

Margin sins

Sin. See Scofield Note: "Rom 3:23".

5. the faithful witness-of the truth concerning Himself and His mission as Prophet, Priest, and King Saviour. "He was the faithful witness, because all things that He heard of the Father He faithfully made known to His disciples. Also, because He taught the way of God in truth, and cared not for man, nor regarded the persons of men. Also, because the truth which He taught in words He confirmed by miracles. Also, because the testimony to Himself on the part of the Father He denied not even in death. Lastly, because He will give true testimony of the works of good and bad at the day of judgment" [Richard of St. Victor in Trench]. The nominative in Greek standing in apposition to the genitive, "Jesus Christ," gives majestic prominence to "the faithful witness."

the first-begotten of the dead-(Col 1:18). Lazarus rose, to die again. Christ rose to die no more. The image is not as if the grave was the womb of His resurrection-birth [Alford]; but as Ac 13:33; Ro 1:4, treat Christ's resurrection as the epoch and event which fulfilled the Scripture, Ps 2:7, "This day (at the resurrection) have I begotten Thee." It was then that His divine Sonship as the God-man was manifested and openly attested by the Father. So our resurrection and our manifested sonship, or generation, are connected. Hence "regeneration" is used of the resurrection-state at the restitution of all things (Mt 19:28).

the prince-or Ruler. The kingship of the world which the tempter offered to Jesus on condition of doing homage to him, and so shunning the cross, He has obtained by the cross. "The kings of the earth" conspired against the Lord's Anointed (Ps 2:2): these He shall break in pieces (Ps 2:9). Those who are wise in time and kiss the Son shall bring their glory unto Him at His manifestation as King of kings, after He has destroyed His foes.

Unto him that loved us-The oldest manuscripts read the present, ". loveth us." It is His ever-continuing character, He loveth us, and ever shall love us. His love rests evermore on His people.

washed us-The two oldest manuscripts read, "freed (loosed as from a bond) us": so Andreas and Primasius. One very old manuscript, Vulgate, and Coptic read as English Version, perhaps drawn from Re 7:4. "Loosed us in (virtue of) His blood," being the harder reading to understand, is less likely to have come from the transcribers. The reference is thus to Greek, "lutron," the ransom paid for our release (Mt 20:28). In favor of English Version reading is the usage whereby the priests, before putting on the holy garments and ministering, washed themselves: so spiritually believers, as priests unto God, must first be washed in Christ's blood from every stain before they can serve God aright now, or hereafter minister as dispensers of blessing to the subject nations in the millennial kingdom, or minister before God in heaven.

1:4-8 There can be no true peace, where there is not true grace; and where grace goeth before, peace will follow. This blessing is in the name of God, of the Holy Trinity, it is an act of adoration. The Father is first named; he is described as the Jehovah who is, and who was, and who is to come, eternal, unchangeable. The Holy Spirit is called the seven spirits, the perfect Spirit of God, in whom there is a diversity of gifts and operations. The Lord Jesus Christ was from eternity, a Witness to all the counsels of God. He is the First-born from the dead, who will by his own power raise up his people. He is the Prince of the kings of the earth; by him their counsels are overruled, and to him they are accountable. Sin leaves a stain of guilt and pollution upon the soul. Nothing can fetch out this stain but the blood of Christ; and Christ shed his own blood to satisfy Divine justice, and purchase pardon and purity for his people. Christ has made believers kings and priests to God and his Father. As such they overcome the world, mortify sin, govern their own spirits, resist Satan, prevail with God in prayer, and shall judge the world. He has made them priests, given them access to God, enabled them to offer spiritual and acceptable sacrifices, and for these favours they are bound to ascribe to him dominion and glory for ever. He will judge the world. Attention is called to that great day when all will see the wisdom and happiness of the friends of Christ, and the madness and misery of his enemies. Let us think frequently upon the second coming of Christ. He shall come, to the terror of those who wound and crucify him by apostacy: he shall come, to the astonishment of the whole world of the ungodly. He is the Beginning and the End; all things are from him and for him; he is the Almighty; the same eternal and unchanged One. And if we would be numbered with his saints in glory everlasting, we must now willing submit to him receive him, and honour him as a saviour, who we believe will come to be our Judge. Alas, that there should be many, who would wish never to die, and that there should not be a day of judgment!