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Rev_6:9-11. We might expect that also the fifth seal would bring a vision of the same kind as the three preceding seals and the one succeeding; viz., a representation of such dispensations of God as proclaimed and prepared the final coming of the Lord. Those expositors who, in all the individual members of the Apoc., find only individual prophecies of definite events in the history of the world and the Church, have interpreted the contents of the fifth seal also accordingly. If, e.g., according to Vitr., the fourth seal has introduced us to the appearance of the Saracens, the fifth seal speaks of the times of the Waldenses, and extends to the century of the Reformation. The martyrs who cry for vengeance are the Waldenses, Albigenses, etc. The white robes given them designate their vindication by the Reformation, even though, ere the final judgment come, this, too, must deliver up its martyrs (Rev_6:11). Bengel knew how to find the same reference, even by a computation; for if in the year A.D. 97 or 98, in which John received his revelation, the martyrs who were slain by heathen Rome cried for vengeance, and it was told them that they must wait yet “a chronus,” i.e., a space of 1, 1111/9) years, their fellow-servants who were afterwards to become martyrs (through Papal Rome) are the Waldenses of the year 1208 (i.e., 97 + 1111).
The meaning of the fifth seal-vision in connection with that preceding and following, and corresponding with the idea of the entire book, does not lie in the fact that any special future event is prophesied, whereof the preceding seals treat as little as those which follow; but in that both the cry of the souls of the martyrs for vengeance on account of the shedding of their blood, and also the answer given them, stand in most definite relation to what is even in the seal-visions the invariable goal of Apocalyptic prophecy, viz., the prophetic announcement that the Lord cometh. Already the circumstance, that, to the gazing prophet, the martyrs whose blood has been shed show themselves, contains a sign of the coming of the Lord.[2096] But if the martyrs cry for vengeance, there is in this a certainty that a day of judgment is impending, which their unbelieving persecutors have called forth by their ungodly deeds. Finally, the divine answer (Rev_6:11) contains the certain assurance of the future final judgment; it is only added thereto, that all they who, like those already offered, are to endure the martyr’s death, must first be slain, and, consequently, the sign of the final judgment already fulfilled on those crying for vengeance be fulfilled also on these. In its more immediate relation to the preceding seal-visions, the present mentions, that, after the fulfilment of what is announced in Rev_6:8, the final judgment will not immediately follow; but the meaning of the fifth seal is stated too narrowly, and regarded too unimportant, if thereby we only find something expressed which is self-evident already from the preceding visions.[2097]
[2096] Mat_24:9; cf. Rev_6:7, whose contents we have found in the second, third, and fourth seals.
[2097] Against Hengstenb., Ebrard.
Εἶδον ὑποκάτω τοῦ θυσιαστηριοῦ τάς ψυχὰς , κ . τ . λ . The question, how John could have seen the souls, is asked only when it is forgotten that it is not a seeing of sense, but of a vision, which is here treated; the explanation that the souls had a body[2098] is not only false, but also entirely unnecessary.
That the altar underwhich[2099] John sees the souls of those slain is to be regarded after the manner of an earthly burnt-offering,[2100] is indicated especially by the ἐσφαγμένον ,—the uniform word for the slaying of animals for sacrifice,—and the αἰμα , Rev_6:10, as it is accordingly also the expression of the whole, affording what is simplest, and, in every respect, most applicable. As the blood of the sacrifices was sprinkled at the foot of the altar of burnt-offerings,[2101] so also those souls who have offered themselves to the Lord[2102] are under the altar, upon which they can be represented as offered in a way very similar to that in which, in Rev_8:3 sq., the prayers of saints on earth appear as a heavenly offering of incense. But it is incorrect, when De Wette fully explains this passage from Rev_8:3 sqq., by regarding the altar in this place as an incense-altar, “beneath which the souls of the martyrs lie, because they are awaiting the hearing of the prayers which are offered in the incense.” The latter reference of the ὑποκάτω τ . θυσ ., in itself strange, is, besides, in no way based upon Rev_8:3. The occasion because of which the souls are regarded under the altar is given by the fact that the blood of sacrifices, to which the martyrs are regarded as belonging, was shed under the altar. But hence it does not follow, that by the expression τ . ψυχὰς τ . ἐσφ ., nothing else properly is designated than blood, the bearer of physical life, and that the entire representation is only a dramatizing of the thought: Their blood demands vengeance, according to Gen_4:10;[2103] the souls are here, without doubt, as Rev_20:4, the spirits of those whose bodies have been slain upon earth.[2104]
Without any support are the allegorizing interpretations of ὑποκάτω τ . θυσ ., as “in the communion of Christ.”[2105] It is also utterly contrary to the meaning of the entire vision, if any dogmatic result be derived concerning the abode of souls after death, in connection with which the ὑποκατ . τ . θυσ . is, with complete arbitrariness, variously interpreted: “in the solitary place of eternal praise;”[2106] “reserved as to their bodies until the day of judgment, in the most holy place.”[2107] What has been cited in this respect from rabbinical writings,[2108] corresponds not even as to the form of the conception.
