Bible Commentaries
Revelation 6

Verses 1-2

Rev 6:1-2

PART THIRD

OPENING OF THE SEALED BOOK

Revelation 6:1 to Revelation 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

Rev 6:3-4

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 referto 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

Rev 6:5-6

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 becarefully 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

Rev 6:7-8

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" asmeaning 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.

Commentary on Revelation 6:1-8 by Foy E. Wallace

THE OPENING OF THE SEVEN SEALS

The ominous announcement—Revelation 6:1.

The Lamb opened: Christ the Lamb, the only one

able to open, begins in order the opening of the seven seals.

The noise of thunder: The voice of “one of the creatures (beings)” announced the opening, with a noise like thunder. It signified the ominous import of the announcement, the awesome note of what was about to be revealed.

Come and see: This meant that the announcer was ready to show unto John what was to occur successively in the struggle with and overthrow of persecuting powers.

he mounted horses - Horse #1—Revelation 6:2.

The horse is portrayed in the Old Testament as the noblest of animals. (Genesis 49:17; Genesis 49:17) The beasts of burden were oxen and asses, horses were warriors, reserved for the arsenals of war, used by kings, either mounted or harnessed to chariots. (Exodus 9:23; Esther 6:8) Solomon imported them from Syria and Egypt. (1 Kings 4:26; 1 Kings 10:26; 1 Kings 10:29; 2 Chronicles 1:14-17; 2 Chronicles 9:25) They were here in the apocalypse employed under different colors to represent the character of the event as Zechariah 1:8; Zechariah 6:2-6, and to signify the fleetness and the strength to represent angels.

Before Solomon’s time no horsemen were mentioned in the armies of Israel. The kings were forbidden to keep many horses (Deuteronomy 17:16), as a military disarmament plan to prevent oppression and tyranny; and as a domestic policy to prevent unnecessary burdens on the people by the imposition of taxes; and further to discourage trust in horses and chariots by Israel’s kings, who were exhorted to put their trust in God. (Psalms 20:7) Solomon had horses in great number, which he kept for pomp rather than war. He is said to have had forty thousand stalls for his horses and chariots. It appears that Solomon specialized in horses and wives !

Among the heathen, horses were consecrated to the sun idol (2 Kings 23:11); for the worship of the sun by the easterns prevailed for many centuries, and the horse was consecrated to that deity over all the east. The sun-god was represented as riding his chariot drawn by the swiftest and most beautiful horses, completing every day the journey from east to west, for the communication of light to all mankind.

It is worthy of note that the secrets and ceremonies of some fraternal orders today, a certain one in particular, based on the ancient mysteries surrounding the god and goddess of the sun, Osiris and Isis, are not far removed from this ancient deism.

At one time the Lord forbade the kings of Judah to multiply horses as an embargo measure to prevent trade between Judah and Israel, fearing that by means of commerce, as a system of communication, Israel would become infected with the Egyptian idolatries.

In the Old Testament apocalypses, as in Revelation, the symbols of the horse and its rider were the most graphic, if not the most moving imagery. The striking resemblance in the vision of horses, in the first chapter of Zechariah, to that of the four horses in the sixth chapter of Revelation, parallels the historical events in the fortunes of Old Testament Israel with the corresponding experiences of the New Testament church.

The white horse (the first seal)—Revelation 6:2.

“And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.”

The white horse and its rider were a symbol of the invincible Lord; riding a white horse was the symbol of majesty in a war of victory.

He (the Christ) that sat on him had a bow: The bow was for distance signifying a long conflict; the sword symbolized the clash of combat in the surge of battle. In the ancient armor, the arms of war were the shield, the sword, the spear and the bow. The bow was the instrument for shooting the arrow. This slender combustible missile shot from the bow was the chief dependence in attack and defence. David refers to “the sharp arrows of the mighty, with coals of juniper.” (Psalms 120:4) The fire from combustible juniper wood was conveyed on the arrow tip to its target, and became a symbol of terror from God. (Psalms 38:2; Job 6:4) Along with lightning, thunder and famine, it was employed as a symbol of divine judgment. (2 Samuel 22:15) As a metaphor of the penetrating power of truth the arrow symbolized the word of God. David refers to “sharp” arrows in hearts causing men to yield to “the sceptre of righteousness.” (Psalms 45:4-7) In the same figure the bow stands for fidelity and strength, as in Genesis 49:24, and Psalms 44:6. In the hand of the rider of the white horse the bow was the symbol of all these characters of conflict.

A crown was given unto him: This is a significant description as it is noteworthy that Vespasian who initiated, and Titus who executed, the Jewish war both received the imperial crown.

He went forth conquering, and to conquer: The conquest of Christ was not spontaneous, intermittent or spasmodic; it did not consist in single victories; it was a continuous, progressive conquest of hearts which no might could defeat.

The red horse (second seal)—Revelation 6:3-4.

The color of each horse corresponds to the mission of its rider. In the symbol of colors red stands for bloodshed; the rider was the persecutor waging war against Christ and his church. This rider had power, and political authority, to take peace from the earth. This symbolized the dwelling place of the nations. The statement that they should kill one another, meant the war of the Jews against Jews, their own flesh and blood kindred. This phase of events was described in Matthew 24:10 in foretelling the Jewish persecutions, the hostilities of the unbelieving Jews against their Jewish kinsmen who professed faith in Christ.

And there was given unto him a great sword. To the rider of the red steed of bloodshed and war, a great sword was given, in contrast with the bow, signifying a closer, bitter, relentless and bloody struggle. It was an intensified view of the events in successive symbols.

The sword has connotations of both civil authority and military might. Even when it is used as a metaphor for the word of God it is a function of war against sin in the soul and the rebellion of the heart against the will of God. (Ephesians 6:17; Hebrews 4:12) Moses used the sword as a metaphor of war. “I will punish you for your sins, I will bring the sword upon you,” (Leviticus 26:24-25), which meant that God would cause war to come upon them. “Ye shall be delivered into hands of enemies,” he said. Paul used the sword to signify the authority of government. “For he beareth not the sword in vain, for he is the minister of God, a revenger to execute wrath upon him that doeth evil.” (Romans 13:4) God has ordained the rightful power of government to punish evildoers and defend the good. Jesus used the sword to symbolize capital punishment. “Put up thy sword into its place, for all they that take the sword shall perish with the sword.” (Matthew 26:52) They that take the sword by their own authority, assuming unto themselves the prerogative of vengeful justice, deserve to be put to death by the sword of authority. It is stated in Genesis 9:6 : "Whoso sheddeth man’s blood, by man shall his blood be shed.” That was and yet is the universal law of requital.

The great sword given to the rider of the red horse was not the sword of government, but the sword of persecution. It was a “great” sword in significance, the survival of the church was involved, the gospel was at stake. It was great in extent--the whole Jewish and Roman world were drawing the sword against the church. It was a great sword in effect--resulting in the martyrdom of the followers of Christ, who would not yield to the coercion of conscience, when their testimony for the truth was sealed by the blood of witnesses; who trusted to the power of the truth, against the sword of persecution, for the success of the cause of the Lamb; and for the universal expansion of Christianity through the blood of its adherents.

The black horse (third seal)—Revelation 6:5-6.

The black horse was the color of distress, the portent of terror in the approaching calamity. It compares with the Old Testament figure in Joel 2:6 : “The people shall be much pained, all faces gather blackness”; and in Nahum 2:10 : “The faces of them all gather blackness”; and in Jeremiah 8:21 : “For the hurt of my people am I hurt, I am black.” Judges 1:13 refers to the “blackness of darkness forever.” It is the picture of the grim, dread calamity of famine in the land.

The balances in the hand of the rider were scales and measures and indicated the scarcity in the land; the strict and small allowance of food to be issued by minute measure or exact weight with legislated care. It compares with Matthew 24:7, where Jesus foretold the famine that prevailed during the siege of Jerusalem.

The voice in the midst of the four beasts (or beings) was in repetition of the voices heard in the visions, and impressed the hidden source of the revelations, adding to the portentous element of its apocalyptic character. The sound of this voice came from the midst of the four beings; hence, from within deep recesses of the throne, since the beings were in the midst of the throne; it was a voice of solemn authority, requiring reverence and heed.

The measures of wheat and barley for a penny were according to the standard of the time. A measure of wheat was equal to approximately one quart. The penny is a translation of the Greek denarius, which the Bible Dictionaries say was equivalent to fifteen or twenty cents, and represented a regular full day’s wages. The price for a measure of wheat, or a quart, in this vision amounted to a whole day’s wages, and was therefore an extortionate price, the payment of a full day’s work. (Matthew 20:2) Three measures of barley were less than a gallon for a day’s wages, which indicates the extreme scarcity in the usually common and plentiful sources of food.

The command to hurt not the oil and the wine was addressed to the rider of the black horse, holding the scales and measures, not to suppress the oil and the wine. The oil was an extract from olives and spices, having many uses in both the Old and New Testaments. It was used in the preparation of food (Exodus 29:2; Leviticus 2:4); for illumination, or lamps (Exodus 25:6; Matthew 25:3); for medicinal remedies (Isaiah 1:6; Mark 6:13); for a divine confection in the various legal and religious ceremonies and appointments. (Exodus 30:25; Ezekiel 28:14). The use of oil signified joy; the omission of it was a token of sorrow. (Psalms 92:10; 2 Samuel 14:2; Matthew 6:17) The wine has been the subject of sundry and divers views, based on variations of the Hebrew and Greek words; but it is a well known fact that the characteristic common to all wine is that of an exhilarating beverage. Its misuse is severely condemned in both testaments and in some cases and places expressly forbidden. The word is used to denote abundance of temporal good things (Genesis 27:28-37); and as a type of spiritual blessings (Isaiah 55:1); and as alleviation of trouble and sorrow (Proverbs 31:6).

In the vision of the red horse, the voice commanded the rider not to hurt the oil and the wine, not to limit or ration the oil and the wine; though famine would dissipate all other commodities, oil and wine would be undiminished. It was evidently the symbol of the providential alleviation of suffering and mitigation of sorrow--with oil and wine he would bind up their wounds. It was the voice of promise in the midst of the living creatures, from within the throne, that the ransomed of the Lord should come to Zion with songs of everlasting joy and gladness, and sorrow and sighing would flee away.

The pale horse (fourth seal)—Revelation 6:7-8.

The color of pale was the symbol of death. This seal is specifically called a death procession, but was not a martyr scene. It signifies death by the destructive forces of the sword (war); of hunger (famine); of death (pestilence or disease); and of wild beasts (devoured or ravished).

By the sword--as the instrument employed by the rider of the pale horse to accomplish his work of destruction--he is represented as having power to kill. It symbolized the weapon of war waged against Jerusalem. Hunger is the blight of famine, and is descriptive of the mass starvation that prevailed during the siege of Jerusalem. Pestilence is the terror of death by ravishing disease, which also prevailed in the destruction and siege of Jerusalem. The beasts of this symbol do not refer to wild animals, as usually considered, but to cannibalism, as men turned beasts to ravish and devour each other and even to eat the flesh of their children. It occurred during the siege of Jerusalem, according to Jesus in Matthew 24:6-8 and according to the eye witness accounts of Josephus and Pliny.

