Bible Commentaries
Revelation 6

Verses 1-2

PART THIRD

OPENING OF THE SEALED BOOK

Revelation 6:1 to 11:18

SECTION ONE

BREAKING OF FIRST FOUR SEALS

Revelation 6:1-8

PRELIMINARY NOTES

1. Since Revelation 1:1 declares the book to be a revelation of things which "must shortly come to pass," there can be no doubt that it was intended to disclose events that were to happen in the future from the time John saw the visions. But we have already learned that the first five chapters contain words and visions that prepare for the opening of the real revelation. This begins with the sixth chapter. This part of the book should be approached with extreme caution for two reasons: (1) Because the many and conflicting views presented by commentators indicate how easily mistakes can be made, for it is certainly all of them cannot be correct. (2) John describes the visions in sublime and symbolic language. He names neither places, nor persons, nor periods in definite and plain terms. He leaves the reader to make the application, if such be possible. That these pictures in heaven are intended to represent things that would happen on earth must be true to make the book of any value to "his servants" for whom it was written; otherwise it would impart no useful information. The difficulty is in deciding the time, place, and persons that fit in the picture that John describes.

2. No history or prophecy regarding God's people has been written without references to contemporary peoples with whom they come in contact. This is abundantly evident from the Old Testament books, and the historical books of the New Testament. It is wholly incredible that the prophecies of Revelation, though presented in the form of moving pictures, should not include their enemies at whose hands they were destined to suffer so much. No interpretation has any chance of being correct that fails to include that fact. We know that the church was established within the Roman Empire and that no political power ever influenced it more effectively. Papal Rome--the great apostasy--was the most inveterate religious enemy the church ever had. Pagan Rome lasted for nearly five hundred years after the church was established, and papal Rome's iron rule continued more than twelve hundred years. That the opening of these seals should not include some or many of the church's struggles against these two enemy powers is seemingly impossible. What other powers could have been so well included? At the present time we stand more than eighteen hundred years this side of John's visions. History lays before us the events of these past centuries. Whether we are able certainly to locate the exact ones that the seals represent or not, we feel sure that some of them must describe things now in the past. That all the momentous events in these centuries that produced such terrible effects on the church should be passed over by all the pictures in Revelation is too utterly improbable to be accepted. Since pagan and papal Rome affected the church more than any other powers that have existed, a true explanation of the symbols of revelation must include them. The persecutions, the great apostasy, and the reformation must be a part of the imagery.

3. Great care should be observed in applying symbolic or figurative texts of scripture. False interpretations easily come from two sources: First, giving a literal meaning when the word or expression is plainly figurative. Examples: calling Christ a Lion or a Lamb, or representing animals as having a change of nature. (Isaiah 11:6-9.) Second, trying to make every word in a text figurative. When Jesus is said to be the Lamb of God that "taketh away the sin of the world" (John 1:29), the word "Lamb" clearly is figurative, but the word "sin" is literal. Since words used figuratively and literally may be in the same scripture, we may misrepresent the text by failing to make the proper distinction.

The following are clear examples: In Psalms 80:8 we read "Thou broughtest a vine out of Egypt: thou didst drive out the nations, and plantedst it." Here vine is clearly figurative, but Egypt and nations are both literal. Verse 11 says: "It sent out its branches unto the sea, and its shoots unto the River." Branches and shoots are figurative, but sea and River are literal. The former refers to the Mediterranean Sea and the latter to the Euphrates River. In Jeremiah 3:6 the word "harlot" is figurative ; "high mountain" and "green tree" are literal. Words used literally in a picture or symbol, when applied to the thing they represent, may have a natural or a spiritual meaning according to the nature of the case.

In Isaiah 2:2-4 we have some figurative expressions and some plain ones that are to be taken in their natural sense. "The mountain" of Jehovah is figurative; "the word of Jehovah from Jerusalem" is literal. The words "servants" and "son" (Matthew 21:34-37) have the same meaning in both the parable and the application; the same is true with the word "avenge" (Luke 18:3; Luke 18:5; Luke 18:7).

1. THE FIRST SEAL OPENED

Revelation 6:1-2

1 And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, Come.--We should not forget that the scene John had been looking upon was in heaven. (4:1.) The Lamb ready to open the seal represents Christ, and the opening means that some symbolic pictures were to be disclosed to John so he could give a written description of them. What John saw here was the first picture that appeared as soon as the seal was broken. One of the living creatures said "Come." Some apply this to the horse and his rider mentioned in verse 2, meaning that they were summoned to appear before John. But it seems more natural to apply the word to John. No use to speculate how he could "Come" when he was on earth and the vision in heaven. He had been seeing the previous visions from earth. Perhaps nothing more was intended than a command to give earnest consideration to what he saw. If he were in some miraculous way mentally transported to heaven, the general truth would not be affected. The verse needs no further comment.

