Revelation 6

All of the following is extracted from my study of Dr. Dilday’s Revelation 6 writings in his Matthew Poole translations.

I did not extract the actual Poole translation…it’s much longer.

But the useful summary of the verse with scripture reference, Dr. Dilday’s own summary in Bold text, some of the images and some of his brief audio sermon notes.. it takes about 2 hours to review all this, along with the historical theologian’s notes he quotes in the comments.

Hopefully summarizing this in one place is useful.

Poole’s Outline of Revelation 6

The opening of six of the seals in order, and what followed thereupon.

We are now come to the prophetical, and therefore the most difficult, part of this mysterious book; as to which I judge it reasonable, before we come to open the mysterious text, (after Mr. Pool’s method in his Latin Synopsis,) to premise some things which may instruct the reader of these notes, both of the things wherein the difficulties lie, and of the fairest way to find out the sense of them. Hitherto we have met with no great difficulties; what have been, have been chiefly, 1. Concerning the seven Spirits of God. 2. Concerning the seven churches, and epistles to them; whether the churches be to be considered typically, and what was written to them be to be understood in a prophetic, as well as a didactic, or a corrective sense? But in what follows we shall find great (if not some inextricable) difficulties. To prepare a way for the explication of which:

I. I shall first take it for granted, that from this chapter to the end of the book, is revealed the most remarkable things which have happened, or shall happen, to the church of God over all the earth, from the time of this Revelation first made to John, to the end of the world.

II. Hence it followeth, that many of the things prophesied are fulfilled; but how many is hard to determine, because the time is not set when these revelations should take place; whether (as some would have it) from the beginning of Christianity, which, to me, seemeth not probable; because at this time ninety-five years were elapsed since that time, and this prophecy was concerning the things that were to be after the time of John’s being in Patmos, Revelation 1:1; 22:6; or from the beginning of the time when the Jewish church and state ceased, which was twenty-six or twenty-seven years before this; or from the time when this Revelation was, which was AD 95, or thereabouts, in the time when Domitian was the Roman emperor, and had began his persecution of the Christians, which (as historians tell us) was but five years before he was slain, for he was slain in September, 97. And for those that are fulfilled, the things spoken are so applicable to various accidents happening in that period of time, that it is very difficult ofttimes to assert the sense of the prophecy.

III. I take it for granted also, that things happened in the same order as is here described; so as the things under the second seal came not to pass till those prophesied of under the first seal were, in a great measure, accomplished, etc.

IV. I agree with those who think, that what we have, Revelation 12, 13, 17, 18, are but a prophecy of other things that happened to the church at the same times spoken of, Revelation 6-10.

V. I do believe the visions of the seals, trumpets, and vials, Revelation 6, 8, 15, 16, the principal prophecies, and contain the revelation of things in order as they were to happen; and of these, that of the seals is the principal.

VI. I agree with those who think, that God, by the first six seals, intends the whole space from the time when the things written in this book began to be fulfilled, unto the time when paganism was rooted out of the Roman empire, which some make the year 310, some, 325. In which time (counting the beginning from the time when John was in Patmos, which was in Domitian’s time) the emperors of Rome were Nerva, Trajan, Adrianus, Antoninus Pius, Antoninus Philosophus, Antoninus Verus, Commodus, Severus, Caracalla, Macrinus, Heliogabalus, Alexander Severus, Maximinus, Gordianus, Philippus, Decius, Valerianus, Gallienus, Claudius, Aurelianus, Tacitus, Probus, Carus, Numerianus, Dioclesianus with Maximinianus, Constantius Chlorus with Galerius, Constantius with Galerus, Constantinus; in all, twenty-seven, in about two hundred years: they were all persecutors, and God allowed them short reigns. So as what we have revealed in and under the first six seals, happened within the short space of the three hundred or three hundred and twenty-five first years after Christ; I am apt to think, after ninety-eight or one hundred of them were elapsed. These things being premised, let us now come to consider the text.

Jonathan Edwards’ History of Redemption: ‘Now is come the end of the old heathen world in its principal part, the Roman empire. And this great revolution, with that terrible destruction of the great men who had been persecutors, is compared, (Revelation 6) to the end of the world, and Christ coming to judgment; and is most immediately signified under the sixth seal, which followed upon the souls under the altar crying, How long, O Lord, holy and true, dost thou not avenge our blood on them that dwell on the earth? This vision of the sixth seal, by the general consent of expositors, has respect to this downfall of the heathen Roman empire; though it has a more remote respect to the day of judgment of which this was a type. The day of judgment cannot be what is immediately intended; because we have an account of many events which were to come to pass after those of the sixth seal.

What came to pass now is also represented by the devil’s being cast out of heaven to the earth. In his great strength and glory, over that mighty Roman empire, he had exalted his throne up to heaven. But now he fell like lightning from heaven, and his kingdom was confined to the meaner and more barbarous nations, or to the lower parts of the world. This is the event foretold, Revelation 12:9, etc. “And the great dragon was cast out, that old serpent, called the devil and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him,” etc. Satan had formerly tempted Christ, and promised to give him the glory of the kingdoms of the world; but now he is obliged to give it to him even against his will. This was a glorious fulfilment of that promise which God made to his Son, Isaiah 53:12, “Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors, and he bare the sin of many, and made intercession for the transgressors.” This was a great fulfilment of prophecies concerning the glorious time of the gospel, and particularly those of Daniel. Now it pleased the Lord God of heaven to set up a kingdom on the ruins of Satan’s kingdom; and such honour does the Father put upon Christ for the disgrace he suffered when on earth.’

Jonathan Edwards’ History of Redemption: ‘1. The setting up of the kingdom of Christ is chiefly accomplished by four successive great events, each of which is in Scripture called Christ’s coming in his kingdom. The first is Christ’s appearing in those wonderful dispensations of providence in the apostles’ days, in setting up his kingdom, and destroying its enemies, which ended in the destruction of Jerusalem. This is called Christ’s coming in his kingdom, Matt 16:28, “Verily I say unto you, there be some standing here, which shall not taste of death till they see the Son of man coming in his kingdom.” (And Matt 24) The second is that which was accomplished in Constantine’s time, in the destruction of the heathen Roman empire. This is represented as Christ’s coming, and is compared to his coming to judgment, (Rev 6 at the latter end.) The third is that which is to be accomplished at the destruction of Antichrist. This also is represented as Christ’s coming in his kingdom in Dan 7, and in other places. The fourth and last is his coming to the last judgment; which is the event principally signified in Scripture by Christ’s coming in his kingdom.

2. Each of the three former of these is a lively image, or type, of the fourth and last, viz. Christ’s coming to the final judgment, as the principal dispensations of providence before were types of his first coming.—As Christ’s last coming to judgment is accompanied with the resurrection of the dead, so is each of the three foregoing with a spiritual resurrection. That coming of Christ which ended in the destruction of Jerusalem, was preceded by a glorious spiritual resurrection of souls in the calling of the Gentiles through the preaching of the gospel. Christ’s coming in Constantine’s time, was accompanied with a glorious spiritual resurrection of the greater part of the known world, in a restoration of it to a visible church state, from a state of heathenism. Christ’s coming at the destruction of Antichrist, will be attended with a spiritual resurrection of the church after it had been long as it were dead, in the times of Antichrist. This is called the first resurrection in Rev 20.

Again, as Christ in the last judgment will gloriously manifest himself coming in the glory of his Father, so in each of the three foregoing events Christ gloriously manifested himself in sending judgments upon his enemies, and in showing favour to his church. As the last coming of Christ will be attended with a literal gathering together of the elect from the four winds of heaven, so were each of the preceding attended with a spiritual gathering in of the elect. As this gathering together of the elect will be effected by God’s angels with a great sound of a trumpet; (Matt 24:31) so were each of the preceding spiritual ingatherings effected by the trumpet of the gospel, sounded by the ministers of Christ. As there shall precede the last appearance of Christ, a time of great degeneracy and wickedness, so this has been, or will be, the case with each of the other appearances. Before each of them is a time of great opposition to the church: before the first, by the Jews; before the second, in Constantine’s time, by the heathen; before the third, by Antichrist; and before the last, by Gog and Magog, as described in the Revelation.

By each of these comings of Christ, God works a glorious deliverance for his church. The first, which ended in the destruction of Jerusalem, was attended with bringing the church into the glorious state of the gospel. The second, which was in Constantine’s time, was accompanied with an advancement of the church into a state of liberty from persecution, the countenance of civil authority, and her triumph over heathen persecutors. The third, which shall be at the downfall of Antichrist, will be accompanied with an advancement of the church into that state of the glorious prevalence of truth, liberty, peace, and joy, which we so often read of in the prophetical parts of Scripture. The last will be attended with the advancement of the church to consummate glory in heaven.

Each of these comings of Christ is accompanied with a terrible destruction of the wicked, and the enemies of the church: the first, with the destruction of the persecuting Jews, which was amazingly terrible; the second, with dreadful judgments on the heathen persecutors of the church; the third, with the awful destruction of Antichrist, the most cruel and bitter enemy that ever the church had; the fourth, with divine wrath and vengeance on all the ungodly.—Further, there is in each of these comings of Christ an ending of the old, and a beginning of new heavens and a new earth; or an end of a temporal state of things, and a beginning of an eternal state.

3. I would observe, that each of those four great dispensations which are represented as Christ’s coming in his Kingdom, are but so many steps and degrees of the accomplishment of one event. They are not the setting up of so many distinct kingdoms of Christ; but only several degrees of the accomplishment of that one event prophesied of, Dan 7:13-14, “And I saw in the night-visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, and his kingdom that which shall not be destroyed.” This is what the Jews expected, and called “the coming of the kingdom of heaven;” and what John the Baptist and Christ had respect to, when they said, “The kingdom of heaven is at hand.” [Matt 3:2] This great event is accomplished by several steps.
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William Tong (for Matthew Henry): ‘The book of the divine counsels being thus lodged in the hand of Christ, he loses no time, but immediately enters upon the work of opening the seals and publishing the contents; but this is done in such a manner as still leaves the predictions very abstruse and difficult to be understood. Hitherto the waters of the sanctuary have been as those in Ezekiel’s vision, only to the ankles, or to the knees, or to the loins at least; but here they begin to be a river that cannot be passed over. The visions which John saw, the epistles to the churches, the songs of praise, in the two foregoing chapters, had some things dark and hard to be understood; and yet they were rather milk for babes than meat for strong men; but now we are to launch into the deep, and our business is not so much to fathom it as to let down our net to take a draught. We shall only hint at what seems most obvious. The prophecies of this book are divided into seven seals opened, seven trumpets sounding, and seven vials poured out. It is supposed that the opening of the seven seals discloses those providences that concerned the church in the first three centuries, from the ascension of our Lord and Saviour to the reign of Constantine; this was represented in a book rolled up, and sealed in several places, so that, when one seal was opened, you might read so far of it, and so on, till the whole was unfolded. Yet we are not here told what was written in the book, but what John saw in figures enigmatical and hieroglyphic; and it is not for us to pretend to know “the times and seasons which the Father has put in his own power.” In this chapter six of the seven seals are opened, and the visions attending them are related; the first seal in verses 1-2, the second seal in verses 3-4, the third seal in verses 5-6, the fourth seal in verses 7-8, the fifth seal in verses 9-11, the sixth seal in verses 12-13, etc.’

