Revelation 1:5
in Revelation 1and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To Him who loves us and has released us from our sins by His blood,
BSB
The same verse in ASV and KJV ▾
ASV
and from Jesus Christ, who is the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. Unto him that loveth us, and loosed us from our sins by his blood;
KJV
And from Jesus Christ, 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,
⋯
This verse in Revelation 1
Commentary
34 notes on this verseA commentator
Athanasius of Alexandria296–373
Discourses Against the Arians 2.61 · Written before 373.
Although it was after us that he was made man for us and became our brother by likeness of body, still he is called and is the firstborn of us. Since all people were lost through the transgression of Adam, Christ's flesh was saved first of all and was liberated, because it was the Word's body. Henceforth also we, having become joined together with his body, are saved through it.
This site's exposition
Him who is and was
on Revelation 1:4-6
The greeting comes from Him who is and was and is to come, the Name of Exodus 3:14 in three tenses. It comes from the seven Spirits before His throne, with Isaiah 11:2 behind them, and from Jesus Christ. The praise, a kingdom, priests, gives the calling of Exodus 19:6.
This site's exposition
the faithful witness, the firstborn from the dead
Verse 5 gives Jesus Christ three titles: the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. Jamieson, Fausset and Brown tie the second title to Psalm 2:7, the begetting of the King.
The record, by era
The Church Fathers5 voices
The arrangement [σύνταξις] of the speech returns from the last to the first. He says to him, The glory and the power belong to the one who loved us; for how could he not have loved, "who gave himself as a ransom for the life …
Having previously written about the incorporeal Word of God, and having spoken about Him as "He who was"; now John speaks about His incarnation, saying, "and from Jesus Christ," not dividing Him into two, but testifying both this and that about Him, that He is …
Since earlier he had recalled that Word who, before the assumption of the flesh, was with the Father in glory, he of necessity adds the humanity of the assumed flesh when he says, "And from Jesus Christ, the faithful witness." For through the humanity which …
I know that some think that at the death of Christ a resurrection such as is promised to us at the end of the world was granted to the righteous, founding this on the statement in Scripture that, in the earthquake by which at the moment of His death the rocks were rent and the graves were opened, many bodies of the saints arose and were seen with Him in the Holy City after He rose. Certainly, if these did not fall asleep again, their bodies being a second time laid in the grave, it would be necessary to see in what sense Christ can be understood to be "the first begotten from the dead," if so many preceded Him in the resurrection. And if it be said, in answer to this, that the statement is made by anticipation, so that the graves indeed are to be supposed to have been opened by that earthquake at the time when Christ was hanging on the cross, but that the bodies of the saints did not rise then, but only after Christ had risen before them,--although on this hypothesis of anticipation in the narrative, the addition of these words would not hinder us from still believing, on the one hand, that Christ was without doubt "the first begotten from the dead," and on the other, that to these saints permission was given, when He went before them, to rise to an eternal state of incorruption and immortality, there still remains a difficulty, namely, how in that case Peter could have spoken as he did, saying what was without doubt perfectly true, when he affirmed that in the prophecy quoted above the words, that "His flesh should not see corruption," referred not to David but to Christ, and added concerning David, "He is buried, and his sepulchre is with us to this day," a statement which would have had no force as an argument unless the body of David was still undisturbed in the sepulchre; for of course the sepulchre might still have been there even had the saint's body been raise […]
A commentator
Victorinus of PettauCommentary on the Apocalypse of the Blessed John · Written before 304.
proposed
"And from Jesus Christ, who is the faithful witness, the first-begotten of the dead." In taking upon Him manhood, He gave a testimony in the world, wherein also having suffered, He freed us by His blood from sin; and having vanquished hell, He was the first who rose from the dead and "death shall have no more dominion over Him," but by His own reign the kingdom of the world is destroyed.
26 more voices on this verse
The Church Fathers4 voices
And the prophet, too, indicates the same, saying, "instead of fathers, children have been born unto thee." For the Lord, having been born "the First-begotten of the dead," and receiving into His bosom the ancient fathers, has regenerated them into the life of God, He having been made Himself the beginning of those that live, as Adam became the beginning of those who die. Wherefore also Luke, commencing the genealogy with the Lord, carried it back to Adam, indicating that it was He who regenerated them into the Gospel of life, and not they Him.
