Revelation 6:9

And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(9-11) The fifth seal differs from the four earlier seals. It is not introduced by the voice of the living beings, and the cry “Come.” The voice which is now heard is not the cry of the groaning world, but of the oppressed and troubled Church. In the fourth seal the climax of world-sorrow seemed to be reached in the accumulation of war, famine, pestilence, and noisome beasts. It declared to the evangelist that there were evils which would continue and even increase in the world. “Ye shall hear of wars; nation shall rise against nation.” Social troubles, war, poverty, and privation would still exist; religious troubles, evil men and seducers would wax worse and worse. Worldly policy, selfishness, and the untamed passions of mankind would still trouble humanity. Then if such troubles and disorders remain, what has the Church been doing? Where is the promise of that early vision of victory? The answer is given in the fifth seal. The Church has been following her Lord. As the vision of Bethlehem and the angel-song of “peace on earth” passed, and made way for the agony of Gethsemane, the cross of Calvary, and the cry “My God, why hast Thou forsaken Me?” so the glowing dream of a quick conquest over all evil passes away, and the picture of an agonising, persecuted Church takes its place, and the voice of its anguish is heard, “How long, O Lord!” The Church has her Bethlehem, her Nazareth, her Gethsemane, her Calvary, her Easter morn; for Christ said, “Where I am there shall also My servant be” (John 12:26). The seals, then, are not merely visions of war, famine, &c., they are the tokens that the victory of Christ’s Church must, like her Lord’s, be a victory through apparent failure and certain death. The four seals proclaim her apparent failure; she has not brought peace and social and political harmony to the world. The fifth seal shows her suffering, the witness of the servants of Christ has been rejected; in the world they have tribulation (John 16:33).

(9) I saw under the altar . . .—Read, when He opened, and, instead of “were slain,” &c., had been slain because of the Word of God, and (because of) the testimony which they held. The seal indicates that the mission of the Christian Church can only be carried out in suffering. An altar is seen, and at its foot tokens of the martyrs who had laid down their lives upon it. The word “souls” is to be taken as the equivalent of “lives”; the vision tells that their lives had been sacrificed. The blood of the victims was in the temple service poured out at the foot of the altar. St. Paul makes use of the same imagery—“I am now ready to be poured out” (“offered” in English version). In union with Christ Christians are called upon to suffer with Him, even to carry on to its great end the work of Christ in the world, and so fill up that which is lacking of the sufferings of Christ (Colossians 1:24). The word “souls” has been made a resting-place for an argument respecting the intermediate state. There is no ground for this: it is quite beside the object of the seal, which simply exhibits the sufferings of Christ’s people as the necessary accompaniment of the progress of the gospel. These sufferings are because of the Word of God and the testimony which they held. It was because of the Word of God and the testimony that the sacred seer himself suffered (Revelation 1:9). The words here remind us that the same issue which St. John fought, the suffering ones of after ages would be fighting. Their witness and his was the God-man; to this testimony they clung. They were not ashamed of Christ, or of His words, and they suffered for their courage and fidelity.

Benson Commentary

Revelation 6:9-10. The following seals have nothing extrinsical, like the proclamation of the living creatures, but they are sufficiently distinguished by their internal marks and characters. When he opened the fifth seal, I saw under, or at the foot of, the altar — Which was presented to my view; not the golden altar of incense, mentioned Revelation 9:13, but the altar of burnt-offering, spoken of also Revelation 8:5; Revelation 14:18; Revelation 16:7; the souls of them that were slain — Namely, newly slain as sacrifices, and offered to God; for the word of God — For believing and professing faith in it; and for the testimony — To the truth of the gospel; which they held — That is, courageously retained in the midst of all opposition. A proper description this of true Christians, who persevered in the faith and practice of the gospel, notwithstanding all the difficulties and sufferings of persecution. And they cried with a loud voice — As making an appeal to the injured justice of God. This cry did not begin now, but under the first Roman persecution. The Romans themselves had already avenged the martyrs slain by the Jews on the whole nation; saying, How long — They knew their blood would be avenged, but not immediately, as is now shown them; O Lord — The word ο δεσποτης properly signifies the master of a family; it is therefore beautifully used by these, who were peculiarly of the household of God. Holy and true — Both the holiness and truth of God require him to execute judgment and vengeance; dost thou not judge and avenge our blood on them — Who, without remorse, have poured it out as water. This desire of theirs is pure, and suitable to the will of God. These martyrs are concerned for the praise of their Master, of his holiness and truth. And the praise is given him, Revelation 19:2, where the prayer of the martyrs is changed into a thanksgiving. But this sentence, How long, &c., is intended, not so much to express the desire of the martyrs that their cause should be vindicated, and their persecutors punished, as to signify that the cruelties exercised upon them were of so barbarous and atrocious a nature as to deserve and provoke the vengeance of God.