Verse 1:[1] And (Rev. 5:5-7) I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, (Rev. 4:7) one of the four beasts saying, Come and see.

And I saw, etc.: John’s vision continueth still: by the Lamb he means Christ, the Lamb oft mentioned Revelation 5; and by one of the seals, one of the seven seals mentioned Revelation 5:1, that were set upon the book which John saw in the right hand of God the Father, given to Christ, Revelation 5:7. Christ began to discover the counsels of God relating to that first period of his church.

And I heard, etc.: And John heard one of the four living creatures speaking to him with a great and terrible voice, like the noise of thunder. Inviting him to come near, or to attend and see.

Ralph Erskine’s “The Rent Vail of the Temple”: ‘Come and see. When the seal was opened, Revelation 6:1, then the voice cried, “Come and see:” so, when the vail is rent, O come and see; come and see. Turn aside and see this great sight, the vail of separation betwixt God and us rent in twain from the top to the bottom. What was to be seen within the vail of the temple, you are told, Hebrews 9:4-5,—”There was to be seen the golden censer, the golden pot, the ark of the covenant, the tables of the covenant, and over it the cherubims of glory over-shadowing the mercyseat.” What all these did signify, I cannot stand to show; but in short, they all pointed out the glory of God in Jesus Christ. Now the vail is rent: then look into the holiest, and see the glorious mystery of redeeming love; see the wisdom, power, holiness, justice, goodness, and grace of God, manifested brightly in the face of Jesus, who by his death rent the vail, that we might see heaven and the glory of it.’

Dr. Dilday’s Sermon: “The First Seal, Part 1”
https://www.sermonaudio.com/sermoninfo.asp?SID=526121418110

1) Analysis
a) Contextual review
i) The threefold outline of Revelation
(1) “The things which thou hast seen”
(2) “The things which are”
(3) “The things which shall be hereafter”
ii) The visionary setting/scene for the prophetic portion
b) Verse 1
2) Use: Let us give our attention to God’s Word, read and preached, so that we might receive it unto the saving and edification of the soul.
a) John’s case
Westminster Confession of Faith 1:7: All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.
b) The minister’s duty
c) The corresponding duty of the auditory
Westminster Larger Catechism 160: What is required of those that hear the word preached? It is required of those that hear the word preached, that they attend upon it with diligence, preparation, and prayer; examine what they hear by the scriptures; receive the truth with faith, love, meekness, and readiness of mind, as the word of God; meditate, and confer of it; hide it in their hearts, and bring forth the fruit of it in their lives.
Westminster Larger Catechism 155: How is the word made effectual to salvation? The spirit of God maketh the reading, but especially the preaching of the word an effectual means of enlightening, convincing, and humbling sinners; of driving them out of themselves, and drawing them unto Christ; of conforming them to his image, and subduing them to his will; of strengthening them against temptations and corruptions; of building them up in grace, and establishing their hearts in holiness and comfort through faith unto salvation.

Verse 2:[1] And I saw, and behold (Zech. 6:3; Rev. 19:11) a white horse: (Psalm 45:4, 5 in the Septuagint[2]) and he that sat on him had a bow; (Zech. 6:11; Rev. 14:14) and a crown was given unto him: and he went forth conquering, and to conquer.

Some, by this white horse, understand the gospel; others, the Roman empire. And by him that sat thereon with a bow, some understand Christ going forth with power to convert the nations; others (and in my opinion more probably) the Roman emperors, armed with power, and having the imperial crown, carrying all before them. So as that which God intended by this to reveal to Saint John, was, that the Roman emperors should yet continue, and use their power against his church. Those that understand by the white horse, the gospel, or God’s dispensations to his church under the first period, and by the rider, Christ, (amongst whom is our famous Mede,) think, that hereby all the time is signified from Christ’s ascension, which was in the thirty-fourth year after his incarnation, till the time that all the apostles were dead, that is, the first hundred years after Christ (for so long histories tell us John lived). It was the age then current, and so may take up part of the vision of things that were to come. The history of all but forty of those years we have in the Acts, till Paul was carried prisoner to Rome. In this period ruled Augustus Caesar, (in whose time Christ was born, Luke 2:1,) Tiberius, Claudius, and Nero, Galba, Otho, Flavius Vespasianus, Titus, and Domitian, Nerva, and Trajan, ten or eleven in all. They went on conquering, and to conquer the world. But till Nero’s time, about the year 66, they did not begin to persecute the Christians; nor did Vespasian and Titus much rage, nor Domitian, till he had reigned eight years: so as I leave it indifferent to the reader, whether to understand by the white horse and his rider, God’s dispensations of providence to his church these first years, causing his gospel to prevail much, and conquering many to the profession of it, or the Roman empire, with those that ruled it: what is said is true of both.

https://www.fromreformationtoreformation.com/post/poole-on-revelation-6-2-the-first-seal-part-2

Dr. Dilday’s Sermon: “The First Seal, Part 6”
https://www.sermonaudio.com/sermoninfo.asp?SID=7312951110

1) Analysis
a) The horse and rider
b) The first living creature
2) Historical Excursus:
a) Historical backdrop: from the NT to Nervan-Antonine dynasty
i) The spread of Christianity through the Empire
ii) The Roman reaction to the advance of Christianity
b) The condition of the Church from Nerva (96) to Commodus (184)
i) General conditions
ii) The Third Persecution
iii) The Fourth Persecution

William Tong (for Matthew Henry): ‘Here, 1. Christ, the Lamb, opens the first seal; he now enters upon the great work of opening and accomplishing the purposes of God towards the church and the world. 2. One of the ministers of the church calls upon the apostle, with a voice like thunder, to come near, and observe what then appeared. 3. We have the vision itself, Revelation 6:2. (1.) The Lord Jesus appears riding on a white horse. White horses are generally refused in war, because they make the rider a mark for the enemy; but our Lord Redeemer was sure of the victory and a glorious triumph, and he rides on the white horse of a pure but despised gospel, with great swiftness through the world. (2.) He had a bow in his hand. The convictions impressed by the word of God are sharp arrows, they reach at a distance; and, though the ministers of the word draw the bow at a venture, God can and will direct it to the joints of the harness. This bow, in the hand of Christ, abides in strength, and, like that of Jonathan, never returns empty. (3.) A crown was given him, importing that all who receive the gospel must receive Christ as a king, and must be his loyal and obedient subjects; he will be glorified in the success of the gospel. When Christ was going to war, one would think a helmet had been more proper than a crown; but a crown is given him as the earnest and emblem of victory. (4.) He went forth conquering, and to conquer. As long as the church continues militant Christ will be conquering; when he has conquered his enemies in one age he meets with new ones in another age; men go on opposing, and Christ goes on conquering, and his former victories are pledges of future victories. He conquers his enemies in his people; their sins are their enemies and his enemies; when Christ comes with power into their soul he begins to conquer these enemies, and he goes on conquering, in the progressive work of sanctification, till he has gained us a complete victory. And he conquers his enemies in the world, wicked men, some by bringing them to his foot, others by making them his footstool. Observe, From this seal opened, [1.] The successful progress of the gospel of Christ in the world is a glorious sight, worth beholding, the most pleasant and welcome sight that a good man can see in this world. [2.] Whatever convulsions and revolutions happen in the states and kingdoms of the world, the kingdom of Christ shall be established and enlarged in spite of all opposition. [3.] A morning of opportunity usually goes before a night of calamity; the gospel is preached before the plagues are poured forth. [4.] Christ’s work is not all done at once. We are ready to think, when the gospel goes forth, it should carry all the world before it, but it often meets with opposition, and moves slowly; however, Christ will do his own work effectually, in his own time and way.’

Verse 3:[1] And when he had opened the second seal, (Rev. 4:7) I heard the second beast say, Come and see.

The second seal; the second of those seven seals with which the book, mentioned Revelation 5:1, was sealed.

The second beast; the beast like a calf, Revelation 4:7. Come and see; inviting John to attend.

William Tong (for Matthew Henry): ‘The next three seals give us a sad prospect of great and desolating judgments with which God punishes those who either refuse or abuse the everlasting gospel. Though some understand them of the persecutions that befel the church of Christ, and others of the destruction of the Jews, they rather seem more generally to represent God’s terrible judgments, by which he avenges the quarrel of his covenant upon those who make light of it…

Upon opening the second seal, to which John was called to attend, another horse appears, of a different colour from the former, a red horse, Revelation 6:4.’

Verse 4:[1] (Zech. 6:2) And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword.

And there went out another horse that was red; signifying blood and slaughter. And power was given to him that sat thereon to take peace from the earth; either to Christ, (as some say,) or to those that ruled the affairs of the Roman empire at that time, to disturb the peace of the church. And that they should kill one another: this was a time of much blood. And there was given unto him a great sword; and therefore a sword is given to him that rode upon this horse. Some think that this period began with Nero, thirty-four years before the other ended (according to what was said before;) others make it to begin with Trajan, and to comprehend eighty years, until the time of Commodus; in which time Trajan, and Hadrian, and the three Antoninuses successively ruled the Roman empire: the reigns of Trajan and Hadrian took up near half the time,[9] in which time this prophecy was most eminently fulfilled; for in Trajan’s time the Jews rebelling, and killing many subjects of the Roman empire, to the number of twenty-two thousand in one place, and two hundred and forty thousand in another place,[10] themselves were as miserably handled by the Roman forces sent by Trajan and Hadrian, who slew of them (as histories tell us) five hundred and fourscore thousand:[11] nay, the Jews themselves say, they lost double the number of those who came out of Egypt, and more than they lost by Nebuchadnezzar, or by Titus when their city was taken: on the other side the Romans lost very many. Many Christians also were put to death during this period, during which was the third and fourth persecution.

EmperorsReignNero54-68Trajan98-117Hadrian117-138Antonius Pius138-161Marcus Aurelius161-180Lucius Verus161-169Commodus177-192

Thomas Boston’s “Christ, a Refreshful Shadow in a Weary Land”: ‘The white horse of the gospel has for many years made a pleasant parade through the land. But alas! neither it, nor the crowned head, the Son of God, that sits upon it, has been much regarded; nay; both he, and his bow, which is the word, have been despised: few, very few, have given him a crown, Song of Solomon 3:11, by closing with him in the gospel-offers. And now the red, black, and pale horses, mentioned Revelation 6:4, 5, 8, seem to be ready to begin their march, to avenge the affronts offered to the white horse; though the Popish and malignant riders mean not so, but to banish the white horse out of the land. What shall we do in this case? get in under Christ’s shadow, that is the only safe retreat in such a case: Micah 5:5, “And this man shall be the peace, when the Assyrian shall come into our land.” This should be our work this day; we should sit down under his shadow, believing in him, and depending upon him, Song of Solomon 2:3. When public calamity comes upon a land, every person will run to that place where they expect the greatest safety; but run where they will for shelter, if they run not to Christ, their shelters will fall down about their ears at length. Isaiah 28:17, “And the hail shall sweep away the refuge of lies, and the water shall overflow the hiding-place.” But the way of safety is to run to Jesus Christ, Proverbs 18:10, “The name of the Lord is a strong tower; the righteous runneth into it, and is safe.” You must sit down under his shadow, by closing with him in the offers of the gospel, taking him for all, and instead of all, for time and eternity: giving yourselves away to him, renouncing the devil, the world, and the flesh, embarking in his interests and cause at this day, whoever be against it. This is a loud knock Christ is giving to gospel-despisers to open to him, after the slighting of many a still small voice, whereby he lets them know, that if they will not open to him as a Lord and Saviour, he will arise on them as a Judge with a vengeance, whether they will or not. Come, then, ye despisers of Christ, and sit down under his shadow, before the scorching heat of the weary land burn you up.’

