These souls were “under the altar,” in allusion still to the outward means of grace under the Old Testament economy.  It is not very material, perhaps, whether we understand the altar for sacrifice or that for incense, the comfortable doctrines, often taught in the Scriptures, are here illustrated. First, That the redemption of the sinner is by the atoning sacrifice of Christ. Second, That after death,—­especially by martyrdom, the soul is safe “under the altar,”—­in fellowship with the Saviour. Third, That the soul, “made perfect in holiness,” retains a deep conviction, that “vengeance belongs to God,” (ch. xviii. 20; xix. 1-3.) Fourth, That “the spirits of just men made perfect,” both desire and need instruction relative to the future evolution of the divine purposes.  Adoring the infinite perfections of God, acknowledging his holiness and acquiescing in his faithfulness; they cannot but desire a farther display of his vindictive and distributive justice, as indispensable to the manifestation of the divine glory, the vindication of the claims of the divine government, the asserting of their injured rights, and the completing of their eternal felicity.  Accordingly, we find their earnest plea admitted.  “It was said unto them, that they should rest.”—­Their repose can never be disturbed.  The “white robes” in which they are arrayed, are not spun out of their own bowels, like the spider’s web, either by their services or sufferings; but they are the well known emblems of the imputed righteousness of their Redeemer,—­fine linen clean and white, the only righteousness of saints, (ch. xix. 8).  Persecution did not terminate under the preceding seals.  Others, their “fellow-servants and brethren, should be killed as they were.”  The honorable roll of martyrs was not yet completed.  The “little season” is a very indefinite period in our mode of computation.  But “with the Lord, one day is as a thousand years,”—­(2 Pet. iii. 8.) This “season” seems to comprehend the whole period of persecution.  Now, as we shall see, the Roman empire, whether pagan or Christian, is still a ravenous beast,—­“devouring Jacob.”

The policy of Rome pagan was to dictate the state religion.  The idol gods of the conquered provinces were generally adopted and enrolled among those of the Pantheon.  There was a niche for any and every god but “Jacob’s God.”  As he would permit no rival, (Exod. xx. 2, 23; Is. xlii. 8;) so the populace “would have none of Him,” (Acts xvi. 19-21.) Such we will find to be the policy of Rome Christian.  There is no “communion between light and darkness.”

12.  And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake:  and the sun became black as sackcloth of hair, and the moon became as blood;

13.  And the stars of heaven fell unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind: 

14.  And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places;