For we were imprisoned by sin, being born in sinfulness and living under death. But God the Father was very merciful: He sent His creative Word, who in coming to deliver us came to the very place and spot in which we had lost life, and brake the bonds of our fetters. And His light appeared and made the darkness of the prison disappear, and hallowed our birth and destroyed death, loosing those same fetters in which we were enchained. And He manifested the resurrection, Himself becoming the first-begotten of the dead, and in Himself raising up man that was fallen, lifting him up far above the heaven to the right hand of the glory of the Father: even as God promised by the prophet, saying: "And I will raise up the tabernacle of David that is fallen;" that is, the flesh that was from David. And this our Lord Jesus Christ truly fulfilled, when He gloriously achieved our redemption, that He might truly raise us up, setting us free unto the Father. And if any man will not receive His birth from a virgin, how shall he receive His resurrection from the dead? For it is nothing wonderful and astonishing and extraordinary, if one who was not born rose from the dead: nay indeed we cannot speak of a resurrection of him who came unto being without birth. For one who is unborn and immortal, and has not undergone birth, will also not undergo death. For he who took not the beginning of man, how could he receive his end? Now, if He was not born, neither did He die; and, if He died not, neither did He rise from the dead; and, if He rose not from the dead, neither did He vanquish death and bring its reign to nought; and if death be not vanquished, how can we ascend to life, who from the beginning have fallen under death? […]
They did not proclaim themselves witnesses, nor did they allow us to address them by this name. If any one of us, in letter or conversation, spoke of them as witnesses, they rebuked him sharply. For they conceded cheerfully the appellation of "Witness" to Christ "the faithful and true Witness," "firstborn of the dead," and prince of the life of God. They reminded us of the witnesses who had already departed, and said, "They are already witnesses whom Christ has deemed worthy to be taken up in their confession, having sealed their testimony by their departure. But we are lowly and humble confessors."
A commentator
Methodius of OlympusMethodius From the Discourse on the Resurrection · Written before 311.
proposed
But Moses and Elias arose and appeared with this form of which you speak, before Christ suffered and rose. How then could Christ be celebrated by prophets and apostles as "the first begotten of the dead? " For if the Christ is believed to be the first begotten of the dead, He is the first begotten of the dead as having risen before all others. But Moses appeared to the apostles before Christ suffered, having this form in which you say the resurrection is fulfilled. Hence then, there is no resurrection of the form without the flesh. For either there is a resurrection of the form as you teach, and then Christ is no longer "the first begotten of the dead," from the fact that souls appeared before Him, having this form after death; or He is truly the first begotten, and it is quite impossible that any should have been thought meet for a resurrection before Him, so as not to die again.
The Medieval Church9 voices
washed us from our sins. Christ's Passion is the proper cause of the forgiveness of sins in three ways. First of all, by way of exciting our charity, because, as the Apostle says (Romans 5:8): "God commendeth His charity towards us: because when as yet …
And from Jesus Christ, who is the faithful witness Of the glory of the Father and majesty, as is clear in the Gospel. the first begotten That is, the first among those rising from the dead, although before Him Lazarus and many others were brought …
washed us from our sins. the splendor belonged to him who redeemed us through love from the slavery of death, and He washed the stains of sin through the outpouring of his life-giving blood and water.
John to the seven churches which are in Asia. By the number seven is represented the universal Church, because of the seven gifts of him who has filled the earth. Hence Elisha made the child upon whom he lay gape seven times, [2 Kings 4:32 …
QUESTION: What does it mean that John salutes only seven churches whereas the Master of truth says, Go ye into the whole world, and preach to every creature? [Mark 16:15] ANSWER: Through these seven churches, he writes to the whole Church. Indeed totality is often …
first begotten of the dead. Because he is not like those who died previously and rose and died again; but he is eternally immortal in the body which died.