2 And I saw, and behold, a white horse, and he that sat thereon had a bow and there was given unto him a crown and he came forth conquering, and to conquer.--Here we enter the field where speculation runs riot, and where a multitude of contradictory views are presented with equal confidence of correctness. Any new expositor may well begin his task with a fear of not being able to stand where so many have already fallen. These notes are written in harmony with the natural assumption that the seals represent things that were to transpire after John wrote. Since he was to be shown things which must "shortly come to pass," the conclusion that seems evident is that the first seal disclosed things that were to begin about the end of the first century. It is doubtless unnecessary to insist upon exact dates. Historically considered, periods of time often come in gradually and close the same way. If the leading events fall in a given period, we are probably correct in saying that is the time meant, though many details are not certainly known.

This vision represents some kind of victorious work the language allows no other application. One class of commentators think it refers to Christ and the successful spread of his gospel in the first centuries of the Christian era; another class applies it to the Roman Empire in a successful period beginning about the time of John's writing. The history of the church for many centuries is so closely interwoven with that of Rome --pagan or papal--that any large view of one must necessarily include the other; hence, this vision would involve a period of Roman prosperity and church success, however applied. The general facts of both Rome and the church might be presented from either viewpoint. Moreover, it may be true that these composite symbols are intended to represent both Rome and the church during certain periods because of their interlocking influence upon each other. If so, the main point is to find the important thing that happened to each in the period meant. However, for reasons to be given, the view entertained here is, that the vision refers primarily to Rome, though greatly affecting the church.

The four words--white, horse, bow, and crown--all have some special significance or they would not have been mentioned by John in describing what he saw. Words are not always used in the same sense in every passage, but when the language or context fixes their meanings that must be accepted as final, regardless of the meanings in other texts. While the horse was used for other purposes, yet the scriptures clearly show he was used in war. The most magnificent representation of this is in Job 39:19-25. The same fact is found in Proverbs 21:31; Zechariah 10:3. The expression "conquering, and to conquer" shows that this vision pertains to war and determines the use made of the horse. The white color represents either purity or victory. (6:11; 7:15.) Roman generals who were victors are said to have entered the city in chariots drawn by white horses. The entire setting of this verse implies victory; hence, the word "white" must indicate triumph--successful war. The how anciently was used as an implement of war or for hunting. (Genesis 27:3; Genesis 48:22; Isaiah 7:24.) The entire setting of this vision shows that it indicates war here. The crown is not the royal diadem which indicates authority to reign, but the garland or chaplet (Greek stephanos) of victory bestowed upon those who triumph. Other passages where this word is used in the same sense are these:1 Corinthians 9:25; 2 Timothy 2:5; 2 Timothy 4:8; Revelation 2:10. It was then a crown of honor to represent the victory gained. The text does not say when the rider wore the crown, but only that it was given to him. If worn before he went forth to conquer, it was to indicate by anticipation that he would be victorious. This, however, is a minor matter.

The following considerations are offered for accepting the view that this vision primarily refers to Rome instead of the church, though the church is involved because affected by acts of the empire

1. In the first four visions horses appear. If the rider on the white horse refers to Christ, and the victories to the spreading of the gospel by the church, then the three following should also refer to the church with Christ riding the horse. The descriptions of them, however, will not harmonize with that view. Besides the rider of the fourth horse is said to be "Death."

2. Those who think Christ is represented by the rider of the white horse refer to Revelation 19:11-15 as meaning the same thing. There is no doubt about this passage referring to Christ, but the following will show that the passages are different: (1) The crowns in 19:11 are diadems, crowns of ruling authority; in 6:2 it is the crown of reward for victory. (2) In 19:15 the horseman smites with "a sharp sword"; and 6:2 he carries a "bow." (3) If a horse may signify war and the color white represents triumph, it could as well picture such warfare in the Roman Empire as warfare carried on by the church. (4) The passage in 19 is connected with the final overthrow of the church's enemies; the one in 6 is the first of future events to begin soon after John wrote. (5) It is not reasonable that Christ should, in the same symbol, be represented as a Lamb breaking the seals and also as the rider on the white horse. However considered, there is no reason for saying the rider must represent Christ. As the symbol undoubtedly signifies triumphant war, any successful war period, whether carnal or spiritual, would meet the demands of the language. The proper application must, therefore, depend on historical facts.

Since Revelation 6:2 may refer to the Roman Empire, it is appropriate to ask if there was a period soon after John wrote which corresponds with the vision revealed in opening this seal. The description is given in a single verse of thirty-two English words. Evidently only the general features and outstanding events of the period are presented in this symbol. At the very outset in trying to find the things signified by these visions we should be reminded that they are composite pictures which John saw in heaven, but with the purpose of indicating things that would happen to the church and contemporary peoples.

Beginning in the reign of Nero (A.D. 64), the church suffered several (some say ten) persecutions before the close of the third century. Since the vision clearly indicates aggressive and successful warfare, the persecutions are presumptive proof that it applies to Rome; for during the time of such intense persecutions the church must have grown mainly through fortitude in sufferings and martyrdom rather than open fighting for the truth. A few Christians comparatively had little chance against the powerful empire, its barbarian subjects, and the unbelieving Jews, all of whom were their enemies. Certainly not a very suitable situation to be represented by a conquering soldier. There was a second great persecution under Domitian, in which the apostle John was banished to Patmos. Domitian's death (A.D. 96) is considered a division point in Roman history. The period following (96-180) is described by historians as one of prosperity and military triumph for the Roman Empire. Gibbon in his Decline and Fall of the Roman Empire (Vol. 1, chap. 1) calls it a "happy period" when five good emperors ruled--Nerva, Trajan, Hadrian. and the two Antonines.