William Tong (for Matthew Henry): ‘Upon opening the second seal, to which John was called to attend, another horse appears, of a different colour from the former, a red horse, Revelation 6:4. This signifies the desolating judgment of war; he that sat upon this red horse had power to take peace from the earth, and that the inhabitants of the earth should kill one another. Who this was that sat upon the red horse, whether Christ himself, as Lord of hosts, or the instruments that he raised up to conduct the war, is not clear; but this is certain, 1. That those who will not submit to the bow of the gospel must expect to be cut in sunder by the sword of divine justice. 2. That Jesus Christ rules and commands, not only in the kingdom of grace, but of providence. And, 3. That the sword of war is a dreadful judgment; it takes away peace from the earth, one of the greatest blessings, and it puts men upon killing one another. Men, who should love one another and help one another, are, in a state of war, set upon killing one another.’

Dr. Dilday’s Sermon: “The Second Seal, Part 3”
https://www.sermonaudio.com/sermoninfo.asp?SID=72912221445

1) Analysis
a) Review of the First Seal
b) Verse 3
c) Verse 4
i) The red horse
ii) The rider
(1) “And power was given to him that sat thereon to take peace from the earth”
(2) “And that they should kill one another”
(3) “And there was given unto him a great sword”
iii) The fulfillment
Sismondi: “With Commodus’ death commenced the third and most calamitous period; that which we have characterized as the period of upstart soldiers of fortune who usurped the imperial power. It lasted 92 years, from 192 to 284. During that time 32 emperors, and 27 pretenders to the empire, alternately hurled each other from the throne by incessant civil warfare…. 92 years of nearly incessant civil warfare taught the world on what a frail foundation the virtue of the Antonines had reared the felicity of the empire.”
Elliott: “Can the history of any empire on record present in any other sexagenarian period such an exemplification of what the Apocalyptic prophecy before us prefigured; viz. peace being taken from the empire, and men in it killing one another?
Montesquieu: “What in that age was called the Roman empire was a kind of irregular republic…where the militia, possessed of the sovereignty, creates and deposes a magistrate…. What was the emperor, except the minister of a violent government, elected for the private benefit of the soldiers?… The army exercised the supreme magistracy.”
2) Doctrine: The God-ordained purpose of magistracy is to encourage well-doers, and to punish evil-doers.
a) Statement of Doctrine
Westminster Confession of Faith 23:1: God the supreme Lord and King of all the world, hath ordained civil magistrates to be under Him, over the people, for His own glory, and the public good; and, to this end, hath armed them with the power of the sword, for the defence and encouragement of them that are good, and for the punishment of evil doers.
b) Bible proofs
c) Our text
d) Uses

Verse 5:[1] And when he had opened the third seal, (Rev. 4:7) I heard the third beast say, Come and see. And I beheld, and lo (Zech. 6:2) a black horse; and he that sat on him had a pair of balances in his hand.

The third beast was he who had the face of a man, who also inviteth John to come and see what came forth upon his opening the third seal.

He seeth a black horse, and a rider upon him, with a pair of balances. There is a difference amongst interpreters what should be signified by this black horse; some by it understand famine, because a scarcity of victuals bringeth men to a black and swarthy colour; some understand by it justice, because the rider is said to have a pair of balances in his hand; others understand by it heresies, and great sufferings of the church by heretics and others. He that sat on him had a pair of balances in his hand; either to give men their bread by weight, (as is usual in times of great scarcity,) or to measure out every one their due.

EmperorReignTrajan98-117Hadrian117-138Antonius Pius138-161Antonius Philosophus (also known as Marcus Aurelius)161-180Pertinax192-193Maximinus235-238Severus193-211

Spurgeon’s Morning and Evening: ‘”I smote you with blasting and with mildew and with hail in all the labours of your hands.”—Haggai 2:17

How destructive is the hail to the standing crops, beating out the precious grain upon the ground! How grateful ought we to be when the corn is spared so terrible a ruin! Let us offer unto the Lord thanksgiving. Even more to be dreaded are those mysterious destroyers—smut, bunt, rust, and mildew. These turn the ear into a mass of soot, or render it putrid, or dry up the grain, and all in a manner so beyond all human control that the farmer is compelled to cry, “This is the finger of God.” [Exodus 8:19] Innumerable minute fungi cause the mischief, and were it not for the goodness of God, the rider on the black horse would soon scatter famine over the land. [cf. Revelation 6:5] Infinite mercy spares the food of men, but in view of the active agents which are ready to destroy the harvest, right wisely are we taught to pray, “Give us this day our daily bread.” [Matthew 6:11; Luke 11:3] The curse is abroad; we have constant need of the blessing. When blight and mildew come they are chastisements from heaven, and men must learn to hear the rod, and him that hath appointed it.

Spiritually, mildew is no uncommon evil. When our work is most promising this blight appears. We hoped for many conversions, and lo! a general apathy, an abounding worldliness, or a cruel hardness of heart! There may be no open sin in those for whom we are labouring, but there is a deficiency of sincerity and decision sadly disappointing our desires. We learn from this our dependence upon the Lord, and the need of prayer that no blight may fall upon our work. Spiritual pride or sloth will soon bring upon us the dreadful evil, and only the Lord of the harvest can remove it. Mildew may even attack our own hearts, and shrivel our prayers and religious exercises. May it please the great Husbandman to avert so serious a calamity. Shine, blessed Sun of Righteousness, [Mal 4:2] and drive the blights away.’

William Tong (for Matthew Henry): ‘Upon opening the third seal, which John was directed to observe, another horse appears, different from the former, a black horse, signifying famine, that terrible judgment; and he that sat on the horse had a pair of balances in his hand (Revelation 6:5), signifying that men must now eat their bread by weight, as was threatened (Leviticus 26:26), They shall deliver your bread to you by weight. That which follows in Revelation 6:6, of the voice that cried, A measure of wheat for a penny, and three measures of barley for a penny, and see thou hurt not the oil and the wine, has made some expositors think this was not a vision of famine, but of plenty; but if we consider the quantity of their measure, and the value of their penny, at the time of this prophecy, the objection will be removed; their measure was but a single quart, and their penny was our seven-pence-halfpenny, and that is a large sum to give for a quart of wheat. However, it seems this famine, as all others, fell most severely upon the poor; whereas the oil and the wine, which were dainties of the rich, were not hurt; but if bread, the staff of life, be broken, dainties will not supply the place of it. Here observe, 1. When a people loathe their spiritual food, God may justly deprive them of their daily bread. 2. One judgment seldom comes alone; the judgment of war naturally draws after it that of famine; and those who will not humble themselves under one judgment must expect another and yet greater, for when God contends he will prevail. The famine of bread is a terrible judgment; but the famine of the word is more so, though careless sinners are not sensible of it.’

Verse 6:[1] And I heard a voice in the midst of the four beasts say, A measure (the word χοῖνιξ/chœnix signifieth a measure containing one wine quart, and the twelfth part of a quart) of wheat for a penny, and three measures of barley for a penny; and (Rev. 9:4) see thou hurt not the oil and the wine.

A measure of wheat for a penny, and three measures of barley for a penny: interpreters are at so great a loss here to fix the sense, that some think this phrase signifies famine and scarcity; others think it signifies great plenty. The Greek word here used, signifieth, say some, half a bushel; others say it signifieth so much bread corn as is sufficient for four loaves; others say, something more than a quart; others, so much as was allowed servants for maintenance for a day: let it be which it will, it signifies no great scarcity; for the word signifying a penny, signified but as much in our money as came to seven pence halfpenny. I think therefore Mr. Mede judgeth well, that by the black horse was signified not a time of famine and scarcity, but of plenty; and the rather, because it is added, hurt not the oil and the wine: and that the balances in the rider’s hands signified not scales to give men their bread by weight, (as in a time of scarcity,) but the balance of justice; nor will the colour of the horse conclude the contrary. The whole therefore of this prophecy seemeth to foretell that this period, from the time of Commodus the Roman emperor, who ruled the empire from the year AD 180 to AD 197, and was followed by Severus, Macrinus, Caracalla, Heliogabalus, and Alexander Severus, the son of Mammeas, who came to the empire AD 222, and reigned to AD 237, should be a time of great plenty and civil justice. Histories tell us of no famine in that time, but large stories of the great care of two of those emperors especially, for supplying their countries with corn, and for the administering of civil justice. The things foretold by the opening of this seal, our famous Mede makes to have had their accomplishment with the determination of the reign of Alexander Severus.

EmperorsReignMaximinus235-238Marcus Antonius Gordianus (Gordian I)238Marcus Antonius Gordianus (Gordian II)238Marcus Antonius Gordianus (Gordian III)238-244Decius249-251

Verse 7:[1] And when he had opened the fourth seal, (Rev. 4:7) I heard the voice of the fourth beast say, Come and see.

The fourth beast:The beast mentioned Revelation 4:7, that had the face of a flying eagle, inviteth John to attend to the opening of the fourth seal, that is, the revelation of the counsels of God, as to what should happen to the church (within the Roman empire) in the fourth period, which is conceived to have begun with Maximinus, about the year 237, and to have ended with the reign of Dioclesian, AD 294.

Dr. Dilday’s Sermon: “The Fourth Seal, Part 1”
https://www.sermonaudio.com/sermoninfo.asp?SID=99121621379

1) Introduction
2) Analysis
a) Verse 7
b) The conditions in the Church
i) The seventh great persecution
ii) The eighth great persecution
iii) The ninth great persecution
3) Use: Let us let go of the things of this earth, and develop a heavenly-mindedness.
a) Scripture proofs
b) Thoughts on baptism
Westminster Larger Catechism 165: What is Baptism? Baptism is a sacrament of the New Testament, wherein Christ hath ordained the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, to be a sign and seal of ingrafting into himself, of remission of sins by his blood, and regeneration by his Spirit; of adoption, and resurrection unto everlasting life; and whereby the parties baptized are solemnly admitted into the visible church, and enter into an open and professed engagement to be wholly and only the Lord’s.

Verse 8:[1] (Zech. 6:3) And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them (or, to him[2]) over the fourth part of the earth, (Ezek. 14:21) to kill with sword, and with hunger, (2 Esd. 15:5[3]) and with death, (Lev. 26:22) and with the beasts of the earth.

