Petition and Pandemonium -Rev. 6:9-17

Have you ever had a moment in your life when you wondered what God was up to? Have you ever repeated a prayer enough times to wonder to yourself “when is God going to give me an answer?” While answers to these questions applied to our individual circumstances might elude us, it might help us to consider that inquiries like this are shared by those who are with the Lord in heaven. In Revelation 6:9-17, we witness the fifth and sixth seal and are confronted with a great question—a question that is then answered in no uncertain terms. It is my prayer that this passage might reacquaint us with God’s holiness and inspire us to maintain our witness in a world filled with all kinds of questions.

a. Fifth Seal: Martyrdom-6:9-11

The fifth and sixth seals are very different from the preceding four in both content and scope. In verse 9 John says, “When the Lamb broke the fifth seal, I say underneath the altar the souls of those who had been slain” (6:9a). In this verse, martyrs are shown beneath the altar in the heavens. This is no small detail as John is now thrust, once again, to a different dimension. After describing the four horsemen’s activity on the earth (6:1-8), the reader is taken to another realm, complete with different characters and different rules concerning time. Due to the spatial and temporal contrast between this seal and the first four, it follows that 6:9-11 doesn’t have to fall in line consecutively/chronologically (Thomas, Revelation, 441). This realization goes a long way in helping to identify who these martyrs are (especially as there are no particulars given that expose their identity).

Some (Osborne, Beale, etc.), believe that these are those who are being killed by both the plagues described earlier in the chapter and the persecution against believers that no doubt accompanied the consolidation of power, war, and socio-economic struggles that are described in 6:1-8. However, this ignores the fact that, according to Revelation 3:10 and 6:10, the seal judgments are God’s wrath primarily against earth-dwellers—not against the redeemed. Not only that, but it doesn’t make theological sense that giving one’s life for the gospel would be understood as a judgment from God. Finally, this judgment (given what follows and that the action is taking place in heaven), appears to be dissimilar to those that precede it. For all of these reasons, there are three appropriate interpretations of these martyrs. Either they represent all Christians who have at any point in history given their lives for the cause of Christ, or, they are those new converts who were saved during the tribulation period but were then killed because of their faith, or some combination of the two. Hindson writes, “It is certainly possible that the martyrs who cry out…could represent all the Christian martyrs of all time who have taken their rightful place in heaven. Their cries may well be intensified as they see new converts being slaughtered during the Tribulation…” (Hindson, Revelation, 83).

Such cries are made “beneath” a heavenly altar. This detail evokes the sacrificial nature of their suffering –a sacrifice that is most in keeping with the golden altar of incense that once stood in the vicinity of the holy of holies. The sacrificial blood of the Day of Atonement was poured on this altar and incense was burned on it (Exod. 30:1-10; Lev. 4:7; Heb. 9:4). This special place of sacrifice, the incense of which rose up in smoke to the heavens, is revisited in Revelation 8:3-5 and 9:13. However, in 6:11 these saints are depicted as beneath the altar, not on the altar. Certainly as sacrifices were made on the day of atonement at the golden altar near the holy of holies, some blood was placed on the altar. The rest was poured at the base/beneath the altar (Osborne, Revelation, 391; Beale, Revelation, 285).

John reveals the impetus behind the sacrifices made when he reveals that these martyrs were mercilessly killed “because of the word of God, and because of the testimony which they had maintained” (6:9b). This causal statement is reiterated throughout the book (1:2, 9; 6:9; 20:4) and highlights the ultimate sacrifice believers made when they chose not to flee or compromise their testimony in the midst of extreme pressure and/or threat of death.

The souls of these martyrs “cried out with a loud voice” (6:10a) in this heavenly scene. The verb means “to shout or cry out, with the possible implication of the unpleasant nature of the sound” (Louw Nida)—i.e. “to scream.” Something of the urgency and passion of these martyrs is witnessed in the tone that characterizes this chorus. Perhaps, as was suggested before, these martyrs from the past are witnessing the present persecution during the tribulation and they can no longer stay silent.

They cry out to the Lord saying, “How long, O Lord, holy and true, will you refrain from judging and avenging our blood on those who dwell on the earth” (6:10b). Several dichotomies abound in this question. First, there is a spatial contrast between heaven and earth. Second, and connected to the first, is the contrast between believers in the presence of God requesting vindication and powerful persecutors who deserve judgment still back on the planet. The martyrs wonder how much longer it will take before the shoe finally falls, justice is finally served, and the punishment against the wicked will finally match the crime.

This question demonstrates at least three things: first, souls in heaven are able to perceive some of what takes place on the earth. This is confirmed in the inquiry made of these martyrs in response to the growing persecution down below. Second, righteous indignation against wickedness is acceptable. God’s people, in fact, ought to be grieved by wickedness and the persecution against the faithful. However, as Ephesians 4:6 reminds, God’s people are to be angry and not sin. Here, the martyrs provide an example of how to appropriately channel their indignation. Instead of losing faith, they call upon the Lord to act on their behalf—“How long, o Lord, holy and true, will you refrain from judging and avenging our blood on those who dwell on the earth…”. After all, God says elsewhere, “vengeance is mine” (Rom. 12:19). Third, more than a cry for bitter, personal revenge, this petition concerns God’s reputation and justice. This is why the “Lord” is introduced first as “holy and true.” The cry from these martyrs asks for God’s holiness and truthfulness (which cannot tolerate sin) to be verified in sizable judgement against the wicked.