Matthew Henry's Concise Commentary

6:9-11 The sight the apostle beheld at the opening the fifth seal was very affecting. He saw the souls of the martyrs under the altar; at the foot of the altar in heaven, at the feet of Christ. Persecutors can only kill the body; after that there is no more they can do; the soul lives. God has provided a good place in the better world, for those who are faithful unto death. It is not their own death, but the sacrifice of Christ, that gives them entrance into heaven. The cause in which they suffered, was for the word of God; the best any man can lay down his life for; faith in God's word, and the unshaken confession of that faith. They commit their cause to Him to whom vengeance belongs. The Lord is the comforter of his afflicted servants, and precious is their blood in his sight. As the measure of the sin of persecutors is filling up, so is the number of the persecuted, martyred servants of Christ. When this is fulfilled, God will send tribulation to those who trouble them, and unbroken happiness and rest to those that are troubled.

Barnes' Notes on the Bible

And when he had opened the fifth seal - notes at Revelation 5:1; Revelation 6:1.

I saw under the altar - The four living creatures are no longer heard as in the opening of the first four seals. No reason is given for the change in the manner of the representation; and none can be assigned, unless it be, that having represented each one of the four living creatures in their turn as calling attention to the remarkable events about to occur, there seemed to be no necessity or propriety in introducing them again. In itself considered, it cannot be supposed that they would be any less interested in the events about to be disclosed than they were in those which preceded. This seal pertains to martyrs - at the former successively did to a time of prosperity and triumph; to discord and bloodshed; to oppressive taxation; to war, famine, and pestilence. In the series of woes, it was natural and proper that there should be a vision of martyrs, if it was intended that the successive seals should refer to coming and important periods of the world; and accordingly we have here a striking representation of the martyrs crying to God to interpose in their behalf and to avenge their blood. The points which require elucidation are:

(a) their position - under the altar;

(b) their invocation - or their prayer that they might be avenged;

(c) the clothing of them with robes; and,

(d) the command to wait patiently a little time.

(1) the position of the martyrs - "under the altar." There were in the temple at Jerusalem two altars - the altar of burnt sacrifices, and the altar of incense. The altar here referred to was probably the former. This stood in front of the temple, and it was on this that the daily sacrifice was made. Compare the notes on Matthew 5:23-24. We are to remember, however, that the temple and the altar were both destroyed before the time when this book was written, and this should, therefore, be regarded merely as a vision. John saw these souls as if they were collected under the altar - the place where the sacrifice for sin was made - offering their supplications. Why they are represented as being there is not so apparent; but probably two suggestions will explain this:

(a) The altar was the place where sin was expiated, and it was natural to represent these redeemed martyrs as seeking refuge there; and

(b) it was usual to offer prayers and supplications at the altar, in connection with the sacrifice made for sin, and on the ground of that sacrifice.

The idea is, that they who were suffering persecution would naturally seek a refuge in the place where expiation was made for sin, and where prayer was appropriately offered. The language here is such as a Hebrew would naturally use; the idea is appropriate to anyone who believes in the atonement, and who supposes that that is the appropriate refuge for those who are in trouble. But while the language here is such as a Hebrew would use, and while the reference in the language is to the altar of Burnt sacrifice, the scene should be regarded as undoubtedly laid in heaven - the temple where God resides. The whole representation is that of fleeing to the atonement, and pleading with God in connection with the sacrifice for sin.

The souls of them that were slain - That had been put to death by persecution. This is one of the incidental proofs in the Bible that the soul does not cease to exist at death, and also that it does not cease to be conscious, or does not sleep until the resurrection. These souls of the martyrs are represented as still in existence; as remembering what had occurred on the earth; as interested in what was now taking place; as engaged in prayer; and as manifesting earnest desires for the divine interposition to avenge the wrongs which they had suffered.

For the word of God - On account of the word or truth of God. See the notes on Revelation 1:9.

And for the testimony which they held - On account of their testimony to the truth, or being faithful witnesses of the truth of Jesus Christ. See the notes on Revelation 1:9.

(2) the invocation of the martyrs, Revelation 6:10; And they cried with a loud voice. That is, they pleaded that their blood might be avenged.

continued...

Jamieson-Fausset-Brown Bible Commentary

9. The three last seals relate to the invisible, as the first four to the visible world; the fifth, to the martyrs who have died as believers; the sixth, to those who have died, or who shall be found at Christ's coming, unbelievers, namely, "the kings … great men … bondman … freeman"; the seventh, to the silence in heaven. The scene changes from earth to heaven; so that interpretations which make these three last consecutive to the first four seals, are very doubtful.