διὰ τὸν λόγον τοῦ θεοῦ καὶ διὰ τὴν μαρτυρίαν ἣν εἰχον . Already it has been noted on Rev_1:9, that as τ . θεοῦ belongs to τ . λόγον ,[2109] just so the ἸΗΣΟῦ placed there and in Rev_12:17, Rev_19:10, Rev_20:4, with Τ . ΜΑΡΤΥΡΊΑΝ , is not an objective but a subjective gen. Accordingly the ΜΑΡΤΥΡΊΑ in this passage is not to be understood as a testimony borne by the martyrs and sealed with their blood,[2110] but as one given them.[2111] This is required, even apart from the parallelism of the preceding τ . λογ . τ . θ ., by the addition ἣν εἱχον , whereby the idea is presupposed that the martyrs have first received[2112] the μαρτυρία “which they had.”[2113] [See Note L., p. 235.] Cf. the similar τηρεῖν , Rev_12:17; Joh_14:21. The ἡ μαρτυρία ( Ἰησοῦ ) is here identical, therefore, with that of Rev_1:9, and throughout the entire Apoc. it remains generally unchanged; but in this passage the ἑσφαγμ . and the addition ἣν εἰχον entirely change the force of the διά from what the same word has in Rev_1:9, because of an entirely different connection.
ἔκραξαν . That it is not precisely the αἱ ψυχαὶ τῶν ἐσφ .,[2114] but, according to a very easy mode of presentation, rather οἱ ἐσφαγμένοι , which is regarded as subject,[2115] follows not necessarily from the masc. λέγοντες ,[2116] but indeed from the entire mode of expression, Rev_6:10-11.[2117]
Ὡς ΚΑῚ ΑὐΤΟΊ . For this, of course, Hengstenb.’s false interpretation of Τ . ΨΥΧΆς , Rev_6:9, affords no aid.
ΦΩΝῇ ΜΕΓΆΛῌ , cf. Rev_1:10.
ἝΩς ΠΌΤΕ . òÇøÎîÈúÇé , 1Sa_16:1; cf. Hab_1:2; Psa_13:2; Psa_79:5. Every attempt to supply[2118] breaks the immediate connection with οὐ κρίνεις , κ . τ . λ .
ὁ δεσπότης . On the voc. use of the nom., see Winer, p. 172. The correlate to ΔΕΣΠΟΤΉς —the expression only here in the Apoc.—is ΔΟῦΛΟς .[2119] All belonging to the Lord are his servants;[2120] hence the future martyrs are called ΣΎΝΔΟΥΛΟΙ . Cf. also Rev_19:10. The one meant as “Lord” is not Christ,[2121] but God. “The martyrs cry to God as their owner.”[2122] But because he is this, there can be no doubt that the punishment here expected[2123] has begun; only the question ἝΩς ΠΌΤΕ , Κ . Τ . Λ ., proceeds from the longing of the martyrs for that judgment. And the martyrs may the more confidently expect that judgment from their Lord, as he is ἍΓΙΟς and ἈΛΗΘΙΝΌς . His holiness[2124] is the essential ground from which the ΔΊΚΑΙΑΙ ΚΡΊΣΕΙς [2125] energetically proceed. But it is improper to refer the ἈΛΗΘΙΝΌς , which is exchanged with ἈΛΗΘΉς , to God’s truthfulness or fidelity to his promises,[2126] while, on the other hand, God is called Ὁ ΔΕΣΠ . Ὁ ἈΛΗΘΙΝΌς , because he is the Lord who in truth deserves this name, the “true Lord,”[2127] who, therefore, will also doubtless do in every respect as is fitting for such a Lord to do to his faithful servants. [See Note LI., p. 236.] Οὐ ΚΡΊΝΕΙς ΚΑῚ ἘΚΔΙΚΕῖς , Κ . Τ . Λ . Concerning the following ἘΚ ,[2128] cf. Rev_18:20, Rev_19:2; Psa_43:1; 1Sa_24:13.[2129]
The dwellers “on the earth”[2130] are here, by virtue of the connection,[2131] according to the generic view, “all nations,”[2132] in contrast with the servants of God.[2133]
Concerning the ethical estimation of the expressed longing of the martyrs, which contains neither censurable impatience nor a vindictive feeling, Beda already remarked: “These things they did not pray from hatred towards enemies for whom in this world they entreated, but from love of justice with which they agree as those placed near the Judge himself.”[2134] Especially in accordance with the text, Beng. says, “They have to do with the glory of the holiness and truth of their Lord.” What the martyrs express as their longing, is in reality pledged by the fact that their ΔΕΣΠΌΤΗς is ἍΓΙΟς ΚΑῚ ἈΛΗΘΙΝΌς ; the ΚΡΊΝΕΙΝ and ἘΚΔΙΚΕῖΝ are the infallible attestation of his nature, which has been just before praised. But the longing which the martyrs express in their way is, in its foundation, nothing else than that which belongs to the entire Church.[2135]
ΚΑῚ ἘΔΌΘΗ
ΣΤΟΛῊ ΛΕΥΚΉ . The singular ΣΤΟΛῊ Λ ., which even with the mere ΑὐΤΟῖς would not be irregular,[2136] is immediately afterwards made necessary by the expressly individualized ἙΚΆΣΤῼ .