It is declared that death and hell followed the rider of the pale horse. The word is hades, and refers to the domain of death, the realm of the departed, the unseen world of disembodied spirits, the subterranean abode of the dead. There are important distinctions in the uses of hell in the old English text. To translate Gehenna and Hades in the same word hell has had the effect of obliterating the difference between the place of eternal torment and the temporary abode of the dead. Since the descent of Christ into Hades, as described by the psalmist David, in Psalms 16:10 and by the apostle Peter in Acts 2:29, no one prepared for the eventuality of death need fear entrance into this realm nor the passage through it. He who “was dead and is alive,” holds “the keys of death and hades,” and from that fear he delivers us. (Hebrews 2:14)

The rider of the pale horse was death, and hades was his companion--it followed with him. They were joined together as associates in the dark and ghastly mission of grim Reapers, in the role assigned to them in these seals.

To Death and Hades was given power over fourth part of earth: To the rider Death, and his colleague Hades, this power was given by the four creatures; it was the authority to kill by the means named--war, famine, pestilence and ravishment over the fourth part of the earth. The earth is the place of the nations in the vision; and this assignment is made by the fourth beast in the fourth seal, to the fourth rider, of the fourth horse, and his division of work was a fourth part in this pageant of devastation. Elsewhere in the scenes are found the expressions third part and tenth part, apparently intended as proportionate figures of the vast destruction, but without geographical or mathematical significance.

The scene of the four horses and riders is a panorama of the war on Jerusalem in a fourfold set of events, an extension of twenty-fourth chapter of Matthew. They represent one set of events, not separate figures for separated periods or ages of the world, such as war in one age, famine in another century, carnage in another generation, and with a final fantastic millennium in the end of the world. It is a combined series fulfilled in one period as foretold by Jesus in Matthew 24:34. The conquest of the victorious rider of the white horse through the bow could not be accomplished without the war on Jerusalem. The red horse of war could not perform without the black horse of famine, or without the pale horse of death in immediate pursuit. To separate the seals by centuries of time is to destroy the entire imagery.

The records of Matthew 24:1-51, Mark 13:1-37, and Luke 21:1-38, concerning Jerusalem, are counterparts of the seals of Revelation. The works of Josephus on the Palestinian wars give historical fulfillment in the account of the bloody war of the Jews and the siege of Jerusalem. The historical parallels in the history of the Roman empire by Edward Gibbon is a virtual commentary on the book Revelation, in the portion covering the period of the Roman war against Jerusalem. Truly, these things must have shortly come to pass, and verily was the time at hand.

Commentary on Revelation 6:1-8 by Walter Scott

THE FIRST SEAL.

PECULIARITIES.

Revelation 6:1-2. — “And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying, as in a voice of thunder, Come. And I saw, and behold a white horse, and he that sat upon it having a bow; and a crown was given to him, and he went forth conquering, and that he might conquer.” The judgments under the Seals and Trumpets are not contemporaneous, but successive. The former cover a larger area than the Trumpets, but these latter, on the other hand, are more severe and searching in character.

Observe, too, that the Lamb is connected with the Seals, the angels with the Trumpets, and God with the Vials or Bowls of wrath.

In this preliminary announcement of coming judgment there is a fulness and precision of statement not found in the opening of the remaining six Seals, or even in the first Trumpet and first Vial. Here the cardinal one is alone used, and not the ordinal first, etc., as in all the others.

“And I saw” is uttered twice. John was an intensely observant eye-witness. He “saw” the act of the Lamb in opening the Seal (Revelation 6:1). He also “saw” the minister of judgment (Revelation 6:2).

The various colored horses in the first four Seals represent in symbol the human agencies employed in the execution of these judgments on earth, which are providential in character. But as Christians having the mind of Christ, i.e., the discerning faculty, we look behind the mere historical course of events and trace all to the unseen source, God Himself. So the living creatures, the executive of the throne, successively call on the human instruments of vengeance to execute their divinely-appointed task. They cannot move in judgment till summoned by the throne to do so. What a strength to the heart in days of evil! The first four Seals are characterized by the living creatures and horses. In the remaining three there is no mention made of either.

In the first Seal only a living creature speaks, “as in a voice of thunder,” and at once the first prophetic event foretold in the Apocalypse comes into view. Prophecy opens.

The words in Revelation 6:1; Revelation 6:3; Revelation 6:5; Revelation 6:7, “and see,” should be omitted, as in the Revised Version. With this Tregelles, Kelly, and others agree.(Some consider the deletion of the words, especially in verse 1, a doubtful matter, but the question is, we judge, satisfactorily answered by the writer of the exposition of The Revelation in Bishop Ellicott’s “New Testament Commentary”: “The words ‘and see’ are doubtful. They are found in some MSS. and omitted in others; the authority for their omission and for their retention is about equally divided. Under these circumstances we may fairly be guided by the context. To whom is the summons addressed? Who is bidden to come? If it was taken to be addressed to the Seer we can understand why some copyist should add the words ‘and see.’ But are they addressed to the Seer? It seems difficult to see the purpose of such a command. He was near already. He had seen the Lamb opening the Seal. There was no object in his drawing near. Are the words then addressed, as Alford supposes, to Christ? It is difficult to believe that the living creature would thus cry to the Lamb who was opening the scroll. The simplest way of answering the question is to ask another: Who did come in obedience to the voice? There is but one answer: The horseman. The living beings cry, ‘Come,’ and their cry is responded to by the appearance of the several riders.”) The retention of the words would make it a call to John to “come and see,” but why the incongruity of speaking to him in a voice of thunder? Their deletion makes the “Come” a summons to the human instrument employed in these earthly chastisements.

THE LOUD SUMMONS AND ITS IMMEDIATE ANSWER.

The response to the loud and imperative command of the living creature was instantly obeyed. “And behold a white horse, and him that sat upon it.” A war-horse is evidently referred to. Now the horseman cannot, as the mass of expositors allege, signify Christ on a career of conquest. Psalms 45:1-17, and especially Revelation 19:11, have been confidently alleged in proof of the application of the first Seal to Christ. But both the Psalmist and the Seer direct us to Christ in that grand moment of His Coming to assume the sovereignty of the world, whereas the first Seal epoch refers to a time some years before the introduction of the kingdom in power. In chapter 19 the rider is named; here he is not named. From what part of the earth the Seal horseman emerges we are not informed. We have here a symbol of conquering power. A white horse denotes victorious power. It points to the advent on the prophetic scene of a power bent on conquest. A career of unchecked, brilliant, yet almost bloodless victory lies before this coming royal warrior of worldwide fame. A Cyrus, an Alexander, or a Napoleon in triumphs and conquests, but without bloodshed and slaughter, is the horse and rider of the first Seal.

“Having a bow.” (When active warfare with the bow and arrow is in question, then the latter is specifically mentioned (Numbers 24:8; Psalms 45:5 : Zechariah 9:14, etc.). But here nothing is said as to the bow being strung or ready for action (Lamentations 2:4), but simply the white horse rider has it. Bloodless victory is the main idea.) The returned Jews from Babylon in the rebuilding of Jerusalem were armed with “swords, their spears, and their bows” (Nehemiah 4:13). Hand-to-hand conflict demands the use of the sword; a little distance off the spear would be required; while more distant warfare is expressed by the bow. This latter weapon would not do much execution: hence its employment as a symbol of war afar off, and that not of a very deadly character.

“A crown was given to him.” This must be more than the chaplet of victory bestowed on the conqueror at the close of a successful campaign, for here the crown is given ere victory is spoken of. Imperial or royal dignity is conferred on this distinguished personage before he enters on his wonderful career of conquest.

“He went forth conquering, and that he might conquer.” Victory after victory, conquest after conquest, without reverse or cessation, marked the royal progress of the hero of the coming day and hour. The symbols under this and the succeeding Seals are simple enough and full of meaning. (In the four horses under the first four Seals there is an evident allusion to the horses of Zechariah 1:1-21; Zechariah 6:1-15. In this latter vision the colored horses, red, bay, and white, represent the character and energy of the three imperial powers of Persia, Greece, and Rome. The man riding on the red horse sets forth Cyrus, the renowned Persian, the destroyer of Babylon and deliverer of the Jews, prefiguring Christ, Israel’s Savior in a coming day, and the Judge of the mystic Babylon. In the latter vision (Zechariah 6:1-15) the character and geographical course of the four Gentile empires are set forth, empires which effected unknowingly the governmental will of God. The black horses (the Persians) go forth into the north country (Babylon) and destroy it while they in turn are destroyed by the white horses (the Grecians); the grizzled horses (the Romans) establish themselves in the south (v. 6). God grants universal dominion to Rome (v. 7), and rests in the destruction of Babylon (v. 8). The two Babylons, the literal (Jeremiah 51:1-64) and the mystical (Revelation 18:1-24), are doomed to utter destruction. Both have held captive the people of God.)

Revelation 6:3-4

THE SECOND SEAL

CHARACTERISTICS OF THE SECOND SEAL.

Revelation 6:3-4. — “And when He opened the second Seal, I heard the second living creature saying, Come. And another, a red horse, went forth; and to him that sat upon it, to him it was given to take peace from the earth, and that they should slay one another; and there was given to him a great sword.” In all the Seal judgments, save the second, the Seer informs us that he was an eye-witness: “I saw.” Then under the other Seals the word “behold” precedes the description of the horse, whereas it is here omitted. Instead of “behold” the word “another” is added, not found in the other Seals. These may be termed trivial differences, but as we are firm believers in the verbal inspiration of the Holy Scriptures we are satisfied that there is a divine meaning in these seemingly unimportant details. The occurrence of the words “I saw” and “behold” in the first Seal, and their omission in the second, may be accounted for by the fact that the word “another” in the latter connects the two Seals. Thus “I saw,” and “behold……another, a red horse.”

In answer to the summons, “Come,” of the second living creature, a “red horse went forth.” Why “red,” (“A forfeiture of life is figuratively represented by the several colours of red, scarlet, crimson.” — “Sacred Symbology,” by Mills, p. 160.) and what is its special significance? The white horse denotes a series of peaceful victories. The red horse, on the other hand, intimates a period of slaughter and bloodshed (Isaiah 63:2; Revelation 12:3). The rider is unnamed. It is the day of the Lord’s vengeance on the guilty scene; hence the repetition of the pronoun “him,” emphasizing the fact that the direct agent of judgment is a man appointed by God for that purpose, “to him it was given.” Whatever motives or political aspirations may actuate this coming man of blood, yet he is God’s scourge for the time being. A brief time of peace immediately succeeds the translation of the saints to Heaven, and even, as we have seen under the first Seal, the rise and progress of a mighty conqueror will not be marked by much bloodshed. His career of unchecked triumph will scarcely break the general peace. But under the second Seal we track the footsteps of one who strides through the earth on a mission of blood. He has a divine mandate “to take peace from the earth,” and “that they should slay one another.” In his progress he everywhere stirs up the angry passions of men. Ah! little do the governments of Europe dream that in the arming and training of their respective populations those murderous weapons perfected by the applied science of the day shall be used not merely in aggressive or defensive wars, but in civil broils and party conflicts. It is not here “nation against nation,” but that “they should slay one another.” The wild passions of men are let loose. A time of mutual slaughter ensues. The authority of the civil power is unavailing to check the riot and bloodshed in cities, towns, and villages, if indeed it does not lend itself to the awful work of destruction. “A great sword” given to the rider intimates that the broils and commotions which he brings about will be marked by great carnage and bloodshed. War, whether aggressive or defensive, is surely at all times deplorable enough, but a state of open, armed, civil rebellion of man against man, of fellow against fellow, glutting their vengeance and spilling blood like water is infinitely worse than any state of war conceivable, and such is the awful scene portrayed under this Seal.

Revelation 6:5-6

THE THIRD SEAL

A FAMINE.