I saw—in spirit. For souls are not naturally visible.

under the altar—As the blood of sacrificial victims slain on the altar was poured at the bottom of the altar, so the souls of those sacrificed for Christ's testimony are symbolically represented as under the altar, in heaven; for the life or animal soul is in the blood, and blood is often represented as crying for vengeance (Ge 4:10). The altar in heaven, antitypical to the altar of sacrifice, is Christ crucified. As it is the altar that sanctifies the gift, so it is Christ alone who makes our obedience, and even our sacrifice of life for the truth, acceptable to God. The sacrificial altar was not in the sanctuary, but outside; so Christ's literal sacrifice and the figurative sacrifice of the martyrs took place, not in the heavenly sanctuary, but outside, here on earth. The only altar in heaven is that antitypical to the temple altar of incense. The blood of the martyrs cries from the earth under Christ's cross, whereon they may be considered virtually to have been sacrificed; their souls cry from under the altar of incense, which is Christ in heaven, by whom alone the incense of praise is accepted before God. They are under Christ, in His immediate presence, shut up unto Him in joyful eager expectancy until He shall come to raise the sleeping dead. Compare the language of 2 Maccabees 7:36 as indicating Jewish opinion on the subject. Our brethren who have now suffered a short pain are dead under (Greek) God's covenant of everlasting life.

testimony which they held—that is, which they bore, as committed to them to bear. Compare Re 12:17, "Have (same Greek as here) the testimony of Jesus."

Matthew Poole's Commentary

And when he had opened the fifth seal: this and the next seal’s opening, is not prefaced with any living creature calling to John to

come and see. We must consider:

1. The number of the beasts was but four, who all had had their courses.

2. Some have thought that it is, because here is no mention of any new persecution, but a consequent of the former.

3. But this vision was so plain, it needed no expositor.

I saw under the altar; still he speaks in the dialect of the Old Testament, where in the temple was the altar of burnt-offering and the altar of incense; the allusion here is judged to be to the latter.

The souls of them that were slain for the word of God, and for the testimony which they held; from whence we may not conclude, that the souls of men and women when they die do sleep, as some dreamers have thought. These are said to be the souls of them that were slain

for the word of God, & c., for preaching the word, and their profession of the gospel, bearing a testimony to Christ and his truths. Mr. Mede thinks that under this seal is comprehended the ten bloody years of Dioclesian’s persecution, which of all others was most severe; paganism at that time (as dying things are wont) most struggling to keep itself alive. This tyrant is said, in the beginning of his reign, within thirty days to have slain seventeen thousand, and in Egypt alone, during his ten years, one hundred and forty-four thousand. He thinks that the souls of those which this wretch had slain throughout all his dominions, within his short period of ten years, were those principally which were showed John upon the opening of this seal.

Gill's Exposition of the Entire Bible

And when he had opened the fifth seal,.... Of the seven seals of the sealed book; here is no beast speaking here, nor horse and rider presented to view; it was now a very dark time both with respect to the church of God and ministry of the word, and the Roman empire. This seal refers to the times of Dioclesian, and the persecution under him; and instead of the voice of one of the living creatures, John hears the voice of martyrs:

I saw under the altar the souls of them that were slain; these include not only all the martyrs that were put to death in the persecution of Dioclesian, but all those that suffered in all the persecutions preceding; for this, being the last, involves them all. "Souls", being immaterial and incorporeal, are invisible to the bodily eye; these therefore were either clothed with corporeal forms, as angels sometimes are, or rather John saw them in a visionary way, as he saw the angels: and these were the souls of such as "were slain"; their bodies were dead, but their souls were alive; which shows the immortality of souls, and that they die not with their bodies, and that they live after them in a separate state: , "the souls of them that are slain", is a phrase used by Jewish writers (a), and who have a notion that the souls of those that are slain are kept in certain palaces, under the care of one appointed by God (b): and these were seen "under the altar"; either this is said in allusion to the blood of the sacrifices, which was poured out at the bottom of the altar, Leviticus 4:7, in which the life and soul of the creature is; or because that martyrdom is a sacrifice of men's lives, and an offering of them in the cause of God and truth, Philippians 2:17; or with some reference to a common notion of the Jews, that the souls of the righteous are treasured up under the throne of glory (c) they have also a saying, everyone that is buried in the land of Israel is as if he was buried "under the altar" (d); for they think that being buried there expiates their sins (e); to which they add, that whoever is buried "under the altar", is as if he was buried under the throne of glory (f); yea, they talk of an altar above, upon which Michael the high priest causes the souls of the righteous to ascend (g). Christ may be meant by the altar here, as he is in Hebrews 13:10, who is both altar, sacrifice, and priest, and is the altar that sanctifies the gift, and from off which every sacrifice of prayer and praise comes up with acceptance before God; and the souls of the martyrs being under this altar, denotes their being in the presence of Christ, and enjoying communion with him, and being in his hands, into whose hands they commit their souls at death, as Stephen did, and being under his care and protection until the resurrection morn, when they shall be reunited to their bodies which sleep in Jesus: and they were slain

for the word of God; both for the essential Word of God, the Lord Jesus Christ, whose faith they professed; and for the written word, they made the rule of their faith and practice, and which Dioclesian forbid the reading of, and sought utterly to destroy; and for the Gospel principally, which is contained in it:

and for the testimony which they held; the Syriac and Arabic versions read, "for the testimony of the Lamb"; and so the Complutensian edition; either for the Gospel, which is a testimony of the person, office, and grace of Christ, the Lamb, which they embraced, professed, and held fast; or for the witness they bore to him, and the profession which they made thereof, and in which they continued.