A pale horse; a horse of the colour of his rider, Death, which makes men look pale, and bringeth them into the state of the dead, (here translated hell,) whether heaven or hell, as they have lived. And power was given unto them over the fourth part of the earth; over a great part of the earth. To kill with sword, and with hunger, and with death, and with the beasts of the earth; to kill men all manner of ways, with the sword, famine, pestilence, and by throwing them to wild beasts. Interpreters judge that here was prophesied what should happen to the Roman empire, and the church within it, from the time when Maximinus was made emperor, which was about the year 237, to the time of Aurelianus, which was about 271. Some extend it to Dioclesian’s time, which ended about 294; but Mr. Mede rather reserveth that for the fifth seal. If the former time only be taken in, there was within it the seventh, eighth, and ninth persecutions; Dioclesian began the tenth and greatest of all. Within this time this prophecy was eminently fulfilled: Maximinus destroyed all the towns in Germany, for three or four hundred miles. There was a plague lasted fifteen years together in the time of Gallus, who had the empire AD 255. Three hundred and twenty thousand Goths were slain by Flavius Claudius. Maximinus and Gallienus were both great butchers, both to their own subjects that were heathens, and to Christians. Gallienus is said to have killed three or four thousand every day. Such wars and devastations could not but be followed with famine; besides that we are confirmed in it, both by the testimony of Eusebius and Cyprian, the latter of whom lived within this period.

EmperorReignDomitian81-96 (persecution of Christians in final year of the reign)Trajan98-117 (persecution of Christians 109-111)Diocletian284-305 (Diocletian’s persecution from 303 to 324, initiated by Diocletian himself, continued by others)Maximianus286-310

Thomas Case’s Prospect of Heaven: ‘But alas! how shall a wicked man be comforted? His death is not a sleep, but death indeed; death armed with all its horrors, Revelation 6:8; death with its sting, which is sin; death with hell at the heels of it, death with the wrath of God, and death with the loss of eternal life. Indeed, a wicked man shall rise again, but it is that he may have the more solemn trial, and more tremendous sentence from the Judge, in the face of heaven and earth; and who can comfort him, that doth truly represent his condition to him?’

Lewis Bayly’s Practice of Piety: ‘Hark, husbandman, before thou seest many more crops of harvest, thyself shall be ripe, and death will cut thee down with his sickle. Hark, tradesman, ere many six months go over, thy last month will come on; after which, thou shalt trace away, and trade no longer. Hark, most grave judge, within a few terms, the term of thy life approacheth, wherein thou shalt cease to judge others, and go thyself to be judged. Hark, O man of God, that goest to the pulpit, preach this sermon as it were the last that thou shouldst make to thy people. Hark, nobleman, lay aside the high conceit of thy honour: death, ere it be long, will lay thy honour in the dust, and make thee as base as the earth that thou treadest under thy feet. Hark, thou that now readest this book, assure thyself, ere it be long there will be but two holes where now thy two eyes are placed; and others shall read the truth of this lesson upon thy bare skull, which now thou readest in this little book. How soon I know not; but this I am sure of, that thy time is appointed, thy months are determined; thy days are numbered, and thy very last hour is limited (Job 14:5, 14; Psalm 90:12; Daniel 5:26; 11:8), beyond which thou shalt not pass. For then the firstborn of death, mounted on his pale horse (Revelation 6:8), shall alight at thy door; and, notwithstanding all thy wealth, thy honour, and the tears of thy dearest friends, will carry thee away, bound hand and foot, as his prisoner, and keep thy body under a load of earth, until that day come wherein thou must be brought forth to receive according to the things which thou hast done in that body, whether it be good or evil (2 Corinthians 5:10.) O let not, then, the false hope of an uncertain long life hinder thee from becoming a present practiser of religious piety! God offereth grace today; but who promiseth tomorrow? (Psalm 95:7; Hebrews 3:7,13.) There are now in hell many young men who had purposed to repent in their old age; but death cut them off in their impenitency, ere ever they could attain to the time they set for their repentance. The longer a man runs in a disease, the harder it is to be cured: for custom of sin breeds hardness of heart, and the impediments which hinder thee from repenting now, will hinder thee more when thou art more aged.’

William Tong (for Matthew Henry): ‘After the opening of these seals of approaching judgments, and the distinct account of them, we have this general observation, that God gave power to them over the fourth part of the earth, to kill with the sword, and with hunger, and with death, and with the beasts of the earth, Revelation 6:8. He gave them power, that is, those instruments of his anger, or those judgments themselves; he who holds the winds in his hand has all public calamities at his command, and they can only go when he sends them and no further than he permits. To the three great judgments of war, famine, and pestilence, is here added the beasts of the earth, another of God’s sore judgments, mentioned Ezekiel 14:21, and mentioned here the last, because, when a nation is depopulated by the sword, famine, and pestilence, the small remnant that continue in a waste and howling wilderness encourage the wild beasts to make head against them, and they become easy prey. Others, by the beasts of the field, understand brutish, cruel, savage men, who, having divested themselves of all humanity, delight to be the instruments of the destruction of others.’

Dr. Dilday’s Sermon: “The Fourth Seal, Part 4”
https://www.sermonaudio.com/sermoninfo.asp?SID=923121744350

1) Analysis
a) Review
b) Verse 8b
i) General assessments of the period
ii) A common historical dynamic
iii) The commencement of the period
iv) Death’s fourfold commission
v) The extent of Death’s commission

2) Doctrine: Without repentance, God’s normal course is to intensify and multiply judgments.
3) Some ancient lessons

Dr. Dilday’s Sermon: “The Fourth Seal, Part 3”
https://www.sermonaudio.com/sermoninfo.asp?SID=922121254401

1) Introduction
2) Analysis
a) Review
b) Verse 8b
3) Doctrine: Jesus Christ is fully God, possessing all Divine attributes, including holiness, hatred of sin, and justice and frightfulness in His judgments.
Westminster Confession of Faith 2:1: There is but one only living and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions; immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the counsel of His own immutable and most righteous will, for His own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin, the rewarder of them that diligently seek Him; and withal, most just, and terrible in His judgments; hating all sin, and who will by no means clear the guilty.
a) The Deity of Christ
b) Jesus Christ is holy, punishing sin

Verse 9:[1] And when he had opened the fifth seal, I saw under (Rev. 8:3; 9:13; 14:18) the altar (Rev. 20:4) the souls of them that were slain (Rev. 1:9) for the word of God, and for (2 Tim. 1:8; Rev. 12:17; 19:10) the testimony which they held…

And when he had opened the fifth seal: this and the next seal’s opening, is not prefaced with any living creature calling to John to come and see. We must consider, 1. The number of the beasts was but four, who all had had their courses. 2. Some have thought that it is, because here is no mention of any new persecution, but a consequent of the former. 3. But this vision was so plain, it needed no expositor.

I saw under the altar; still he speaks in the dialect of the Old Testament, where in the temple was the altar of burnt-offering and the altar of incense; the allusion here is judged to be to the latter.

The souls of them that were slain for the word of God, and for the testimony which they held; from whence we may not conclude, that the souls of men and women when they die do sleep, as some dreamers have thought. These are said to be the souls of them that were slain for the word of God, etc., for preaching the word, and their profession of the gospel, bearing a testimony to Christ and his truths. Mr. Mede thinks that under this seal is comprehended the ten bloody years of Dioclesian’s persecution, which of all others was most severe; paganism at that time (as dying things are wont) most struggling to keep itself alive. This tyrant is said, in the beginning of his reign, within thirty days to have slain seventeen thousand, and in Egypt alone, during his ten years, one hundred and forty-four thousand. He thinks that the souls of those which this wretch had slain throughout all his dominions, within his short period of ten years, were those principally which were showed John upon the opening of this seal.

John Howie’s Scots Worthies: ‘During the twenty-eight years of persecution in Scotland, above 18,000 people, according to calculation, suffered death, or the utmost hardships and extremities. Of these, 1700 were shipped to the plantations, besides 750 who were banished to the northern islands, of whom 200 were wilfully murdered. Those who suffered by imprisonment, confinement, and other cruelties of this nature, were computed at or about 3600, including 800 who were outlawed, and 55 who were sentenced to be executed when apprehended. Those killed in several skirmishes or on surprise, and those who died of their wounds on such occasions, were reckoned to be 680. Those who went into voluntary banishment to other countries were calculated at 7000. About 498 were murdered in cold blood, without process of law, besides 362 who were by form of law executed. The number of those who perished through cold, hunger, and other distresses, contracted in their flight to the mountains, and who sometimes, even when on the point of death were murdered by the bloody soldiers, cannot well be calculated, but will certainly make up the number above specified.

Yet, like the Lord’s church and people of old, while in Egypt, the more they were oppressed, the more they grew, the blood of the martyrs being always the seed of the church. Yea, to the honour of truth, and the praise of that God whom they served, they were so far from being spent, wasted, or eradicated, that at the Revolution they could raise a regiment in one day, without beat of drum, the ancient motto of the Church of Scotland, Nec tamen Consumebatur, being verified now as evidently as ever:
“Behold the bush burned with fire, and the bush was not consumed.”

“Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us” (Hebrews 12:1).

“These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb” (Revelation 7:14).

“I saw, under the altar, the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell upon the earth?” (Revelation 6:9-10).

“Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus” (Revelation 14:12).’

Jonathan Edwards’ History of the Work of Redemption: ‘I now proceed to take notice of the peculiar circumstances of tribulation and distress just before Constantine the Great came to the throne. This distress they suffered under the tenth heathen persecution, which, as it was the last, so it was by far the heaviest and most severe. The church before this, after the ceasing of the ninth persecution, had enjoyed a time of quietness for about forty years together; but abusing their liberty, they began to grow cold and lifeless in religion, and contentions prevailed among them; by which they offended God to suffer this dreadful trial to come upon them. And Satan having lost ground so much, notwithstanding all his attempts, now seemed to bestir himself with more than ordinary rage. Those who were then in authority set themselves with the utmost violence to root out Christianity, by burning all Bibles, and destroying all Christians; and therefore they did not stand to try or convict them in a formal process, but fell upon them wherever they could. Sometimes they set fire to houses where multitudes were assembled, burning them altogether; at other times they slaughtered such multitudes that their persecutors were quite spent with the labour of killing and tormenting them; and in some populous places, so many were slain together, that the blood ran like torrents. It is related, that seventeen thousand martyrs were slain in one month’s time; and that during the continuance of this persecution, in the province of Egypt alone, no less than one hundred and forty-four thousand Christians died by the violence of their persecutors, besides seven hundred thousand that died through the fatigues of banishment, or the public works to which they were condemned.

This persecution lasted for ten years together, and as it exceeded all the foregoing persecutions, in the number of martyrs, so it exceeded them in the variety and multitude of inventions of torture and cruelty. Some authors who lived at that time, say, they were innumerable, and exceed all account and expression. This persecution in particular was very severe in England; and is that which was foretold in Revelation 6:9-10, “And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” And at the end of the ten years, during which this persecution continued, the heathen persecutors thought they had finished their work, and boasted that they had utterly destroyed the name and superstition of the Christians, and had restored and propagated the worship of the gods.

Thus it was the darkest time with the Christian church, just before the break of day. They were brought to the greatest extremity before God appeared for their glorious deliverance, as the bondage of the Israelites in Egypt was the most severe and cruel just before their deliverance by the hand of Moses. Their enemies thought they had swallowed them up, and sealed their destruction, as Pharaoh and his host thought when they had hemmed in the children of Israel at the Red sea.’