It can be understood that, for a special reason, the Lord was said to be firstborn, according to what John says in the Apocalypse about him.… And the apostle Paul says, "Now those whom he has foreknown he has also predestined to become conformed to …
The firstborn of the dead, etc. This is what the Apostle says: We have seen Jesus Christ crowned with glory and honor because of the suffering of death. And elsewhere, explaining the disgrace of the cross, he added: Therefore God also has exalted him and …
washed us from our sins. Water flowed from Christ's side to wash us; blood, to redeem us. Wherefore blood belongs to the sacrament of the Eucharist, while water belongs to the sacrament of Baptism. Yet this latter sacrament derives its cleansing virtue from the power …
The Puritans and the Awakening4 voices
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 has loved them, and, in pursuance of that everlasting love, he has, First, Washed them from their sins in his own blood. Sins leave a stain upon the soul, a stain of guilt and of pollution. Nothing can fetch out this stain but the blood of Christ; and, rather than it should not be washed out, Christ was willing to shed his own blood, to purchase pardon and purity for them.
And from Jesus Christ,....
A glorious vision or appearance of the Lord Jesus Christ to the apostle John, when he delivered to him this revelation,
The Nineteenth Century9 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
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.
John was the beloved disciple, the choicest spirit of the twelve, the one nearest to the heart of Christ. Not only was he that disciple whom Jesus loved, but he was full of love to his Lord in return. John leaned his head on Christ's bosom. All his soul seemed to be aflame with affection towards Christ. "We love Him, because He first loved us," are words which come with great power from such a heart—they were so wonderfully true in his own experience.
JOHN had hardly begun to deliver his message to the seven Churches. He had hardly given his name and stated from whom the message came when he felt that he must lift up his heart in a joyful doxology! The very mention of the name of the Lord Jesus, "the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth," fired his heart.
JOHN had hardly begun to deliver his message to the seven Churches. He had hardly given his name and stated from whom the message came when he felt that he must lift up his heart in a joyful doxology! The very mention of the name of the Lord Jesus, "the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth," fired his heart. He could not sit down coolly to write even what the Spirit of God dictated—he must rise; he must fall upon his knees—he must bless and magnify, and adore the Lord Jesus! This text is just the upward burst of a great geyser of devotion. John's spirit had been quiet for a while, but all of a sudden the stream of his love to Jesus leaps forth like a fountain, rising so high that it would seem to bedew Heaven, itself, with its sparkling column of crystal love! Look at the ascending flood as you read the words, "Unto Him that loved us, and washed us from our sins in His own blood, and has made us kings and priests unto God and His Father; to Him be glory and dominion forever and ever. Amen." Now, in the matter of this bursting out of devotion at unexpected times, John is one among the rest of the Apostles. Their love to their Divine Master was so intense that they had only to hear His footsteps and their pulse began to quicken. And if they heard His voice, they were they carried clean away—whether in the body or out of the body, they could not tell—but they were under constraint to magnify the Savior's name! Whatever they were doing, they felt compelled to pause at once and to render direct and distinct homage unto the Lord Jesus by adoration and doxology.
JOHN had hardly begun to deliver his message to the seven Churches. He had hardly given his name and stated from whom the message came when he felt that he must lift up his heart in a joyful doxology! The very mention of the name of the Lord Jesus, "the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth," fired his heart.
JOHN had hardly begun to deliver his message to the seven Churches. He had hardly given his name and stated from whom the message came when he felt that he must lift up his heart in a joyful doxology! The very mention of the name of the Lord Jesus, "the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth," fired his heart. He could not sit down coolly to write even what the Spirit of God dictated—he must rise; he must fall upon his knees—he must bless and magnify, and adore the Lord Jesus! This text is just the upward burst of a great geyser of devotion. John's spirit had been quiet for a while, but all of a sudden the stream of his love to Jesus leaps forth like a fountain, rising so high that it would seem to bedew Heaven, itself, with its sparkling column of crystal love! Look at the ascending flood as you read the words, "Unto Him that loved us, and washed us from our sins in His own blood, and has made us kings and priests unto God and His Father; to Him be glory and dominion forever and ever. Amen." Now, in the matter of this bursting out of devotion at unexpected times, John is one among the rest of the Apostles. Their love to their Divine Master was so intense that they had only to hear His footsteps and their pulse began to quicken. And if they heard His voice, they were they carried clean away—whether in the body or out of the body, they could not tell—but they were under constraint to magnify the Savior's name! Whatever they were doing, they felt compelled to pause at once and to render direct and distinct homage unto the Lord Jesus by adoration and doxology.