Probably the man upon the white horse may refer only to the Roman emperors throughout the period, not to any one alone. Nerva was doubtless the best one of the five good emperors, but he ruled only two years. The symbol probably began to be fulfilled in the reign of Trajan, during which time there was another persecution against the church in Bithynia. But Trajan was especially noted for his extension of the empire by conquering other kingdoms. Gibbon (Vol. 1, P. 4) says the Caesars had done little to extend the country's borders during the first century of the Christian era. But he compares the military exploits of Trajan with Alexander the Great and says his success was "rapid and specious," and that "every day the astonished senate received intelligence of new names and new nations that acknowledged his sway." (Vol. 1, p. 7.) Beginning with Trajan's successes, we surely have a period that harmonizes with John's vision, and one that seems to have more in its favor than any other that has been suggested.

Regarding this period Gibbon further speaks: "In the second century of the Christian era, the empire of Rome comprehended the fairest part of the earth, and the most civilized portion of mankind." (Vol. 1, p. 1.) Again: "If a man were called to fix the period in the history of the world, during which the condition of the human race was most happy and prosperous, he would, without hesitation, name that which elapsed from the death of Domitian to the accession of Cornmodus. The vast extent of the Roman Empire was governed by absolute power, under the guidance of virtue and wisdom." (Vol. 1, p. 95.) Such is Gibbon's description of the success of Roman arms and the internal peace of the empire during the period named. Paraphrasing a suggestion in Barnes' commentary, it may be said: If the angel of the Lord had designed to give a symbol that would be a perfect picture of that period of Roman prosperity, no better one could have been chosen; likewise, if Gibbon had purposely tried to show that the period of Roman history fulfilled the demands of the symbol, he could not have made a better comment on the text.

Elliott (Vol. 1, pp. 139-146) has given an argument in full detail to show that the "bow" held by the rider is proof that the symbol should be applied to that prosperous period of the Roman Empire. This argument has been adopted or referred to by others. It carries a strong degree of probability, and, if true, is a very decisive factor in solving the problem.

That the "bow" was a war implement is certain from many texts in the Old Testament, but the argument is based upon the fact that the sword and javelin were Roman emblems. The bow in the symbol would then introduce some singular feature. The five good emperors--Nerva, Trajan, Hadrian, and the Antonines--succeeded to the throne by the law of adoption, not by blood lineage. Historical proof (given by Elliott) seems to show that Nerva's ancestry came from the island of Crete, and that the Cretans were noted as bowmen; so much so that the bow was a national emblem. If so, the rider going forth with a bow instead of a sword could well represent the military successes of the five good emperors, chief and most successful of whom was Trajan as already noted; for Nerva, the originator of that line of rulers, was of Cretan origin.

It is worthy of mention again that, though the symbol primarily refers to Rome's great military achievements in that period, the events affected the church with far-reaching consequences.

Verses 3-4

2. THE SECOND SEAL OPENED

Revelation 6:3-4

3 And when he opened the second seal, I heard the second living creature saying, Come.--The language here is substantially the same as that used to describe the opening of the first seal. See notes on verse 1.

4 And another horse came forth, a red horse: and to him that sat thereon it was given to take peace from the earth,--Concerning see the horse notes on the significance of the term verse 2. The language of this seal indicates the same general idea as the first--it represents a period of war, though in some respects it is different in its results. If we were correct in the conclusion that the first symbol referred primarily to the Roman Empire, then this one should be applied in the same way. The reasoning on this point given under the first seal will apply here equally as well. The reader is referred to that. The word red would naturally suggest carnage--excessive bloodshed and disastrous war. This is confirmed by the expression "slay one another," found in the following verse. It is further confirmed by the words that the rider of the red horse was "to take peace from the earth." While the first seal indicated warfare, it was a successful period for the empire. Trajan's victories had extended Rome's borders and brought many weaker nations in subjection to its authority. It was a time of great prosperity and internal peace. The margin says "the peace" which implies that the peace they had was to be destroyed in the time indicated by the second seal. This conclusion is further sustained by the statement that peace was to be taken "from the earth." Since the symbol had to do with matters that would affect the church, and the church was scattered throughout the Roman Empire, the term "earth" meant that part of the world subject to Rome.

and that they should slay one another: and there was given unto him a great sword.--This symbol represents internal strife; the fighting was to be among themselves. They were to kill each other. In this particular the warfare of this seal was very different from that of the first. To the rider here was given a great sword. This is the full and final proof that this seal refers to warfare. The rider of the white horse in Revelation 19:15 also had a sword, but it proceeded "out of his mouth," and could not therefore mean a literal sword, but his words. In the symbol of the second seal the great sword was "given unto him." This furnishes another reason why the rider in these seals does not refer to Christ.

