the Week of Christ the King / Proper 29 / Ordinary 34
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J.B. Rotherham Emphasized Bible
Revelation 6:11
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Then each one of them was given a white robe. They were told to wait a short time longer. There were still some of their brothers and sisters in the service of Christ who must be killed as they were. These souls were told to wait until all the killing was finished.
Then they were each given a white robe and told to rest a little longer, until the number of their fellow servants and their brethren should be complete, who were to be killed as they themselves had been.
And longe whyte garmentes were geven vnto every one of them. And it was sayde vnto them that they shulde reste for a lyttle season vntyll the nomber of their felowes and brethre and of them that shulde be kylled as they were were fulfylled.
There was given to each one of them a white robe. It was said to them that they should rest yet for a little time, until their fellow servants and their brothers, who would also be killed even as they were, had been fulfilled.
And a white robe was given to each of them; and they were told that they were to rest for a little while longer, until the number of their fellow servants and their brothers and sisters who were to be killed even as they had been, was completed also.
Then each one of them was given a white robe and was told to wait a short time longer. There were still some of their fellow servants and brothers and sisters in the service of Christ who must be killed as they were. They had to wait until all of this was finished.
And there was given them to each one a white robe; and it was said to them, that they should rest yet for a little time, until their fellow slaves also and their brothers, who should be killed even as they were, should have fulfilled [their course].
And white robes were given to every one of them; and it was said to them, that they should rest yet for a little season, until their fellow-servants also and their brethren, that should be killed as they [were], should be fulfilled.
There was given to each one of them a white robe. It was said to them that they should rest yet for a little time, until their fellow servants and their brothers, who would also be killed even as they were, had been fulfilled.
And there was given to them, to every one, a white robe; and it was said to them, that they should rest yet for a time, till their fellow servants also and their brethren should be fulfilled, who should be killed even as they were.
And there was given to each of them a long white robe, and they were bidden to wait patiently for a short time longer, until the full number of their fellow bondservants should also complete--namely of their brethren who were soon to be killed just as they had been.
And white stoolis, for ech soule a stoole, weren youun to hem; and it was seide to hem, that thei schulden reste yit a litil tyme, til the noumbre of her felowis and of her britheren ben fulfillid, that ben to be slayn, as also thei.
And there was given them to each one a white robe; and it was said unto them, that they should rest yet for a little time, until their fellow-servants also and their brethren, which should be killed even as they were, should be fulfilled.
Then each of them was given a white robe and told to rest a little while longer, until the full number of their fellow servants, their brothers, were killed, just as they had been killed.
Then each of those who had been killed was given a white robe and told to rest for a little while. They had to wait until the complete number of the Lord's other servants and followers would be killed.
Then they were each given a white robe; and they were told to rest and wait quietly for a little while longer, until the number of their fellow servants and their brothers and sisters who were to be killed even as they had been, would be completed.
And there was given them to each one a white robe; and it was said unto them, that they should rest yet for a little time, until their fellow-servants also and their brethren, who should be killed even as they were, should have fulfilled their course.
And there was given to every one a white robe, and they were ordered to take their rest for a little time, till the number was complete of the other servants, their brothers, who would be put to death, even as they had been.
Each of them was given a white robe; and they were told to wait a little longer, until the full number of their fellow-servants should be reached, of their brothers who would be killed, just as they had been.
And there was given to them, to each one a white robe; and it was said to them that they should rest yet a little while, until both their fellow-bondmen and their brethren, who were about to be killed as they, should be fulfilled.
Each of them was given a white robe. They were told to rest a little longer until the number of their fellow servants and their brothers was completed, who would be killed as they had been killed.Hebrews 11:40; Revelation 3:4-5; 14:13;">[xr]
And there was given to each of them the white robe; and it was told them, that they should rest yet a little time, until should be completed their fellow-servants, their brethren who would be killed as also they.
And to each one of them was given a white robe; and it was told them, that they must be quiet yet a little while, until the consummation of their fellow-servants and brethren, who were to be killed as they had been.
And white robes were giuen vnto euery one of them, and it was sayd vnto them, that they should rest yet for a little season, vntill their fellow seruants also, and their brethren that should be killed as they were, should be fulfilled.