The opinion that by the offering of the white robe,[2137] something peculiar is to be communicated to the souls of martyrs, besides the blessedness which is self-evident,[2138] is not only in itself indefinite,—for, what is this special reward to be?—but is also contrary to the context; not because this giving of white garments, as also the entire scene Rev_6:9-11, is nothing more than “a poetic fiction,”[2139]—for the fifth seal-vision is this no more than are the rest,—but, because the giving occurs within the vision, it is an integrant part of the vision, and not an objective, real fact. The consideration that the souls of martyrs are already blessed, and, therefore, as all the blessed, they wear already white garments,[2140] is therefore entirely out of place, because dependent upon a ΜΕΤΆΒΑΣΙς ΕἸς ἌΛΛΟ ΓΈΝΟς .[2141]
As the gift of the white robe designates the already present blessedness and glorification of those who have been offered for the sake of Christ, so also the fulfilment of their prayer is promised them in the final revelation of the Lord’s judgment which is to be awaited, but, of course, in such a way that they are to wait for it in their blessed repose until the end which is no longer distant (Rev_6:11).
ΚΑῚ ἘῤῬΈΘΗ ΑὐΤΟῖς ἽΝΑ , Κ . Τ . Λ . Concerning the ἽΝΑ , cf. Winer, p. 314 sqq.
ἈΝΑΠΑΎΣΩΝΤΑΙ designates not the mere cessation from the cry (Rev_6:10),[2142] but has the more complete sense of the blessed rest, as Rev_14:19,[2143] which, as also the white robe indicates, has been imparted to the martyrs, after having struggled in their earthly life, even unto death, and overcome.[2144]
ἜΤΙ ΧΡΌΝΟΝ ΜΙΚΡῸΝ . Bengel’s reckoning concerning the length of the “chronus” is thwarted already by the correct reading, ΧΡ . ΜΙΚΡΌΝ ,[2145] whose meaning corresponds with the entire view of the Apoc.[2146]
ἝΩς ΠΛΗΡΩΘῶΣΙΝ , Κ . Τ . Λ . A definition of the “little season” from its actual contents, and at the same time in accord with the preceding question ἝΩς ΠΌΤΕ , Κ . Τ . Λ ., Rev_6:10. The relation according to the context of ΠΛΗΡΩΘῶΣΙΝ comprises the words ΟἹ ΜΕΛΛ . ἈΠΟΚΤ ., Κ . Τ . Λ .: “should be fulfilled,” viz., as to their number,[2147] must be only those who are still to suffer a martyr’s death, just as the number of those who in Rev_6:10 have called is already full. The completeness is therefore not to be understood of that sum and these martyrs,[2148] but to be limited to the future martyrs. Thus this explanation of ΠΛΗΡΩΘ . is simpler and more significant than that preferred by De Wette, according to whom ΠΛΗΡΟῦΣΘΑΙ [2149] means either only “to finish life,” or at the same time is to have the secondary sense of a moral fulfilling.[2150] Hengstenb adopts the easier reading ΠΛΗΡΏΣΩΣΙΝ .[2151]
οἱ σύνδουλοι αὐτων . Beng., incorrectly: “The first martyrs were mostly of Israel; their fellow-servants were, in following times, from the heathen, their brethren outside of Israel.” The future martyrs are rather fellow-servants of those mentioned in Rev_6:9 sqq., because of their identical relation to the δεσπότης (Rev_6:10), than brethren because of the fellowship of all believers with one another.[2152] The καὶ before οἱ συνδ . marks the fate impending also over the fellow-servants; the succeeding καὶ serves as a simple connective of a still further designation.[2153]
[2098] “Invested with a subtile body,” Eich.