It is again suggested that the rider of the horse need not refer to any special emperor, but rather to the ruling power, whoever the ruler might be, for a period of time when the general facts stated may have found their counterpart in Roman history. If the preceding reasoning is correct, it would have to come after the time covered by the reigns of the "five good emperors." The two symbols are too clearly different to refer to the same period of time. Historians describe this period as one of almost continuous civil warfare. Sismondi's Fall of the. Roman Empire, Vol. 1, p. 36, says "With Commodus commenced the third and most calamitous period. It lasted ninety-two years, from 192 to 284. During that period thirty-two emperors and twenty-seven pretenders alternately hurled each other from the throne by incessant civil warfare. Ninety-two years of almost incessant civil warfare taught the world on what a frail foundation the virtue of the Antonines had placed the felicity of the empire."

In the Decline and Fall of the Roman Empire, Vol. I, chapters IV to XII, Gibbon gives the history of this period in much detail. He shows that of these more than thirty emperors all were murdered except a very few. He also says there were nineteen pretenders in the reign of Gallienus who ruled from A.D. 260 to 268. Regarding this part of the period Gibbon says "Such were the barbarians, and such the tyrants, who, under the reigns of Valerian and Gallienus, dismembered the province, and reduced the empire to the lowest pitch of disgrace and ruin, from whence it seemed impossible that it should ever emerge." (Vol. I, p. 326.)

No effort is here made to apply the symbol to the reign of any one emperor, such being unnecessary, but the general facts of that period, as history presents them, are such as fit the demands of the case. Certainly the rulers slew one another with the sword, and the peace and prosperity of the Roman Empire during the preceding century were taken away. This is all that is necessary to show that this symbol could refer to this period of Rome's civil warfare.

Verses 5-6

3. THE THIRD SEAL OPENED

Revelation 6:5-6

5 And when he opened the third seal, I heard the third living creature saying, Come.--See the notes on verse 1.

And I saw, and behold, a black horse; and he that sat thereon had a balance in his hand.--The significance of the horse has already been explained under the first seal. The difference is that here the horse is black. It should be noted that neither bow nor sword was given the rider, but instead he carried a pair of balances in his hand. The description of the first two visions clearly indicates that both refer to active fighting--aggressive warfare. The first pictures successful warfare for the Roman Empire; the second disastrous. The absence of any expression in the third vision to indicate fighting shows that this symbol should have a different interpretation. This will be evident as we examine the meanings of the various expressions found in it. A surface glance at the terms used suggests that it represents some terrible results that follow in the wake of continued and devastating battles--that is, distress and sufferings because of great scarcity. Death, another horrible result of war, as presented in the fourth vision is attributed to four causes, one of which is famine. The third seal, therefore, is picturing the scarcity of the necessities of life and the difficulty of getting them by reason of high prices.

As an emblem the black color represents deep distress manifested in mourning. Jeremiah said: "Judah mourneth and the gates thereof languish, they sit in black upon the ground and the cry of Jerusalem is gone up." (Jeremiah 14:2.) Compare Ezekiel 32:7. The cause of mourning might be deep distress on account of famine, pestilence, death, oppression, or invasion of the country. The, particular thing that causes the mourning in any case will have to be learned from its description in the text.

Balances and scales are symbols of justice and exactness. (Proverbs 11:1; Job 31:6.) Things may be weighed because of their intrinsic value or their scarcity. According to the view taken in this commentary there would result from the many devastating wars and internal strife such scarcity of food supplies as would have to be carefully preserved and dispensed with rigid exactness. The rider carrying a balance indicated that the Roman government would cause that state of things to exist. This could have meant that such laws could have been enacted by the government for the common safety of the citizens or the exactness with which the taxes were collected, or both. We should not forget that any distress that came to the empire would directly affect the church, for it was for many centuries within, and subject to, the Roman power. Hence, the picturing of this future fact was intended evidently to warn the churches then about what awaited them when great happenings would take place in countries where they lived--within the bounds of the Roman Empire. Leviticus 26:24-26 and Ezekiel 4:16 both show that bread sold by weight, which indicates scarcity. Doubtless the same was true of other commodities.

6 And I heard as it were a voice in the midst of the four living creatures saying, A measure of wheat for a shilling, and three measures of barley for a shilling; and the oil and the wine hurt thou not.--John heard a voice that seemed to come from the midst of the four living creatures. It is not stated who spake, but it seemed directed to the rider of the horse. This indicated that his mission in going forth was to produce such a situation that wheat and barley would sell at enormous prices. This does not indicate famine conditions where there is nothing to sell, but great scarcity when extreme and exacting methods have to be used to protect the supply. The word "measure" is equal to about one quart. The Greek term for shilling had the value of sixteen and two-thirds cents. This made a bushel of wheat worth more than five dollars. The purchasing power of money then was probably much more than ours, so the price of wheat in the value of our money would, doubtless, be two or three times that much. These prices show that great scarcity of food products, which is doubtless all that was intended by the expressions.

Expositors are hopelessly disagreed about the meaning of "the oil and the wine hurt thou not." It is useless to attempt to state the various views. It is evident, however, that the proper application will harmonize with what has just been said about the wheat and barley. Since the whole symbol indicates the devastating results of warfare and the scarcity of common necessities, the instruction pertains to the extreme care in protecting them. Oil and wine then being necessary articles of food, great care was to be observed not to damage that source of support. Though this command seems directed to the rider, who represented the ruling power of the empire, it may have been general instruction to be carried out by all the people.

