abstract: Jesus Christ is the prince of the kings of the earth. The kings under His rule are each and every chief magistrate in the world. In short, a vital aspect of the church's commission is to preach of and witness to the crown rights of Jesus Christ in regard to politics.

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by William Einwechter

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, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen (Rev. 1:5-6).

As the Apostle John comes to the conclusion of his opening salutation to the seven churches of Asia, he extols the person of Jesus Christ by whose authority he writes to them. John refers to Christ in terms of His ministry on earth as "the faithful witness," of His resurrection from the dead, making Him "the first begotten of the dead," and of His present exalted position as "the prince of the kings of the earth." Having extolled the person of Christ, John writes of what Christ has done for His people: He has cleansed them of sin and made them ministers of God who represent Him on earth as "priests" and "kings." John concludes his salutation with the prayer that the glory and dominion of Jesus Christ will increase more and more.

John's characterization of the person and work of Christ is specifically related to the theme and contents of the book of Revelation. According to the revelation given to John, great and terrible events were about to descend on the first-century world, and the church needed to be prepared. The church would also undergo a time of persecution at the hands of both the religious and political powers of the day.

John wants the churches to remember certain things about Christ and His work on their behalf so that they might be fortified in their faith and serve Christ faithfully in the midst of this political upheaval and persecution. As Christ was a faithful witness to the truth of God in a hostile environment, so ought the church to follow His example and be a faithful witness. As Christ ultimately triumphed over His persecutors and murderers by His resurrection, so will Christians triumph over their enemies, even if some must seal their witness with their own blood. And as Christ is the "prince of the kings of the earth," the church should take comfort that the raging of these kings against Christ and His people will ultimately be overthrown and the kingdom of God will triumph over all earthly kings and kingdoms.

Furthermore, Christ's work for His people encourages them to stand faithfully in the midst of tribulation. Christ has given His own blood to save them, should they not be willing to give their all in service to Him? Christ has raised them to the most dignified positions on earth--kings and priests of God--should they not therefore seek to fulfill their high calling as God's representatives?

And John's desire that the honor and dominion of Christ will increase should be the heart-cry of all the children of God, motivating them to do all in their power to see that it comes to pass.

Revelation 1:5-6 contained powerful words to the churches of Asia in John's day, but these verses also speak with force to the church today. The text can be applied in various directions, but the purpose of this article will be to apply it to the witness of Christians in the political sphere.

Christ's Authority

John states that Jesus Christ is "the prince of the kings of the earth." The use of the definite article points out the identity of Christ in regard to the kings of the earth: He is their "prince," and not a prince among other princes, but the one and only prince.

The Greek word translated "prince" (archon) refers to one who is a ruler, lord, commander, or chief governor. It indicates one who has full authority to govern others. The family of Greek words of which archon is a part are all based on the root arch, and all refer in some sense to that which has primacy, whether in time or rank.1 The English word "prince" comes from the Latin term princeps which means first or chief, and the primary sense of "prince" is that of a monarch or king, i.e., the chief magistrate.2 Jesus Christ is the princeps of the kings and rulers of the earth. The word "prince" is, therefore, an excellent translation of archon.

The genitival phrase, "of the kings of the earth," defines the kind of prince, or ruler, that Jesus Christ is. He is the ruler of kings! Or, in the language of Revelation 19:16, He is the "King of kings." The term "king" signifies the one who stands first in governing authority within a country, the one who is the highest ranking magistrate in the nation. The words "of the earth" designate the kings who are under the rule of Christ. The kings under His rule are each and every chief magistrate in the world! And, if every chief magistrate is under His authority, then all lesser magistrates are also under His authority. Symington states:

The persons who are here supposed to be subject to Christ, are kings, civil rulers, supreme and subordinate, whether in the legislative, judicial, or executive branches of government. Of such Jesus Christ is Prince--ο αρχων, ruler, lord, chief, the first in power, authority, and dominion.3

Therefore, the statement that Jesus Christ is "the prince of the kings of the earth" is a political title. It defines the authority of Christ in reference to political rulers and the sphere of civil government. It designates Christ as the supreme ruler of all magistrates and of all the nations of the earth. As Scripture gives to Jesus Christ the title of "head" in reference to His absolute authority over the church, so it gives to Him the title of "prince" in reference to His absolute authority over the state. The title of "Lord" is the comprehensive designation that declares that Christ reigns over all men and aspects of life (individuals, family, church, and state).