John was the beloved disciple, the choicest spirit of the twelve, the one nearest to the heart of Christ. Not only was he that disciple whom Jesus loved, but he was full of love to his Lord in return. John leaned his head on Christ's bosom. All his soul seemed to be aflame with affection towards Christ. "We love Him, because He first loved us," are words which come with great power from such a heart—they were so wonderfully true in his own experience. But now, when he comes to sing a Psalm of praise to his Lord, he does not mention his love to his Master. He dwells not on that, for his confidence lies deeper than anything in himself, even in the love of the Son of God to him. Would you not wish to be like he? Then "keep yourselves in the love of God," as, on the opposite page of your Bible, you read in the Epistle of Jude. Meditate much on your Master and on your Master's love—dwell with Christ—and whether you realize your love to Him or not, drink in daily the sweetness of His wondrous love to you. Live on that and often let your heart lift up a song of praise because of it. Then shall the blessing of Benjamin be yours—"The beloved of the Lord shall dwell in safety by Him; and the Lord shall cover him all the day long, and he shall dwell between His shoulders." This verse seems to me to be fit to be the song of Heaven. It is indeed the epitome of all those choral symphonies with which redeemed spirits circle the Throne of our great Lord and King. John, in vision, had caught glimpses of the Glory Land and had heard the great multitude which no man can number raise their hallelujahs, as they cast their crowns before Him that sat upon the Throne of God.
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 Col 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 Joh 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.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
And from Jesus Christ, who is the faithful witness - See the notes on Rev 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.
The words behind it
33 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| καὶ | kai | and | G2532 → | 9120 times |
| ἀπὸ | apo | from | G575 → | 640 times |
| Ἰησοῦ | iesou | Jesus | G2424 → | 908 times |
| Χριστοῦ, | christou | Christ, | G5547 → | 523 times |
| ὁ | ho | the | G3588 → | 19766 times |
| μάρτυς | martus | witness | G3144 → | 35 times |
| ὁ | ho | <the> | G3588 → | 19766 times |
| πιστός, | pistos | faithful, | G4103 → | 67 times |
| ὁ | ho | the | G3588 → | 19766 times |
| πρωτότοκος | prototokos | firstborn | G4416 → | |
| τῶν | ton | the | G3588 → | 19766 times |
| νεκρῶν | nekron | dead | G3498 → | 128 times |
| καὶ | kai | and | G2532 → | 9120 times |
| ὁ | ho | the | G3588 → | 19766 times |
| ἄρχων | archon | ruler | G758 → | |
| τῶν | ton | of the | G3588 → | 19766 times |
| βασιλέων | basileon | kings | G935 → | 114 times |
| τῆς | tes | of the | G3588 → | 19766 times |
| γῆς. | ges | earth. | G1093 → | 248 times |
| τῷ | to | To the [One] | G3588 → | 19766 times |
| ἀγαπῶντι | agaponti | loving | G25 → | 143 times |
| ἡμᾶς | hemas | us | G3165 → | 1936 times |
| καὶ | kai | and | G2532 → | 9120 times |
| λύσαντι | lusanti | having released | G3089 → | 42 times |
| ἡμᾶς | hemas | us | G3165 → | 1936 times |
| ἐκ | ek | from | G1537 → | 911 times |
| τῶν | ton | the | G3588 → | 19766 times |
| ἁμαρτιῶν | hamartion | sins | G266 → | 173 times |
| ἡμῶν | hemon | of us | G3165 → | 1936 times |
| ἐν | en | through | G1722 → | 2738 times |
| τῷ | to | the | G3588 → | 19766 times |
| αἵματι | aimati | blood | G129 → | 97 times |
| αὐτοῦ | autou | of Him — | G846 → | 5565 times |
καὶand
kaiG2532 →9120 times
ἀπὸfrom
apoG575 →640 times
ἸησοῦJesus
iesouG2424 →908 times
Χριστοῦ,Christ,
christouG5547 →523 times
ὁthe
hoG3588 →19766 times
μάρτυςwitness
martusG3144 →35 times
ὁ<the>
hoG3588 →19766 times
πιστός,faithful,
pistosG4103 →67 times
ὁthe
hoG3588 →19766 times
πρωτότοκοςfirstborn
prototokosG4416 →
τῶνthe
tonG3588 →19766 times
νεκρῶνdead
nekronG3498 →128 times
καὶand
kaiG2532 →9120 times
ὁthe
hoG3588 →19766 times
ἄρχωνruler
archonG758 →
τῶνof the
tonG3588 →19766 times
βασιλέωνkings
basileonG935 →114 times
τῆςof the
tesG3588 →19766 times
γῆς.earth.
