And he made (kai epoihsen). Change from the participle construction, which would be kai poihsanti (first aorist active of poiew) like lusanti just before, a Hebraism Charles calls it, but certainly an anacoluthon of which John is very fond, as in John 1:18 ; John 2:2John 2:9John 2:20 ; John 3:9 ; John 7:14 ; John 14:2 ; John 15:3 . Kingdom (basileian). So correctly Aleph A C, not basilei (P cursives). Perhaps a reminiscence of Exodus 19:6 , a kingdom of priests. In Revelation 5:10 we have again "a kingdom and priests." The idea here is that Christians are the true spiritual Israel in God's promise to Abraham as explained by Paul in Ga 3; Ro 9. To be priests (ierei). In apposition with basileian, but with kai (and) in Revelation 5:10 . Each member of this true kingdom is a priest unto God, with direct access to him at all times. Unto his God and Father (twi qewi kai patri autou). Dative case and autou (Christ) applies to both qewi and patri. Jesus spoke of the Father as his God ( Matthew 27:46 ; John 20:17 ) and Paul uses like language ( Ephesians 1:17 ), as does Peter ( 1 Peter 1:3 ). To him (autwi). Another doxology to Christ. "The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book" (Moffatt). Like doxologies to Christ appear in 1 Peter 5:13 ; 1 Peter 7:10 ; 1 Peter 4:11 ; 2 Peter 3:18 ; 2 Timothy 4:18 ; 13:21 . These same words (h doxa kai to krato) in 1 Peter 4:11 , only h doxa in 2 Peter 3:18 ; 2 Timothy 4:18 , but with several others in Revelation 5:13 ; Revelation 7:10 .