Then a white robe was given to each of them. And they were told to rest a little longer until the full number of their brothers and sisters—their fellow servants of Jesus who were to be martyred—had joined them.
White clothes were given to each one of them. They were told to rest a little longer. They were to wait until all the other servants owned by God and their Christian brothers would be killed as they had been. Then the group would be complete.
They were each given a white robe and told to rest a little longer, until the number would be complete both of their fellow servants and of their brothers and sisters, who were soon to be killed as they themselves had been killed.
Then they were each given a white robe and told to rest a little longer, until the number of their fellow servants and their brothers should be complete, who were to be killed as they themselves had been.
And long white robes were giuen vnto euery one, and it was saide vnto them, that they shoulde rest for a litle season vntill their fellow seruants, and their brethren that shoulde bee killed euen as they were, were fulfilled.
And a white robe was given to every one of them; and it was said to them, that they should rest yet for a little while, until the time should be fulfilled when their fellowservants and their brethren should be killed also as they had been.
And white robes were given to every one of them one; And it was said to them that they should rest for a little time till their fellow servants and their brethren, who are to be slain even as they, should be filled up.
And long whyte garmentes were geuen vnto euery one of them: and it was sayde vnto them, that they should reste yet for a litle season, vntyll the number of their felowes, and brethren, and of them that shoulde be kylled as they were, were fulfylled.
Each of them was given a white robe, and they were told to rest a little while longer, until the complete number of other servants and believers were killed, as they had been.
So they were each given a white robe, and they were told to rest a little while longer until the number would be completed of their fellow servants and their brothers and sisters, who were going to be killed just as they had been.
And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled.
And to each one of them a white robe was given, and it was said to them that they should rest yet a short time, until the number of their fellow slaves and their brothers who were about to be killed as they had been were completed also.
And there was given to each one a white robe. And it was said to them that they should rest yet a little time, until might be fulfilled also the number of their fellow-slaves and their brothers, those being about to be killed, even asthey.
and there was given to each one white robes, and it was said to them that they may rest themselves yet a little time, till may be fulfilled also their fellow-servants and their brethren, who are about to be killed -- even as they.
And longe whyte garmentes were geuen vnto euery one of them. And it was sayde vnto them, that they shulde reste for a lyttle season, vntyll the nomber of their felowes, and brethre, and of them that shulde be killed as they were, were fulfilled.
and white robes were given to every one of them, and it was said unto them, that they should have patience yet for a little while, till the number of their fellow-servants, and their brethren, that should be killed, as they were, should be complete.
Each of them was given a long white robe and they were told to rest for a little longer, until the full number was reached of both their fellow servants and their brothers who were going to be killed just as they had been.
Then a white robe was given to each of them; and it was said to them that they should rest a little while longer, until both the number of their fellow servants and their brethren, who would be killed as they were, was completed.
Each of them were given a white shirt and told to wait a little bit longer. They had to wait until the complete number of other cowboys and cowgirls had been killed for their faith.
And there was given to each of them a white robe; and 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.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
white: Revelation 3:4, Revelation 3:5, Revelation 7:9, Revelation 7:14
that they: Revelation 14:13, Isaiah 26:20, Isaiah 26:21, Daniel 12:13
until: Revelation 7:14, Revelation 13:15, Revelation 17:6, Matthew 10:21, Matthew 23:34, Matthew 23:35, John 16:2, Hebrews 11:40
Reciprocal: Genesis 45:22 - each Psalms 37:10 - yet Psalms 55:19 - hear Psalms 94:13 - until the pit Psalms 119:84 - when Isaiah 34:8 - General Isaiah 40:2 - warfare Daniel 11:32 - shall be Micah 7:9 - until Luke 15:22 - the best 1 Peter 5:9 - the same Revelation 4:4 - clothed Revelation 11:18 - and the time Revelation 16:6 - they have Revelation 17:17 - until
Cross-References
And it came to pass when men had begun to multiply on the face of the ground and daughters had been born to them,
that the sons of God saw the daughters of men! that they were, fair, - so they took to themselves wives of whomsoever they chose,
And Yahweh said to Noah, Enter thou and all thy house, into the ark, - for, thee, have I seen righteous before me, in this generation.
he, became a hero of hunting before Yahweh, for this cause, it is said. Like Nimrod, a hero of hunting before Yahweh.