gesG1093 →248 times
τῷTo the [One]
toG3588 →19766 times
ἀγαπῶντιloving
agapontiG25 →143 times
ἡμᾶςus
hemasG3165 →1936 times
καὶand
kaiG2532 →9120 times
λύσαντιhaving released
lusantiG3089 →42 times
ἡμᾶςus
hemasG3165 →1936 times
ἐκfrom
ekG1537 →911 times
τῶνthe
tonG3588 →19766 times
ἁμαρτιῶνsins
hamartionG266 →173 times
ἡμῶνof us
hemonG3165 →1936 times
ἐνthrough
enG1722 →2738 times
τῷthe
toG3588 →19766 times
αἵματιblood
aimatiG129 →97 times
αὐτοῦof Him —
autouG846 →5565 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
1 John 1:7But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.
it leads to
- Ephesians 5:8
For you were once darkness, but now you are light in the Lord. Walk as children of light,
- Romans 13:12
The night is nearly over; the day has drawn near. So let us lay aside the deeds of darkness and put on the armor of light.
- Ephesians 1:7
In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace
- Revelation 7:14
“Sir,” I answered, “you know.” So he replied, “These are the ones who have come out of the great tribulation; they have washed their robes and made them white in the blood of the…
- Ephesians 5:8
Through
Hebrews 9:14how much more will the blood of Christ, who through the eternal Spirit offered Himself unblemished to God, purify our consciences from works of death, so that we may serve the living God!
it leads to
- Hebrews 10:22
let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and our bodies washed with pure water.
- 1 Peter 1:19
but with the precious blood of Christ, a lamb without blemish or spot.
- 1 John 1:7
But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.
- Hebrews 10:22
Through
Colossians 1:18And He is the head of the body, the church; He is the beginning and firstborn from among the dead, so that in all things He may have preeminence.
it leads to
- Ephesians 1:22–23
And God put everything under His feet and made Him head over everything for the church,
- Ephesians 1:22–23
Where this verse is studied
On this page
Studies27
On this verse
On this chapter
- Afterlife Vocabulary
- Apocalyptic Literature
- The Designer's Fingerprint
- Revelation, the Canon's Closing Scroll
- Fire
- The Four Schools of Revelation
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Forgiveness35 verses
About Revelation
This page draws on 26 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Alcuin of York, COMMENTARY ON REVELATION; Alcuin of York, QUESTIONS AND ANSWERS MANUAL ON REVELATION; Andreas of Caesarea, Commentary (church-history corpus); Apringius of Beja, TRACTATE ON THE APOCALYPSE 1:5; Athanasius of Alexandria, Discourses Against the Arians 2.61; Augustine of Hippo, Letters, Letter 164; Bede, Homilies on the Gospels 1.5; Bede, Commentary on Revelation; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 2230: “Loved and Washed” (lightly modernized text, CCEL edition); Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 1737: “John's First Doxology” (lightly modernized text, CCEL edition); Eusebius of Caesarea, ECCLESIASTICAL HISTORY 5.2.2-3; Irenaeus, Against Heresies Book III; Irenaeus, The Demonstration of the Apostolic Preaching; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Methodius of Olympus, Methodius From the Discourse on the Resurrection; Nerses of Lambron, Commentary (church-history corpus); Nicholas of Lyra, Commentary (church-history corpus); Oecumenius, Commentary on Revelation; Thomas Aquinas, Commentary (church-history corpus) and Victorinus of Pettau, Commentary on the Apocalypse of the Blessed John.