William Tong (for Matthew Henry): ‘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…

The sight this apostle saw at the opening of the fifth seal; it was a very affecting sight (Revelation 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.’

Analysis
a) Context
b) Verse 9
i) Exposition
ii) Historical fulfillment
(1) A retrospective glance
(2) The reign of Diocletian (284-305)
(3) The Tenth Persecution (303-313)

Verse 10:[1] And they cried with a loud voice, saying, (see Zech. 1:12) How long, O Lord, (Rev. 3:7) holy and true, (Rev. 11:18; 19:2) dost thou not judge and avenge our blood on them that dwell on the earth?

And they cried with a loud voice; their blood cried, or their souls cried to God, saying, How long, O Lord, holy; and therefore thou canst not abide iniquity, and of all iniquity canst least abide innocent blood, which is the blood of thy saints, whose blood is precious in thy sight. And true; and who art true to thy word of threatenings against bloodthirsty men, and to thy promises for the deliverance of thy people. Dost thou not judge and avenge our blood on them that dwell on the earth? Dost thou not judge our cause, and avenge us, who have committed vengeance to thee, not daring to avenge ourselves upon wicked men, who dwelling upon the earth are seen, and their practices known to and by thee, and are under thy power, so as thou canst at pleasure do it.

Thomas Manton’s Sermons on 2 Thessalonians 2: ‘Antichrist is not presently to be destroyed, but to waste away by a lingering consumption; as his rising was by little and little, so is his fall; he loseth his authority in Christendom by degrees.

To try his people, for he expects a tried obedience; what Christianity we will accept and choose—that calculated for this world, or that which is calculated for the next. Antichristianism; in all the branches of it, is a sort of religion suited to worldly interests: 1 John 4:5, “They are of the world; therefore speak they of the world, and the world heareth them;” but true Christianity is for the kingdom of heaven: 1 Corinthians 2:12, “Now we have received, not the spirit of the world, but the spirit which is of God.” Therefore God will try who are the formal and pretended Christians, that serve their own bellies, and the sincere Christians, who look to an unseen world, and are willing to hazard their own interests out of their fidelity to Christ; therefore, when the saints under the altar groaned: Revleation 6:10, “How long, Lord, holy and true, dost thou not avenge our blood on them that dwell on the earth?” the answer given was, Revelation 6:11, “that they should rest for a season until their fellowservants, and also their brethren that should be killed, as they were, should be fulfilled.” In every age God will have his witnesses, who by their faith and patience, and not loving their lives to the death, should promote the Lamb’s kingdom before they receive their crown; and therefore, though Antichrist be consumed more and more, yet he hath so many abettors of his kingdom left as may try the faith and patience of the saints.’

Jonathan Edwards’ History of Redemption: ‘The suffering state of the church is in Scripture represented as a state of the church’s travail, (John 16:20-21 and Revelation 12:1-2) striving to bring forth that glory and prosperity which shall be after the fall of Antichrist, and then shall she bring forth her child. This is a long time of the church’s trouble and affliction, though it be but for a little season, in comparison of the eternal prosperity of the church. Hence under the long continuance of this affliction, she cries out, (Revelation 6:10.) “How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” And we are told, that “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 fellow-servants also, and their brethren that should be killed as they were, should be fulfilled.” [Revelation 6:11] So, Daniel 12:6, “How long shall it be to the end of these wonders.”

It is to be observed, that during the time of these sufferings of the church, the main instrument of their sufferings has been the Roman government. Rome therefore in the New Testament is called Babylon; because, as of old the troubles of the city of Jerusalem were mainly from that adverse city Babylon, so the troubles of the Christian church, the spiritual Jerusalem, during the long time of its tribulation, are mainly from Rome. Before the time of Constantine, the troubles of the Christian church were from heathen Rome: since that time, its troubles have been mainly from antichristian Rome. And as of old, the captivity of the Jews ceased on the destruction of Babylon, so the time of the trouble of the Christian church will cease with the destruction of the church of Rome, that spiritual Babylon.’

Thomas Case’s Treatise on Afflictions: ‘It shows us the reason why God doth keep some of his people so long under the discipline of the rod. Truly God doth not only bring his children into the school of affliction, but many times keeps them long there: “The rod of the wicked indeed shall not always rest on the back of the righteous,” Psalm 125:3. But it may lie long, for months, for years, for many years together; seventy years were the Jews in the house of correction at Babylon; four hundred years in the brickkilns of Egypt. History and experience will serve in instances without number. Hence you have the people of God so often at their how-longs in their sufferings, “But thou, O Lord, how long?” Psalm 6:3. “How long wilt thou forget me, O Lord? for ever? How long wilt thou hide thy face from me? How long shall I take counsel in my soul? How long shall mine enemy be exalted over me?” Psalm 13:1, 2. In this psalm where my text is, “How long shall the wicked, how long shall the wicked triumph?” twice how long, before he can vent his complaint; and yet again the third time, “How long shall they utter and speak hard things?” “How long,” cries Jeremiah, “shall I see the standard, and hear the sound of the trumpet?” Jeremiah 4:21. And Zechariah, “O Lord of hosts, how long wilt thou not have mercy on Jerusalem, and on the cities of Judah?” Zechariah 1:12. The souls under the altar, Revelation 6:10, cry with a loud voice, “How long, O Lord, holy and true, dost thou not avenge our blood on them that dwell on the earth?” Verily God doth keep his people, sometimes, so long under their pressures, that they begin at length even to give themselves up to despair, and to conclude they shall never see deliverance. Thus you find not only the common multitude of the Jews in the Babylonian captivity, concluding desperately, “Our bones are dried, our hope is lost, we are cut off for our parts,” dry bones may as well live, as our captivity have an end; but even the prophet Jeremiah himself, (whether in his own person, or in the name of the whole church, I know not, possibly both,) “They have cut off my life in the dungeon, and cast a stone upon me,” Lamentations 3:53. He seems to himself to be in the condition of a man that is dead and buried, and the gravestone rolled to the mouth of the sepulchre: a metaphor expressing a hopeless and desperate condition: yea hence it is, that when deliverance is nigh, they cannot believe it, though a prophet of God, or an angel from heaven, should report it. “Thou shalt arise, and have mercy upon Zion; for the time to favour her, yea the set time is come,” sings the prophet Daniel, or some other that lived near the expiration of the seventy years’ captivity; and yet in the mean time the Jews reply as before, “Our bones are dried, our hope is lost, we are cut off for our parts;” which means, Tell not us of God’s arising, etc. we shall never see Zion again, we are but dead men. Observe it by the way, they that would not believe the captivity while it was in the threatening, Habakkuk 1:5, would not believe deliverance when it was in the promise; a just judgment upon them, that those who would not believe God threatening should not believe God promising. But that is not all; deliverance was so incredible after so long a captivity, that they could not believe it when they saw it. “When the Lord turned again the captivity of Zion, we were like them that dream,” Psalm 126:1. They knew not, as it fared with Peter, half awake and half asleep, Acts 12:9. whether it was true, or whether they saw a vision only; is this a real deliverance? or are we in a dream only? Our Saviour tells us, that when the Son of man shall come, (that is with particular deliverances to his church,) he shall not find faith on the earth, Luke 18:8, there will not be faith enough in the people of God to believe it, by reason of the long pressures and persecutions that have been upon them.’

William Tong (for Matthew Henry): ‘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? Revelation 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, Revelation 18:20.’

Ignatius: “Pray, then, do not seek to confer any greater favour upon me than that I be sacrificed to God while the altar is still prepared; that, being gathered together in love, ye may sing praise to the Father, through Christ Jesus, that God has deemed me, the bishop of Syria, worthy to be sent for from the east unto the west. It is good to set from the world unto God, that I may rise again to Him” (To the Romans 2).
Acts of Polycarp’s Martyrdom: “And he, placing his hands behind him, and being bound like a distinguished ram, taken out of a great flock for sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, ‘O Lord God Almighty, the Father of your beloved and blessed Son Jesus Christ, by whom we have received the knowledge of You, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before you, I give You thanks that You have counted me, worthy of this day and this hour, that I should have a part in the number of Your martyrs, in the cup of your Christ, to the resurrection of eternal life, both of soul and body, through the incorruption imparted by the Holy Ghost. Among whom may I be accepted this day before You as a fat and acceptable sacrifice, according as You, the ever-truthful God, hast foreordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise You for all things, I bless You, I glorify You, along with the everlasting and heavenly Jesus Christ, Your beloved Son, with whom, to You, and the Holy Ghost, be glory both now and to all coming ages. Amen.’”
Marianus (under Valerian, 259): “As if filled with the prophetic spirit, he warned his persecutors, and animated his brethren by proclaiming the approaching avenging of his blood.”
Cyprian: “We are sure that whatever we suffer will not remain unavenged; and that the greater injury of the persecution, the heavier and juster will be the vengeance… Since the present judgments suffice not to convert you to God, there remains that of the eternal prison with its everlasting flames of punishment” (“To Demetrianus”). “O that day when the Lord shall have begun to reckon up his people; and, recognizing the merits of each by the rule of his divine omniscience, to condemn our persecutors to the burning of the penal flame, and to grant to ourselves the reward of our devotedness and faith” (“To the Christian Brethren of Thibaris”).

Verse 11:[1] And (Rev. 3:4, 5; 7:9, 14) white robes were given unto every one of them; and it was said unto them, (Heb. 11:40; Rev. 14:13) 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 white robes were given unto every one of them; white robes of glory; for the white robes of Christ’s righteousness, and of a holy life, were by them put on before they were slain.

That they should rest yet for a little season; that they should be satisfied, and acquiesce in God’s dispensations.

Until their fellowservants also and their brethren, that should be killed as they were; for God had yet more faithful witnesses to be martyred, (though not in such flocks as before,) who should die for the same faith and profession. Should be fulfilled; when the number of those his martyrs should be completed, he would avenge their blood upon their enemies.

Thomas Manton’s Sermons on 2 Thessalonians 2: ‘Antichrist is not presently to be destroyed, but to waste away by a lingering consumption; as his rising was by little and little, so is his fall; he loseth his authority in Christendom by degrees.

Now the reasons may be these:—

1. God hath a ministry and use for him and the abettors of his kingdom, as he hath a use for the devil himself, therefore permitteth him some limited power; but yet he holdeth him in the chains of his invincible providence. So hath he a use for the devil’s eldest son, for Antichrist, and antichristian adversaries, which, if their power were wholly gone, could not be performed; as—

[1.] To scourge his people for their sins, as their contempt of the gospel, and wantonness under the several privileges which they enjoy by it….