Now, the men of Sodom were base and sinful, - against Yahweh, exceedingly.
Because tender was thy heart, and thou didst humble thyself before God when thou heardest his words against this place and against the inhabitants thereof, and didst humble thyself before me, and didst rend thy clothes and weep before me, therefore, I also, have heard, is the declaration of Yahweh.
Yahweh, putteth, the righteous, to the test, - But the lawless one and the lover of violence, his soul doth hate.
Confuse, O My Lord, divide their speech, For I have seen violence and contention in the city;
As for the slanderer, let him not be established in the earth, - As for the man of wrongful violence, let misfortune hunt him with thrust upon thrust.
Violence, shall no more be heard, in thy land, Wasting nor destruction within thy boundaries, - But thou shalt call Thy walls, Victory, and Thy gates, Praise.
Gill's Notes on the Bible
And white robes were given to everyone of them,.... The Alexandrian copy, and some others, read in the singular number, "a white robe", and so does the Syriac version; as a token of their innocence, that they did not suffer, or were slain, for any capital crime or immorality they were guilty of; and of their purity and perfection they now enjoyed; as also of that spiritual delight and pleasure, which was unspeakable and full of glory, they now had in the presence of God and Christ; and in short, of that happiness and glory which souls in a separate state, before the resurrection morn, are partakers of; who besides the righteousness of Christ, comparable to fine linen clean and white, walk with Christ in white, in the shining robes of bliss and glory:
and it was said unto them, that they should rest; or have rest; eternal rest from all their toil and labour, from all their sorrows and sufferings of every kind, which rest remains for the people of God, and into which these were now entered; or that they should cease from expostulating and inquiring after the above manner, and rest satisfied and contented, exercising the graces of faith, hope, and patience, believing, looking, and waiting:
yet for a little season; either until the end of this persecution by Dioclesian, when vengeance would be taken of the Roman empire, and it would be no more as Pagan; or until the day of judgment, when full vengeance will be inflicted on the persecutors of the saints; and which is but a little while with God, with whom a thousand years is as one day, and in comparison of that eternity of blessedness glorified saints are partakers of:
until their fellow servants also, and their brethren, that should be killed as they [were], should be fulfilled; meaning either the rest of the saints that should suffer martyrdom in the: following part of this persecution; or those who should suffer under the Arian persecution, when the empire would become Christian; or under Rome Papal, and in all the persecutions of the apostasy, unto the end of that state: these are called "fellow servants" and "brethren" of the saints in heaven; for they all worship and serve the same God, and belong to the same family, in heaven and in earth; and the selfsame reason that is made use of to animate the saints below to courage, faith, and patience in suffering, 1 Peter 5:9, is used to keep up the expectation of the saints in heaven, of that vengeance that will be executed on their enemies, and to point out the time when it will be; and it may be observed, that the number of martyrs, or of those that shall suffer and die in the cause of Christ, and for his Gospel, is fixed and determined by God; and that number shall be perfected and completed, and when that is done, he will pour out all his wrath on them that have persecuted them and put them to death: and so the Arabic version renders it, "that the number of their companions and brethren, and of those who are to be killed as they have been killed, is fulfilled"; In the Apocrypha is written:
"39 Which are departed from the shadow of the world, and have received glorious garments of the Lord. 40 Take thy number, O Sion, and shut up those of thine that are clothed in white, which have fulfilled the law of the Lord. 41 The number of thy children, whom thou longedst for, is fulfilled: beseech the power of the Lord, that thy people, which have been called from the beginning, may be hallowed.'' (2 Esdras 2)
Now though this seal does not introduce any judgment to be executed on the Roman empire, as the others do; yet since it introduces all the martyrs with one united voice requiring vengeance on their blood, it may very well be considered as a step towards, and as making way for, the utter ruin of that empire: and which the next seal being opened brings on, and is a full answer to the cry of these souls.
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:
- 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.