Revelation 6:5-6. — “And when He opened the third Seal, I heard the third living creature saying, Come. And I saw and behold a black horse, and he that sat upon it having a balance in his hand. And I heard as a voice in the midst of the four living creatures saying, A choenix of wheat for a denarius, and three choenixes of barley for a denarius; and do not injure the oil and the wine.” The white horse is the symbol of power in victory. The red horse denotes power in bloodshed. The black horse intimates power in bringing about a time of lamentation and mourning. Here, as in Zechariah 6:2, the black horse follows the red. “Our skin was black,” says the weeping prophet, “like an oven because of the terrible famine” (see Lamentations 5:10; Jeremiah 4:28; Judges 1:13, etc., for the symbolic force of this colour).

Various things are predicated of each of the other three horsemen under their respective Seals, but here one thing only. The rider holds “a balance in his hand.” The two main cereals which constitute the staff of life are to be doled out by weight and sold at famine prices. Wheat and barley are named. The latter grain was generally eaten by slaves and the poor of the people, being much cheaper than the former, and of a coarser nature. The English penny in the Authorized Version, retained in the Revised Version, is misleading. The Roman denarius was equal to about eight-pence of our money; was the daily pay of a soldier, and the daily wage of a laboring man (Matthew 20:2). Usually eight measures or choenixes of wheat could be bought for a denarius, but here only one, just barely sufficient, and no more, to sustain life.(* Bread doled out by weight is a marked sign of scarcity (Leviticus 26:26; Ezekiel 4:10-17). Under this Seal, however, both weight and measure are recognized, but of such a limited character that large numbers of the populations affected thereby must suffer the misery of an actual want of food.) But what about the numbers of aged people, women and children unable to work? If the denarius can only procure the necessary food for one, what about multitudes who through infirmity or other incapacity are unable to work! Must starvation be their bitter experience, and death anticipated as a happy release from the agonies of hunger?

But the living creatures are not themselves the source of this providential chastisement. They are vitally connected with the throne (Revelation 4:6), but God is the Sitter thereon, and ever will be. The Seer hears a voice from the very center and throne of the Eternal, the announcement of a famine. God Himself is the source of these preliminary and providential judgments upon men on earth. They are inflicted by Him whoever He may employ as agents in accomplishing His purpose.

THE RICH SPARED.

The prohibition, “Do not injure the oil and the wine,” is by some supposed to signify a mitigation of the famine as intimated in the preceding declarations. But that can hardly be. People could not subsist on oil and wine. Wheat and barley are essentials. Oil and wine were regarded as luxuries found alone on the tables of the rich (Proverbs 21:17; Jeremiah 31:12; Psalms 104:15). Hence the chastisement under this Seal falls especially on the working classes. The rich, the wealthy, and the governing classes are markedly exempted. But they shall not escape. For under the sixth Seal (Revelation 6:12-17) judgment is impartially meted out to all alike, from the monarch down to the slave.

SOCIALISM.

Is there not righteous retribution in the fact that the masses of the people of these and other lands are first visited in judgment, and made to suffer in the very circumstances in which they now seem to triumph? An ominous sign of the times is the spread of Socialism, of the gospel of equality amongst the nations of Europe. The time-honored distinctions of master and servant, of rulers and ruled, are scorned; wealth and social position, with their respective claims, are treated with contempt; and labor and capital are regarded as opposing forces. The working classes are rapidly getting power into their hands, and are not slow in seizing their opportunities, while demanding further rights and privileges. The spirit of insubordination and contempt of authority is abroad. The seed is being sown, the harvest is sure to follow. The masses are here seen suffering from scarcity of the staff of life, while the rich in their affluence and luxuries remain untouched, although doomed to suffer at a later period.

Revelation 6:7-8

THE FOURTH SEAL.

DEATH AND HADES.

Revelation 6:7-8. — “And when He opened the fourth Seal, I heard the voice of the fourth living creature saying, Come. And I saw, and behold a pale horse, and he that sat upon it his name (was) Death, and Hades followed with him; and authority was given to him over the fourth of the earth to slay with sword, and with hunger, and with death, and by the beasts of the earth.” Another power is now summoned. These initial judgments are increasing in severity. The pale horse implying a cadaverous hue is the new harbinger of approaching judgment.

In the three preceding Seals the riders are unnamed. Here the name of the horseman is Death. “The four Seals turn upon living men; and so death, by which they are carried off, is most prominently represented; but Hell (Hades) only in so far as he receives those who have been cut off by death, acting as death’s hearse, on which account no separate horse is assigned him.”(*Bengel as quoted by Hengstenberg.) Hades follows not after, but with death. These two are the respective custodians of the bodies and souls of men. At the close of the thousand years’ reign they give up their prisoners, and are themselves destroyed, are personified, and cast into the lake of fire (Revelation 20:14). Hades refers to that condition immediately following on death, and one which resurrection necessarily closes, the state between death and resurrection. Death and Hades are here used in relation to the ungodly only. The latter word simply means “the unseen,” and therefore the English term “Hell” is no just equivalent for “Hades.” In this vivid description the king of terrors himself appears. The corpse-like color of the horse is in keeping with the name and character of the rider. Death and Hades are inseparable companions. Together they act in judgment and divide the spoil.

GOD’S FOUR SORE JUDGMENTS.

We are again reminded of the interesting fact that these judgments in their sequence, character, duration, and severity have their source in the throne of God. “Authority, ” we read, “was given to him,” not to “them.” The reading “him” or “them ” is disputed, but internal evidence would decide. Death acts upon living men. Hades claims the souls of the dead. Death necessarily precedes Hades. Death deals with the living, Hades with the dead.

Under the previous Seals one instrument of judgment under each is noted, but here there are four, the four by which Jehovah threatened guilty Jerusalem of old. “For thus saith the Lord God, How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast?” (Ezekiel 14:21). The only difference between them is that in the apocalyptic judgments the “beasts” are last named; “death,” too, the third in the list, should be understood as “pestilence,” as in the margin of the Revised Version. The sword under the second Seal, and hunger under the third, are here reproduced under the fourth Seal coupled with two others. The unsheathed sword in the hands of the remorseless rider will not be withdrawn till its divinely-appointed task is finished. Hunger also will do its deadly work, a more protracted and painful death than by the sword. Then death or pestilence will ply its sickle with fatal effect and reap a full harvest. Lastly, “the beasts of the earth” will complete the destruction.

Under the previous Seals agricultural pursuits, without which no civilised people can exist, must have been abandoned. The masses under the second Seal were using the sword instead of the ploughshare. The ground would lie untilled, and in the absence of crops starvation would follow as a consequence, and the beasts, leaving their usual haunts, would add to the general misery by preying on men. These “four sore judgments,” the sword, hunger, pestilence, and beasts are to be in active operation at the same time. They are contemporaneous judgments. To spiritualize them, as many do, to make them speak a language foreign to their simple and natural meaning, is to twist Scripture and not interpret. Thank God that the sphere in which these judgments operate is limited to a “fourth of the earth.” The then Roman world is spoken of as a “third” (Revelation 12:4). The extent of the sphere of judgment is a circumscribed one. What an awful future lies before the christless populations of these lands!

Commentary on Revelation 6:1-8 by Burton Coffman

Revelation 6:1

To this point, Revelation has been relatively easy to interpret; but, beginning with this chapter, there are scores of interpretations, with multiple schools of interpreters, following all kinds of bizarre and fanciful "explanations" of what is here written. (See introduction for a discussion of some of the more important methods followed by various groups.) In a sense, one must be accounted rather bold to write confidently of things about which there is so much disagreement; but, on the other hand, there are some things which this writer brings to this study which are by no means universal. First, there is a general knowledge, at least, of what the New Testament teaches; secondly, there is a fundamental rejection of the notion that this sacred prophecy is some kind of hodgepodge cooked up by the apostle John and made up of materials gleaned from "Semitic folklore, Persian elements, Babylonian mythology, the writings of Virgil, Semitic and Hellenic mythology, the Apocrypha, and the Book of Enoch."^[1] Scholars who pursue such an assumption can never know what Revelation means, simply because they are seeking its meaning in the wrong place. Thirdly, there is a deep sense of conviction that no "brand new doctrine," such as that usually designated as premillennialism, is to be found in the book. In other words, Revelation is considered to be in full and complete harmony with everything else in the New Testament. For example, the one judgment day of the whole New Testament is not a conception here replaced by a multiple series of judgments; but the references which appear to be such are repeated references to the very same judgment day (singular). Fourthly, many of the common pitfalls of supposing: (1) that the whole book refers to a period following the Second Advent; (2) that every line of it has already been fulfilled; (3) that John was restricted to current events in his terminology; (4) that an "Antichrist" is anywhere mentioned in Revelation; or (5) that the various seals, trumpets, bowls, etc., have reference to "successive events" - these and many other common assumptions which mar the works of many are here rejected and avoided.

The general assumptions underlying this interpretation are: (1) that the succeeding series of seals, trumpets, bowls, etc., and "Onward from chapter 6 are a panorama of parallel judgments";^[2] (2) that "The millennium and the present age are one and the same thing";^[3] (3) that the true key to unlocking the mysteries of Revelation must be sought in the Olivet discourse of Jesus (Matthew and parallels), and in other Scriptural passages; (4) that much of the symbolism in Revelation has a double application, just as was clearly the case in the Olivet discourse; (5) that the known fulfillment of a given passage in some historical event now past does not preclude its reference to some final, future event; (6) that the successive mention, for example, of such symbols as the horses (in this chapter) does not mean the reality symbolized by one of them disappeared when the next came to view, but that the various conditions symbolized were probably manifested simultaneously; and (7) that the great landmark by which the whole prophecy can be properly oriented and understood is that of the Second Advent and the simultaneous resurrection of the dead and the final judgment. Without such a "rudder" as this, the interpreter’s ship is doomed to drift in all directions. That such assumptions as these are candidly and confidently made derives from a lifetime of studying the sacred text; and it surely is our prayerful hope that in none of them have we been misled or deceived.

Chapter summary: the opening of the seven seals begins here, with six of them being opened in this chapter. It should be noted that what is revealed following the opening of each seal is not said to be read from the scroll, which is never either opened or read in the whole prophecy. Rather, the contents of it, as far as it pertained to the fortunes of God’s church in the world, were revealed in the visions that promptly succeeded the breaking of each of the seals.

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. 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.

Of all those who have discussed this in their books, as far as we have investigated, William Hendriksen has the most thorough and intensive study of it; and the symbol (the white horse and its rider) which dominates these two verses was identified by him with "The Christ".^[4] Although disagreeing with it, Bruce admitted that this "is the long established interpretation";^[5] "many think this";^[6] Roberson,^[7] Cox,^[8] Wallace,^[9] and a very great many others might be cited; but perhaps it is more profitable to point out the reasons behind this view.

1. "The white horse ..." The color here is significant, for its contrasts with the colors of the other horses; and nowhere in Revelation is white used otherwise than as a symbol of purity, holiness, glory, etc. "In the book of Revelation, white is never used of anything evil."^[10] The white throne upon which God sits is an example.

2. The choice of a "horse" in this symbolism means "war." It is a righteous war, for the horse was white, indicating truth and righteousness. "This war began when Jesus ascended to the right hand of the Father in heaven, and his disciples began to go everywhere at his command."^[11]

3. The rider wore a crown which was "given to him," not a crown extorted through the atrocities of war, but a gift of God. A "crown" in the Scriptural sense upon the head of some profane conqueror is impossible to believe. Only Christ fits the picture.

