Revelation 6:9
Verse
Context
The Fifth Seal: The Martyrs
8Then I looked and saw a pale green horse. Its rider’s name was Death, and Hades followed close behind. And they were given authority over a fourth of the earth, to kill by sword, by famine, by plague, and by the beasts of the earth.9And when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the testimony they had upheld.10And they cried out in a loud voice, “How long, O Lord, holy and true, until You avenge our blood and judge those who dwell upon the earth?”
Sermons
A.W. Tozer
Stephen Kaung
Peter Hoover
G.W. North
Mike BickleSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
The fifth seal - There is no animal nor any other being to introduce this seal, nor does there appear to be any new event predicted; but the whole is intended to comfort the followers of God under their persecutions, and to encourage them to bear up under their distresses. I saw under the altar - A symbolical vision was exhibited, in which he saw an altar; and under it the souls of those who had been slain for the word of God - martyred for their attachment to Christianity, are represented as being newly slain as victims to idolatry and superstition. The altar is upon earth, not in heaven.
Jamieson-Fausset-Brown Bible Commentary
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 (Gen 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 Rev 12:17, "Have (same Greek as here) the testimony of Jesus."
John Gill Bible Commentary
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, Lev 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, Phi 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 Heb 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.
Matthew Henry Bible Commentary
In the remaining part of this chapter we have the opening of the fifth and the sixth seals. I. The fifth seal. Here is no mention made of any one who called the apostle to make his observation, probably because the decorum of the vision was to be observed, and each of the four living creatures had discharged its duty of a monitor before, or because the events here opened lay out of the sight, and beyond the time, of the present ministers of the church; or because it does not contain a new prophecy of any future events, but rather opens a spring of support and consolation to those who had been and still were under great tribulation for the sake of Christ and the gospel. Here observe, 1. The sight this apostle saw at the opening of the fifth seal; it was a very affecting sight (Rev 6:9): I saw under the altar the souls of those that were slain for the word of God, and for the testimony which they held. He saw the souls of the martyrs. Here observe, (1.) Where he saw them - under the altar; at the foot of the altar of incense, in the most holy place; he saw them in heaven, at the foot of Christ. Hence note, [1.] Persecutors can only kill the body, and after that there is no more that they can do; their souls live. [2.] God has provided a good place in the better world for those who are faithful to death and are not allowed a place any longer on earth. [3.] Holy martyrs are very near to Christ in heaven, they have the highest place there. [4.] It is not their own death, but the sacrifice of Christ, that gives them a reception into heaven and a reward there; they do not wash their robes in their own blood, but in the blood of the Lamb. (2.) What was the cause in which they suffered - the word of God and the testimony which they held, for believing the word of God, and attesting or confessing the truth of it; this profession of their faith they held fast without wavering, even though they died for it. A noble cause, the best that any man can lay down his life for - faith in God's word and a confession of that faith. 2. The cry he heard; it was a loud cry, and contained a humble expostulation about the long delay of avenging justice against their enemies: How long, O Lord, holy and true, dost thou not judge and avenge our blood on those that dwell on the earth? Rev 6:10. Observe, (1.) Even the spirits of just men made perfect retain a proper resentment of the wrong they have sustained by their cruel enemies; and though they die in charity, praying, as Christ did, that God would forgive them, yet they are desirous that, for the honour of God, and Christ, and the gospel, and for the terror and conviction of others, God will take a just revenge upon the sin of persecution, even while he pardons and saves the persecutors. (2.) They commit their cause to him to whom vengeance belongeth, and leave it in his hand; they are not for avenging themselves, but leave all to God. (3.) There will be joy in heaven at the destruction of the implacable enemies of Christ and Christianity, as well as at the conversion of other sinners. When Babylon falls, it will be said, Rejoice over her, O thou heaven, and you holy apostles and prophets, for God hath avenged you on her, Rev 18:20. 