[2.] To try his people, for he expects a tried obedience; what Christianity we will accept and choose—that calculated for this world, or that which is calculated for the next. Antichristianism; in all the branches of it, is a sort of religion suited to worldly interests: 1 John 4:5, “They are of the world; therefore speak they of the world, and the world heareth them;” but true Christianity is for the kingdom of heaven: 1 Corinthians 2:12, “Now we have received, not the spirit of the world, but the spirit which is of God.” Therefore God will try who are the formal and pretended Christians, that serve their own bellies, and the sincere Christians, who look to an unseen world, and are willing to hazard their own interests out of their fidelity to Christ; therefore, when the saints under the altar groaned: Revelation 6:10, “How long, Lord, holy and true, dost thou not avenge our blood on them that dwell on the earth?” the answer given was, Revelation 6:11, “that they should rest for a season until their fellowservants, and also their brethren that should be killed, as they were, should be fulfilled.” In every age God will have his witnesses, who by their faith and patience, and not loving their lives to the death, should promote the Lamb’s kingdom before they receive their crown; and therefore, though Antichrist be consumed more and more, yet he hath so many abettors of his kingdom left as may try the faith and patience of the saints.’

Lewis Bayly’s Practice of Piety: ‘The time of our trouble, saith Christ, is but a modicum (John 16:16.) God’s anger lasts but a moment, saith David (Psalm 30.) A little season, saith the Lord (Revelation 6:11;) and therefore calls all the time of our pain but the hour of sorrow (John 16:21.) David, for the swiftness of it, compares our present trouble to a brook (Psalm 110:7), and Athanasius to a shower. Compare the longest misery that man endures in this life to the eternity of heavenly joys, and they will appear to be nothing. And as the sight of a son safely born makes the mother forget all her former deadly pain (John 16:21), so the sight of Christ in heaven, who was born for thee, will make all these pangs of death to be quite forgotten, as if they had never been. Like Stephen, who, as soon as he saw Christ, forgat his own wounds, with the horror of the grave, and terror of the stones, and sweetly yielded his soul into the hands of his Saviour (Acts 7.) Forget thy own pain, think of Christ’s wounds. Be faithful unto the death, and he will give thee the crown of eternal life (Revelation 2:10.)’

William Tong (for Matthew Henry): ‘He observed the kind return that was made to this cry (Revelation 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.’

Lactantius’ On the Death of Persecutors 34: “Amongst our other regulations for the permanent advantage of the commonweal, we have hitherto studied to reduce all things to a conformity with the ancient laws and public discipline of the Romans. It has been our aim in an especial manner, that the Christians also, who had abandoned the religion of their forefathers, should return to right opinions. For such wilfulness and folly had, we know not how, taken possession of them, that instead of observing those ancient institutions, which possibly their own forefathers had established, they, through caprice, made laws to themselves, and drew together into different societies many men of widely different persuasions. After the publication of our edict, ordaining the Christians to betake themselves to the observance of the ancient institutions, many of them were subdued through the fear of danger, and moreover many of them were exposed to jeopardy; nevertheless, because great numbers still persist in their opinions, and because we have perceived that at present they neither pay reverence and due adoration to the gods, nor yet worship their own God, therefore we, from our wonted clemency in bestowing pardon on all, have judged it fit to extend our indulgence to those men, and to permit them again to be Christians, and to establish the places of their religious assemblies; yet so as that they offend not against good order. By another mandate we purpose to signify unto magistrates how they ought herein to demean themselves. Wherefore it will be the duty of the Christians, in consequence of this our toleration, to pray to their God for our welfare, and for that of the public, and for their own; that the commonweal may continue safe in every quarter, and that they themselves may live securely in their habitations.”
Eusebius’ Church History 9: “Thus the tyrant, covered with shame, went to his own country. And first, in frantic rage, he slew many priests and prophets of the gods whom he had formerly admired, and whose oracles had incited him to undertake the war, as sorcerers and impostors, and besides all as betrayers of his safety. Then having given glory to the God of the Christians and enacted a most full and complete ordinance in behalf of their liberty, 2784 The final toleration edict of Maximin must have been issued very soon after his defeat, and its occasion is plain enough. If he were to oppose Licinius successfully, he must secure the loyalty of all his subjects, and this could be done only by granting the Christians full toleration. He could see plainly enough that Licinius’ religious policy was a success in securing the allegiance of his subjects, and he found himself compelled in self-defense to pursue a similar course, distasteful as it was to him. There is no sign that he had any other motive in taking this step. Religious considerations seem to have had nothing to do with it; he was doubtless as much of a pagan as ever. The edict itself is composed in an admirable vein. As Mason remarks, “Maximin made the concession with so much dignity and grace, that it is impossible to help wishing that his language were truer.” As in the previous decree, he indulges his passion for lying without restraint; but, unlike that one, the present edict is straightforward and consistent throughout, and grants the Christians full liberty in the most unequivocal terms. he was immediately seized with a mortal disease, and no respite being granted him, departed this life. 2785 Maximin’s death took place at Tarsus (according to De mort. pers. chap. 49), and apparently within a few weeks after his defeat at Adrianople and the publication of his edict of toleration. The reports of his death are somewhat conflicting. Zosimus and the epitomist of Victor say merely that he died a natural death; Lactantius tells us that he took poison; while Eusebius in § 14 sq. gives us a horrible account of his last sickness which, according to him, was marked, to say the least, with some rather remarkable symptoms. Mason facetiously remarks that Eusebius seems to be thinking of a spontaneous combustion. It was quite the fashion in the early Church to tell dreadful tales in connection with the deaths of the persecutors, but in the present case exaggeration is hardly necessary, for it would seem from Lactantius’ account, that he died not of poison, as he states, but of delirium tremens. As Mason remarks, “It is probable that Maximin died of nothing worse than a natural death. But the death which was natural to him was the most dreadful perhaps that men can die. Maximin was known as an habitual drunkard; and in his dying delirium he is said to have cried out that he saw God, with assessors, all in white robes, judging him.” The law enacted by him was as follows: ‘The Emperor Cæsar Caius Valerius Maximinus, Germanicus, Sarmaticus, Pius, Felix, Invictus, Augustus. We believe it manifest that no one is ignorant, but that every man who looks back over the past knows and is conscious that in every way we care continually for the good of our provincials, and wish to furnish them with those things which are of especial advantage to all, and for the common benefit and profit, and whatever contributes to the public welfare and is agreeable to the views of each. When, therefore, before this, it became clear to our mind that under pretext of the command of our parents, the most divine Diocletian and Maximianus, which enjoined that the meetings of the Christians should be abolished, many extortions2786 See chap. 9, note 24. and spoliations had been practiced by officials; and that those evils were continually increasing, to the detriment of our provincials toward whom we are especially anxious to exercise proper care, and that their possessions were in consequence perishing, letters were sent last year2787 i.e. the epistle addressed to Sabinus, and quoted in the previous chapter, which was written toward the end of 312 (see that chapter, note 18). to the governors of each province, in which we decreed that, if any one wished to follow such a practice or to observe this same religion, he should be permitted without hindrance to pursue his purpose and should be impeded and prevented by no one, and that all should have liberty to do without any fear or suspicion that which each preferred. But even now we cannot help perceiving that some of the judges have mistaken our commands, and have given our people reason to doubt the meaning of our ordinances, and have caused them to proceed too reluctantly to the observance of those religious rites which are pleasing to them. In order, therefore, that in the future every suspicion of fearful doubt may be taken away, we have commanded that this decree be published, so that it may be clear to all that whoever wishes to embrace this sect and religion is permitted to do so by virtue of this grant of ours; and that each one, as he wishes or as is pleasing to him, is permitted to practice this religion which he has chosen to observe according to his custom. It is also granted them to build Lord’s houses. But that this grant of ours may be the greater, we have thought good to decree also that if any houses and lands before this time rightfully belonged to the Christians, and by the command of our parents fell into the treasury, or were confiscated by any city,—whether they have been sold or presented to any one as a gift,—that all these should be restored to their original possessors, the Christians, in order that in this also every one may have knowledge of our piety and care.’ These are the words of the tyrant which were published not quite a year after the decrees against the Christians engraved by him on pillars.”
2) Doctrine: God will cause the enemies of God’s people to fall at their feet, and to acknowledge that Christ has loved them.

Verse 12:[1] And I beheld when he had opened the sixth seal, (Rev. 16:18) and, lo, there was a great earthquake; and (Joel 2:10, 31; 3:15; Matt. 24:29; Acts 2:20) the sun became black as sackcloth of hair, and the moon became as blood…

And I beheld when he had opened the sixth seal; the sixth of those seals with which the book was sealed, mentioned Revelation 5:1: this signifieth the revelation of some things which should happen in some certain period of time, but what period is the question, as to which interpreters differ. Some think, the time when Jerusalem was taken; but this was a time past twenty-six or twenty-seven years before John was in Patmos, where he had this vision about things that shall be, Revelation 1:1; 22:6. Some think, that period of time which shall be immediately before the day of judgment; but that guess seemeth worse, for after this there was a seventh seal to be opened. Some think, the period of the church’s conflict with antichrist. But Mr. Mede’s judgment (followed by many other famous men) seems best, that it denotes that period when Constantine, the first Christian emperor, restored peace to the church, by overturning the whole pagan state, and making Christianity the religion of the greatest part of the world. This was about the year AD 311, and perfected upon his victory over Licinius, AD 325. In this I acquiesce. Let us now see how what is said in this and the following verses about this period will agree to that time. And, lo, there was a great earthquake: the great question is here, what is meant by this great earthquake, the darkening of the sun, the moon becoming as blood, etc. No history recording any such prodigies, hath made many (taking these things in the natural, literal sense) to say the period under the first seal signifies either the time when Jerusalem was taken, or the day of judgment; but there is a metaphorical sense of these expressions, very usual in the prophetical writings, to show great changes in states; and in this sense it is to be taken here. Thus the prophet describeth the great change God would make in Jerusalem, Isaiah 29:6, Thou shalt be visited of the Lord of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire: and Jeremiah 15:9, Her sun is gone down while it was yet day. And, Ezekiel 32:7, the change God would work in the ruin of Egypt, is thus expressed: When I shall put thee out, I will cover the heaven, and make the stars thereof dark; and the moon shall not give her light. All the bright lights of heaven will I make dark over thee. So Joel 2:10, 31, and 3:15. What is an earthquake, but the shaking of the earth? And under this notion God expresseth the changes he makes in states and kingdoms, Isaiah 2:19, 21; 24:18; Haggai 2:6, 7. Thus by earthquake here is to be understood a great change in the Roman empire. And the sun became black as sackcloth of hair, and the moon became as blood: the sun signifies those that are in the highest power; the moon, those that are next to them in place and dignity.

Some think, that period of time which shall be immediately before the day of judgment; but that guess seemeth worse, for after this there was a seventh seal to be opened. Some think, the period of the church’s conflict with antichrist. But Mr. Mede’s judgment (followed by many other famous men) seems best, that it denotes that period when Constantine, the first Christian emperor, restored peace to the church, by overturning the whole pagan state, and making Christianity the religion of the greatest part of the world. This was about the year AD 311, and perfected upon his victory over Licinius, AD 325. In this I acquiesce.