4. The rider on this white horse went forth "conquering and to conquer," expressions used extensively elsewhere in the New Testament of Christ. "We feel sure that had you never heard another interpretation you would at once have said, `This is the Conquering Christ.’"^[12]

5. The conqueror in Revelation 19:11 is also crowned and rides upon a white horse; but he cannot be mistaken. His name is given: "KING OF KINGS AND LORD OF LORDS." Can this conqueror be any other? As Roberson said, "All efforts to separate the white horse of this vision from that of Revelation 19:11 are futile."^[13]

Objections to this interpretation are not grounded in a proper understanding of the New Testament. For example, the notion advanced by many to the effect that the other three horsemen all represent judgments, but the conquering Christ is not a judgment, fails to take into account that the preaching of Christ’s gospel is indeed the principal and leading judgment of this earth. "An odor of life unto life in them that are saved, and an odor of death unto death in them that perish" (2 Corinthians 2:16). Christ came to send, not peace, "but a sword" (Matthew 10:34). There is extensive teaching along this vein of thought in the New Testament, and all of it nullifies the objection that "Christ is quite out of place"^[14] in this passage. Indeed, he is exactly where he belongs, "leading the van" of the judgments of earth. Furthermore, extensive terminology in the Old Testament corroborates this. See Psalms 45:3-5, Zech. etc. For those interested in a more extensive discussion of this interpretation, see William Hendriksen’s analysis.^[15]

The further objection that Christ would not have rushed off on a white horse at the behest of one of the living creatures fails to note that what we have is "a vision." It is also not inconsistent that Christ both opens the seals and appears in the visions extensively throughout Revelation.

Despite what would appear to be conclusive evidence that the crowned rider on the white horse of the first seal could hardly be any other than the Son of God, he is "interpreted" as the Antichrist,^[16] "conquering military power,"^[17] "the victory of selfish, lustful conquest,"^[18] "the victorious warrior,"^[19] etc. Most of the interpretations of this symbol as anything other than the Lord Jesus Christ and the preaching of his holy gospel are firmly grounded in a priori conceptions of such things as the millennium, the parousia, the great tribulation, the rapture, or some other stylized interpretation of the prophecy.

Some little time has been devoted to this opening of the first seal, because the way it is interpreted will color all that follows. For example, if this crowned rider on the white horse with the bow in his hand is understood to mean Jesus Christ and his worldwide program of preaching the gospel, it is clear enough that it cannot possibly refer to some relatively short period of history, but to the entire dispensation reaching from the First Advent to the Second Advent. Thus we confidently interpret it. "This gospel of the kingdom shall be preached in the whole world for a testimony unto all nations; and then shall the end come" (Matthew 24:14).

The reluctance of some to bracket Christ on the first horse with others symbolizing bloodshed, famine, and pestilence is due to a failure to see all four (even the preaching of the gospel) as a divine series of judgments upon mankind. They are operative continuously and simultaneously throughout the earth until the end of time. If it is asked why, then, do they "follow" one after another in the vision; it must be replied, "because they do follow." The gospel is preached, and the failure to obey its holy teachings causes bloodshed, famine, and death. The great paradox of the Christ is that the Prince of Peace should bring, not peace, but a sword (Matthew 10:34). The principle inherent in this interpretation is that all human suffering, in the last analysis, is traceable to the fountain source of sin and rebellion against God in human hearts.

^[1] James Moffatt, Expositor’s Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), pp. 388-390.

^[2] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 642.

^[3] Jay E. Adams, The Time is at Hand (Nutley, New Jersey: Presbyterian and Reformed Publishing Company, 1977), p. 24.

^[4] William Hendriksen, More than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), p. 113.

^[5] F. F. Bruce, op. cit., p. 644.

^[6] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1078.

^[7] Charles H. Roberson, Studies in Revelation (Tyler, Texas: P. D. Wilmeth, P.O. Box 3305,1957), p. 38.

^[8] Frank L. Cox, Revelation in 26 Lessons (Nashville: Gospel Advocate Company, 1956), p. 48.

^[9] Foy E. Wallace, Jr., The Book of Revelation (Nashville: The Foy E. Wallace, Jr., Publications, 1966), p. 143.

^[10] Jim McGuiggan, The Book of Revelation (West Monroe, Louisiana: William C. Johnson, 1976), p. 77.

^[11] Frank L. Cox, op. cit., p. 48.

^[12] William Hendriksen, op. cit., p. 115.

^[13] Charles H. Roberson, op. cit., p. 38.

^[14] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 3.

^[15] William Hendriksen, op. cit., p. 113-118.

^[16] Finis Jennings Dake, Revelation Expounded (Lawrenceville, Georgia: Finis Jennings Dake, 1950), p. 81.

^[17] J. W. Roberts, The Revelation of John (Austin, Texas: R. B. Sweet Company, 1974), p. 65.

^[18] Henry B. Swete, The Apocalypse of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1951), p. 67.

^[19] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 517.

Revelation 6:3

And when he opened the second seal, I heard the second living creature saying, Come. And another horse came forth, a red horse: and to him that sat thereon it was given to take peace from the earth, and that they should slay one another: and there was given unto him a great sword.

The interpretation of this and the two following horsemen is clear enough. Practically all students see this one as bloodshed, warfare, and the desolation caused by the sword. One point of difference is grounded upon a different word for "sword" being used in this passage and in Revelation 6:8. It could be that the use of a synonym in one place or another has no significance. Swords of all descriptions have been used in warfare throughout history. If a reason is sought, it probably appears in the fact of the Roman sword being in view here, the one used in the times of the apostles.

The word here means the Roman short sword, called great, not because it was disproportionate to the horse and rider, but because of the constant and terrible slaughter it symbolizes.^[20]

The Roman short sword was also "great" because it was the triumphant weapon which enabled Roman armies to destroy the ingenious phalanx, the military device perfected and used by Alexander the Great in his conquest of the world. Just as the French crossbow overcame and vanquished the English long bow, the Roman short sword was supreme over every other weapon for an extended period of history.

They should slay one another ... Hendriksen applied this to "religious persecution,"^[21] but we cannot so limit it. It means all warfare and bloodshed, as evident from the pronoun "they" which cannot indicate the church, and from the further fact that the slaughter of the Christians is given in this same series under the fifth seal, following. Also, there is the pattern of three and four, or four and three, as subdivisions of the numerous sevens in Revelation; and all of these first four judgments are upon the "whole world," the number four usually being applied to things of the earth and the number three usually being evident when the church is spoken of.

Again the key of understanding is in the Olivet discourse. "Ye shall hear of wars and rumors of wars; nation shall rise up against nation, and kingdom against kingdom." "This refers to no particular war, but to all war in general."^[22] The history of mankind is hardly anything else other than a record of one brutal conflict after another. Lenski rejected the view that warfare in any sense follows the preaching of the gospel as a consequence; and, in a sense, he is correct. Wars of course existed before the gospel; but they did not exist before sin and rebellion entered Eden. In the sense, therefore, of a rejection of the gospel being a conscious choice of continuing in sin, it is morally true that wars follow.

The historicist view of Revelation continues to be attractive to many people, despite the many objections to it. Barnes’ interpretation of the four seals was:^[23]

1seal.....a period of great prosperity for the church until A.D. 180.

2seal.....a period of 92 years beginning with the death of Commodus.

3seal.....a period of excessive taxation prior to A.D. 248.

4th seal.....the period from A.D. 248 to 268, in which half the people on earth (Gibbon) died of famine, pestilence, etc.

Note that the period of "great prosperity" was the period of many persecutions and martyrdoms. Is this great prosperity? In the fourth seal, is it proper to single out a mere 20 years out of nearly 2,000 years, as being entitled to an individual horse in this parade of symbols? Gibbon also wrote that in the great Black Death plague of the mid-fourteenth century, "the moity," (the majority) of mankind perished. Thus, an event well over a thousand years later is just as good a fulfillment of the fourth seal as the one chosen by Barnes.

All of the things symbolized by the four seals existed in John’s current era, and they have continued to exist ever since. When was there ever a time when the red horse of war’s desolation no longer ravaged the earth? This condition, like that of the continued proclamation of the gospel, will go on until the end of time. Again, from the Olivet discourse: "Wars and rumors of wars ... but the end is not yet" (Matthew 24:6).

^[20] R. C. H. Lenski, The Interpretation of St. John’s Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 225.

^[21] William Hendriksen, op. cit., p. 120.

^[22] Frank L. Cox, op. cit., p. 49.

^[23] Albert Barnes, Notes on the New Testament, Revelation (Grand Rapids, Michigan: Baker Book House, 1961), pp. 142-146.

Revelation 6:5

And when he opened the third seal, I heard the third living creature saying, Come. And I saw and behold a black horse; and he that sat thereon had a balance in his hand. 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 wine hurt thou not.

Practically all commentators find here a symbol of great "economic difficulty and inequality.^[24] The specter of bread being sold by the ounce is enough to make this nearly certain.

The oil and wine hurt thou not ... There are two ways of construing these words. Some have seen in them an indication that while wheat and barley are priced almost out of the reach of the poor, the rich still have their oil and wine. As Hendriksen put it, "The rich enjoy their abundance, but the poor have hardly enough to hold body and soul together."^[25] The other view, that of Beckwith, is that the words are "merely intended as a limitation on the severity of the famine."^[26] It is believed that the latter interpretation is correct. (1) It corresponds with the limitation placed upon the pale horse. (2) It is hard to understand why an order from the living creatures should have promulgated an edict favoring the rich. (3) The identification of "oil and wine" as pertaining to the rich only is unsound. "Oil and wine were not luxuries, but part of the basic commodities of life."^[27]

The black horseman of this seal still rides in the world today, the fact being that at perhaps no other time in human history were more people threatened by the specter of starvation than at this very moment. Is the present, therefore, in any exclusive way to be identified with the rider? No. The black horseman has been riding in all generations and will continue to do so until the end. As Lenski said:

Men attempt to abolish war without abolishing the sin, wickedness and injustice in their hearts; so they determine to abolish ... injustice and poverty ... without abolishing the moral cause back of them. The black horseman is ever riding in the whole world.^[28]

^[24] Michael Wilcock, I Saw Heaven Opened (Downers Grove, Illinois: Inter-Varsity Press, 1975), p. 71.

^[25] William Hendriksen, op. cit., p. 123.

^[26] Isbon T. Beckwith, op. cit., p. 521.

^[27] Robert H. Mounce, The Book of Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 521.

^[28] R. C. H. Lenski, op. cit., p. 229.

Revelation 6:7

And when he opened the fourth seal, I heard the voice of the fourth living creature saying, Come. And I saw and behold, a pale horse: and he that sat upon him, his name was Death; and Hades followed with him. 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.

It is wrong to read of these continuing scourges of war, famine, and disease as if they were, in any sense, unlimited. The oil and wine were not to be hurt under the black horse, and in the case of the pale horse, even the extensive arsenal of destructive weapons could not give him any authority over anything beyond "the fourth part of the earth." Thus, God’s merciful providence for mankind is plainly evident in these awful calamities. Some have been perplexed that God would permit such a thing as the disasters depicted under the last three of these horsemen. Caird thought that, "We may be pardoned for asking whether the Lamb who lets such horrors loose on the world is really the same person as the Jesus of the gospel story."^[29] A comment like that is grounded in blindness to the great mercy of God evident even in these four judgments; and also, there is a blindness to the truth that it was not the Lamb who let loose the horrors - that epic mistake belongs to Adam and his posterity. Man, having rebelled against his Creator and being expelled from the Paradise of God, may thank only himself for the manifold miseries which drown the world in sorrows. The progression of these visions is one that exhibits the following: (1) God permits people to continue the enjoyment of freedom of their will. God will not procure obedience through coercion. (2) The progression of disastrous human calamities is not permitted to ravage without limitation, but each of them is limited, a fact that will often recur in subsequent visions. (3) Nor are these terrible riders permitted to go alone. At the head of the van is the white horse with its crowned rider; and all of the others "following" him means that they are not permitted to destroy except under the rules of divine restraint. Moreover, that first rider carries the news of the everlasting gospel, capable of saving all who were ever born on earth. It has the double quality, however, of making even worse those who hear it and reject it, a quality which fully entitles the Rider of the first seal to take his place with the other "judgments" upon mankind, indeed not as their equal, but as their king and leader. For "Neither does the Father judge any man, but he hath given all judgment unto the Son" (John 5:22).