Perhaps the fulfillment of the symbol need not be limited to the reign of any one particular emperor, since such conditions would follow after internal warfare and oppression at any time. But the rule of Caracalla (A.D. 211-217), both in nature and time, would probably come within the limits required. He is referred to in history as one of the most "blood-thirsty tyrants," giving the empire a reign of terror. Gibbon calls him the "common enemy of mankind," and says: "The most wealthy families were ruined by partial fines and confiscations, and the great body of his subjects oppressed by ingenious and aggravated taxes." (Decline and Fall, Vol. I, p. 160.) Regarding the same Gibbon says further: "In the course of this history, we shall be too often summoned to explain the land tax, the capitation, and the heavy contributions of corn, wine, oil, and meat, which were exacted from the provinces for the use of the court, the army, and the capital." (Ibid., p. 195.) In such conditions the church in all the Roman provinces would suffer with other subjects of the empire. This condition would naturally interfere with the preaching of the gospel.

Verses 7-8

4. THE FOURTH SEAL OPENED

Revelation 6:7-8

7 And when he opened the fourth seal, I heard the voice of the fourth living creature saying, Come.--See notes on verse 1.

8 And I saw, and behold, a pale horse: and he that sat upon him, his name was Death; --Here, as in the other three seals, the horse appears, indicating that the idea of war is still in the symbols. But the imagery is changed. The rider is no longer in the form of a person, carrying some implements, but Death, personified, is said to be seated on the horse. Death represented as a tyrant reigning is a figure of speech found in other books of the Bible. (Romans 5:14; Romans 6:9; 1 Corinthians 15:55.) The emblem shows Death as a soldier gaining great victories over all efforts at resistance that man might make. The term "pale" applied to the horse probably was intended to represent the color of a body in death. All this would show the power of death over men, and the effect it would have on the empire, and on the church because it was at that time under the Roman dominion.

and Hades followed with him.--Hades literally means the "unseen" and applies to the place of the dead. The idea seems to be that so many would die that even the place of the dead would appear to be before John in the emblem. Or that Hades would follow to take those who had been killed.

And there was given unto them authority over the fourth part of the earth, to kill with sword, and with famine, and with death, and by the wild beasts of the earth.--Authority was given "unto them"--that is, to Death and Hades. This means that Death would have a broad sway--many would die --and they would pass to the intermediate state. Commentators interpret the "fourth part" as meaning a considerable or great number, or in all quarters of the Roman Empire, or that it was not to be universal. The first seems the more likely, for definite numbers are often used for an indefinite amount, and it is not at all probable that exactly one-fourth part would be affected. The "earth," doubtless, meant the territory governed by the Romans.

The remainder of the verse tells the means by which Death, ruling as an emperor, would reach so many. To "kill with sword" would include those who would die in murders and assassinations as well as wars. Others would die in famines. This is different from the third seal where the symbol showed only a scarcity of food. Another statement is that they would be killed "with death." Since Death, personified, is represented as riding the horse, the word "death" here probably has a different meaning. To kill with death is at least an awkward expression. The margin says pestilence. The meaning is that plagues of various kinds would destroy many. It is immaterial whether the expression "wild beasts" be understood literally or as referring to the insatiable, bloodthirsty tyrants that would murder without mercy. In sections infested with wild beasts, they would become more dangerous when the country had been despoiled by war and famines. The point is that great numbers would be killed through the various means mentioned.

As suggested regarding the third seal, it is doubtless unnecessary to limit the application of this vision to the reign of any one emperor. From A.D. 192 to 284 has already been alluded to as a period of internal strife in the Roman Empire. As the third vision seems to fit the time of Caracalla, A.D. 211-217, so this vision will harmonize with the period of Gallienus, A.D. 260-268, as a time in which events most strikingly fit the requirements of the symbol. Gibbon declares that the empire at that time was attacked on every side by the "blind fury of foreign invaders, and the wild ambition of domestic usurpers." He also says: "But the whole period was one uninterrupted series of confusion and calamity." (Decline and Fall, Vol. I, p. 299.) One more quotation from Gibbon will suffice. He said: "But a long and general famine was a calamity of a more serious kind. It was the inevitable consequence of rapine and oppression which extirpated the produce of the present, and the hope of the future harvests. . . . Other causes must, however, have contributed to the furious plague, which, from the year two hundred and fifty to the year two hundred and sixty-five, raged without interruption to every province, every city, and almost every family, of the Roman Empire. During some time five thousand persons died daily in Rome; and many towns, that had escaped the hands of the barbarians, were entirely depopulated." (Ibid., p. 329.) If inspiration had intended to describe that period, no symbol, it seems, could have been better suited to the purpose than that revealed by the fourth seal. The probability is that it was at least included in what the symbol was intended to represent.

If the reigns of Caracalla and Gallienus are not the periods to fulfill the third and fourth symbols, it must be that some other periods in that general age of the world did; the lessons would be the same even if the exact periods and events are not definitely located. These two are suggested as possessing a high degree of probability. As already mentioned regarding the third seal, the fourth indicates results that follow devastating warfare, and the language would fit any such period of time. But the seals' place in the record shows the probability of their closely following the second seal--the time of internal strife in the Roman Empire. If that is true, the suggestion made in this paragraph is doubtless correct.