[2] Diocletian and Maximianus both abdicated on May 1, 305. Maximianus rebelled against Constantine in 310, but his rebellion was put down; he committed suicide in 310 under pressure by Constantine. Diocletian died in 311, despairing over the fall of Maximianus; his death is attributed to suicide by some.
[3] The Battle of Mylvian Bridge occurred at Ponte Milvia, Rome, in 312, between the armies of Constantine and Maxentius. It is said that, before this battle, Constantine had a vision in which God promised him victory, if he fought under the sign of the cross of Christ. He marked the shields of his soldiers with the cross. Maxentius died in the river Tiber.
[4] Maximinus Jovius, or Galerius, who reigned as Cæsar under Diocletian (293-305) and as Augustus with Constantius (305-306), with Severus (306-307), with Constantine (307-308), and with Licinius (308-311), is said to have died a horrible death, possibly from some form of bowel cancer or gangrene.
[5] Before his death, Licinius issued an edict granting toleration to Christians whom he had formerly persecuted, and ordered the execution of the pagan priests upon whom he had relied.

Jonathan Edwards’ An Humble Attempt: ‘Constantine was the instrument of giving a mortal wound to the heathen Roman empire; and giving it a mortal wound in its head, viz. the heathen emperors then reigning, Maxentius and Licinius. But more eminently was this glorious change in the empire owing to the power of God’s word, the prevalence of the glorious gospel, by which Constantine himself was converted, and so became the instrument of the overthrow of the heathen empire in the east and west. The change that was then brought to pass, is represented as the destruction of the heathen empire, or the old heathen world; and therefore seems to be compared to that dissolution of heaven and earth that shall be at the day of judgment. (Revelation 6:12, etc.) And therefore well might the heathen empire under the head which was then reigning, be represented as wounded to death, (Revelation 13:3.) It is much more likely, that the wound the beast had by a sword in his head, (Revelation 13:14) was the wound the heathen empire had in its head by that sword which (Revelation 1:16 and Revelation 19:15) proceeds out of the mouth of Christ, than the wound that was given to the Christian empire and emperor by the sword of the heathen Goths. It is most likely that this deadly wound was by that sword with which Michael made war with him, and overcame him, and cast him to the earth, (Revelation 12:9.) and that the deadly wound was given him at that very time. It is most likely, that the sword which gave him this deadly wound, after which he strangely revived, as though he rose from the dead, was the same sword with that which shall at last utterly destroy him, so that he shall never rise more, (Revelation 19:15, 19-21.) This wounding of the head of the beast by the destruction of the heathen empire, and conversion of the emperor to the Christian truth, was a glorious event indeed of divine providence, worthy to be so much spoken of in prophecy. It is natural to suppose, that the mortal wounding of the head of that savage cruel beast, represented as constantly at war with the woman, and persecuting the church of Christ, should be some relief to the Christian church; but on the contrary, that wounding to death, that Mr. Lowman speaks of, was the victory of the enemies of the Christian church over her, and the wound received from them.’

Thomas Brooks’ Heaven on Earth: ‘It is exceeding useful to the saints at all times, but especially in changing times, in times wherein every one calls out, “Watchman, what of the night? watchman, what of the night? and the watchman answereth, The morning cometh, and also the night,” Isaiah 21:11-12. Ah! Christians, the Lord is a-shaking heaven and earth; he is a-staining the pride of all glory; he is a-staining his garments with the blood of his enemies; [Joel 3:16; Haggai 2:6; Isaiah 23:9; 58:2-3] he is renting and tearing, he is burning and breaking, he is pulling up and throwing down, Jeremiah 45:4-5. Now in the midst of all these concussions and revolutions, thrice happy are those souls that have gained a well-grounded assurance of celestial things, Hebrews 10:34. Such souls will not faint, sink, nor shrink in an hour of temptation. Such souls will keep their garments pure and white, and will follow the Lamb wheresoever he goes, Revelation 3:4, and Revelation 14:4. Assurance is a believer’s ark, where he sits, Noah-like, quiet and still in the midst of all distractions and destructions, combustions and confusions. They are doubly miserable that have neither heaven nor earth, temporals, nor eternals, made sure to them in changing times, Psalm 23:3-4; Revelation 6:12.’

William Tong (for Matthew Henry): ‘We have here the sixth seal opened, Revelation 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 Matthew 24:29-30. Here observe…

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.’

Verse 13:[1] (Rev. 8:10; 9:1) And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs (or, green figs[2]), when she is shaken of a mighty wind.

And the stars of heaven fell, etc.: This is but another phrase signifying a great change: the whole verse is much the same with Isaiah 34:4. Literally these things were never yet fulfilled. It is a phrase signifying the fall of great and mighty men.

Verse 14:[7] (Ps. 102:26; Is. 34:4; Heb. 1:11, 12) And the heaven departed as a scroll when it is rolled together; and (Jer. 3:23; 4:24; Rev. 16:20) every mountain and island were moved out of their places.

And the heavens…and every mountain: Two expressions more signifying the same thing. The first is used by the prophet, to signify the change God would make in the state of the Edomites, Isaiah 34:4, as will appear by comparing what that prophet saith, with what Jeremiah, Ezekiel, and Obadiah say, upon the same argument, Jeremiah 49:7-22; Ezekiel 35. And every mountain and island were moved out of their places; all sorts of people shall be destroyed, or all the paganish religion shall be rooted out.

Thomas Boston’s Doctrines of Christian Religion: ‘I am to consider the manner and circumstances of Christ’s coming to judge the world….

He will come very terribly. In that day the radiant rays of his majestic glory will break out with such an awful brightness, as will cause convulsions of the most formidable horror in the breasts of the ungodly. See Revelation 6:14-17.’

William Tong (for Matthew Henry): ‘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.’

Verse 15:[1] And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, (Is. 2:19) hid themselves in the dens and in the rocks of the mountains…

And the kings, etc.: A terror shall fall upon all sorts of men, high and low; and, like men affrighted, they shall seek for themselves hiding places, where they can think themselves most secure: see Isaiah 2:19.

William Symington’s Messiah the Prince: ‘Christ, as Mediator, executes the righteous judgments of God on wicked nations and rulers…. The kings of the earth hid themselves from the wrath of the Lamb. And out of his mouth goeth a sharp twoedged sword, that with it he should smite the nations: and he shall rule them with a rod of iron; and he treadeth the winepress of the fierceness and wrath of Almighty God.” [Revelation 2:26-27; 6:15-16; 19:15] We are thus bound to believe that those occurrences by which guilty nations are scourged and chastised for their sins, are not merely brought about in providence, but ordered and directed by the Mediator. And whether, therefore, we behold the desolating sword cutting off the inhabitants, or the blasting mildew destroying the crops, or commercial stagnation obstructing the sources of wealth, or wasting disease stalking with ghastly power over a land, or the upheavings of popular commotion overturning the foundations of social order, we recognise the wisdom, and might, and righteous retribution of Prince Messiah, carrying into execution the divine decree, The nation and kingdom that will not serve thee shall perish: yea, those nations shall be utterly wasted.’

Lewis Bayly’s Practice of Piety: ‘The evil example of great persons, the practice of whose profane lives they prefer for their imitation before the precepts of God’s holy word: so that, when they see the greatest men in the state, and many chief gentlemen in their country, to make neither care nor conscience to hear sermons, to receive the communion, nor to sanctify the Lord’s Sabbaths, etc., but to be swearers, adulterers, carousers, oppressors, etc., then they think that the using of these holy ordinances are not matters of so great moment; for if they were, such great and wise men would not set so little value on them. Hereupon they think that religion is not a matter of necessity; and therefore, where they should, like Christians, row against the stream of impiety towards heaven, they suffer themselves to be carried with the multitude downright to hell, thinking it impossible that God will suffer so many to be damned: whereas, if the god of this world had not blinded the eyes of their minds, the holy Scriptures would teach them, that “not many wise men after the flesh, not many mighty, not many noble are called,” etc. (1 Corinthians 1:26;) but that for the most part the poor receive the gospel, and that few rich men shall be saved (Matthew 11:5; 19:23-24;) and that howsoever many are called, yet the chosen are but few. Neither did the multitude ever save any from damnation (Matthew 22:14.) As God has advanced men in greatness above others, so does God expect that they in religion and piety should go before others; otherwise greatness abused, in the time of their stewardship, shall turn to their greater condemnation in the day of their accounts. At what time sinful great and mighty men, as well as the poorest slaves and bondmen, shall wish that the rocks and mountains should fall upon them, and hide them from the presence of the Judge, and from his just deserved wrath (Revelation 6:15-16, etc.), it will prove but a miserable solace to have a great company of great men partakers with thee of thine eternal torments. The multitude of sinners doth not extenuate, but aggravate sin, as in Sodom. Better it is, therefore, with a few to be saved in the ark, than, with the whole world, to be drowned in the flood. Walk with the few godly in the narrow path to heaven; but crowd not with the godless multitude in the broad way to hell (Exodos 23:2.) Let not the example of irreligious great men hinder thy repentance; for their greatness cannot at that day exempt themselves from their own most grievous punishment.’

William Tong (for Matthew Henry): ‘The dread and terror that would seize upon all sorts of men in that great and awful day, Revelation 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.’

Doctrine: Man’s fallen condition is frightful.
Romans 1:18, 19: For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth (κατεχόντων/suppress) in unrighteousness; 19 Because that which may be known of God is manifest in them; for God hath shewed it unto them.
ἔχω = to have or hold
κατά = down

Verse 16:[1] (Hos. 10:8; Luke 23:30; Rev. 9:6) And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb…

And said to the mountains and rocks, Fall on us, and hide us: see Hosea 10:8; Luke 23:30. They shall be in a great consternation, and be ready to take any course for security.

From the face of him that sitteth on the throne, and from the wrath of the Lamb; from the wrath of God, and of Jesus Christ.

Verse 17:[3] (Is. 13:6, etc.; Zeph. 1:14, etc.; Rev. 16:14) For the great day of his wrath is come; (Ps. 76:7) and who shall be able to stand?

The great day of his wrath is come, etc.: For this judgment that is upon us, is the effect of his wrath for our abusing and persecuting his members; and we, with all our courage, might, and power, are not able to abide his wrath. These words import, that in this great change, as the greatest persons should be at a loss what to do, so they should perish under a conviction that the great vengeance of God was come upon them for their opposing the gospel, and provoking Christ by persecuting of his members.