The above analysis of these four riders absolutely requires that the first be understood as the Lord Jesus Christ. The denial of this can lead to exactly the kind of pessimism mentioned by Caird.

"The futurist interpretation holds that these seals refer to terrible judgments upon humanity at the end of this age."^[30] However, such an explanation leaves out of sight the undeniable truth that every morning’s newspaper carries the account of what these ravaging horsemen are doing, not at some future time, but right now all over the world.

Kill with the sword ... "No significance should be attached to John’s choice of a different word for ’sword,’ from that in 5:4. The two words are synonyms."^[31]

There is a remarkable similarity in these symbols. The sword is a feature of the second and fourth; and famine is prominent in the third and fourth, the latter being the most terrible, displaying the powers, not only of the second and third (sword and famine), but also the dimension of death by wild beasts. The very personification of the grave itself attends the rider of the pale horse. Significantly, there is no suggestion of any identity in the fourth with the white horse and its rider, indicating emphatically that there is a fundamental difference between the first symbol and the three following.

There would appear to be also a progression of some kind in the last three. War, as bad as it is, affects relatively minor proportions of the earth’s peoples. Famine, which, in many instances, attends war and is a resulting consequence of war, is a far more extensive destroyer; and the combined elements of destruction evident in the fourth go far beyond the devastation of both the others put together.

How long do these three ravaging horsemen operate? There is nothing in the text to suggest that they shall ever cease until the Second Advent. They are represented as proceeding against mankind from an authority in heaven identified with the Throne himself; and not one of them was pictured as returning prior to the sending of the others, or at any other time. The finding of successive ages or periods of history in these symbols is contrary to the known destruction represented by all three being operative throughout history. There is no historical period when any one of them may not be said to prevail.

The difficulty of understanding Christ as the rider of the first horse, or rather the whole symbol as a figure of Christ, is admittedly present; but the failure to do so is a far greater difficulty. From the beginning, it has been pointed out that "judgment" is the theme of Revelation (Revelation 1:7); and the very fact of there being "four" of these symbols grouped together adds to their identification as judgments upon mankind. As Roberson pointed out:

Three being the divine number takes precedence when the fortunes of the church are under consideration, and four being the number of the world takes the lead when judgments on the world are described.^[32]

We have noted this phenomenon before, and it will recur again. The inclusion of Christ himself as a participant in this judgment series is not merely in keeping with his character as judge of all mankind, but also with the whole purpose of Revelation. And how is Christ, throughout this dispensation, judging the world? The answer: from his throne in heaven (Matthew 19:28), by the preaching of the gospel of Christ in all nations through his followers, and by the witness of the church, his spiritual body. The gospel judges all who hear it. Most significantly, no bad result of any kind was indicated in the progression of the throned rider on the white horse! As Lenski said: "Those who think of Christ or Christianity here are not far wrong."^[33] But does not preaching the gospel refer to the church? In the context here, it refers to the impact of the gospel upon unbelievers, to whom the gospel is also preached; and the fact of their unbelief results in its being an adverse judgment of themselves.

^[29] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 82.

^[30] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 543.

^[31] Robert H. Mounce, op. cit., p. 156.

^[32] Charles H. Roberson, op. cit., p. 41.

^[33] R. C. H. Lenski, op. cit., p. 221.

Commentary on Revelation 6:1-8 by Manly Luscombe

Symbols in this chapterè Seals - Proof of genuine, not tampered with, and official. The seals show that God has written and preserved the contents of this book, and it is definitely a message from God. èHorses = needed in order to wage war. The color determines the type of war being described. èNumber 4 - Physical realm - all the wars are waged here in earth.

1 Now I saw when the Lamb opened one of the seals; and I heard one of the four living creatures saying with a voice like thunder, “Come and see.” The Lamb begins to open the seals. They are opened one at a time. There is thunder. One of the 4 living creatures says, “Come and see.” This statement is directed toward those who read the writing of John. This a way of saying, “Pay attention. Listen. Study. Seek to understand.”

2 And I looked, and behold, a white horse. He who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer. White horse - rider caries a bow and receives a crown. The rider is Christ. The white horse is used in 19:11 where Christ is clearly identified. The horse is symbolic of wars and battles. Christians will have to fight many battles here on earth. Since white shows purity, this horse symbolizes righteous war. See Rev 19:19-21. In Rev 19:14 Christians are pictured sitting upon white horses and following Christ.

3 When He opened the second seal, I heard the second living creature saying, “Come and see.” 4 Another horse, fiery red, went out. And it was granted to the one who sat on it to take peace from the earth, and that people should kill one another; and there was given to him a great sword. Red horse - rider with power to take peace from the earth. Red shows bloodshed. The rider of this horse has the ability to take peace from the earth and cause people to kill one another. The rider has a great sword in his hand. This is the short sword of the Roman soldier.

5 When He opened the third seal, I heard the third living creature say, “Come and see.” So I looked, and behold, a black horse, and he who sat on it had a pair of scales in his hand. Black horse - rider has a balance in his hand. Black symbolizes mourning or death. The events described in the next verse will result in severe hardships and even death.

6 And I heard a voice in the midst of the four living creatures saying, “A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not harm the oil and the wine.” A measure of wheat or 3 measure of barley - These measurements are the amount needed for a day’s ration. A penny = a typical day’s pay. Therefore, a man’s complete wages would be needed in order to feed just himself. What about his family? This is a poverty situation. This seal represents more physical trials and hardships. Oil and wine were items of luxury. Where there is poverty, there will also be the extremely rich. While some are near starvation, others are living a life of luxury.

7 When He opened the fourth seal, I heard the voice of the fourth living creature saying, “Come and see.” 8 So I looked, and behold, a pale horse. And the name of him who sat on it was Death, and Hades followed with him. And power was given to them over a fourth of the earth, to kill with sword, with hunger, with death, and by the beasts of the earth. Pale horse - rider is Death. Hades followed behind Death. Death is symbolized by the pale color. The persecutions described here are so severe, death and Hades will result. Power is given to hurt the 1/4^th part of the earth. Sword (war), hunger and death. We must understand the fraction - one-fourth. The fourth part points to a part of something. The earth represents the people who are killed by the sword, not the actual earth. If one makes this a literal number - there will be all kinds of difficulties. NOTE: The number 4 is the physical number. A fourth is a fraction of physical world. A third is a fraction of the divine

Summary of first four seals. The first four seals make it clear that they deal with events on the earth. These will occur during the Christian dispensation. The first seal = going out to preach the gospel. The 2^nd seal = wars fought between nations. The 3^rd seal = physical hardships. The 4^th seal = physical persecutions which people will suffer until Christ comes. All these seals will not affect all people. Some will suffer hardship or poverty. Others will suffer war. Some will endure persecution. The next three seals are very different. The first four dealt with humans (Christians) on earth. The next three describe events that God will set in motion.

Sermon on Revelation 6:1-8

The Seven Seals

Brent Kercheville

The Lamb is the one worthy to open the scroll. The Lamb has gone to the one who sits on the throne and has taken the scroll from his hand. All of creation is praising the Lamb because he is worthy. Now the scroll is about to be opened, one seal at a time. The first five chapters of Revelation have been in preparation for the unveiling of this concealed scroll. Chapter 6 begins to reveal the “things which must soon take place” (Revelation 1:1).

First Seal (Revelation 6:1-2)

The Lamb opens the first seal. When the seal is opened, one of the four living creatures said with a voice that sounded like thunder, “Come!” The first seal reveals a white horse. On the white horse was a rider holding a bow. A crown was given to the rider and he came out conquering and to conquer.

These first four seals reveal what has been commonly called, “The four horsemen of the apocalypse.” We read about these horses and riders in Zechariah 1:7-11 and Zechariah 6:1-8. In chapter 1 of Zechariah these horses and riders are shown to be the sent by the Lord to patrol the earth. In chapter 6 of Zechariah we see these horses and riders commanded to patrol the earth. The key to understanding this image is found in Zechariah 6:5. The four horses and riders are going out to the four winds of heaven. What does this mean? What do the four winds of heaven represent?

The scripture use the four winds to refer to a sweeping judgment. Notice a few passages where the four winds are used.

And I will bring upon Elam the four winds from the four quarters of heaven. And I will scatter them to all those winds, and there shall be no nation to which those driven out of Elam shall not come. (Jeremiah 49:36 ESV)

And as soon as he has arisen, his kingdom shall be broken and divided toward the four winds of heaven, but not to his posterity, nor according to the authority with which he ruled, for his kingdom shall be plucked up and go to others besides these. (Daniel 11:4 ESV)

Up! Up! Flee from the land of the north, declares the LORD. For I have spread you abroad as the four winds of the heavens, declares the LORD. (Zechariah 2:6 ESV)

And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other. (Matthew 24:31 ESV)

After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth, that no wind might blow on earth or sea or against any tree. (Revelation 7:1 ESV)

In Zechariah, the four horsemen are going to the four winds of heaven to unleash this sweeping judgment. In Revelation they are doing the same thing. The image of the four horsemen is repeated to call to the readers’ mind that this is an image of the coming of sweeping judgment. We need this knowledge so that we make the proper interpretation in this chapter. When we learn the role of the four horsemen in the Old Testament we see that we are not compelled to make each individual rider have a particular meaning. For example, many see the first rider on a white referring to Christ and many see the rider as the antichrist. However, this is not the intention of Revelation. In Zechariah there is a white horse with a rider, but it is not referring to Christ. It is just one of four horses that together are unleashing sweeping judgment.

The picture in Revelation 6:2 is straight forward and is not intended to be made complicated. The rider of the horse is given a crown, that is, he is given authority. What does the rider have authority to do? He has authority to conquer and continue conquering. Christ has unleashed the power to conquer.

The Second Seal (Revelation 6:3-4)

The Lamb opens the second seal and the second living creature also says, “Come!” The opened seal reveals a bright red horse. Its rider was given authority to take peace from the earth so that people would kill one another. Christ has unleashed the removal of peace and the bringing of war.

The Third Seal (Revelation 6:5-6)

The Lamb opens the third seal and the third living creature announces, “Come!” The third seal reveals a black horse and the rider had a pair of scales in his hand. The scales picture of rationing of food. A denarius was a day’s wage. This amount suggests food prices about eight to sixteen times higher than normal because of famine conditions. A quart of wheat was only enough for one person to be sustained for one day. This was not enough food for a family. Barley was a lesser grain used by the poor. Three quarts of barley for a denarius was enough for a typical family for one day. While the other necessity of oil and wine are not affected by pricing, a person would not be able to afford those necessities since one day’s wage would be only enough for a day of food alone. Christ has unleashed famine on the inhabitants.

The Fourth Seal (Revelation 6:7-8)

When the Lamb opened the fourth seal, the fourth living creature also said, “Come!” The opened seal reveals a pale horse whose rider was named Death. Hades followed Death. They were given authority over the fourth of the earth to kill with sword, to kill with famine, to kill with pestilence, and to kill by wild beasts. Death and Hades are given four tools to use to kill. Here is a place that we need to remember that these numbers are symbolic. The prophecy is not that 2 billion people would be killed. The prophecy is showing that never everyone will die in this judgment. Only a smaller fraction of people will be killed, but not all.