3. He observed the kind return that was made to this cry (Rev 6:11), both what was given to them and what was said to them. (1.) What was given to them - white robes, the robes of victory and of honour; their present happiness was an abundant recompence of their past sufferings. (2.) What was said to them - that they should be satisfied, and easy in themselves, for it would not be long ere the number of their fellow-sufferers would be fulfilled. This is a language rather suited to the imperfect state of the saints in this world than to the perfection of their state in heaven; there is no impatience, no uneasiness, no need of admonition; but in this world there is great need of patience. Observe, [1.] There is a number of Christians, known to God, who are appointed as sheep for the slaughter, set apart to be God's witnesses. [2.] As the measure of the sin of persecutors is filling up, so is the number of the persecuted martyred servants of Christ. [3.] When this number is fulfilled, God will take a just and glorious revenge upon their cruel persecutors; he will recompense tribulation to those who trouble them, and to those that are troubled full and uninterrupted rest. II. We have here the sixth seal opened, Rev 6:12. Some refer this to the great revolutions in the empire at Constantine's time, the downfall of paganism; others, with great probability, to the destruction of Jerusalem, as an emblem of the general judgment, and destruction of the wicked, at the end of the world; and, indeed, the awful characters of this event are so much the same with those signs mentioned by our Saviour as foreboding the destruction of Jerusalem, as hardly to leave any room for doubting but that the same thing is meant in both places, though some think that event was past already. See Mat 24:29, Mat 24:30. Here observe, 1. The tremendous events that were hastening; and here are several occurrences that contribute to make that day and dispensation very dreadful: - (1.) There was a great earthquake. This may be taken in a political sense; the very foundations of the Jewish church and state would be terribly shaken, though they seemed to be as stable as the earth itself. (2.) The sun became black as sackcloth of hair, either naturally, by a total eclipse, or politically, by the fall of the chief rulers and governors of the land. (3.) The moon should become as blood; the inferior officers, or their military men, should be all wallowing in their own blood. (4.) The stars of heaven shall fall to the earth (Rev 6:13), and that as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind. The stars may signify all the men of note and influence among them, though in lower spheres of activity; there should be a general desolation. (5.) The heaven should depart as a scroll when it is rolled together. This may signify that their ecclesiastical state should perish and be laid aside for ever. (6.) Every mountain and island shall be moved out of its place. The destruction of the Jewish nation should affect and affright all the nations round about, those who were highest in honour and those who seemed to be best secured; it would be a judgment that should astonish all the world. This leads to, 2. The dread and terror that would seize upon all sorts of men in that great and awful day, Rev 6:15. No authority, nor grandeur, nor riches, nor valour, nor strength, would be able to support men at that time; yea, the very poor slaves, who, one would think, had nothing to fear, because they had nothing to lose, would be all in amazement at that day. Here observe, (1.) The degree of their terror and astonishment: it should prevail so far as to make them, like distracted desperate men, call to the mountains to fall upon them, and to the hills to cover them; they would be glad to be no more seen; yea, to have no longer any being. (2.) The cause of their terror, namely, the angry countenance of him that sits on the throne, and the wrath of the Lamb. Observe, [1.] That which is matter of displeasure to Christ is so to God; they are so entirely one that what pleases or displeases the one pleases or displeases the other. [2.] Though God be invisible, he can make the inhabitants of this world sensible of his awful frowns. [3.] Though Christ be a lamb, yet he can be angry, even to wrath, and the wrath of the Lamb is exceedingly dreadful; for if the Redeemer, that appeases the wrath of God, himself be our wrathful enemy, where shall we have a friend to plead for us? Those perish without remedy who perish by the wrath of the Redeemer. [4.] As men have their day of opportunity, and their seasons of grace, so God has his day of righteous wrath; and, when that day shall come, the most stout-hearted sinners will not be able to stand before him: all these terrors actually fell upon the sinners in Judea and Jerusalem in the day of their destruction, and they will all, in the utmost degree, fall upon impenitent sinners, at the general judgment of the last day.
Tyndale Open Study Notes
6:9-11 In counterpoint to the world’s destructive ways (6:1-8), the fifth seal introduces Christian martyrs who ask how God intends to deal with evil. 6:9 Rather than follow the world’s destructive ways, the martyrs gave their lives for the word of God.
Revelation 6:9
The Fifth Seal: The Martyrs
8Then I looked and saw a pale green horse. Its rider’s name was Death, and Hades followed close behind. And they were given authority over a fourth of the earth, to kill by sword, by famine, by plague, and by the beasts of the earth.9And when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the testimony they had upheld.10And they cried out in a loud voice, “How long, O Lord, holy and true, until You avenge our blood and judge those who dwell upon the earth?”
- Scripture
- Sermons
- Commentary
(Revelation - Part 11): The Souls Under the Alter - Who They Are
By A.W. Tozer6.1K41:54Book Of RevelationREV 6:9In this sermon, the preacher discusses the four states of a man: lost on earth, saved on earth, waiting in heaven after death, and glorified. He emphasizes that the Lord is concerned about resurrecting everyone's bodies, both saints and non-saints. The preacher also mentions the opening of the seals in the book of Revelation, specifically focusing on the fifth seal which involves attacks on Christians through lies and abuse. He concludes by highlighting the future phenomenon in heaven when the sun, moon, and stars will be affected by God's power.