Saying, How long, O Lord, holy and true - They did not doubt that God would avenge them, but they inquired how long the vengeance would be delayed. It seemed to them that God was slow to interpose, and to check the persecuting power. They appeal therefore to him as a God of holiness and truth; that is, as one who could not look with approval on sin, and in whose sight the wrongs inflicted by the persecuting power must be infinitely offensive; as one who was true to his promises, and faithful to his people. On the ground of his own hatred of wrong, and of his plighted faithfulness to his church, they pleaded that he would interpose.
Dost thou not judge and avenge our blood - That is, dost thou forbear to judge and avenge us; or dost thou delay to punish those who have persecuted and slain us. They do not speak as if they had any doubt that it would be done, nor as if they were actuated by a spirit of revenge; but as if it would be proper that there should be an expression of the divine sense of the wrongs that had been done them. It is not right to desire vengeance or revenge; it is to desire that justice should be done, and that the government of God should be vindicated. The word “judge” here may either mean “judge us,” in the sense of “vindicate us,” or it may refer to their persecutors, meaning “judge them.” The more probable sense is the latter: “How long dost thou forbear to execute judgment on our account on those that dwell on the earth?” The word “avenge” - ἐκδικεω ekdikeō - means to do justice; to execute punishment.
On them that dwell on the earth - Those who are still on the earth. This shows that the scene here is laid in heaven, and that the souls of the martyrs are represented as there. We are not to suppose that this literally occurred, and that John actually saw the souls of the martyrs beneath the altars - for the whole representation is symbolical; nor are we to suppose that the injured and the wronged in heaven actually pray for vengeance on those who wronged them, or that the redeemed in heaven will continue to pray with reference to things on the earth; but it may be fairly inferred from this that there will be as real a remembrance of the wrongs of the persecuted, the injured, and the oppressed, as if such prayer were offered there; and that the oppressor has as much to dread from the divine vengeance as if those whom he has injured should cry in heaven to the God who hears prayer, and who takes vengeance. The wrongs done to the children of God; to the orphan, the widow, the down-trodden; to the slave and the outcast, will be as certainly remembered in heaven as if they who are wronged should plead for vengeance there, for every act of injustice and oppression goes to heaven and pleads for vengeance. Every persecutor should dread the death of the persecuted as if he went to heaven to plead against him; every cruel master should dread the death of his slave that is crushed by wrongs; every seducer should dread the death and the cries of his victim; every one who does wrong in any way should remember that the sufferings of the injured cry to heaven with a martyr’s pleadings, saying, “How long, O Lord, holy and true, dost thou not judge and avenge our blood?”
(3) The robes that were given to the martyrs: And white robes were given unto every one of them. Emblems of purity or innocence. See the notes on Revelation 3:5. Here the robes would be an emblem of their innocence as martyrs; of the divine approval of their testimony and lives, and a pledge of their future blessedness.
(4) The command to wait: And it was said unto them, that they should rest yet for a little season. That is, that they must wait for a little season before they could be avenged as they desired, Revelation 6:10. They had pleaded that their cause might be at once vindicated, and had asked how long it would be before it should be done. The reply is, that the desired vindication would not at once occur, but that they must wait until other events were accomplished. Nothing definite is determined by the phrase “a little season,” or a short time. It is simply an intimation that this would not immediately occur, or was not soon to take place. Whether it refers to an existing persecution, and to the fact that they were to wait for the divine interposition until that was over, and those who were then suffering persecution should be put to death and join them; or whether to a series of persecutions stretching along in the history of the world, in such a sense that the promised vengeance would take place only when all those persecutions were passed, and the number of the martyrs completed, cannot be determined from the meaning of their words. Either of these suppositions would accord well with what the language naturally expresses.
Until their fellow-servants also - Those who were then suffering persecution, or those who should afterward suffer persecution, grouping all together.
And their brethren - Their brethren as Christians, and their brethren in trial: those then living, or those who would live afterward and pass through similar scenes.
Should be fulfilled - That is, until these persecutions were passed through, and the number of the martyrs was complete. The state of things represented here would seem to be, that there was then a persecution raging on the earth. Many had been put to death, and their souls had fled to heaven, where they pleaded that their cause might be vindicated, and that their oppressors and persecutors might be punished. To this the answer was, that they were now safe and happy - that God approved their course, and that in token of his approbation they should be clothed in white raiment; but that the invoked vindication could not at once occur. There were others who would yet be called to suffer as they had done, and they must wait until all that number was completed. Then, it is implied, God would interpose, and vindicate his name. The scene, therefore, is laid in a time of persecution, when many had already died, and when there were many more that were exposed to death; and a sufficient fulfillment of the passage, so far as the words are concerned, would be found in any persecution, where many might be represented as having already gone to heaven, and where there was a certainty that many more would follow.