These four tools for death are also common tools of God’s judgment. In Ezekiel 14 the word of the Lord declares judgment against Jerusalem. Notice the similar language used in verse 21.

For thus says the Lord GOD: How much more when I send upon Jerusalem my four disastrous acts of judgment, sword, famine, wild beasts, and pestilence, to cut off from it man and beast! (Ezekiel 14:21 ESV)

Jeremiah prophesies the same concerning Jerusalem:

And when they ask you, ‘Where shall we go?’ you shall say to them, ‘Thus says the LORD: ” ‘Those who are for pestilence, to pestilence, and those who are for the sword, to the sword; those who are for famine, to famine, and those who are for captivity, to captivity.’ 3 I will appoint over them four kinds of destroyers, declares the LORD: the sword to kill, the dogs to tear, and the birds of the air and the beasts of the earth to devour and destroy. 4 And I will make them a horror to all the kingdoms of the earth because of what Manasseh the son of Hezekiah, king of Judah, did in Jerusalem. (Jeremiah 15:2-4 ESV)

There is a reason that these tools of death were used against Jerusalem. God promised in the early days of the nation of Israel that this would be the way God would destroy Jerusalem. Look at Leviticus 26:18-33.

And if in spite of this you will not listen to me, then I will discipline you again sevenfold for your sins, 19 and I will break the pride of your power, and I will make your heavens like iron and your earth like bronze. 20 And your strength shall be spent in vain, for your land shall not yield its increase, and the trees of the land shall not yield their fruit. 21 “Then if you walk contrary to me and will not listen to me, I will continue striking you, sevenfold for your sins. 22 And I will let loose the wild beasts against you, which shall bereave you of your children and destroy your livestock and make you few in number, so that your roads shall be deserted.

23 “And if by this discipline you are not turned to me but walk contrary to me, 24 then I also will walk contrary to you, and I myself will strike you sevenfold for your sins. 25 And I will bring a sword upon you, that shall execute vengeance for the covenant. And if you gather within your cities, I will send pestilence among you, and you shall be delivered into the hand of the enemy. 26 When I break your supply of bread, ten women shall bake your bread in a single oven and shall dole out your bread again by weight, and you shall eat and not be satisfied.

27 “But if in spite of this you will not listen to me, but walk contrary to me, 28 then I will walk contrary to you in fury, and I myself will discipline you sevenfold for your sins. 29 You shall eat the flesh of your sons, and you shall eat the flesh of your daughters. 30 And I will destroy your high places and cut down your incense altars and cast your dead bodies upon the dead bodies of your idols, and my soul will abhor you. 31 And I will lay your cities waste and will make your sanctuaries desolate, and I will not smell your pleasing aromas. 32 And I myself will devastate the land, so that your enemies who settle in it shall be appalled atit. 33 And I will scatter you among the nations, and I will unsheathe the sword after you, and your land shall be a desolation, and your cities shall be a waste. (Leviticus 26:18-33 ESV)

Notice the promise of all four tools used against Jerusalem. Wild beasts (Leviticus 26:22), famine (Leviticus 26:20; Leviticus 26:26), pestilence (Leviticus 26:25), and sword (Leviticus 26:25; Leviticus 26:33). This is the way of Jerusalem’s demise. Thus, the imagery is used again in Revelation 6:8. Christ has unleashed death upon the inhabitants.

The First Four Seals and Matthew 24

One point worthy of our consideration is the parallel between Matthew 24 and the events of the first four seals. As Jesus predicts the destruction of Jerusalem, notice the parallels between Matthew 24:6-11 and Revelation 6:1-8. Wars are predicted (Matthew 24:6), kingdoms and nations attacking and conquering (Matthew 24:7), famines and earthquakes (Matthew 24:7), and being put to death (Matthew 24:9). These connections between Matthew 24 and Revelation 6 are also noted by scholars.

“The seals closely parallel the signs of the approaching end times spoken of in Jesus’ Olivet Discourse (Matthew 24:1-35; Mark 13:1-37; Luke 21:5-33).” (Expositor’s Bible Commentary)

“The equation of the seals with Matthew 24:6-14 is correct….” (Thomas, Wycliffe Exegetical Commentary, 416)

“The similarities are so close that some venture to call that discourse the main source of the seal judgments (Charles; Beasley-Murray).” (Thomas, Wycliffe Exegetical Commentary, 416)

“But the content corresponds very closely to the eschatological discourse of Jesus in Luke 21:9-36….” (Smalley, 146)

I will leave you to make your own judgments about the connections between Matthew 24, Mark 13, and Luke 21 with Revelation 6. Matthew 24, Mark 13, and Luke 21 are parallel accounts referring to the coming judgment and destruction of Jerusalem in 70 AD (cf. Luke 21:20). Therefore, if Revelation 6 is referring to the same events as Matthew 24, then the first four seals are describing the destruction of Jerusalem. This would fit with what we previously noted, that the prophecy of wild beasts, pestilence, famines, and sword as the causes of death were spoken against Jerusalem in the scriptures.

Conclusion

• · The seals are revealing God’s judgments on the earth.

• · We have not been explicitly told who the judgments are against.

• · These judgments are pictured as affecting many (wars, famine, and death)

• · We are given an overview of the coming judgments. Once all the seals are opened, more details about these judgments will be revealed (chapters 8-11).

Verses 9-11

Rev 6:9-11

SECTION TWO

OPENING OF THE FIFTH AND SIXTH SEALS

Revelation 6:9-17

1. THE FIFTH SEALOPENED

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. (Revelation 3:4; Revelation 3:9; Revelation 3:13.) 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 toapprehend 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.

Commentary on Revelation 6:9-11 by Foy E. Wallace

Souls under the altar (fifth seal)—Revelation 6:9-11.

The scene: Here is the first glimpse of the martyrdom pageant which was reopened in the twentieth chapter with the grand finale of victory. It is the tribulation of Matthew twenty-four in extended form, an enlargement of Matthew 24:9 and Luke 21:16; depicting the supreme sufferings of those who were companions “in the tribulation and kingdom and patience of Jesus Christ,” during the apostolic age, in the wake of the war on Jerusalem and the persecutions of Christians.

The altar: The material altar was a structure appropriated exclusively to the offering of sacrifices. (Genesis 8:20) Spiritually it is applied to Christ as the Christian’s altar upon which spiritual offerings are made. (Hebrews 13:10)

The souls of slain: In this martyr-scene the victims were sacrificed on the altar of the cause of Christ for which they were offered or slain. The word slain is connected with the offering of victims (Acts 7:42); and is descriptive of Christ (Hebrews 13:1-25); and of the Lamb in chapter 5, verses 6, 9, and 12 of this vision. John saw souls of the slain. In the Old Testament the blood, which was the life (Genesis 9:4), was poured at the base of, or under, the altar (Leviticus 4:7); and it stood for the offering of life which is in the blood ( Leviticus 17:11). The souls of this altar scene are represented as the sacrifices of life in the aggregate slain for the word of God as the victims of the testimony which they held.

The souls under the altar: As the figurative altar of this vision signifies martyrdom, the phrase under the altar describes the scene of defeat. The cause for which they were offered was represented as being despised and defeated. But it was temporary, because the same souls were removed from beneath the altar of chapter 6, and elevated to the thrones in chapter 20, signifying the resurrection of the cause for which they had died, by the victory of the white horse and its rider over all the portents of the seven seals.

They cried with great voice: It was the voice of righteous blood rising up to heaven, to be heard throughout the whole earth, as the blood of Abel cried to God “from the ground” (Genesis 4:10) , and representative of “all the righteous blood shed upon the earth from the blood of Abel,” to include the blood of all the slain and martyred victims of the impending persecutions, all of which was predicted in Matthew 23:35; Matthew 24:9, and here depicted in the fifth seal of Revelation 6:9-11.

Howlong, 0 Lord how long: The word “lord is variously applied to kings, (Daniel 1:10; Acts 25:26); to rulers with authority (Daniel 2:10); to princes and nobles (Daniel 5:1; Mark 6:21); to tyrants (Isaiah 26:13); to a husband (Genesis 18:12); to masters (John 15:15); to Jesus Christ, as Lord of all (Psalms 110:1, Acts 10:36); and to God, who is over all (Psalms 100:3). It is used in this scene as a master, the ownership of a servant; and refers to God. This prayer of the martyrs is addressed to God for judgment against persecutors, asking here for what they received in the scene of Revelation 20:4.

Dost thou not judge and avenge our blood: This was not a vindictive outcry, but a judicial petition, calling on the Judge of all the earth, whose prerogative it is to exercise avenging judgment (Romans 12:19), and who surely will “avenge his own who cry unto him.” (Luke 18:7-8)

On them that dwell on the earth: The earth of these visions is the place or location of nations; it is not a reference here to the people of the earth, upon whom no vengeance was asked, but specifically those persecuting nations personified in their rulers. Compare Zechariah 12:9; Matthew 24:29-31 and Luke 21:25-28, in specific reference to the post-destruction period of Jerusalem--the redemption and the retribution of history presents a convincing parallel on the period of the Revelation visions.

The white robes were an assurance of victory--chapter 9:7; 13:7. The word rest means to wait in patience and hope-- Luke 21:19; Luke 21:28. The expression little season (time) limits the period, and compares with Matthew 24:22, "except those days should be shortened”; also Luke 21:22 on the “days of vengeance.” The time was extended to include that part of their fellow servants and brethren that should be killed in the later successive events. There could be no premature act of divine interposition. It should be fulfilled according to seals--that is the events of the vision completed. Again, the apocalypse is parallel with Matthew 24:34 : “This generation shail not pass till all these things be fulfilled”; and Matthew 23:36 : “All these things shall come upon this generation”; and Luke 21:22 : “For these be the days of vengeance, that all things which are written may be fulfilled.”

The identity of the period of the seals of Revelation 6:1-17 with the events of Matthew 24:1-51 is unmistakable, as referring to, symbolic of, and fulfilled in, the destruction of Jerusalem.

Commentary on Rev 6:9-11 by Walter Scott

THE FIFTH SEAL.

DIVISION OF THE SEALS.

Revelation 6:9-11. — “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; and they cried with a loud voice, saying, How long, O Sovereign Ruler, holy and true, dost Thou not judge and avenge our blood on them that dwell upon the earth? And there was given to them, to each one, a white robe; and it was said to them that they should rest yet a little while until both their fellow-bondmen and their brethren, who were about to be killed as they, should be fulfilled.” The first four Seals are broadly marked off from the remaining three, as in most of the septenary divisions. Each of the four is characterized by a living creature (* No doubt there is a moral correspondence between the characteristics of the living ones (Revelation 4:7-8) and the respective Seals with which they are severally connected. The first living creature and the first Seal, the lion and the imperial conqueror, is a correspondence easily seen. So between the fourth living one and the fourth Seal the eagle (see Matthew 24:28. judgment) and the march of Death, is a striking resemblance.) and a horse, both of which disappear in the Seals to follow. The living creatures are connected with the providential government of the world; they are the unseen powers behind the human actors and instruments. But in the Seals to follow the scene darkens, and the public intervention of God in the affairs of men is more marked. A similar break in the septenary series of Trumpet and Vial judgments occurs (for the former see Revelation 8:13; for the latter see Revelation 16:10). The last three Vials give the full expression of God’s wrath on guilty Christendom.

THE FIRST CONTINGENT OF THE MARTYRED BAND.