[2099] ὑποκάτω . Beng. incorrectly, “Beside the altar, and beneath its ground,” for the type of Lev_4:7 cannot change the meaning of the expression in this passage.
[2100] Grot., Vitr., Beng., Ew., Hengstenb., Ebrard.
[2101] àÆìÎéÀñåÉã , Lev_4:7. LXX.: παρἀ τὴν βάσιν , ἐπὶ τ . β ., Rev_5:9.
[2102] Cf. Php_2:17; 2Ti_4:6. Ignat., Ep. ad Rom., II. iv.: one who goes to meet a martyr’s death will become a θυσία .
[2103] Züll., Hengstenb.
[2104] Mat_10:28.
[2105] Vitr., Calov., Boss., etc.
[2106] Beda.
[2107] Zeger.
[2108] Debarim, R. xi.: “God said to the soul of Moses, ‘I will place thee under the throne of my glory.’ ”
[2109] Cf. Rev_12:17 : τ . ἐντολάς .
[2110] = μαρτ . περὶ Ἰησοῦ . Cf. Act_22:18. So the older expositors; also Ew. i., De Wette, Bleek.
[2111] Viz., of the Lord Jesus, who himself has testified to them. Cf. Hengstenb., Ebrard.
[2112] Viz., of the Lord Jesus, who himself has testified to them. Cf. Hengstenb., Ebrard.
[2113] Ewald, incorrectly “which they firmly held.”
[2114] Ebrard.
[2115] Hengstenb.
[2116] Cf. Rev_4:8.
[2117] αἱμα ἡμ .
αὐτοῖς ἑκάστῳ ἐῤῥ .
αὐτοῖς
οἱ συνδ . αὐτ . κ . οἱ ἀδελφ . αὐτ .
[2118] N. de Lyra: quies.
[2119] Cf. Luk_2:29; 1Ti_6:1; 1Pe_2:18.
[2120] Cf. Rev_1:1.
[2121] Vitr.; Grot., who, besides, with utter inappropriateness remarks, “All this dispensation of patience and severity in regard to the Jews has been delivered to Christ.”
[2122] Beng.; cf. Ew., etc.
[2123] And celebrated in its fulfilment, in Rev_19:2.
[2124] “Because he cannot endure crimes,” Vitr., Ew.
[2125] Cf. Rev_19:2.
[2126] Vitr., Beng., Ew., De “Wette, Hengstenb.
[2127] Cf. Rev_3:14.
[2128] = îÄï . Cf. Ew., Gr. d. hebr. Spr., § 519.
[2129] Luk_18:3 : ἀπό , as the var. of this passage.
[2130] Grot., incorrectly: “in Judæa.”
[2131] Cf. Rev_13:8; Rev_13:14.
[2132] Mat_24:9.
[2133] Cf. Hengstenb., Ebrard.
[2134] “Cf. N. de Lyra, C. a Lap., Calov., Beng., Hengstenb., Ebrard.
[2135] Cf. Rev_22:17; Rev_22:20.
[2136] Winer, p. 164.
[2137] Cf. Rev_3:5.
[2138] Beng.
[2139] Hengstenb.
[2140] Cf. Rev_7:13 sqq.
[2141] “Transition to another class.”
[2142] Beng., De Wette.
[2143] Cf. also Mar_6:21; Mar_14:41.
[2144] Cf. Hengstenb.
[2145] See Critical Notes.
[2146] Cf., especially, Rev_1:1-3.
[2147] Wolf, Ebrard.
[2148] Against De Wette’s objection.
[2149] Cf. Zec_4:13 : τελειοῦσθαι .
[2150] Cf. Heb_11:40; Heb_12:23 : τελειοῦσθαι . Cf. also Vitr.
[2151] Sc. τὸν δρόμον , Act_20:24; 2Ti_4:7.
[2152] De Wette, Hengstenb., etc.
[2153] De Wette, etc.
L. Rev_6:9. τὴν μαρτυρίαν ἢν εἶχον
LI. Rev_6:10. ἀληθινός