We naturally, however, look for the fulfillment of it in some period succeeding those designated by the preceding symbols. There would be no difficulty, in the early history of the church, in finding events that would correspond with all that is represented by the symbol; but it is natural to look for it in a period succeeding that represented, under the fourth seal, by Death on the pale horse. If the previous seals have been correctly interpreted we shall not be much in danger of erring in supposing that this refers to the persecution under Diocletian; and perhaps we may find in one who never intended to write a word that could be construed as furnishing a proof of the fulfillment of the prophecies of the New Testament, what should be regarded as a complete verification of all that is represented here. The following particulars may justify this application:
(a) The place of that persecution in history, or the time when it occurred. As already remarked, if the previous seals have been rightly explained, and the fourth seal denotes the wars, the famine, and the pestilence, under the invasion of the Goths, and in the time of Valerian and Gallienus, then the last great persecution of the church under Diocletian would well accord with the period in history referred to. Valerian died in 260 a.d., being flayed alive by Sapor, king of Persia; Gallienus died in 268 a.d., being killed at Milan. Diocletian ascended the throne 284 a.d., and resigned the purple 304 a.d. It was during this period, and chiefly at the instigation of Galerius, that the tenth persecution of the Christians occurred - the last under the Roman power; for in 306 a.d. Constantine ascended the throne, and ultimately be, came the protector of the church.
(b) The magnitude of this persecution under Diocletian is as consonant to the representation here as its place in history. So important was it, that, in a general chapter on the persecutions of the Christians, Mr. Gibbon has seen fit, in his remarks on the nature, causes, extent, and character of the persecutions, to give a prominence to this which he has not assigned to any others, and to attach an importance to it which he has not to any other. See vol. i. pp. 317-322. The design of this persecution, as Mr. Gibbon expresses it (i. 318), was “to set bounds to the progress of Christianity”; or, as he elsewhere expresses it (on the same page), “the destruction of Christianity.” Diocletian, himself naturally averse from persecution, was excited to this by Galerius, who urged upon the emperor every argument by which he could persuade him to engage in it. Mr. Gibbon says in regard to this, “Galerius at length extorted from him (Diocletian) the permission of summoning a council, composed of a few persons, the most distinguished in the civil and military departments of the state. It may be presumed that they insisted on every topic which might interest the pride, the piety, the fears of their sovereign in the destruction of Christianity,” 1:318.
The purpose evidently in the persecution, was, to make a last and desperate effort, through the whole Roman empire, for the destruction of the Christian religion; for Mr. Gibbon (i. 320) says that “the edict against the Christians was designed for a general law of the whole empire.” Other efforts had failed. The religion still spread, notwithstanding the rage and fury of nine previous persecutions. It was resolved to make one more effort. This was designed by the persecutors to be the last, in the hope that then the Christian name would cease to be: in the providence of God it was the last - for then even these opposing powers became convinced that the religion could not be destroyed in this manner - and as this persecution was to establish this fact, it was an event of sufficient magnitude to be symbolized by the opening of one of the seals.
(c) The severity of this persecution accorded with the description here, and was such as to deserve a place in the series of important events which were to occur in the world. We have seen above, from the statement of Mr. Gibbon, that it was designed for the “whole empire,” and it in fact raged with fury throughout the empire. After detailing some of the events of local persecutions under Diocletian, Mr. Gibbon says, “The resentment or the fears of Diocletian at length transported him beyond the bounds of moderation, which he had hitherto preserved, and he declared, in a series of edicts, his intention of abolishing the Christian name. By the first of these edicts the governors of the provinces were directed to apprehend all persons of the ecclesiastical order; and the prisons destined for the vilest criminals were soon filled with a multitude of bishops, presbyters, deacons, and exorcists. By a second edict the magistrates were commanded to employ every method of severity which might reclaim them from their odious superstition, and oblige them to return to the established worship of the gods. This rigorous order was extended, by a subsequent edict, to the whole body of Christians, who were exposed to a violent and general persecution.