Revelation 6:9. — “I saw under the altar the souls of them that had been slain.” How changed the scene! Believers now “are the salt of the earth” (Matthew 5:13). Their presence in it preserves these lands meanwhile from apostasy, corruption, and consequent judgment. But they are also “the light of the world” (Matthew 5:14). Their testimony to the grace of God, however defective in fulness and character, is yet the world’s best and highest blessing. But when the term of God’s patience is run out, and the “salt” and “light” removed, then corruption and moral darkness shall characterize the scene given up in retributive righteousness to judgment (Isaiah 60:2). The opening page of judgment is before us in the first four Seals.

When the home of the Spirit on earth, the Church (1 Corinthians 3:16), is broken up (for it has to be presented by Christ to Himself in glory, Ephesians 5:27), the Spirit will work from Heaven on earth, quickening souls by His divine power. Those first converted and saved, by no known human agency,(*This first company of witnesses on earth after the translation will go through the Roman world preaching the Gospel of the kingdom. The result of their labors is stated in Matthew 25:31-46. We gather that these first preachers will be chiefly converted Jews. “These my brethren,” are the Lord’s Jewish brethren according to the flesh (v. 40).) will incur the active and cruel hostility of the christless populations of the earth. It is possible, as under the early pagan persecutions, that the future witnessing company of believers will be regarded as the cause of the national calamities, and hence the fierce blast of bitter and cruel persecution. Here, however, the true and real reason of their martyrdom is named, “Slain for the Word of God, and for the testimony which they held.” The Word of God when faithfully declared in its incisive claims on man’s conscience ever stirs into action the hostility of the world, and its most faithful exponents in life and public testimony must seal that witness with their blood. The Lord at present, by the power of the Holy Spirit on earth, bridles the passions of men, but let the presence and power of the Spirit be withdrawn, and the world’s enmity to Christ and to those who are His shall burst out in fierce and bitter persecution even unto death. “The testimony which they held” is not to the grace of God as now, but to the righteous claims of God in establishing His kingdom on earth. The answer to these claims is the sword of power in the hands of the then apostate, persecuting power. Judgment is let loose on these holy sufferers. The kingdom rights of Christ (Matthew 24:14), then the subject of testimony, will be trampled under foot and the witnesses cruelly slain. The sacrificial word “slain” is used in keeping with the special character of these, probably Jewish, witnesses. The later company under the Beast (Revelation 13:7) are said to be “killed” (v. 11), a more general word than the former. The altar of burnt offering which stood both in the court of the tabernacle and of the temple is here referred to. This altar of brass typifying the endurance of divine judgment is also noticed in Revelation 11:1; Revelation 14:18; Revelation 16:7. The golden altar of intercession twice comes into view in these apocalyptic scenes (Revelation 8:1-13, latter part of verse 3; and Revelation 9:13). “The altar” in Revelation 8:3; Revelation 8:5 refers to the brazen altar.

Under the altar, on which they had been sacrificed by the ruthless hand of the persecutor, their souls cry aloud for vengeance on their enemies. The imagery is cast in Jewish mould, but is none the less easily read. The cry does not breathe the accents of divine grace, but of righteous judgment. The appeal of the future Jewish remnant to the God of judgment is as much in accord with the divine mind as the touching words of the Lord on the cross: “Father, forgive them; for they know not what they do” (Luke 23:34), or the prayer of the first Christian martyr: “Lord, lay not this sin to their charge” (Acts 7:60). The change of the dispensation alters the character of God’s dealings with the world. Law was the principle on which God dealt in Old Testament times. Grace is the platform of His present acts and ways. Judgment, in dealing with evil and evil workers, characterises the future brief crisis before glory dawns upon the earth. The cry, therefore, of the slain under the altar is quite in keeping with Psalms 94:1-23 : “O Lord God, to whom vengeance belongeth; O God, to whom vengeance belongeth, show Thyself. Lift up Thyself, Thou Judge of the earth; render a reward to the proud. Lord, how long shall the wicked, how long shall the wicked triumph?” (vv. 1-3). The judgment of sin on the cross is the foundation on which securely reposes our glory in Heaven. The judgment of sin on the wicked on earth is needful to clear it from evil and fit it as a dwelling place for God’s earthly people.

Their souls are seen in vision “underneath the altar.” On the altar would express the holocaust being offered, but “underneath” it, where the blood of the sin offering was poured out (Leviticus 4:7), signifies the completion of the sacrifice. The martyrdom of the saints was not taking place. The scene was over. There are no details furnished. The cruelty of the oppressor and the sigh of the steadfast witness for Jesus and His royal rights are alike unrecorded. The martyrs are not here seen in life, nor as risen, but in the separate state, “the souls of them that had been slain.”

With a loud voice they cry “How long?” the well-known cry of the suffering Jew in the coming hour of unparalleled sorrow. Anguish and faith are expressed in the cry (Psalms 74:9-10; Psalms 79:5; Psalms 89:46; Psalms 94:3-4). The appeal is to God as “Sovereign Ruler.” This is a title implying supreme authority, and is found nowhere else in the Apocalypse. The epithets “holy” and “true” are added. The cry is to One Who has right and power to avenge the blood so wantonly shed; Who is holy in His nature and true to His Word and promise. The circumstances contemplated under this Seal are similar to those noted in Psalms 79:1-13, only the Psalmist witnesses to a later moment and to a more circumscribed area. Vengeance is invoked “on them that dwell upon the earth.” A moral class is here indicated, for in Revelation 11:9 the inhabitants of earth are referred to under the well-known enumeration, “people, and kindreds, and tongues, and nations;” then in the next verse a moral class, the guiltiest of all, are spoken of as those “that dwell upon the earth.” The significance of this term is found in Philippians 3:19. The cry for vengeance is heard, but the answer is deferred. In the meantime the Lord gives a token of special approval. Each one of the martyred band is singled out for honor and vindication. “There was given to them, to each one, a white robe.”(Not “Robes,” as in the Authorised Version. See Revised.)

If this verse stood alone it would itself render untenable the historical school of interpretation. Christians are in connection with the Father, not the Sovereign Ruler; they pray for those who despitefully use them; they do not invoke vengeance upon them. To a Christian such an invocation is impossible. To one who had been a martyred Jew this legal call for vengeance was absolutely consistent with the law under which he had lived, and his own Scriptures, and the Lord by giving each one a white robe stamps His approval on their utterance.

How good and gracious of our Lord thus to express with His ready approval the righteous attitude assumed by His martyred saints. But the sword of the Lord was not yet to be drawn. The iniquity of man awaited a fuller development of evil ere the righteous and holy wrath of the Lord bursts forth in its fury on the ungodly. The time of vengeance was measured by a “little while. “ Another company here termed “fellow-bondmen” and “brethren” were to swell the ranks of the noble army of martyrs. Two separate companies of martyred saints are evidently referred to in these verses, the earlier company slain under the fifth Seal;(See Matthew 24:9, which synchronizes with the time and events here referred to.) the later killed at a subsequent period, here called “a little while.” There can be no full answer to the cry “underneath the altar” till this second contingent of the martyred band is complete.

It must be distinctly borne in mind that neither the Old Testament martyrs from Abel, nor the Christian martyrs from Stephen, are referred to here. The two companies are those who seal their testimony with their blood after the translation of the saints of past and present ages to Heaven. The coming brief crisis will witness in its earlier and later stage fierce outbursts of cruel persecution against those then witnessing for God.

Commentary on Revelation 6:9-11 by E.M. Zerr

Revelation 6:9. This verse brings to the fifth seal but nothing is said by either of the four creatures. Evidently by this time John’s interest had been so centered on the drama being enacted before him that it was not necessary to call his attention. He was shown an altar because this is a book of symbols that are used to denote some literal facts. The present symbol is drawn from the temple of the Jews in which the altar was the center of their worship. At the bottom of the altar the blood of the sacrifices was poured, the bodies having been laid on the altar to be burned. (See Leviticus 4:7.) From this imagery it was fitting to represent the Christians as victims that had been sacrificed to the cruelty of their persecutors, and also to picture their souls as being poured out at the foot of the altar. It is interesting to note that the bodies only had been put on the altar which left the souls still alive and able to speak intelligently. (See Matthew 10:28.) The word for is used twice which is from the Greek word DIA. The Englishman’s Greek New Testament renders this word "because of." The point is that these Christians had been killed "because of" their defense of the word of God. It is the same word that is used in chapter 1:9 where John was banished to the isle of Patmos "for" (because of) the word of God. Hence both John and these Christians who had been slain were martyrs, because the word means one who is faithful to the word of God regardless of threatened consequences.

Revelation 6:10. The witnesses whose souls John saw (he was able to see a soul because he himself was "in the Spirit" --chapter 1:10) were calling for vengeance to be put on the ones who had caused their mistreatment.

Revelation 6:11. Before replying to their cry with the explanation of the stitua-tion, they were given present consolation in the form of white robes. That indicated their standing of favor with God for chapter 3:4 shows white as a symbol of worthiness in His sight. It was then told them that they would be avenged after a while, namely, when some of their brethren should be killed. As they were means they would be killed "for" (because of) the word of God. This was fulfilled as reported in chapter 20:4 which will be commented upon when we come to that passage.

Commentary on Revelation 6:9-11 by Burton Coffman

Revelation 6:9

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:

The opening of this seal intimately concerns the fortunes of God’s church, showing that, "God is not unmindful of the death of the martyrs."^[34] "John is still in heaven, therefore the altar represents the altar of incense in heaven";^[35] but, to be sure, there is no actual altar in heaven; the thing being symbolized is that of the saints being, in some sense, in the presence of God, despite their having been slain on earth. Here is a powerful intimation of life after death.

Who are these deceased martyrs? We cannot agree that only the ancient saints of Judaism^[36] are meant, nor that those alone who "perished in the persecution under Nero,"^[37] are intended. This is a dispensational picture, and all of the saints who ever perished for the word of God are they of whom John spoke; especially those who are Christians were meant. Stephen, the first martyr, was surely among them, and James the apostle, and all who had suffered for the testimony which they held.

^[34] J. R. Dummelow, op. cit., p. 1079.

^[35] F. F. Bruce, op. cit., p. 644.

^[36] Charles H. Roberson, op. cit., p. 43.

^[37] Isbon T. Beckwith, op. cit., p. 524.

Revelation 6:10

and they cried with a great voice, saying, How long, O Master, the holy and true, does thou not judge and avenge our blood on them that dwell on the earth?

Moffatt found what he called something "inferior" in this cry for "blood-revenge."^[38] Scott likewise said, "To a Christian such an invocation is impossible,"^[39] from this concluding that the martyrs here were Old Testament Jews. Such views miss the mark. "This is not the language of private revenge but of public justice."^[40] One grows a little weary of commentators who fancy that they are in possession of such a faith that a prayer of this kind must be repudiated as non-Christian; but let those who were martyred for their testimony speak; they are entitled to be heard. Furthermore, their invocation is in full harmony with what the Son of God himself said:

Will not God vindicate his elect, who cry to him day and night? Will he delay long over them? I tell you he will vindicate them speedily (Luke 18:7).

"The vindication of the righteous is a recurring note throughout the Scriptures."^[41] Did not God say to Cain, "Thy brother’s blood crieth unto me from the ground" (Genesis 4:10). Wrongs in the final analysis must be made right. The justice of the holy and righteous God can be accepted only in the light of the solemn fact that "vengeance belongs to him," and that it will be executed upon the wicked. It cannot be that the prayers of the martyred, for God to exercise that prerogative are in any sense whatever, either inconsistent with true faith in Christ, or reprehensible in any degree. For Christians, upon their own behalf, to engage in acts of vengeance is indeed sinful, but for them to pray for God’s vengeance to fall upon their enemies is right, a proposition that is proved by the verse we are studying.