In response to this honest inquiry, “there was given to each of them a white robe” (6:11a). “White robes” appear five times in the book (6:11; 7:9, 13, 14; 22:14) and probably refer to the long robes of rank that were adorned in the first century world. Some believe that the distribution of these robes confirms glorified bodies in the heavens. However, the resurrection of the body for the saints is not until Revelation 20:4-5. Instead, these robes are a symbolic affirmation of the purity and righteousness of the martyred saints and an annulment of the guilty verdict that was rendered against them by the world when they were persecuted (Beale, Revelation, 394). Such robes match the color of the raiment of those 24 elders who were described earlier (see Revelation 4:4) and the robe adorned by the Ancient of Days in Revelation 1.

After receiving this validation from God, “they were told that they should rest for a little while longer, until the number of their fellow servants and their brethren who were to be killed even as they had been, would be completed also” (6:11b). In other words, there are still some tribulation saints (those converted [miraculously] during the tribulation period) who would given up their lives in Jesus’ name. Until the number of these martyrs is reached (as determined by God’s sovereign will and in tandem with the seven-year tribulation), the saints in heaven will have to wait for final vindication.

The emergence of these martyrs in the heavens and their inquisitive petition marks the sixth seal. Next, in yet another scene change, John’s perspective shifts from the heavenly realm back down to the earthly realm just in time to witness the sixth seal.

b. Sixth Seal: Terror-6:12-17

Perhaps in an answer to the prayer of the martyrs, cosmic catastrophe is unleashed upon the planet. John reports, “I looked when He broke the sixth seal, and there was a great earthquake; and the sun became black as sackcloth made of hair, and the whole moon became like blood; and the stars of the sky fell to the earth, as a fig tree casts its unripe figs when shaken by a great wind. The sky was split apart like a scroll when it is rolled up, and every mountain and island were moved out of their places…” (6:12-14). Though some take a largely figurative interpretation of this seal (believing that the phenomena described somehow reveal largely spiritual/historic events), the evidence in favor of a more literal interpretation is preferred. Given other passages that provide potential background for this text in both the Old Testament (Isaiah 2:12-19; 34:2-4; Amos 5:28; Hag. 2:21-22) and the New Testament (Matt. 24:7; Mark 13:8; Luke 21:11), what Revelation 6:12-14 describes is nothing short of some coming cosmic disaster. So overwhelming is this disaster that the entire planet is shaken to the point that the sun, moon, and stars appear to be moving and the atmosphere is split apart. The debris created from whatever shakes the world is so thick that the smoke and ash plumes block the sun and the moon’s beams from penetrating the atmosphere (turning them black and red respectively). What John perceives as stars falling from the sky might be fiery debris dropping from the atmosphere –an atmosphere that is ripped asunder due to some cataclysmic episode that not only divides the heavens (see 1 Pet. 3:10 for an accurate understanding of what “heaven” denotes in this passage), but shifts the mountains and islands below.

Exactly what causes all of this is uncertain. Either it is a supernatural onslaught of devastation, the likes of which was witnessed on a much smaller scale in the plagues lodged against Egypt in Exodus; or it is the best John can describe when he look upon a future nuclear holocaust.

This final comment is supported by how the world responds to this global wreckage. First John reveals that “then kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man hid themselves in the caves and among the rocks of the mountains” (6:15). These actions taken by every demographic left on the earth demonstrate that death or the threat thereof is the great equalizer. No amount of earthly wealth or presumption of power is able to insulate from the devastation that comes with this sixth seal. Rich and poor, powerful and puny alike are made hide as best as they can from the divine judgement raining down upon them.

As humanity heads for the hills, “they said to the mountains and to the rocks, ‘Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; for the great day of their wrath has come and who is able to stand?’…” (6:16-17). This desperate cry once again reiterates that whether this destruction is being lodged from the throne room of heaven above or via the players the Lord has allowed to run things down below (see the four horsemen), God remains in control and the Lamb is his agent unleashing these judgments. The sovereign will of God is prevailing upon a depraved and corrupt society and even the lost are said to cry out for mercy.

It is a grim spectacle to behold and one can imagine how difficult it was for the apostle to record all that he witnessed in this vision. In fact, so overwhelming do these first six seals prove to be that in chapter 7, John breaks up the action with a pause that allows him to go back and introduce other characters and things he has witnessed along the way.

So What?

Until then, let us ponder what has been revealed in the fifth and sixth seal and ask how it ought to encourage us today. First, it is important to affirm that those who die in Christ (saved by grace through faith) are in the presence of the Lord. The souls of the martyrs in glory prove this. Second, those who have been persecuted for the cause of Christ have not been forgotten and anyone who oppresses the people of God in any age will be dealt with accordingly. Third, even the lost will one day recognize that their demise is in keeping with a holy God who cannot stand their depravity. God is holy and true and while we might wonder along with the martyrs described in this chapter when He will reveal this to an unbelieving world, this preview gives us a glimpse of his righteous indignation that will one day be realized in undeniable ways.

Such realizations ought to inspire our witness in a world that grow more wicked. What have we to fear? Along with Paul and in view of this passage we can affirm that to live is Christ and to die is gain (Phil. 1:21)! This passage also ought to remind us that while we have every right to wonder when the wicked will be judged, we don’t have the license to take matters into our own hands. What have we to worry? Vengeance belongs to the Lord and he will deal justly (Rom. 12:19). Finally, this passage also ought to call to mind what you are confessing with your life today. What do you believe about God? Whether you believe it now or not, one day God will prove that he is holy and true.