Revelation 6:10Meaning & Commentary from the Church Fathers

But if this is taken as a prophecy of the future, then, in accordance with the Church’s teachers, one should think that this cry against the persecutors befits those tortured for Christ. Through it, the worthy are to be converted, and the impiety of the disobedient is to be ended by the universal consummation, so that the righteous may not stretch out their hands to iniquity (Ps 124:3). For although the impious have already experienced the wrath of God, those remaining among them still need punishments, either for their conversion or for their eternal chastisement.

The author of the Psalm asks God to avenge the blood of the faithful who endured martyrdom in His name. Vengeance is that by which violence and lawlessness are repelled by righteous recompense. Yet here the Psalmist seems to desire something connected with the enemy's conversion to the faith. Since vengeance is now repaid to them temporally, they escape the destruction of eternal condemnation. Thus in the Apocalypse we read that the souls of the martyrs, being under the altar of God, ask to be avenged by divine judgment. This vengeance should be understood according to what we have said, because the blessed do not mercilessly seek revenge. They received the command: "Pray for your enemies, do good to those who hate you" (Mt 5:44), and similar words. Finally, the Lord Himself, the almighty fulfiller of His own commandments, while crucified on the Cross, says: "Father, forgive them, for they know not what they do" (Lk 23:34).

They directed their supplication not against men, but against the demons, who prefer to dwell among those who live on the earth. For it belongs to the love of the saints to raise their voice not against their own race, but against those who lead men to destruction.

This must not be understood in a fleshly sense, as though anger stirred them to vengeance. From the previous words we know that the descent of grace makes one love even enemies (cf. Mt 5:44; Lk 6:27). It is clear, rather, that they offer their prayers against the kingdom of sin. They thirst for His Kingdom with that thirst in which we pray: Your Kingdom come (Mt 6:10).

How long, O holy and true Master, do You not judge and avenge, and so forth. They pray in this way not from hatred for enemies, for whom they prayed in this age, but from love of justice. Being near the Judge Himself and in agreement with Him, they entreat for the day of judgment. That day will destroy the kingdom of sin, and on it resurrection will come to their slain bodies. So too we now, though commanded to pray for enemies, nevertheless say when praying to the Lord: Your Kingdom come (Mt 6:10).

The understanding of these verses of Revelation is connected with verses 4-5 of chapter 3 and verses 13-17 of chapter 7. In every age, those who strive toward the Light (cf. 1 Jn 1:5) thereby bear witness to the image's striving toward its Prototype. If the earthly life of the Prototype was joined to the labor of preaching, persecutions, sweat, blood, and the Cross, then likeness to God on earth is the uncomplaining bearing of one's cross unto blood and death. The white garments are the clothing of the age to come for those who bore witness to God in this life.

When even the holiest ones of God had already judged the sins of the world to be overflowing, and God’s final judgment to be so necessary...

How long, O holy and true Master, do You not judge and avenge? This prayer of the martyrs seems strange, since they demand vengeance for their blood. But it is explained by their strong desire not for revenge, but for the coming of the Judgment. In that Judgment, an end will be made of all who work lawlessness, and justice will triumph in the universe. The righteous man cannot have perfect blessedness or enjoy himself, even while abiding in the Kingdom of Heaven, if injustice is still being done somewhere. He cannot be perfectly blessed if falsehood triumphs somewhere, and people suffer somewhere.

Thus the souls of the righteous in the world beyond the grave turn to the Master of the living and the dead with prayers for the punishment of those living on earth who persecute the faith. Consequently, they also pray for an end to the sufferings inflicted by them upon the confessors of the faith. One must not ascribe to the saints only a supposedly vengeful feeling that moves them to pray for the avenging of their blood. Nor may one deny them a benevolent feeling that moves them to pray for their persecuted fellow workers and brethren. On the contrary, even when they speak of the avenging of their blood, they desire no evil for their enemies and murderers. That would be contrary to the Gospel. They desire only the triumph of truth. All this does not destroy, but confirms, the teaching of the Orthodox Church concerning the prayers of the departed saints for the Church on earth and for those who ask their prayers.

Our desire is to reign sooner, not to serve longer. Even if we had not been commanded in prayer to ask for the coming of the Kingdom, we would utter this cry of ourselves, hastening toward the fulfillment of our hope. The souls of the martyrs beneath the altar cry impatiently to the Lord: How long, O Lord, do You not avenge our blood on those who dwell on the earth? For vengeance on their behalf is bound up with the end of the age. No, let Your Kingdom come quickly, O Lord! It is the longing desire of Christians, the shame of the pagans, and the joy of the angels. For it we struggle, or rather, for it we pray.