The New Testament title of "prince" for Jesus Christ is anticipated in the messianic prophecies of the Old Testament that state that Christ will be a King who will rule the kings of the earth and govern the nations (cf. Ps. 2:1-12; 22:28; 89:27; 110:1-7; Isa. 2:4; 9:6-7; Dan. 7:13-14). The New Testament specifies that Jesus was installed as King of the nations at His ascension to the right hand of God (Acts 2:30-36). In Revelation 1:5, John is affirming the present political kingship of Christ. John's words do not suggest that at some future time Jesus will become the "prince of the kings of the earth," but that He is now to be recognized as such. From the beginning, the church has preached "that there is another king, one Jesus" (Acts 17:7), that is, there is a king who is greater than Caesar.4

To say that "the prince of the kings of the earth" is a political title does not imply that Christ's kingdom is essentially a political kingdom. Christ's kingdom, most assuredly, is a spiritual kingdom: it is a kingdom granted to Him by God; it is a kingdom directed to spiritual ends (the glory of God, the salvation of men, the observance of the law of God in all spheres); and it is a kingdom that advances by spiritual means (prayer, the preaching of the gospel, public worship, etc.) and not by carnal means.5 But this is not to say that the kingdom of Christ does not encompass the political sphere. It certainly does. Christ's kingdom embraces all areas of life; and the purpose of His kingdom is to redeem all areas of life from sin so that men might glorify God in the totality of their existence.

The authority of Christ in the political sphere is absolute. He is the Prince. All magistrates are under His command, and are responsible to conduct their office in conscious submission to His law as it has been revealed to them in the Word of God. Civil rulers are in office first and foremost to serve Christ by carrying out His will. Christ rules over the kings of the earth as surely as He rules over the elders of the church. Rulers who do not recognize this are rebels, fit only to be smashed by Christ's rod of iron (Ps. 2:9-12; Rev. 12:5) for their impertinence to their prince.

The Church's Witness

Jesus Christ is "the faithful witness" (Rev. 1:5). The context of Christ's witness was His earthly ministry. During His life, He faithfully bore witness to the truth of God, often in very hostile settings. Jesus taught the people God's Word, and when necessary rebuked them for their unbelief. He also confronted the religious leaders of His day concerning their pride and their wicked leadership. And He bore faithful witness to the truth and the kingdom of God in His trial before Pilate, the Roman governor. Nothing could sway Jesus from being a faithful witness. He has set the example.

The church is called as a body, and Christians are called as individual believers to faithfully witness to the truth of God in the world (1 Tim. 3:15; Matt. 5:14; 28:18-20; Phil 2:15; Acts 1:8). This witness should include all that God has revealed in His Word. The Apostle Paul is a sterling example of a faithful witness to Christ and to "all the counsel of God" (Acts 20:27).

In view of this, and in the light of Revelation 1:5, it is sad to contemplate how miserably the modern church has failed to witness to the nations, rulers, and citizens of the world that Jesus Christ is "the prince of the kings of the earth." This failure is due to a variety of factors:

1. a faulty theology that teaches that Jesus will not take His position of prince until His second coming, and limits His lordship in this present age to the church;
2. a pietistic understanding of Christ's lordship that limits it to the sphere of the individual souls of men;
3. a pluralistic view of society that believes all "faiths" should have an equal voice in civil government, and that all that Jesus is entitled to is "a place at the table";
4. a cowardly heart that fears the cost, ostracization, and persecution that will result from a bold witness to the supreme authority of Christ over the political sphere.6

But as John so fearlessly witnessed to the political authority of Christ in the book of Revelation (Rev. 1:5; 12:5; 17:14; 19:16), and as the early church preached that there was a king who ruled Caesar (often at the price of their blood) so today must the church witness to the political kingship of Christ. Or to put it in other words, the church must proclaim the "crown rights of Jesus Christ." The nations must be told that Christ sits at the right hand of God and has been granted authority by God over them, and that unless they recognize Christ as their king and serve Him they will be judged (Ps. 2:6-12). The nations need to know that the law of God is the only true and proper standard of justice for civil government. The good news that Christians preach must not be limited to the message that God saves men's souls (as wonderful a truth as that is), but should also include the message that through Christ God will save men from the effects of sin in all their relations with other men in society, including that of civil government.