Verses 9-11

SECTION TWO

OPENING OF THE FIFTH AND SIXTH SEALS

Revelation 6:9-17

1. THE FIFTH SEAL OPENED

Revelation 6:9-11

Preliminary Note: The central idea of the first four visions was war. The first was victorious and the second disastrous for the Roman Empire. The third and fourth picture various calamities that came as a result of internal strife and enemy invasion. But all these refer primarily to the Romans. Since the church was mainly in Roman provinces, it was affected by whatever befell the empire. While the Christians suffered in some measure, along with others, the calamities that came to provinces, yet during these two centuries the government was so much concerned with political and economic conditions that the church enjoyed religious liberty more than would otherwise have been possible. Naturally this resulted in a marvelous growth of Christianity. The persecutions they endured doubtless strengthened their faith and courage. So the first four seals bear strongly, but indirectly, upon the spread of the church. Following a Savior who had been crucified made them willing to suffer for the truth.

With the fifth seal the scene changes and the horses and riders disappear. The experience of the church now is the primary thing, and the fifth vision presents the martyred saints. But, as the Roman Empire is the persecutor, no exposition can be correct that does not include it. The history of the persecuted involves that of the persecutor.

9 And when he opened the fifth seal, I saw underneath the altar the souls of them that had been slain for the word of God, and for the testimony which they held:--We should continually remember that John saw these visions in heaven, and that we are not to confuse them with the things they represent.

John did not see saints in the body, but their "souls"; for they had already been slain. Their souls were in the Hadean state, but the picture John saw was in heaven. In the temple service the animal sacrifices were made at the brazen altar in the court. (Leviticus 4:7.) As they had been slain because of their faithfulness to God's word, it was appropriate that they appear under the altar as if they had been sacrificed and blood poured at its base. As they suffered martyrdom because they held to the testimony concerning Christ, it was consistent that they ask that their blood be avenged. The altar which represented that suffering was an appropriate place for their cry to be made.

10 and they cried with a great voice, saying, How long, O Master, the holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?--These words show that the soul or spirit of man does exist in a conscious state after it leaves the body. Their referring to those that "dwell on the earth" shows that they were in the spirit abode --Hades. Those souls knew that vengeance belongeth unto God (Hebrews 10:30), and that only just and righteous punishment would be administered. This is evident from the fact that they called the Master "holy and true." They were, therefore, not crying for revenge upon their persecutors, but rather that justice be done, and their lives vindicated. Their cry was not so much an asking for God's vengeance to be meted out as to know how long they must wait; for they did not doubt that it would be done.

11 And there was given them to each one a white robe; and it was said unto them, that they should rest yet for a little time, until their fellow-servants also and their brethren, who should be killed even as they were, should have fulfilled their course.--White robes were given them as an emblem of their innocence, purity, and victory over sin. This is the significance of white robes in other places in this book. (Rev 3:4, 9, 13.) They had sealed their testimony with their blood and were entitled to such an emblem of victory. Giving to each a robe, which John saw in the picture in heaven, was to signify that the martyrs in the Hadean world were approved and in a state of joy. (See Luke 16:20-23.) To "judge and avenge" means that the martyrs in some way were to be approved and vindicated. How that would be done is not stated here. It might have meant the truth preached by the martyrs would so prevail that the Roman Empire would accept or endorse it. If so, this vindication occurred in the reign of Constantine about A.D. 325. With this view of the seal, the martyrs seen in it would probably refer to those who suffered before the reign of Diocletian, which began about A.D. 303, and their fellow servants and brethren who were yet to suffer would mean those who suffered in his reign. But if those John saw represented those who were to be slain during his reign, then the fellow servants would have to mean a class of martyrs that later suffered under papal Rome--the "man of sin." With this view the time of vindicating the martyrs would have to be when their murderers will be punished at the judgment. This would require that the expression "a little time" would have to be understood as God sees time, not as we do. According to the former view they were to rest--patiently wait--a little time for their vindication to take place according to the latter they were to remain in the rest of Hades till all martyrs for the truth had been slain, and at the judgment they would enter upon the full measure of their reward. All things considered, the first view seems more probable. In either case the persecution in the reign of Diocletian fits the main point in the vision.

Historians and commentators generally agree that in the last few years of Diocletian's reign occurred one of the bitterest persecutions known in the history of the church. At first he was disposed to show kindness to the Christians; but, later under the influence of others, he began in A.D. 303 a series of edicts that subjected multitudes to the most inhuman kinds of torture and death. The passage from Gibbon which is usually quoted to prove this is the following

"The resentment, or the fears, of Diocletian at length transported him beyond the bounds of moderation, which he had hitherto preserved, and he declared, in a series of cruel edicts, his intention of abolishing the Christian name. By the first of these edicts, the governors of the provinces were directed to apprehend all persons of the ecclesiastical order; and the prisons, destined for the vilest criminals, were soon filled with a multitude of bishops, presbyters, deacons, readers, and exorcists. By a second edict, the magistrates were commanded to employ every method of severity, which might reclaim them from their odious superstition, and oblige them to return to the established worship of the gods. This rigorous order was extended by a subsequent edict, to the whole body of Christians, who were exposed to a violent and general persecution." (Decline and Fall, Vol. II, p. 69.)