(a) Tosaphta in Zohar in Exod. fol. 79. 4. (b) Shaare Ora, fol. 31. 2.((c) T. Bab. Sabbat, fol. 152. 2. Zohar in Numb. fol. 39. 4. Abot R. Nathan, c. 12. Raziel, fol. 39. 1. Caphtor, fol. 15. 2. & 112. 2. Nismat Chayim, fol. 16. 2.((d) T. Bab. Cetubot, fol. 111. 1.((e) Maimon. Hilchot. Melacim, c. 5. sect. 11. (f) Abot R. Nathan, c. 26. (g) Tzeror Hammor, fol. 85. 3.

Geneva Study Bible

{7} And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:

(7) The sixth sign is that the holy martyrs who are under the altar, by which they are sanctified, that is, received into the trust and teaching of Christ (into whose hands they are committed) shall cry out for the justice of God, in a holy zeal to advance his kingdom, and not from any private disturbance of the mind, in this and the next verse, and that God will comfort them in deed, sign and word; Re 6:10.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Revelation 6:9-11. We might expect that also the fifth seal would bring a vision of the same kind as the three preceding seals and the one succeeding; viz., a representation of such dispensations of God as proclaimed and prepared the final coming of the Lord. Those expositors who, in all the individual members of the Apoc., find only individual prophecies of definite events in the history of the world and the Church, have interpreted the contents of the fifth seal also accordingly. If, e.g., according to Vitr., the fourth seal has introduced us to the appearance of the Saracens, the fifth seal speaks of the times of the Waldenses, and extends to the century of the Reformation. The martyrs who cry for vengeance are the Waldenses, Albigenses, etc. The white robes given them designate their vindication by the Reformation, even though, ere the final judgment come, this, too, must deliver up its martyrs (Revelation 6:11). Bengel knew how to find the same reference, even by a computation; for if in the year A.D. 97 or 98, in which John received his revelation, the martyrs who were slain by heathen Rome cried for vengeance, and it was told them that they must wait yet “a chronus,” i.e., a space of 1, 1111/9) years, their fellow-servants who were afterwards to become martyrs (through Papal Rome) are the Waldenses of the year 1208 (i.e., 97 + 1111).

The meaning of the fifth seal-vision in connection with that preceding and following, and corresponding with the idea of the entire book, does not lie in the fact that any special future event is prophesied, whereof the preceding seals treat as little as those which follow; but in that both the cry of the souls of the martyrs for vengeance on account of the shedding of their blood, and also the answer given them, stand in most definite relation to what is even in the seal-visions the invariable goal of Apocalyptic prophecy, viz., the prophetic announcement that the Lord cometh. Already the circumstance, that, to the gazing prophet, the martyrs whose blood has been shed show themselves, contains a sign of the coming of the Lord.[2096] But if the martyrs cry for vengeance, there is in this a certainty that a day of judgment is impending, which their unbelieving persecutors have called forth by their ungodly deeds. Finally, the divine answer (Revelation 6:11) contains the certain assurance of the future final judgment; it is only added thereto, that all they who, like those already offered, are to endure the martyr’s death, must first be slain, and, consequently, the sign of the final judgment already fulfilled on those crying for vengeance be fulfilled also on these. In its more immediate relation to the preceding seal-visions, the present mentions, that, after the fulfilment of what is announced in Revelation 6:8, the final judgment will not immediately follow; but the meaning of the fifth seal is stated too narrowly, and regarded too unimportant, if thereby we only find something expressed which is self-evident already from the preceding visions.[2097]

[2096] Matthew 24:9; cf. Revelation 6:7, whose contents we have found in the second, third, and fourth seals.

[2097] Against Hengstenb., Ebrard.

Εἶδον ὑποκάτω τοῦ θυσιαστηριοῦ τάς ψυχὰς, κ.τ.λ. The question, how John could have seen the souls, is asked only when it is forgotten that it is not a seeing of sense, but of a vision, which is here treated; the explanation that the souls had a body[2098] is not only false, but also entirely unnecessary.