There are other more particular explications of the sun, moon, stars, heavens, etc., but they all centre in this general, that here is prophesied a great and universal change of the religion of the world, which should strike a great terror into the pagan rulers, and issue in the overturning of all their altars and temples, and the ruin of the great men, relating either to their civil or ecclesiastical state; and that they at last should know that God was God, and that these judgments came upon them for their opposition to Christ. And (which addeth strength to this interpretation) Mr. Durham hath observed, that no so short period of time hath produced so many remarkable judgments, and extorted so many ingenuous confessions from enemies, that what came upon them was for their persecutions; and a catalogue of which may be found in Mr. Mede, and in Mr. Durham. Mr. Mede reckoneth Galerius, Maximinus, and Licinius. Galerius was eaten up of worms, being before he died sensible of his guilt, ceasing from his persecution, and begging the Christians’ prayers. Maximinus, another Roman emperor, (or partner in the empire with the former,) being beaten by Licinius, fled to Tarsus, and there fell upon his pagan priests, who had deceived him by their lying oracles, and made a decree for the Christians’ liberty; but God would not suffer so bloody a wretch to die after the ordinary death of man; he died miserably through intolerable pain, his eyes dropping out of his head. Licinius was a Christian, and joined a while with Constantine, but apostatized, was overcome in two battles, taken, and by him put to death. All these three were within the space of eighteen years. Mr. Durham to these adds the instances of Dioclesian and Maximinian, little above twenty years before, in the heat of their persecution making a stop, and through a horror of conscience laying down their imperial dignity; and Maxentius, drowned in the river Tiber; and he says Licinius, before mentioned, before he died, revenged himself upon his idolatrous priests that had persuaded him to forsake Constantine’s God. The change was so great in the empire, upon Constantine the Great’s coming to the throne, by the death of some great persons, turning others out of place, destroying the whole frame and practice of the pagans’ religion, that it might well be expressed by earthquakes, the sun turning black, the moon as blood, the stars falling from heaven to earth, the heavens departing like a scroll, and the removal of islands and mountains, and by the consternation it would bring all the pagan great men into, etc. And this time, which was a period of about twenty-five or twenty-seven years, is thought to be understood to be the time predicted upon the opening of the sixth seal. Thus we see the dragon’s reign at an end in about three hundred and eleven or three hundred and twenty-five years after Christ; the empire, as pagan, persecuting the church of Christ, and following it with ten successive persecutions, quite overturned, and a Christian emperor, Constantine the Great, ruling it. But we must understand these great things were not perfected in a few months; some relics of paganism remained; for though Constantine shut up the pagan temples, yet all the idols in them were not destroyed until the time of Theodosius, who began to rule in the empire AD 379, and reigned sixteen years. Betwixt Constantine and him were Constantius and Constans, Julian the Apostate, and Jovianus, Valentinianus, Valens, and Gratian; during some of whose reigns (Julian’s especially) the Christians suffered much both from pagans and Arians, so that the Christians had not a full and perfect quiet till after the year 390.[7]

EmperorReignConstantine306-337Constantius II324-361Constans337-350Julian355-363Jovian363-364Valentinian I364-375Valens364-378Gratian375-383Theodosius379-395

Thomas Boston’s “A View of the Covenant of Works”: ‘Their appearance will be frightful and horrible beyond expression, when they come forth of their graves under the curse, and set their feet on the earth again. When, at the sound of the trumpet, the dead shall all arise out of their graves, and the wicked are cast forth as abominable branches, what a fearful awakening will they have out of their long sleep! When they get another sight of this earth, upon which they led their ungodly lives; see their godly neighbours taken out from among them in the same spot of ground where they all lay, and carried away with joy to meet the Lord in the air; and when they see the Judge come to the judgment of the great day, in awful state, and they are going forward to appear before his tribunal. No appearance of malefactors going, under a guard, to the place of execution; no case of a besieged city taken, and soldiers burning and slaying, and the inhabitants running and crying for fear of the sword; can sufficiently represent the frightful appearance which men risen again at the last day, under the curse, will make. What ghastly visages will they then have! How will the now fairest ungodly faces be black as a coal, through extreme terror, anguish, and perplexity! How will they shiver, tremble, their knees smite one against another, and their hearts be pierced as with arrows, while they see the doleful day they would not believe! What roarings and yellings and hideous noise will then be amongst the innumerable crowd of the ungodly, driven forward to the tribunal as beasts to the slaughter? What “crying to the rocks and the mountains to fall on them, and hide them from the face of the Lamb,” but all in vain! Revelation 6:16-17. Then will the weight of the curse be felt to purpose, how lightly soever men now walk under it.’

William Bayly’s “Practice of Piety”: ‘O sink of sin, O lump of filthiness (will the soul say to her body), how am I compelled to reenter thee, not as to an habitation to rest, but as a prison, to be tormented! How dost thou appear in my sight, like Jephthah’s daughter, to my great torment! Would God thou hadst perpetually rotted in the grave, that I might never have seen thee again! How shall we be confounded together to hear, before God, angels, and men, laid open all those secret sins which we committed together! Have I lost heaven for the love of such a foul carrion? Art thou the flesh for whose pleasures I have yielded to commit so many fornications? O filthy belly! how became I such a fool as to make thee my god! How mad was I, for momentary joys, to incur these torments of eternal pains! Ye rocks and mountains, why skip ye so like rams (Psalm 144:4), and will not fall upon me, to hide me from the face of him that comes to sit on yonder throne; for the great day of his wrath is come, and who shall be able to stand? (Revelation 6:16-17.) Why tremblest thou thus, O earth, at the presence of the Lord, and will not open thy mouth, and swallow me up, as thou didst Korah, that I be seen no more?’

William Tong (for Matthew Henry): ‘The dread and terror that would seize upon all sorts of men in that great and awful day, Revelation 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 stouthearted 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.’

Revelation 6:12-17: the greatness of the Constantinian Revolution
Eusebius’ Life of Constantine 2:30ff: “Let all therefore who have exchanged their country for a foreign land, because they would not abandon that reverence and faith toward God to which they had devoted themselves with their whole hearts, and have in consequence at different times been subject to the cruel sentence of the courts; together with any who have been enrolled in the registers of the public courts though in time past exempt from such office; let these, I say, now render thanks to God the Liberator of all, in that they are restored to their hereditary property, and their wonted tranquility. Let those also who have been despoiled of their goods, and have hitherto passed a wretched existence, mourning under the loss of all that they possessed, once more be restored to their former homes, their families, and estates, and receive with joy the bountiful kindness of God, etc.”
Eusebius’ Church History 10:9: “There was oblivion of past evils and forgetfulness of every deed of impiety; there was enjoyment of present benefits and expectation of those yet to come.”
Eusebius’ Life of Constantine 3:15: “On this occasion public festivals were celebrated by the people of the provinces generally, but the emperor himself invited and feasted with those ministers of God whom he had reconciled, and thus offered as it were through them a suitable sacrifice to God. Not one of the bishops was wanting at the imperial banquet, 3252 At the risk of seeming trivial in sober and professedly condensed annotation, one cannot help noting that the human nature of ancient and modern councils is the same,—much controversy and more or less absenteeism, but all present at dinner. the circumstances of which were splendid beyond description. Detachments of the body-guard and other troops surrounded the entrance of the palace with drawn swords, and through the midst of these the men of God proceeded without fear into the innermost of the imperial apartments, in which some were the emperor’s own companions at table, while others reclined on couches arranged on either side. 3253 For notice of these couches, see Smith, Dict. Gr. and Rom. Ant., article Lectica. One might have thought that a picture of Christ’s kingdom was thus shadowed forth, and a dream rather than reality.”
b) Revelation 7: the problem of the Constantinian Revolution
3) Doctrine: The character of human affairs in the fallen world is ever of a mixed character.
a) Scripture proof
b) Applications
Westminster Confession of Faith 25:4: This catholic Church hath been sometimes more, sometimes less visible. And particular Churches, which are members thereof, are more or less pure, according as the doctrine of the Gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them.
WCF 25:5: The purest Churches under heaven are subject both to mixture and error; and some have so degenerated, as to become no Churches of Christ, but synagogues of Satan. Nevertheless, there shall be always a Church on earth, to worship God according to His will.

Dr. Dilday’s Sermon: “Retrospective on the First Six Seals”
https://www.sermonaudio.com/sermoninfo.asp?SID=1813958540

1) Introduction
2) Review of the first Six Seals

Revelation 1:1a: “The Revelation (Ἀποκάλυψις) of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass (ἃ δεῖ γενέσθαι ἐν τάχει)…”
Daniel 2:28-30: “But there is a God in heaven that revealeth (ἀνακαλύπτων) secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days (ἃ δεῖ γενέσθαι ἐπ᾽ ἐσχάτων τῶν ἡμερῶν). Thy dream, and the visions of thy head upon thy bed, are these; 29 As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter (τί δεῖ γενέσθαι…

Lactanius’ Concerning the Death of Persecutors 44: “Constantine was directed in a dream to cause the heavenly sign to be delineated on the shields of his soldiers, and so to proceed to battle. He did as he had been commanded, and he marked on their shields the letter Χ, with a perpendicular line drawn through it and turned round thus at the top, being the cipher of Christ. Having this sign (ΧР), his troops stood to arms.”
Eusebius’ Life of Constantine 1:28, 29: “Accordingly he called on him with earnest prayer and supplications that he would reveal to him who he was, and stretch forth his right hand to help him in his present difficulties. And while he was thus praying with fervent entreaty, a most marvelous sign appeared to him from heaven, the account of which it might have been hard to believe had it been related by any other person. But since the victorious emperor himself long afterwards declared it to the writer of this history, 3108 Note here the care Eusebius takes to throw off the responsibility for the marvelous. It at the same time goes to show the general credibility of Eusebius, and some doubt in his mind of the exact nature and reality of what he records. when he was honored with his acquaintance and society, and confirmed his statement by an oath, who could hesitate to accredit the relation, especially since the testimony of after-time has established its truth? He said that about noon, when the day was already beginning to decline, he saw with his own eyes the trophy of a cross of light in the heavens, above the sun, and bearing the inscription, Conquer by this. At this sight he himself was struck with amazement, and his whole army also, which followed him on this expedition, and witnessed the miracle. He said, moreover, that he doubted within himself what the import of this apparition could be. And while he continued to ponder and reason on its meaning, night suddenly came on; then in his sleep the Christ of God appeared to him with the same sign which he had seen in the heavens, and commanded him to make a likeness of that sign which he had seen in the heavens, and to use it as a safeguard in all engagements with his enemies.”
Eusebius’ Life of Constantine 2:5: “Friends and fellow-soldiers! These are our country’s gods, and these we honor with a worship derived from our remotest ancestors. But he who leads the army now opposed to us has proved false to the religion of his forefathers, and adopted atheistic sentiments, honoring in his infatuation some strange and unheard-of Deity, with whose despicable standard he now disgraces his army, and confiding in whose aid he has taken up arms, and is now advancing, not so much against us as against those very gods whom he has forsaken. However, the present occasion shall prove which of us is mistaken in his judgment, and shall decide between our gods and those whom our adversaries profess to honor. For either it will declare the victory to be ours, and so most justly evince that our gods are the true saviours and helpers; or else, if this God of Constantine’s, who comes we know not whence, shall prove superior to our deities (who are many, and in point of numbers, at least, have the advantage), let no one henceforth doubt which god he ought to worship, but attach himself at once to the superior power, and ascribe to him the honors of the victory. Suppose, then, this strange God, whom we now regard with ridicule, should really prove victorious; then indeed we must acknowledge and give him honor, and so bid a long farewell to those for whom we light our tapers in vain. But if our own gods triumph (as they undoubtedly will), then, as soon as we have secured the present victory, let us prosecute the war without delay against these despisers of the gods.”

Poole’s Outline of Revelation 7

John seeth four angels holding the four winds, 1; and another angel coming to seal the servants of God in their foreheads, 2, 3. The number of them that were sealed out of each of the tribes of Israel, 4-8. An innumerable multitude out of all other nations stand before the throne in white robes, with palms in their hands, praising God and the Lamb, 9, 10. The angels, elders, and beasts, worship and glorify God, 11, 12. One of the elders showeth John who they are that are clad in white robes, and what is their blessedness for ever, 13-17.