What John saw in the vision, this skeptical historian shows to have actually transpired in this reign. No other occasion known fits the symbol better. The glorious promises here made to those who had been faithful "unto death" were as strong incentives as could be offered for fidelity to Christ, even though it cost martyrdom. It also shows that the death of the body does not end the soul's existence; consciousness between death and the resurrection must be a fact. Such passages are a deathblow to the "soul-sleeping" doctrine of materialism.

Verses 12-17

2. THE SIXTH SEAL OPENED

Revelation 6:12-17

12 And I saw when he opened the sixth seal, and there was a great earthquake; --When this seal was opened John saw in the picture in heaven the appearance of a great commotion in which the material elements of the universe seemed to he rocking and falling from their natural places. He also saw the effect that such commotion had on the people of the earth. All this, it must be remembered, was in the symbolic vision, and should not be confused with what it represented. An earthquake naturally would represent some great disturbance, the nature of which must be learned by a careful study of scripture texts.

and the sun became black as sackcloth of hair, and the whole moon became as blood; 13 and the stars of the heaven fell unto the earth, as a fig tree casteth her unripe figs when she is shaken of a great wind.--The only excuse for taking this language literally is the view of some expositors that the seal refers to the coming of the Lord and the end of the world. But this position will not do, for it is followed by a period in which a multitude of the redeemed will be sealed, and the opening of the seventh seal under which the seven trumpets are to be sounded. Since in all the preceding seals the language is mainly symbolical, the presumption is that it is so in this seal. A figurative use of the words sun, moon, and stars is clearly evident in such texts as the following: Joel 2:10; lsa. 13:9, 10; Jeremiah 4:24.

14 And the heaven was removed as a scroll when it is rolled up; and every mountain and island were moved out of their places.--This too is what John saw in the picture, and therefore is to be applied figuratively just as the words sun, moon, and stars. Rolled up "as a scroll" is unquestionably symbolic language and indicates the removal of the heaven. Though John saw what appeared as the literal heaven rolled up, that must represent the removal of something else. A great earthquake refers to some terrible agitation. Sun, moon, and stars refer to prominent persons. (Genesis 37:9.) The prophet referred to Jesus as the "sun of righteousness." (Malachi 4:2.) The sun becoming black, the moon like blood, and the stars falling mean that prominent persons through commotions and bloodshed would lose their places and cease to function in their usual manner. Such fall would be comparable to the untimely dropping of unripe figs when the tree is violently shaken. Mountains refer to governments. The kingdom of Christ was prophetically described as the "mountain of Jehovah's house." (Isaiah 2:2.) Mountains and islands being moved out of their places must, therefore, refer to radical changes in forms of governments. No small changes would be represented by such a breaking up of the material universe.

15 And the kings of the earth, and the princes, and the chief captains, and the rich, and the strong, and every bondman and freeman, hid themselves in the caves and in the rocks of the mountains; --John is still describing the picture in heaven. This is another scene that passed before his eyes, which evidently was intended to show the effect that such a commotion would have on men. A literal darkening of the sun, moon turning red, the heavens disappearing and mountains moving would so agitate all classes of men that they would cry for help and seek places of shelter if possible. This would be the natural effect of such material disturbances on the mind of men. It symbolically represents the consternation and commotions that political and national upheavals would have upon the people in the affected kingdoms. Since the picture shows how the mind will be affected by any calamitous disturbance, material or spiritual, the language itself here does not say which it is. In nature the consternation would be the same regardless of what produced it; the cry for escape from serious consequences would also be the same. The language shows that all classes--high and low --would be equally distressed. The classes mentioned are representative; it means that the disturbance would be so great that none would escape from the terror. As a radical change in government would disturb them, they would be trying to avoid persecution and death. This is further brought out in the next verse.

16 and they say to the mountains, and to the rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: 17 for the great day of their wrath is come; and who is able to stand?--This is the language of terror on the part of those in danger of some impending calamity. The particular thing feared must be determined by the general teaching of the text or context. Hosea 10:8 has the same thought when Israel was threatened with punishment. Substantially the same language is used by Jesus in Luke 23:30, referring to the destruction of Jerusalem. It is simply a poetical way of expressing the cry of distress. When the calamity came, they would consider it a day of wrath coming from God and Christ. Or, they would acknowledge that their being overcome was because God's permission or power was with their enemies. Their conclusion would be that, if divine favor was against them, no one would be able to stand. This is true regardless of when or what particular wrath of God may be in view here.

Since the seventh seal, under which there are seven trumpets, must intervene between this seal and the end of time, the language of this text cannot refer to Christ's coming and the end of the world. It must, therefore, mean some special day (period) of wrath. If the fifth seal found its striking fulfillment in the persecution in the reign of Diocletian, the position here taken, then we would expect the sixth to be fulfilled later when some great change would take place in the Roman Empire--such changes as would affect both the empire and the church. The well-known relationship of the church to pagan Rome during those centuries is ample proof of this view. We insist that no exposition of Revelation can be correct which ignores the vital influence each had on the other, as the plain facts of history show. The fact that those who cried for the rocks to fall upon them wanted to be hid from the face of God shows them to be sinners, not God's people. The great changes indicated by the commotion in the material universe must have occurred among the church's enemies within the Roman Empire. In such a governmental change all false religions, particularly the national form of them, would suffer defeat; rulers and those in authority would lose their powers, and general weeping among them would be common.