That the altar underwhich[2099] John sees the souls of those slain is to be regarded after the manner of an earthly burnt-offering,[2100] is indicated especially by the ἐσφαγμένον,—the uniform word for the slaying of animals for sacrifice,—and the αἰμα, Revelation 6:10, as it is accordingly also the expression of the whole, affording what is simplest, and, in every respect, most applicable. As the blood of the sacrifices was sprinkled at the foot of the altar of burnt-offerings,[2101] so also those souls who have offered themselves to the Lord[2102] are under the altar, upon which they can be represented as offered in a way very similar to that in which, in Revelation 8:3 sq., the prayers of saints on earth appear as a heavenly offering of incense. But it is incorrect, when De Wette fully explains this passage from Revelation 8:3 sqq., by regarding the altar in this place as an incense-altar, “beneath which the souls of the martyrs lie, because they are awaiting the hearing of the prayers which are offered in the incense.” The latter reference of the ὑποκάτω τ. θυσ., in itself strange, is, besides, in no way based upon Revelation 8:3. The occasion because of which the souls are regarded under the altar is given by the fact that the blood of sacrifices, to which the martyrs are regarded as belonging, was shed under the altar. But hence it does not follow, that by the expression τ. ψυχὰς τ. ἐσφ., nothing else properly is designated than blood, the bearer of physical life, and that the entire representation is only a dramatizing of the thought: Their blood demands vengeance, according to Genesis 4:10;[2103] the souls are here, without doubt, as Revelation 20:4, the spirits of those whose bodies have been slain upon earth.[2104]

Without any support are the allegorizing interpretations of ὑποκάτω τ. θυσ., as “in the communion of Christ.”[2105] It is also utterly contrary to the meaning of the entire vision, if any dogmatic result be derived concerning the abode of souls after death, in connection with which the ὑποκατ. τ. θυσ. is, with complete arbitrariness, variously interpreted: “in the solitary place of eternal praise;”[2106] “reserved as to their bodies until the day of judgment, in the most holy place.”[2107] What has been cited in this respect from rabbinical writings,[2108] corresponds not even as to the form of the conception.

διὰ τὸν λόγον τοῦ θεοῦ καὶ διὰ τὴν μαρτυρίαν ἣν εἰχον. Already it has been noted on Revelation 1:9, that as τ. θεοῦ belongs to τ. λόγον,[2109] just so the ἸΗΣΟῦ placed there and in Revelation 12:17, Revelation 19:10, Revelation 20:4, with Τ. ΜΑΡΤΥΡΊΑΝ, is not an objective but a subjective gen. Accordingly the ΜΑΡΤΥΡΊΑ in this passage is not to be understood as a testimony borne by the martyrs and sealed with their blood,[2110] but as one given them.[2111] This is required, even apart from the parallelism of the preceding τ. λογ. τ. θ., by the addition ἣν εἱχον, whereby the idea is presupposed that the martyrs have first received[2112] the μαρτυρία “which they had.”[2113] [See Note L., p. 235.] Cf. the similar τηρεῖν, Revelation 12:17; John 14:21. The ἡ μαρτυρία (Ἰησοῦ) is here identical, therefore, with that of Revelation 1:9, and throughout the entire Apoc. it remains generally unchanged; but in this passage the ἑσφαγμ. and the addition ἣν εἰχον entirely change the force of the διά from what the same word has in Revelation 1:9, because of an entirely different connection.

ἔκραξαν. That it is not precisely the αἱ ψυχαὶ τῶν ἐσφ.,[2114] but, according to a very easy mode of presentation, rather οἱ ἐσφαγμένοι, which is regarded as subject,[2115] follows not necessarily from the masc. λέγοντες,[2116] but indeed from the entire mode of expression, Revelation 6:10-11.[2117]

Ὡς ΚΑῚ ΑὐΤΟΊ. For this, of course, Hengstenb.’s false interpretation of Τ. ΨΥΧΆς, Revelation 6:9, affords no aid.

ΦΩΝῇ ΜΕΓΆΛῌ, cf. Revelation 1:10.

ἝΩς ΠΌΤΕ. עַר־מָתַי, 1 Samuel 16:1; cf. Habakkuk 1:2; Psalm 13:2; Psalm 79:5. Every attempt to supply[2118] breaks the immediate connection with οὐ κρίνεις, κ.τ.λ.