The humanistic state has been one of the greatest curses on mankind throughout history. It has brought untold misery to millions through its tyranny over the bodies and souls of men. Christ has come to break that tyranny and bring liberty and justice to the civil sphere. But this liberty can only be known when men build their civil governments on the foundational truth that Christ is "prince of the kings of the earth," and then look to His law as their standard.

Not surprisingly, the testimony of the church to the authority of Christ over the state has always been resented greatly by humanists and tyrants. The offense of the church's witness to Christ's lordship over the state is explained by David Chilton in his commentary on Revelation 1:5:

This, in fact, is precisely the reason for the persecution of Christians by the State. Jesus Christ by the Gospel has asserted His absolute sovereignty and dominion over the rulers and nations of the earth. They have a choice: Either submit to His government and law, accepting His non-negotiable terms of surrender and peace, or be smashed to bits by the rod of His anger. Such an audacious, uncompromising position is an affront to the dignity of any self-respecting humanist--much more so to rulers who are accustomed to thinking of themselves as gods walking on earth. Perhaps Christ can be allowed a place in the pantheon, along with the rest of the gods; but for His followers to proclaim Him as Lord of all, whose law is binding on all men, whose statutes call into judgment the legislation and decrees of the nations--this is too much; it is inexcusable, and cannot be allowed.

It would have been much easier on the early Christians, of course, if they preached the popular retreatist doctrine that Jesus is Lord of the "heart," that he is concerned with "spiritual" (meaning non-earthly) conquests, but isn't the least bit interested in political questions; that He is content to be "Lord" in the realm of the spirit, while Caesar is Lord everywhere else (i.e., where we feel it really matters). Such a doctrine would have been no threat whatsoever to the gods of Rome. In fact, Caesar couldn't ask for a more cooperative religion! Toothless, impotent Christianity is a gold mine for statism: It keeps men's attention focused on the clouds while the State picks their pockets and steals their children.

But the early Church was not aware of this escapist teaching. Instead, it taught the Biblical doctrine of Christ's Lordship--that He is Lord of all, "Ruler of the kings of the earth." It was this that guaranteed their persecution, torture, and death at the hands of the State. And it was also this that guaranteed their ultimate victory. Because Jesus is universal Lord, all opposition to His rule is doomed to failure, and will be crushed. Because Christ is King of kings, Christians are assured of two things: warfare to the death against all would-be-gods; and the complete triumph of the Christian faith over all its enemies.7

In short, a vital aspect of the church's commission is to preach of and witness to the crown rights of Jesus Christ in regard to politics.

The Church's Service

Does the church's witness to the crown rights of Christ exhaust Christian responsibility in the political sphere? No, it does not. Christians must also work in the political sphere. They have the responsibility of advocating God's law, and of seeing that biblically qualified Christian men, who understand the lordship of Christ over the state, are established in the various offices of civil government. The latter will require Christians who are trained and willing to serve, and those who will do the work necessary to train them and to get them elected.

In this regard, it is instructive to note that John says that Christ has made believers "kings and priests unto God and his Father" (cf. Rev. 5:10). The words "kings and priests" give two important characteristics of the church. Christians serve God and Christ on earth in the capacity of kings and priests. A priest is one who been appointed by God to intercede for sinners. Christians carry out a priestly ministry through prayer, preaching the Gospel, and administering the sacraments. This is not a matter of doubt or dispute.

But what does John mean when he says that Christ has made us "kings"?8 Since the word "king" refers to authority to rule in the political sphere, this implies that Jesus Christ, who has supreme political authority over men, has appointed His people to serve as His representatives in the civil sphere. It is not complicated: as Christ has appointed His followers to represent Him in the sphere of the church as priests, so has He appointed them to represent Him in the sphere of the state as kings. As Christ is both High Priest and King of kings, so His people serve Him as priests and kings here on earth.

It is important to note the words "kings and priests" do not mean that Christians actually hold these offices in the same sense that Aaron the priest and David the king did, but that they perform functions that are priestly and kingly in nature. When Christians intercede for sinners and proclaim the saving grace of God in Christ, they act in the character of priests. When they proclaim the kingship of Christ and advocate His law for the state, they act in the character of kings. As "kings," Christians have authority from Christ to work decisively in the political sphere to promote His kingship and His law.

That the people of God have the character of kings (i.e., those who have authority to rule) is stated in Daniel 7:27:

And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.

