The Souls Under the Altar

Read Revelation 6:9–11. How can the “souls” of the dead martyrs cry

“under the altar”?

The opening of the fifth Apocalyptic seal reveals an unusual scene.

The souls of the martyrs were seen metaphorically “under the altar”

crying to God for vengeance (Rev. 6:9–11). Some commentators are

inclined to identify this “altar” as the altar of incense mentioned under

the seventh seal (Rev. 8:1–6). But the reference to “blood” (instead of

“incense”) in Revelation 6:9–11 leads us to see here an allusion to the

altar of burnt offering, where the blood of the sacrifices was poured (Lev.

4:18, 30, 34). As the blood of those sacrifices was sprinkled around the

altar, so the blood of the martyrs was symbolically poured at God’s altar

when, by remaining faithful to the Word of God and the testimony of

Jesus (Rev. 6:9; see also Rev. 12:17, Rev. 14:12), they lost their lives.

The “souls” under the altar also are symbolic. By taking them liter-

ally, one would have to conclude that the martyrs are not fully happy in

heaven, for they are still crying out for vengeance. This hardly sounds

as if they are enjoying the reward of salvation. The desire for vengeance

can make your life miserable. But your death, as well?

Also, it’s important to remember that John was not given a view of heaven

as it actually is. “There are no white, red, black, or pale horses there with war-

like riders. Jesus does not appear there in the form of a lamb with a bleeding

knife wound. The four beasts do not represent actual winged creatures of the

animal characteristics noted. . . . Likewise, there are no ‘souls’ lying at the

base of an altar in heaven. The whole scene was a pictorial and symbolic

representation.”—The SDA Bible Commentary, vol. 7, p. 778.

George E. Ladd, a non-Adventist, wrote (again sounding like an

Adventist): “In the present instance [Rev. 6:9–11], the altar is clearly

the altar of sacrifice where sacrificial blood was poured. The fact that

John saw the souls of the martyrs under the altar has nothing to do

with the state of the dead or their situation in the intermediate state; it

is merely a vivid way of picturing the fact that they had been martyred

in the name of their God.”—A Commentary on the Revelation of John

(Grand Rapids, MI: Eerdmans, 1972), p. 103.

Who (especially of those who have been victims of injustice)

hasn’t cried out for justice, which has not yet come? Why must

we, by faith, trust that ultimately the justice so lacking in this

world will nevertheless come? What comfort can you draw from

this wonderful promise?