ὁ δεσπότης. On the voc. use of the nom., see Winer, p. 172. The correlate to ΔΕΣΠΟΤΉς—the expression only here in the Apoc.—is ΔΟῦΛΟς.[2119] All belonging to the Lord are his servants;[2120] hence the future martyrs are called ΣΎΝΔΟΥΛΟΙ. Cf. also Revelation 19:10. The one meant as “Lord” is not Christ,[2121] but God. “The martyrs cry to God as their owner.”[2122] But because he is this, there can be no doubt that the punishment here expected[2123] has begun; only the question ἝΩς ΠΌΤΕ, Κ.Τ.Λ., proceeds from the longing of the martyrs for that judgment. And the martyrs may the more confidently expect that judgment from their Lord, as he is ἍΓΙΟς and ἈΛΗΘΙΝΌς. His holiness[2124] is the essential ground from which the ΔΊΚΑΙΑΙ ΚΡΊΣΕΙς[2125] energetically proceed. But it is improper to refer the ἈΛΗΘΙΝΌς, which is exchanged with ἈΛΗΘΉς, to God’s truthfulness or fidelity to his promises,[2126] while, on the other hand, God is called Ὁ ΔΕΣΠ. Ὁ ἈΛΗΘΙΝΌς, because he is the Lord who in truth deserves this name, the “true Lord,”[2127] who, therefore, will also doubtless do in every respect as is fitting for such a Lord to do to his faithful servants. [See Note LI., p. 236.] Οὐ ΚΡΊΝΕΙς ΚΑῚ ἘΚΔΙΚΕῖς, Κ.Τ.Λ. Concerning the following ἘΚ,[2128] cf. Revelation 18:20, Revelation 19:2; Psalm 43:1; 1 Samuel 24:13.[2129]

The dwellers “on the earth”[2130] are here, by virtue of the connection,[2131] according to the generic view, “all nations,”[2132] in contrast with the servants of God.[2133]

Concerning the ethical estimation of the expressed longing of the martyrs, which contains neither censurable impatience nor a vindictive feeling, Beda already remarked: “These things they did not pray from hatred towards enemies for whom in this world they entreated, but from love of justice with which they agree as those placed near the Judge himself.”[2134] Especially in accordance with the text, Beng. says, “They have to do with the glory of the holiness and truth of their Lord.” What the martyrs express as their longing, is in reality pledged by the fact that their ΔΕΣΠΌΤΗς is ἍΓΙΟς ΚΑῚ ἈΛΗΘΙΝΌς; the ΚΡΊΝΕΙΝ and ἘΚΔΙΚΕῖΝ are the infallible attestation of his nature, which has been just before praised. But the longing which the martyrs express in their way is, in its foundation, nothing else than that which belongs to the entire Church.[2135]

ΚΑῚ ἘΔΌΘΗ

ΣΤΟΛῊ ΛΕΥΚΉ. The singular ΣΤΟΛῊ Λ., which even with the mere ΑὐΤΟῖς would not be irregular,[2136] is immediately afterwards made necessary by the expressly individualized ἙΚΆΣΤῼ.

The opinion that by the offering of the white robe,[2137] something peculiar is to be communicated to the souls of martyrs, besides the blessedness which is self-evident,[2138] is not only in itself indefinite,—for, what is this special reward to be?—but is also contrary to the context; not because this giving of white garments, as also the entire scene Revelation 6:9-11, is nothing more than “a poetic fiction,”[2139]—for the fifth seal-vision is this no more than are the rest,—but, because the giving occurs within the vision, it is an integrant part of the vision, and not an objective, real fact. The consideration that the souls of martyrs are already blessed, and, therefore, as all the blessed, they wear already white garments,[2140] is therefore entirely out of place, because dependent upon a ΜΕΤΆΒΑΣΙς ΕἸς ἌΛΛΟ ΓΈΝΟς.[2141]

As the gift of the white robe designates the already present blessedness and glorification of those who have been offered for the sake of Christ, so also the fulfilment of their prayer is promised them in the final revelation of the Lord’s judgment which is to be awaited, but, of course, in such a way that they are to wait for it in their blessed repose until the end which is no longer distant (Revelation 6:11).

ΚΑῚ ἘῤῬΈΘΗ ΑὐΤΟῖς ἽΝΑ, Κ.Τ.Λ. Concerning the ἽΝΑ, cf. Winer, p. 314 sqq.

ἈΝΑΠΑΎΣΩΝΤΑΙ designates not the mere cessation from the cry (Revelation 6:10),[2142] but has the more complete sense of the blessed rest, as Revelation 14:19,[2143] which, as also the white robe indicates, has been imparted to the martyrs, after having struggled in their earthly life, even unto death, and overcome.[2144]

ἜΤΙ ΧΡΌΝΟΝ ΜΙΚΡῸΝ. Bengel’s reckoning concerning the length of the “chronus” is thwarted already by the correct reading, ΧΡ. ΜΙΚΡΌΝ,[2145] whose meaning corresponds with the entire view of the Apoc.[2146]

Expositor's Greek Testament

Revelation 6:9-11. The fifth seal opened.