The changes that transpired in the reign of Constantine, who was emperor from A.D. 307 to 337, will harmonize with the things pictured in this seal. In 308 the empire was divided among six emperors. By A.D. 313 they were reduced to two--Constantine and Licinius. The latter, who was a champion of Paganism, was defeated in A.D. 323 and Constantine became the sole emperor of the Roman world. Since Constantine was favorable to Christianity, the struggle was really a war between Christianity and Paganism. The defeat of the latter caused great mourning and distress among the enemies of Christianity. In the Edict of Milan, A.D. 313, privilege was granted for each man to worship as he saw fit, and none were to be prevented from practicing or embracing Christianity. In A.D. 321 he decreed that Sunday, the day the Christians observed as a day of worship, should be a day of rest in towns from business and labor. This was a concession to Christianity. In A.D. 325 he convened the first general counsel of the church over which he presided. In A.D. 326 he began the building of Constantinople to which he removed the capital of the Roman Empire. (Encyc. Brit., 14th ed., pp. 297-9.) He is supposed to have entered the church himself before he died. Gibbon refers to him as the patron of the church who "seated Christianity on the throne of the Roman world." (Decline and Fall, Vol. II, p. 273.) He also says "War and commerce had spread the knowledge of the gospel beyond the confines of the Roman provinces; and the barbarians, who had disdained an humble and proscribed sect, soon learned to esteem a religion which had been so lately embraced by the greatest monarch, and the most civilized nation, of the globe." (Ibid., p. 275.) Surely all this was a political and spiritual earthquake that shook pagan nations to their foundations, and brought mourning to their rulers, but honor and glory to the church. Whatever might be said in favor of other times, certainly none could more fittingly fulfill the scenes depicted in this seal.

Unless the correct application of the sixth seal is understood, the remainder of the book will be in hopeless confusion; there will be no place for the sealing of the saints mentioned in the seventh chapter and the seventh seal, under which the seven trumpets are to sound. The last trumpet brings the end of time. (11:15-18; 1 Corinthians 15:52.) The man of sin, Babylon, and the scarlet-robed woman--emblems of the apostate church--are all to be destroyed when the Lord comes. (2 Thessalonians 2:8; Revelation 19:19-21; Revelation 18:21-24.) The sixth seal mentions nothing about this great event. The changes in the material universe at the end of time will be literal. (2 Peter 3:10.) All the scriptural facts demand that the changes indicated by the sixth seal are to be understood as symbols and applied to the events mentioned in the preceding notes.

The prophet Isaiah used the following language concerning the destruction of ancient Babylon: "For the stars of heaven and the constellations thereof shall not give their light; the sun shall be darkened in its going forth, and the moon shall not cause its light to shine. . . . Therefore I will make the heavens to tremble, and the earth shall be shaken out of its place, in the wrath of Jehovah of hosts, and in the day of his fierce anger." (Isaiah 13:10-13.) Clearly this is symbolic language, and plain proof that the emblems of the sixth seal may be applied to the overthrow of the pagan Roman Empire rather than to changes in the material elements mentioned.

LESSON 12.

OPENING THE SEALED BOOK

Read Revelation 6

1. Whose voice did John hear at the opening of the first seal? Ans. Revelation 6:1.

2. What did John see? Ans. Revelation 6:2.

3. Describe the rider on the white horse. Ans. Revelation 6:2.

4. Who spoke to John when the second seal was opened? Ans. Revelation 6:3.

5. What emerged when this seal was opened? Ans. Revelation 6:4.

6. What was given to the rider of the red horse? Ans. Revelation 6:4.

7. Describe the horse and rider that appeared at the opening of the third seal. Ans. Revelation 6:5-6.

8. What was said by the voice in the midst of the four living creatures? Ans. Revelation 6:6.

9. Who spoke when the fourth seal was opened? Ans. Revelation 6:7.

10. What was the color of this fourth horse? Ans. Revelation 6:8.

11. What was the name of the rider and what followed with him? Ans. Rev. 6:8.

12. What power was given unto them? Ans. Revelation 6:8.

13. Describe the four "living creatures" that spoke to John at the opening of these first four seals. Ans. Revelation 4:6-8.

14. What did John see when the fifth seal was opened? Ans. Revelation 6:9.

15. What question did they ask? Ans. Revelation 6:10.

16. What was given to each? Ans. Revelation 6:11.

17. What were they told to do, and for how long? Ans. Revelation 6:11.

18. What happened to the sun, the moon and stars at the opening of the sixth seal? Ans. Revelation 6:12-13.

19. How were the heaven and the earth affected? Ans. Revelation 6:14.

20. Who hid themselves in caves and rocks? Ans. Revelation 6:15.

21. Why did they want the mountains and the rocks to fall on them? Ans. Revelation 6:16-17.

FOR CLASS DISCUSSION

I. Discuss the danger of applying a symbol which God has not interpreted. Has God revealed the meaning of the four horses, and the significance of their four colors?