Expositor's Bible Commentary Commentary Revelation 5:10

"and madest them [to be] unto our God a kingdom and priests; and they reign upon earth." — Revelation 5:10 (ASV)

In accord with the literary symmetry of chs. 4–7, this group also expresses their worship of the King and the Lamb. Their praise to God is for his “salvation” (GK 5401), not their own accomplishments. Since this same word is associated with the final manifestation of God’s power and kingdom (12:10; 19:1), here it may also denote God’s final victory over sin and the principalities of this world that crucified Christ and that kill his true disciples (cf. Isaiah 49:8; 2 Corinthians 6:2). 11–12 Finally, the angelic hosts (cf. 5:12–13) respond to the cry of the redeemed (v.10) with “Amen” and voice their praise and worship of God for the salvation given to humanity (cf. Lk 15:10). 13–14 After the manner of the OT apocalyptic passages, the interpreting angel asks concerning the white-robed throng, “Who are they, and where did they come from?” (cf. Daniel 7:15–16; Zechariah 1:9, 19; 4:1–6). Here and in 5:5 are the only references in Revelation to an elder speaking individually, a fact that supports the view that the elders in Revelation are angels and not a symbolic group representing the church. The reference to the washed robes should be viewed in relation to 3:4, where soiled clothes represent defection from Christ through unbelief and worship of false gods (cf. 21:8). On the “great tribulation,” see comments on 7:9–17.

The Lamb’s right to open the scroll rests also on his having made the ransomed into a “kingdom” (GK 993) and his making them “priests” (GK 2636) to serve God in praise (cf. Hebrews 13:15–16). Christians “will reign on the earth” with Christ because they have been given kingly authority through his death (1:6; 20:4–6). While not excluding the present reign of believers, the reference to “the earth” is best taken to refer to the future eschatological kingdom reign of Christ.

The fifth seal changes the metaphor of horsemen and discloses a scene of martyred saints under the altar crying out for justice upon those who killed them. They are told to wait a little longer until their fellow servants are also killed. Who are these martyrs (cf. 13:15, “all who refused to worship the image of the beast [were] killed”; 8:24, “all who have been killed on the earth”; 20:4, “those who had been beheaded”? The question arises as to why the martyrs alone receive so much attention rather than all suffering or persecuted Christians.

Perhaps John is referring to all those who faithfully follow Christ as forming a group that may be characterized as “the slain of the Lord.” They may or may not actually suffer physical death for Christ, but they have (like John) so identified themselves with the slain Lamb that they have in effect already offered up their lives “because of the word of God and the testimony they had maintained” (cf. 1:2, 9).

John says that he saw the “souls” (GK 6034) of those slain (v.9). This is generally understood to mean the disembodied souls of these saints. However, the word “soul” has various meanings and probably stands here for the actual persons who were killed. John sees them as persons who are very much alive, even though they have been killed by the beast. “Under the altar” sets the scene as occurring in the temple of heaven. This is most likely the golden altar of incense (see 8:3, 5; 9:13) that stood in the tabernacle either in or before the Most Holy Place (Exodus 30:1ff.; Hebrews 9:4). The other references in Revelation to “altar” also seem to refer to this altar of incense (11:1; 14:18; 16:7). In accord with this sense, the prayers of the saints would be for God’s vindication of the martyrs of Christ (cf. Lk 18:7-8).

The martyred address God as “Sovereign Lord” (GK 1305). This term implies “ownership” and is used elsewhere in the NT to denote slave masters (1 Timothy 6:1; 1 Peter 2:18), God (Acts 4:24), or Jesus Christ (2 Peter 2:1;Jude 4). (On the phrase “holy and true,” see comment on 3:7.) The martyrs cry for God’s vengeance on evildoers. The word “avenge” (GK 1688) relates everywhere in Scriptures to the idea of punishment or retribution. These saints follow the teaching of Paul in Ro 12:19 about leaving vengeance to the Lord. Though believers are forbidden to take revenge, God will vindicate his elect by punishing those who killed them (2 Thessalonians 1:8).

The martyrs were each given a “white robe” as an evidence of their righteousness and victory before the Judge of all the earth, who will speedily avenge their deaths. The wait of a “little longer” is in God’s estimate but a fleeting moment, though for us it may stretch out for ages (cf. 12:12; 20:3; cf. Psalms 90:4). The expression “until the number of their fellow servants... was completed” means either that the number of the martyred or their companions on earth who will be killed will be completed, or that their fellow servants on earth will fulfill their Christian calling, which will involve martyrdom. In any event, what constitutes the essence of Christian discipleship in John’s eyes should not be overlooked: every believer should be prepared for martyrdom.