Dr. Randy White, with Sidney Broome
The book of Revelation is usually studied for its prophetic style and revelatory inclinations. But when studying the book of Revelation, just like any other book in the canon, doctrine which affects our “here and now” thinking and practice is inevitably formed. An example of this is found in Revelation 5:10, a passage in which we catch a glimpse of John’s vision of the throne room.In Revelation 5:10, the reader is exposed to a passage that, depending on the translation, points to different theological conclusions.God has made us to be either kings or a kingdom.Revelation 5:10 (as well as 1:6) speaks of God having made us to be “kings” or “a kingdom,” depending on translation.
- “And have made us kings and priests to our God; And we shall reign on the earth.” –NKJV
- “And hast made us unto our God kings and priests: and we shall reign on the earth.” - KJV
- “You have made them to be a kingdom and priests to our God; and they will reign upon the earth.” –NASB
- “And you have made them a kingdom and priests to our God, and they shall reign on the earth.” -ESV
As you can see, the King James Version, based on the
Textus Receptus, uses the word (
basileis) βασιλεις which translates “Kings” whereas the NASB and ESV uses the word (
basilian) βασιλείαν, translated, “Kingdom.”If you are aware of translation issues of our English Bible, you know that there are two major underlying texts used. The
Textus Recpetus is used in the King James and New King James Versions. All other translations use the
Critical Text. There are hundreds of variants between these two texts. While we are often taught that “no doctrine is effected by any variant,” I would like to show you that the variant in Revelation 5:10 does make a doctrinal difference.There is a major difference between being a King and being a Kingdom. The Scripture is full of references to believers as kings who will reign with Christ, and devoid of any Scripture with reference to believers as being a kingdom currently reigning. We are kings but we are not a Kingdom. In the modern versions, however, we are presented as being a “Kingdom.” Nowhere in the New Testament is an equivalent teaching expressed. The recipients of the book of James were told that they are heirs to the Kingdom (James 2:5) and the recipients of the book of Hebrews were likewise told that they would receive a Kingdom (Hebrews 12:28), but both of these are a far cry from currently “being a Kingdom,” as the modern text teaches.Based on the “we are a Kingdom” teaching, the dangerous
already/not yet theology of the Kingdom has emerged with its doctrine of a current Kingdom in an “inaugurated eschatology.” Because of this, it is common place to hear talk of “building the Kingdom,” “doing Kingdom work,” and even “empowering Kingdom growth.”There is no doubt the text points to a monarchy. There are two things that must be understood when reading Revelation 5:10. First, the present tense speaks of our spiritual reality, but the physical reality is not delivered. Note that 5:10 is in the present but clearly talking about the future. But to “be a Kingdom” without a domain is illogical. A king, however, can still be a king without a kingdom in which he currently reigns (both Greece and Romania have modern examples).Although we are spiritually made kings by God’s authority, we by no means have judicial authority on this earth at this present time. Being a king implies authority and legal right to a throne; being a king does not indicate a kingdom in which to exercise that authority.
Paradise cannot be restored by manThe assumption that “we are a Kingdom,” and that the Kingdom of God has already been inaugurated causes Christians to begin exercising their Kingdom authority. The result has been the advent of the State Church, the civic agenda of the non-state church, and the overly optimistic outlook on world affairs prior to the return of Christ. Although doing good deeds and social work might benefit society on a social level, it does not solve the rebellion of man. In fact, the Kingdom can only be established by the Messiah. Although we have been redeemed by the Jesus’ sacrifice, our deeds cannot bring about or empower the growth of the Kingdom of God, as seen to be established by Christ himself in Revelation 19.Just as we have freely received salvation from Christ, apart from anything we have done, we must accept the fact that we have no part in establishing the Kingdom of God. Christ will establish the kingdom at the time of His return. Terminology such as “Expanding the Kingdom” or “Kingdom Work” are a poor choice of words. We must be careful in our terminology, because our terminology has pre-suppositions.One of the most ironic matters, to me, is that this “we are a Kingdom” theology is man-centered, with a focus on our collective strength to “build the Kingdom.” Yet, strangely enough, is most often used by those of Reformed theology whom hold to a high view of God’s sovereignty.
Text matters as much as translationWe are usually concerned about a translation of Scripture, and should be. Even more fundamental to translation is the text beneath the translation, that is, “what is being translated?” To dismiss textual issues is short-sighted and gullible. To dismiss the King James Version because it is “archaic” in language is also gullible. Only by the use of the KJV or the NKJV will you be able to recognize textual variants that could make an important difference.___For more insight into the book of Revelation,
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