Audio Sermon: The Souls Under the Altar
By A.W. Tozer1.5K41:57REV 6:9
This sermon delves into the opening of the fifth and sixth seals in the book of Revelation, highlighting the souls of martyrs under the altar crying out for justice and the impending wrath of the Lamb. It emphasizes the need for believers to overcome temptations, forsake the world, and stand firm in faith to be able to face the judgment day. The speaker warns against false teachings on soul-sleeping and urges listeners to trust in Christ for salvation.
The 1st Vision: The Testimony of Jesus
By Stephen Kaung1.1K1:06:04TestimonyREV 1:1REV 1:9REV 6:9REV 11:7REV 12:17REV 19:10REV 20:4In this sermon, the speaker emphasizes the importance of the testimony of Jesus Christ as revealed in the book of Revelation. The speaker highlights that it is God's pleasure and duty to reveal his Son to us through the Holy Spirit. However, the speaker also points out that many people receive little of this revelation due to their lack of faithfulness. The theme of the book of Revelation is not just about future events, but rather the spirit of prophecy and the testimony of Jesus.
(Pdf Book) the Russians' Secret
By Peter Hoover38000:00MartyrdomEbooksPerseverance in FaithMAT 5:10REV 6:9REV 12:11Peter Hoover discusses the concept of martyrdom in early Christianity, emphasizing that true martyrs do not seek glory or recognition but carry their crosses in silence. He highlights the persecution faced by modern Christians, particularly in Russia, where believers often suffer not for their faith but for their association with foreign wealth or political dissent. Hoover argues that real martyrs are often forgotten and misunderstood, living lives of quiet devotion rather than seeking the limelight. He encourages readers to learn from the resilience of Russian Christians who have endured centuries of suffering and to embrace a faith that prioritizes Christ over worldly concerns.
The Fifth Seal
By G.W. North1311:47:41MartyrdomChristian LifeThe Power of the Blood of ChristREV 6:9G.W. North preaches on the significance of the fifth seal in Revelation, emphasizing that while the devil appears to rule, it is ultimately God who is in control and overruling all events. He highlights the souls of the martyrs under the altar, who cry out for justice, and contrasts their desire for vengeance with the grace of God that offers forgiveness. North encourages believers to live righteously and to understand the power of the blood of Christ, which speaks better things than the blood of Abel, and to reflect on what their own lives and blood would testify before God.
The Fifth Seal: Prayer Releasing Judgment
By Mike Bickle2656:01The Power of PrayerMartyrdom and Its ImpactRevelationREV 6:9Mike Bickle emphasizes the significance of the fifth seal in Revelation, which highlights the power of prayer in releasing God's judgment on the earth. He explains that prayer can both stop and release judgment, with the martyrdom of saints igniting a fervent prayer movement that brings about God's purposes. Bickle discusses how the shedding of blood creates intensity in the church, leading to a more profound commitment to God and a powerful prayer movement that influences history. He encourages believers to recognize the importance of their prayers, which, though feeble, are mighty in God's presence and can change the course of events. Ultimately, the sermon calls for a renewed commitment to prayer as a vital part of God's plan in the end times.
Fifth and Sixth Seals: Praying Releasing Judgment (Rev. 6:9-17)
By Mike Bickle2356:04Martyrdom and JusticePrayer MovementREV 6:9Mike Bickle discusses the significance of the fifth and sixth seals in Revelation 6:9-17, emphasizing the power of prayer and the role of martyrs in the end times. He explains that the prayers of the martyrs in heaven, crying out for justice, fuel a prayer movement on earth that will intensify as the return of Christ approaches. The sixth seal introduces supernatural judgments that reflect God's response to these prayers, highlighting the urgency and importance of intercession in the current age. Bickle encourages believers to become familiar with these passages to lift the fog of misunderstanding and to recognize the dynamic nature of prayer in God's plan. Ultimately, he asserts that the prayer movement will be a critical force against the antichrist's kingdom.