Instead of those salutary restraints which had required the direct and solemn testimony of an accuser, it became the duty as well as the interest of the imperial officers to discover, to pursue, and to torment the most obnoxious among the faithful. Heavy penalties were denounced against all who should presume to save a proscribed sectary from the just indignation of the gods, and of the emperors,” i. 322. The first decree against the Christians, at the instigation of Galerius, will show the general nature of this fiery trial of the church. That decree was to the following effect: “All assembling of the Christians for the purposes of religious worship was forbidden; the Christian churches were to be demolished to their foundations; all manuscripts of the Bible should be burned; those who held places of honor or rank must either renounce their faith or be degraded; in judicial proceedings the torture might be used against all Christians, of whatever rank; those belonging to the lower walks of private life were to be divested of their rights as citizens and as freemen; Christian slaves were to be incapable of receiving their freedom, so long as they remained Christians” (Neander, Hist. of the Church, Torrey’s Trans. i. 148).
This persecution was the last against the Christians by the Roman emperors; the last that was waged by that mighty pagan power. Diocletian soon resigned the purple, and after the persecution had continued to rage, with more or less severity, under his successors, for ten years, the peace of the church was established. “Diocletian,” says Mr. Gibbon (i. 322), “had no sooner published his edicts against the Christians, than, as if he had been committing to other hands his work of persecution, he divested himself of the imperial purple. The character and situation of his colleagues and successors sometimes urged them to enforce, and sometimes to suspend, the execution of these rigorous laws; nor can we acquire a just and distinct idea of this important period of ecclesiastical history, unless we separately consider the state of Christianity in the different parts of the empire, during the space of ten years which elapsed between the first edicts of Diocletian and the final peace of the church.”
For this detail consult Gibbon, i. 322-329, and the authorities there referred to; and Neander, History of the Church, i. 147-156. Respecting the details of the persecution, Mr. Gibbon remarks (i. 326), “It would have been an easy task, from the history of Eusebius, from the declamations of Lactantius, and from the most ancient acts, to collect a long series of horrid and disgustful pictures, and to fill many pages with racks and scourges, with iron-hooks, and red-hot beds, and with the variety of tortures which fire and steel, savage beasts, and more savage executioners, could inflict on the human body.” It is true that Mr. Gibbon professes to doubt the truth of these records, and attempts to show that the account of the number of the martyrs has been greatly exaggerated; yet no one, in reading his own account of this persecution, can doubt that it was the result of a determined effort to blot out the Christian religion, and that the whole of the imperial power was exerted to accomplish this end.
At length the last of the imperial persecutions ceased, and the great truth was demonstrated that Christianity could not be extinguished by power, and that “the gates of hell could not prevail against it.” “In the year 311,” says Neander (i. 156), “the remarkable edict appeared which put an end to the last sanguinary conflict of the Christian church and the Roman empire.” This decree was issued by the author and instigator of the persecution, Galerius, who, “softened by a severe and painful disease, the consequence of his excesses, had been led to think that the God of the Christians might, after all, be a powerful being, whose anger punished him, and whose favor he must endeavor to conciliate.” This man suspended the persecution, and gave the Christians permission “once more to hold their assemblies, provided they did nothing contrary to the good order of the Roman state.” “Ita ut ne quid contra disciplinam agant” (Neander, ibid.).
Clarke's Notes on the Bible
Verse Revelation 6:11. White robes — The emblems of purity, innocence, and triumph.
They should rest yet for a little season — This is a declaration that, when the cup of the iniquity of the Jews should be full, they should then be punished in a mass. They were determined to proceed farther, and God permits them so to do; reserving the fulness of their punishment till they had filled up the measure of their iniquity. If this book was written before the destruction of Jerusalem, as is most likely, then this destruction is that which was to fall upon the Jews; and the little time or season was that which elapsed between their martyrdom, or the date of this book, and the final destruction of Jerusalem by the Romans, under Vespasian and his son Titus, about A.D. 70. What follows may refer to the destruction of the heathen Roman empire.