Cambridge Bible for Schools and Colleges

The Fifth Seal, Revelation 6:8-119. This series of seven visions, like the other groups of seven throughout the book, is divided into two parts. We have seen (Revelation 2:7; Revelation 2:19) that the messages to the seven Churches were divided into a group of three and one of four: here the first four seals are marked off from the last three, and similarly with the four trumpets of chap. 8 from the three that follow in chaps. 9–11: perhaps also, though less clearly, with the vials of chap. 16.

under the altar] Here first mentioned; it is a part of the arrangements of the heavenly Temple: see on Revelation 4:6. Are we to understand that its position was that of the golden altar within the Holy Place (Exodus 30:1 sqq.) or of the brazen altar in the open court before the Temple (Exodus 27:1 sqq.)? i.e. is it an altar of incense or of burnt offering? In Revelation 8:3 sqq. we find incense offered at a heavenly golden Altar, and it is not distinguished from this: yet it may be thought that the image here is more suitable to the altar of sacrifice. For at the foot of it the blood of the victims was poured out (Exodus 29:12), and the blood, we are told repeatedly, is the life: then is it not meant that the lives or souls (the words are interchangeable, as Matthew 16:25 sqq.) of the martyrs are poured out at the foot of the heavenly altar, when they sacrificed their lives to God? Probably it is meant: but we are not to assume without evidence that the altar here is different from that in chap. 8. Admitting that the Israelite tabernacle and Temple were copies of a really subsisting heavenly archetype, it is not certain that they were exact copies in all respects: they might have to be modified to suit material conditions. Just as it was impossible to have a real sea (see on Revelation 4:6) in front of the earthly temple, so it may have been necessary to have on earth an inner and an outer Sanctuary, an altar before each, whereon to present the symbols of those things which in heaven are offered on one.

the souls] There is undoubtedly a distinction throughout the N. T. between the words for “soul,” the mere principle of natural life and “spirit,” the immortal and heavenly part of man: see especially 1 Corinthians 15:44 sqq. Yet it is probably an overstatement of this distinction to say that these are mere lost lives, crying to God for vengeance like Abel’s blood (Genesis 4:10), but different from the immortal souls, which have all their wants satisfied, and desire the salvation, not the punishment, of their murderers. They are the “lives” of the slain: their being under the altar is well illustrated by the ceremonial outpouring of the blood, and their cry for vengeance by that of the blood of Abel, but what follows in the next verse is surely addressed to the inmost souls of the saints, not to impersonal abstract “lives.”

of them that were slain] As the four former verbs correspond to Matthew 24:6-8, so this to ibid. 9. In Enoch xl. 5, a voice (that of “him who presides over every suffering and every wound of the sons of men, the holy Raphael,” ib. 9) is heard “blessing the elect One, and the elect who are crucified on account of the Lord of spirits.” There is a passage more like this in sense in the same book, xlvii. 2, “In that day shall the holy ones assemble who dwell above the heavens, and with united voice petition, supplicate, praise, laud, and bless the name of the Lord of spirits, on account of the blood of the righteous which has been shed, that the prayer of the righteous may not be intermitted before the Lord of spirits; that for them He would execute judgement, and that His patience may not endure for ever.”

for the word of God, and for the testimony] Cf. Revelation 1:9, Revelation 20:4.

the testimony which they held] For the construction cf. Revelation 12:17 fin. The verb rendered “held” here and “have” there being the same. Some argue from the name of Jesus not being used here, as in the three places referred to, for describing their testimony, that there are Old Testament martyrs, like those in Hebrews 11 ad fin. But surely their blood was very amply avenged, and very speedily: of the three great persecutors, Jezebel and Antiochus perished miserably, and Manasseh suffered equal misery, though he repented in time to receive some alleviation of it. We have, however, a Jewish parallel to the thought of this passage in Enoch xxii. 5 sqq., where Enoch hears in heaven the accusing cry of the soul (not, as in Genesis, the blood) of Abel.

Bengel's Gnomen

Revelation 6:9. Καὶ, and) The fifth, the sixth, and the seventh seals relate to invisible things; the fifth, to those who have died well, namely, martyrs; the sixth, to those who have died badly, kings, etc.; comp. Ezekiel 32:18, and following verses; the seventh, to angels, especially those illustrious ones, to whom the trumpets are given.—ὑποκάτω) With this agrees that which the seventh of the brothers says, 2Ma 7:36, οἱ μὲν γὰρ νῦν ἡμέτεροι ἀδελφοὶ βραχὺν ὑπενέγκαντες πόνον ἀεννάου ζωῆς ΥΠΟ διαθήκην Θεοῦ πεπτώκασι: for which the Latin translator, For my brothers, having now sustained moderate pain, have been brought [effecti sunt] under the covenant of everlasting life. Not only the Church fighting under Christ, as the world does under Satan, but even the Church in its consummated state, and the kingdom of darkness, are described in this book. Moreover, the actions of the forces of the good and wicked alike on the earth, and their removals from it to a happier or more wretched state, succeeding one another at different times, distinguished by various degrees, celebrated by various applaudings, and the increments of the expectation itself and of the rejoicing in heaven, and of the terror itself and punishment in hell, are at the same time shown. See ch. 4. 5. 6. 7. 14. 19. and following, and the notes.