Signs of the Times
By Art Katz0The True Church in a Global SystemApostasy vs. ApostolicityMAT 24:9ROM 12:22CO 6:17PHP 3:202TI 3:1HEB 11:131PE 2:111JN 2:15REV 6:9REV 13:16Art Katz delivers a prophetic assessment of the 1990s, emphasizing the radical choices facing the church: apostasy or apostolicity. He warns that the true church will be the impediment to a global unification that seeks to undermine God's purposes, and that believers must prepare for persecution and opposition. Katz highlights the dangers of a society increasingly driven by consumerism and entertainment, which distracts from spiritual discernment and maturity. He calls for a return to an apocalyptic expectation and a deeper quality of faith, urging the church to live as pilgrims and sojourners in a world that is becoming irredeemably evil. The message concludes with a call to sanctification and a warning against the seductive nature of convenience in a world that is moving towards a beast system.
Of the Immortality of the Soul.
By John Gill0Divine JusticeImmortality of the SoulPSA 31:5ECC 12:7MAT 10:28LUK 12:4REV 6:9John Gill emphasizes the immortality of the soul, asserting that while the body may perish, the soul continues to exist eternally, returning to God who created it. He argues that the soul's nature, being spiritual and immaterial, distinguishes it from the body, which is mortal and subject to decay. Gill supports his claims with scriptural references, highlighting that the soul is not only capable of moral and spiritual death due to sin but also faces eternal consequences in the afterlife. He concludes that the soul's immortality is essential for understanding divine justice and the fulfillment of God's promises to humanity.
2 Peter 3:9
By John Gill0Longsuffering and SalvationGod's PromisesEZK 18:32MAT 24:36JHN 3:16ACT 5:31ROM 2:41TI 2:4HEB 10:372PE 3:92PE 3:15REV 6:9John Gill emphasizes that the Lord is not slow in fulfilling His promises, particularly regarding the second coming of Christ. He explains that the perceived delay is due to God's longsuffering, allowing time for the elect to come to faith and repentance. Gill clarifies that God's patience is not for everyone but specifically for His chosen ones, ensuring that none of them perish. He reassures believers that God's promises are certain and that His timing is perfect, ultimately leading to the salvation of His people. The sermon encourages trust in God's plan and His desire for all to come to repentance.
Posttribulational Denial of Imminency and Wrath
By John F. Walvoord0JER 30:7MAT 24:21MAT 24:44JHN 14:31CO 15:521TH 5:92TH 2:1REV 6:9REV 7:14REV 12:12John F. Walvoord addresses Robert Gundry's attempt to deny the imminency of the rapture by redefining the term 'imminent,' emphasizing that the rapture could occur at any moment without necessary intervening events. Walvoord highlights the importance of understanding the concept of imminence in relation to the hope of the rapture before the tribulation, not survival through it, and refutes Gundry's redefinition of imminence to fit his posttribulational view. Additionally, Walvoord challenges Gundry's denial of divine wrath in the great tribulation, pointing out that the tribulation is a time of both satanic and divine wrath, and that the church cannot escape severe trials during this period. Lastly, Walvoord examines Gundry's exegetical premises of dispensational posttribulationism, focusing on key passages like the Olivet Discourse and the Upper Room Discourse to address the theological issues involved.
Even Unto Death
By John Christian Wenger0MAT 5:10ROM 8:352CO 4:17PHP 1:21HEB 11:351PE 4:12REV 2:10REV 6:9John Christian Wenger preaches about the persecution and martyrdom of the Anabaptists in the 16th century, highlighting their unwavering faith, courage, and commitment to God even in the face of severe trials and death. The Anabaptists spread rapidly, teaching love, faith, and the cross, and faced persecution with humility and patience. Many martyrs, including Balthasar Hübmaier and Eitelhans Langenmantel, endured torture and death for their beliefs. Despite the intense persecution, the Anabaptist movement survived in some areas, leading to the establishment of the Baptist Church in modern times.
A Closer Look at Forgiving
By David Servant0MAT 6:15MAT 18:23LUK 17:3ACT 7:60REV 6:9David Servant preaches on the importance of forgiveness, emphasizing the need to show mercy to others as we have received mercy from God. He delves into Jesus' Parable of the Unforgiving Servant, highlighting the consequences of unforgiveness and the requirement for us to forgive others in order to receive forgiveness from God. Servant explains that forgiveness leads to reconciliation, illustrating this through biblical examples and teachings. He addresses common misconceptions about forgiveness and provides insights on when and whom God expects us to forgive, emphasizing the significance of repentance in the process of forgiveness.