Significantly, Christ Himself states that the same authority conferred on Him by the Father to rule the nations as King will be given to His people when they are faithful to keep His works, indicating that they too shall serve God as "kings" on earth:

And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers; even as I received of my Father (Rev. 2:26-27).

One of the central promises of the Abrahamic Covenant is that one day the "seed of Abraham" will possess the gates of their enemies (Gen. 22:17). The gates were the place from which the civil magistrates of the ancient world governed. To possess the gates, therefore, is to take control of the civil government.9 Christ has now given His church the character of kings, and the power to govern.

One way in which Christians serve Christ as "kings" in the civil sphere is by assuming the offices of civil government. When godly men come to civil authority they serve in that office as representatives of Christ the Prince. As more and more Christian men come to serve Christ in politics, this will lead to civil liberty and true justice and bring Christ's redemptive blessings to the sphere of civil government.

Conclusion

Jesus Christ is "the prince of the kings of the earth." It is the duty of the church to faithfully bear witness to this political truth,10 and to serve Him in the world in the capacity of "kings."

William Einwechter is the vice president of the National Reform Association and the editor of its publications. He is an ordained minister who serves as a teaching elder at Immanuel Free Reformed Church in Ephrata, Pennsylvania. He can be contacted by e-mail at weinwechter@dejazzd.com.

Endnotes

1. Gerhard Kittel and Gerhard Friedrich, ed. Theological Dictionary of the New Testament, abridged in one volume by Geoffrey Bromiley (Grand Rapids: William B. Eerdmans Publishing Co., 1985), p. 81.

2. The English term "prince" can also be used of a ruler below the rank of the king who has been appointed the governor of a particular district in the king's realm. Perhaps its most common signification today is to refer to a non-reigning male of the royal family.

3. William Symington, Messiah the Prince (Pittsburgh: The Christian Statesman Press, [1884] 1999), p. 136.

4. For a discussion of the political implications of Acts 17:6-7 see William Einwechter, There Is Another King, The Christian Statesman, vol. 140, no. 4 (July-August 1997), pp. 3-4.

5. See Symington, Messiah the Prince, pp. 35-47. When Christ said that His kingdom was not "of this world" (Jn. 18:36), He meant that His authority and His kingdom are not from any source in this world. Christ does not receive His kingdom by military conquest, by popular acclaim, by inheritance, or by a court on earth. He receives his kingdom from God the Father as decreed in the court of heaven.

6. These reasons are often combined together in churches and individuals. For example, many who reject Christ's kingship over the state on theological grounds are also pietists with a pluralistic view of society.

7. David Chilton, The Days of Vengeance: An Exposition of the Book of Revelation (Ft. Worth, TX: Dominion Press, 1987), pp. 63-64.

8. Most of the modern English versions read "kingdom" instead of "kings." The reason for this difference with the KJV is textual. The modern critical text that is followed by these versions contains the reading basileian (βασιλειαν), "kingdom," while the Textus Receptus has the reading basileis (βασιλεισ), "kings." It is the conviction of this writer that the readings of Textus Receptus should be preferred as the providentially preserved canonical text of the New Testament. For a defense of the Textus Receptus see Theodore Letis, ed., The Majority Text: Essays and Reviews in the Continuing Debate (Grand Rapids: Institute for Biblical Textual Studies, 1987); Edward F. Hills, The King James Version Defended (Des Moines, IA: The Christian Research Press, 1984); William O. Einwechter, English Bible Translations: By What Standard? (Mill Hall, PA: Preston/Speed Publications, 1996).

Furthermore, in the estimation of this writer, the context and Revelation 2:26-27 and 5:10 all point to "kings" as the correct reading. But even if the reading of "kingdom" is chosen, it need not fundamentally alter the application of Revelation 1:6 to Christian politics, for the word "kingdom," unless qualified, has definite political connotations.

9. The church does not take control by coercive means, but by peaceful means, not by the power of a revolution, but by the power of regeneration.

A Christian civil government presided over by godly Christian men only will come to pass in a nation where the citizens have first experienced the grace of God in salvation and where the church thrives. In other words, the priestly work of Christians will pave the way for the full expression of their kingly ministry as civil leaders and rulers.

10. William Edgar has called this truth "the most important political fact of our time." William Edgar, "Christ's Kingship in Contemporary Politics," in Explicitly Christian Politics, ed. William O. Einwechter (Pittsburgh: The Christian Statesman Press, 1997), p. 108.

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