Pulpit Commentary

Verse 9. - And when he had opened the fifth seal; and when he opened, as in vers. l, 3, 5, 7, which see. The second group of visions connected with the opening of the seals now commences. The first group deals with events more immediately attached to this life. By the visions of the first four seals St. John has shown that it is with God's knowledge and consent that afflictions and persecutions are allowed to try the faith of his servants on earth; while yet the ultimate triumph of those who endure is certain. In the last three appearances he goes a step further - he gives his readers a glimpse of events more immediately connected with the life in the world to come. He shows them

(1) the faithful, resting from their labours, though longing, in sympathy with those left on earth, for the completion of Christ's triumph;

(2) the circumstances attendant upon our Lord's final coming, which he describes in language which is almost a repetition of Christ's words on the same subject;

(3) the inexplicable life with God in heaven, which is denoted by the silence following the opening of the last seal. I saw under the altar. This representation is doubtless suggested by the arrangements of the temple. Victims were sacrificed on the brazen altar which stood at the door of the tabernacle (Exodus 39:39 and Exodus 40:29), and the blood was poured out at the foot of this altar (Leviticus 4:7). The martyrs are therefore regarded as having offered themselves as sacrifices upon the altar of God by yielding up their lives for him. St. Paul uses a similar figure concerning himself. In 2 Timothy 4:6 he says, "For I am now ready to be offered ['to pour out as a libation,' σπένδω], and the time of any departure is at hand;" and in Philippians 2:17, "If I be offered upon the sacrifice and service of your faith." Bleek and De Wette understand the golden altar of incense (Exodus 30:1), and consider that the figure is representative of the hearing of the martyrs' prayers. Bossuet says the altar is Christ. The souls of them that wore slain; them that had been slain. An "aesthetical difficulty" (see on Revelation 4:6). How could St. John see the souls? Of course, he did not see them with his bodily vision, nor indeed did he thus see any part of the revelation. He "sees" them while "in the Spirit," i.e. he is somehow made conscious of the existence of the souls. Slain; σφάττω, "sacrificed;" the same word used of the Lamb in Revelation 5:6. The word is in harmony with the use of the word" altar," with which it is naturally connected. It fixes the signification of the altar, which therefore cannot bear the meaning ascribed by Block and De Wette, as mentioned above. St. John sees the souls only of the martyrs, since their bodies will not be reunited with their souls until the judgment day. Meanwhile, the souls rest (see ver. 11) in peace, yet in expectation of the final accomplishment of their perfect bliss, which the words used in ver. 10 show them to desire. Wordsworth quotes (as illustrating this passage) Tertullian, "The souls of martyrs repose in peace under the altar, and cherish a spirit of patience until others are admitted to fill up their communion of glow;" and Irenaeus, "The souls of the departed go to the place assigned them by God, and there abide until the resurrection, when they will be reunited to their bodies; and then the saints, both in soul and body, will come into the presence of God." For the Word of God, and for the testimony which they held. B, Syriac, add, "and of the Lamb." On account of the word, etc. Exactly the same expression which St. John uses in Revelation 1:9 in describing the cause of his own exile at Patmos. The language is peculiarly St. John's (cf. Revelation 1:2, "John: who bare record of the Word of God, and of the testimony of Jesus Christ, and of all things that he saw;" also Revelation 12:17, "The dragon... went to make war with... them which have the testimony of Jesus Christ;" also Revelation 19:10, "I am thy fellow servant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.' The "Word of God" is of course the truth which God has declared, not the Word as in John 1. "The testimony which they held" may differ slightly in signification in different places. It may mean

(1) the testimony or truth which Christ has imparted to Christians; or

(2) the active showing forth of the Christian faith by word or deed. The latter is evidently the meaning here, since for this active manifestation of Christianity they whose souls St. John now sees in glory had been slain, which would not have occurred had they merely received the Word of God without showing it outwardly (cf. Revelation 1:2). Revelation 6:9

Vincent's Word Studies

Altar (θυσιαστηρίου)

See on Acts 17:23. The altar of sacrifice, as is indicated by slain; not the altar of incense. The imagery is from the tabernacle. Exodus 39:39; Exodus 40:29.

Souls (ψυχὰς)

Or lives. See on 3 John 1:2. He saw only blood, but blood and life were equivalent terms to the Hebrew.

Slain (ἐσφαγμένων)

See on Revelation 5:6. The law commanded that the blood of sacrificed animals should be poured out at the bottom of the altar of burnt-offering (Leviticus 4:7).

They held (εἶχον)

Not held fast, but bore the testimony which was committed to them.