Xiii. the Death of Pollio
By Martyrs of the Catacombs0ACT 7:591CO 15:55PHP 1:21REV 2:10REV 6:9In the midst of the brutal spectacle at the Coliseum, the story of Pollio and the Christian martyrs unfolds, showcasing unwavering faith and courage in the face of imminent death. Despite the bloodthirsty demands of the crowd, the martyrs, like Pollio and Marcellus, stood firm in their devotion to God, willing to sacrifice their lives for their faith. The seraphic expression on the face of the boy facing the tiger reflects a deep spiritual connection and readiness to meet death with heavenly anticipation. The ultimate victory of these martyrs lies not in earthly survival but in the eternal promise of a crown of life from God for their faithful endurance unto death.
Xlix. to Mrs Stuart, Wife of the Provost of Aye
By Samuel Rutherford0PSA 51:17ROM 8:38EPH 4:22EPH 6:181JN 1:9REV 6:9Samuel Rutherford expresses humility and a deep sense of unworthiness, acknowledging his shortcomings and the insufficiency of his own efforts compared to the grace of Christ. He longs for a genuine, transformative experience of God's love beyond mere words or appearances. Rutherford emphasizes the need for true repentance, seeking forgiveness for both visible and hidden sins, and the necessity of a Savior to cleanse and purify the heart. He calls for a heartfelt mourning over the state of the Church and the persecution of believers, urging believers to intercede for the restoration and revival of Christ's work. Rutherford concludes with a reminder of the unbreakable bond between believers and Christ, encouraging steadfastness in faith and prayer for one another.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
The fifth seal - There is no animal nor any other being to introduce this seal, nor does there appear to be any new event predicted; but the whole is intended to comfort the followers of God under their persecutions, and to encourage them to bear up under their distresses. I saw under the altar - A symbolical vision was exhibited, in which he saw an altar; and under it the souls of those who had been slain for the word of God - martyred for their attachment to Christianity, are represented as being newly slain as victims to idolatry and superstition. The altar is upon earth, not in heaven.
Jamieson-Fausset-Brown Bible Commentary
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 (Gen 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 Rev 12:17, "Have (same Greek as here) the testimony of Jesus."
John Gill Bible Commentary
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, Lev 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, Phi 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 Heb 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.
Matthew Henry Bible Commentary
In the remaining part of this chapter we have the opening of the fifth and the sixth seals. I. The fifth seal. Here is no mention made of any one who called the apostle to make his observation, probably because the decorum of the vision was to be observed, and each of the four living creatures had discharged its duty of a monitor before, or because the events here opened lay out of the sight, and beyond the time, of the present ministers of the church; or because it does not contain a new prophecy of any future events, but rather opens a spring of support and consolation to those who had been and still were under great tribulation for the sake of Christ and the gospel. Here observe, 1. The sight this apostle saw at the opening of the fifth seal; it was a very affecting sight (Rev 6:9): I saw under the altar the souls of those that were slain for the word of God, and for the testimony which they held. He saw the souls of the martyrs. Here observe, (1.) Where he saw them - under the altar; at the foot of the altar of incense, in the most holy place; he saw them in heaven, at the foot of Christ. Hence note, [1.] Persecutors can only kill the body, and after that there is no more that they can do; their souls live. [2.] God has provided a good place in the better world for those who are faithful to death and are not allowed a place any longer on earth. [3.] Holy martyrs are very near to Christ in heaven, they have the highest place there. [4.] It is not their own death, but the sacrifice of Christ, that gives them a reception into heaven and a reward there; they do not wash their robes in their own blood, but in the blood of the Lamb. (2.) What was the cause in which they suffered - the word of God and the testimony which they held, for believing the word of God, and attesting or confessing the truth of it; this profession of their faith they held fast without wavering, even though they died for it. A noble cause, the best that any man can lay down his life for - faith in God's word and a confession of that faith. 2. The cry he heard; it was a loud cry, and contained a humble expostulation about the long delay of avenging justice against their enemies: How long, O Lord, holy and true, dost thou not judge and avenge our blood on those that dwell on the earth? Rev 6:10. Observe, (1.) Even the spirits of just men made perfect retain a proper resentment of the wrong they have sustained by their cruel enemies; and though they die in charity, praying, as Christ did, that God would forgive them, yet they are desirous that, for the honour of God, and Christ, and the gospel, and for the terror and conviction of others, God will take a just revenge upon the sin of persecution, even while he pardons and saves the persecutors. (2.) They commit their cause to him to whom vengeance belongeth, and leave it in his hand; they are not for avenging themselves, but leave all to God. (3.) There will be joy in heaven at the destruction of the implacable enemies of Christ and Christianity, as well as at the conversion of other sinners. When Babylon falls, it will be said, Rejoice over her, O thou heaven, and you holy apostles and prophets, for God hath avenged you on her, Rev 18:20. 3. He observed the kind return that was made to this cry (Rev 6:11), both what was given to them and what was said to them. (1.) What was given to them - white robes, the robes of victory and of honour; their present happiness was an abundant recompence of their past sufferings. (2.) What was said to them - that they should be satisfied, and easy in themselves, for it would not be long ere the number of their fellow-sufferers would be fulfilled. This is a language rather suited to the imperfect state of the saints in this world than to the perfection of their state in heaven; there is no impatience, no uneasiness, no need of admonition; but in this world there is great need of patience. Observe, [1.] There is a number of Christians, known to God, who are appointed as sheep for the slaughter, set apart to be God's witnesses. [2.] As the measure of the sin of persecutors is filling up, so is the number of the persecuted martyred servants of Christ. [3.] When this number is fulfilled, God will take a just and glorious revenge upon their cruel persecutors; he will recompense tribulation to those who trouble them, and to those that are troubled full and uninterrupted rest. II. We have here the sixth seal opened, Rev 6:12. Some refer this to the great revolutions in the empire at Constantine's time, the downfall of paganism; others, with great probability, to the destruction of Jerusalem, as an emblem of the general judgment, and destruction of the wicked, at the end of the world; and, indeed, the awful characters of this event are so much the same with those signs mentioned by our Saviour as foreboding the destruction of Jerusalem, as hardly to leave any room for doubting but that the same thing is meant in both places, though some think that event was past already. See Mat 24:29, Mat 24:30. Here observe, 1. The tremendous events that were hastening; and here are several occurrences that contribute to make that day and dispensation very dreadful: - (1.) There was a great earthquake. This may be taken in a political sense; the very foundations of the Jewish church and state would be terribly shaken, though they seemed to be as stable as the earth itself. (2.) The sun became black as sackcloth of hair, either naturally, by a total eclipse, or politically, by the fall of the chief rulers and governors of the land. (3.) The moon should become as blood; the inferior officers, or their military men, should be all wallowing in their own blood. (4.) The stars of heaven shall fall to the earth (Rev 6:13), and that as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind. The stars may signify all the men of note and influence among them, though in lower spheres of activity; there should be a general desolation. (5.) The heaven should depart as a scroll when it is rolled together. This may signify that their ecclesiastical state should perish and be laid aside for ever. (6.) Every mountain and island shall be moved out of its place. The destruction of the Jewish nation should affect and affright all the nations round about, those who were highest in honour and those who seemed to be best secured; it would be a judgment that should astonish all the world. This leads to, 2. The dread and terror that would seize upon all sorts of men in that great and awful day, Rev 6:15. No authority, nor grandeur, nor riches, nor valour, nor strength, would be able to support men at that time; yea, the very poor slaves, who, one would think, had nothing to fear, because they had nothing to lose, would be all in amazement at that day. Here observe, (1.) The degree of their terror and astonishment: it should prevail so far as to make them, like distracted desperate men, call to the mountains to fall upon them, and to the hills to cover them; they would be glad to be no more seen; yea, to have no longer any being. (2.) The cause of their terror, namely, the angry countenance of him that sits on the throne, and the wrath of the Lamb. Observe, [1.] That which is matter of displeasure to Christ is so to God; they are so entirely one that what pleases or displeases the one pleases or displeases the other. [2.] Though God be invisible, he can make the inhabitants of this world sensible of his awful frowns. [3.] Though Christ be a lamb, yet he can be angry, even to wrath, and the wrath of the Lamb is exceedingly dreadful; for if the Redeemer, that appeases the wrath of God, himself be our wrathful enemy, where shall we have a friend to plead for us? Those perish without remedy who perish by the wrath of the Redeemer. [4.] As men have their day of opportunity, and their seasons of grace, so God has his day of righteous wrath; and, when that day shall come, the most stout-hearted sinners will not be able to stand before him: all these terrors actually fell upon the sinners in Judea and Jerusalem in the day of their destruction, and they will all, in the utmost degree, fall upon impenitent sinners, at the general judgment of the last day.
Tyndale Open Study Notes
6:9-11 In counterpoint to the world’s destructive ways (6:1-8), the fifth seal introduces Christian martyrs who ask how God intends to deal with evil. 6:9 Rather than follow the world’s destructive ways, the martyrs gave their lives for the word of God.