The fact that only martyrs are mentioned here should not obscure the fact that all of the righteous dead are with the Lord and that all receive the same blessings implied by the white robes in the next verse.

^[38] James Moffatt, op. cit., p. 392

^[39] Walter Scott, Exposition of the Revelation of Jesus Christ (Old Tappan, New Jersey: Fleming H. Revell Company, n.d.), p. 156.

^[40] G. B. Caird. op. cit.. p. 85.

^[41] William Barclay, op. cit., p. 13.

Revelation 6:11

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.

The prayers of martyred saints for God’s vengeance to be executed upon the wicked could not be answered at once, but in God’s own time. In the meanwhile, the bestowal of white robes upon the deceased saints symbolized their absolute assurance of eternal life with God.

That they should rest for a little while ... This is a very interesting clause, for it gives a glimpse of John’s use of time references. What is "this little while"? It is all the time between the First and Second Advents of Jesus Christ; but with God this is only a little while. Later, John would call this same expanse of time "a thousand years."

Their fellow servants also ... is an extension of the meaning to include others than those actually martyred.

And their brethren who should be killed ... In the times during which Revelation was written, and throughout history, there were to be many more martyrs who would take their place along with those already slain, and all would be rewarded together "on that day" (2 Timothy 4:8).

Should have fulfilled their course ... The alternative reading of this clause in the ASV is, "should be fulfilled in number," a thought that harmonizes with sentiments expressed a number of times in the New Testament. The historical church has taken note of these, and as Barclay noted, "The Anglican Prayer Book has this in the burial prayer, "That it may please Thee shortly to accomplish the number of thine elect.’"^[41] Back of such a conception is the view that God will keep on saving people until the total number of the redeemed, predetermined by the will of God, shall have been accomplished. An exposition of this thought has been attempted by this writer in The Mystery of Redemption. Hendriksen stated the proposition thus:

"For a little time" means until every elect has been brought into the fold ... God knows the exact number. It has been fixed from eternity in his decree. Until that number has been realized on earth the day of final judgment cannot come.^[42]

They shall rest ... Russell cautioned that:

Care should be taken not to reason from this passage, that all shall sleep unconsciously in an intermediate world. Sleep is a symbol of rest, but it belongs to life (2 Thessalonians 1:7; Hebrews 4:3; Revelation 14:13).^[43]

Hinds also pointed out in this connection that:

This passage 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.^[44]

^[42] William Hendriksen, op. cit., p. 129.

^[43] James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 630.

^[44] John T. Hinds, A Commentary on the Book of Revelation (Nashville: The Gospel Advocate Company, 1962), p. 104.

Commentary on Revelation 6:9-11 by Manly Luscombe

9 When He opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the testimony which they held. The fifth seal - Under the altar are souls. We know some things about these souls. Souls - not bodies. Before the throne - they are in the presence of God in heaven (Revelation 8:3). Killed - martyrs for the Word of God . Faithful - the held the testimony in time of persecution. Aware - knew how they died, knew that others were suffering.

10 And they cried with a loud voice, saying, “How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?” How long - is a question of pain. It is also a question of faith that God is in control. God, how long before you intervene on behalf of the faithful? There is an expression of understanding that God is the avenger of evil. “I will repay,” says the Lord. Coffman wrote, “For Christians, upon their own behalf, to engage in acts of vengeance is indeed sinful; but for them to pray for God’s vengeance to fall upon their enemies is right, a proposition that is proved by the verse we are studying.”

11 Then a white robe was given to each of them; and it was said to them that they should rest a little while longer, until both the number of their fellow sethren, who would be killed as they were, was completed. They are given white robes and told to wait. God does not work in our time frame. They were told to wait for a little time. Others will also face hardships. Others will also suffer persecution. Others will also die in war. NOTE: We do NOT get white robes when we get to heaven. We get white robes when we obey the gospel. (Revelation 3:4) The white robes are the symbol of the righteousness of the saints. White robes were given to these martyrs to identify them as Christians. God will avenge the blood of the saints. But He will do it in His time, not ours. God does not keep us from persecutions and hardships, but the evil will be punished at judgment.

Verses 12-17

Rev 6:12-17

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 ffected 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.

Commentary on Revelation 6:12-17 by Foy E. Wallace

The shaking of the nations (sixth seal)—Revelation 6:12-17.

The judgments depicted in this seal indicate a response to the plea of the souls under the altar in the fifth seal. The representations, symbols and language are so similar to the descriptions of Matthew 24:29-31 as to be identical in their significance. It describes the coming of the Son of man after the tribulation mentioned in the verses before it, as the sixth seal of Revelation 6:1-17 joins with the contents of the fifth seal before it. The divine visitations in the signs of terrestrial upheavals and celestial disturbances form an identical imagery. The comparison is impressive, if not conclusive evidence of their fulfillment in the same series of events.

1. There was a great earthquake—Revelation 6:12.

In all of these scenes the earth is the place of the nations. The earthquake is the symbol of revolution, the shaking up of the nations in their various places. It is the figure of the agitations, upheavals, resulting in the revolutions and wars of Matthew 24:29. It is the symbol of divine judgment on the nations persecuting the cause of the Lamb. The same signal of the earthquake is found in the Old Testament prophecies of Isaiah 29:6, in the former judgments on Judah and Jerusalem. It has the same adaptations and similar applications, in Matthew 24:6-7, describing the wars in the tributaries of Rome and all over Palestine, Galilee, Samaria, 177 A.D. 66, preceding the destruction of Jerusalem.

2. The sun black, the moon blood—Revelation 6:12.

These exact metaphors were employed by the prophet Isaiah to signify the darkness that was then to settle over the Babylonian people in the destruction of their city, Babylon. (Isaiah 13:10) The same figures of speech were adapted by Jesus to describe the end of the Jewish state which resulted from the destruction of Jerusalem, and of their theocracy in the demolition of the temple. (Matthew 24:27-29) The figurative description is appropriated in the sixth seal of Revelation as a preview of the divine visitations on the persecuting powers.

3. The stars of heaven fell unto the earth—Revelation 6:13.

The downfall of Jewish authorities, rulers, and officials of government is here symbolized. The same signs are used in Isaiah 13:10 in the prophetic description of the fall of the Babylonian rulers. The princes and nobles of the Babylonian kingdom were called stars in Daniel 8:10, and were said to be “cast down”; and in Daniel 12:3 God’s people were said to shine “as stars forever.”

4. As a fig tree casting untimely figs when shaken by mighty wind—Revelation 6:13.

The fig tree was the most familiar fruit bearing tree of scripture illustrations. The first pair clothed their nakedness with fig leaves. (Genesis 3:7) The universal benefits of the new covenant were envisioned by Malachi as “every man under his vine and under his fig tree.” (Micah 4:4) The desolation of Nineveh is compared by Nahum to the ripe fig falling from the tree that is shaken. (Nahum 3:12) The dissolution of the enemies of God’s people is described by Isaiah to the leaf falling from the vine and to a falling fig from a tree. (Isaiah 34:4) The rejection of the Jews was insinuated by Jesus in the cursing of the fruitless fig tree. (Matthew 21:19)

So the maledictions about to fall upon the persecutors of the Lamb’s followers all symbolized by the casting, or forcible falling, of figs from the tree “when she is shaken of a mighty wind"--the wind of divine wrath. Isaiah compares the withholding of divine judgments against Ephraim as the staying of “his rough wind” (Isaiah 27:4); and Jeremiah prophesied that a “full wind” would come upon Jerusalem, “not to fan, not to cleanse,” but as a judgment to execute “sentence against them.” (Jeremiah 4:11-12) So this apocalyptic seal makes the casting of the fig from the tree, “when shaken of a mighty wind,” a portent of the destruction that was reserved for the persecutors of the Lamb’s people.

5. The heaven departed as a scroll when it is rolled—Revelation 6:14.

The word heavenhere refers to the seats of government, the powers of dominion. The persecuting powers would depart, fold up, as a scroll, and roll back. Using the same figure in describing the fall of Babylon, Isaiah said “the host of heaven shall be dissolved and the heavens shall be rolled together as a scroll.” (Isaiah 34:4)

The disintegration of the enemies of the church was also foretold in the Messianic prophecies of Isaiah by the use of the same figures as John employed in the imagery of Revelation; and it is again comparable to the Lord’s pronouncement concerning the events after the fall of Jerusalem, that with a great sound of a trumpet, he would send his messengers to “gather his elect from the four winds, from one end of heaven to the other”--(Matthew 24:31) -a description of expansion of the gospel after the destruction of Jerusalem and the downfall of Judaism. And in verse 34 the Lord said with the emphasis of Verily I say unto you that “this generation shall not pass until all these things be fulfilled.” Here is the blanket proof that these events belonged to that time, that they pertained to the church and the nations of the persecution period and not to a distant future of far and remote centuries.

6. Every mountain and island were moved out of their places—Revelation 6:14.

This is another symbolic expression to designate the divine visitations on the persecuting powers. Figuratively the mountains denoted places of authority in a kingdom (Amos 4:1) , and the powerful concentration of enemies (Isaiah 41:15). The island denotes the inhabitants of the sea, from over the sea, or any land bordering the sea; and the prophets referred to the Gentile peoples as the “isles of the Gentiles” and “isles of the sea.”

In the imagery of this sixth seal mountains and islands --both Jewish and Gentile persecuting authorities, Palestinian and Romans--would be overthrown, moved out of their places, their power dissipated. Pronouncing judgment on Tyrus for oppressing Jerusalem, Ezekiel said the isles would “shake” and “tremble” at her fall and “all the isles of the sea shall be troubled at thy departure.” (Ezekiel 26:15-18) So of these Jewish and Gentile authorities “after the tribulation of those days.” Jesus said “the powers of the heavens shall be shaken.” (Matthew 24:29)

7. “And the kings of the earth, and the great men . . . said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne. . . . For the great day of his wrath is come; and who shall be able to stand?"—Revelation 6:15-16.

This is a quotation from Hosea describing the men of high places--kings, nobles, warriors, captains and conquerors-- all of whom were to be humbled with men of low station, calling to the mountains for cover. In pronouncing doom on Jerusalem Jesus quoted Hosea 10:8, as recorded by Luke: “Daughters of Jerusalem weep not for me but weep for your children. For behold the days are coming . . . they shall begin to say to the mountains ‘Fall on us’; and to the hills ‘cover us’."--(Luke 23:28-30)

Since the quotation in Revelation 6:16 and Luke 23:30 are from the same prophecy of Hosea 10:8, it is the Lord’s own application of its fulfillment in those events surrounding the destruction of Jerusalem, and it is therefore solid evidence which cannot be controverted that the seals of Revelation are not now future.

8. For the great day of his wrath is come and who shall be able to stand—Revelation 6:17.

As the previous verse is a direct quotation from Hosea, this last verse of the sixth seal is an allusion, if not a quotation, of Nahum 1:5-6 : “The mountains quake at him, the earth burned at his presence . . . who can stand before his indignation? Who can abide his fierce anger? His fury is poured out . . . the rocks are thrown down by him.”

The Revelation passages are connected by quotation and the meaning is evident. The appeal of the great and mighty was for covert from the face of Him that sat on the throne and from the Lamb who was in the midst of the throne, which means that both God and Christ joined in the events of visitation in this pageant of retributive judgment on the nations. It places the passage where it belongs, not to the final judgment nor to a future procession of events, but to the period of the struggle and triumph of the early church with and over the Jewish and Roman persecutors of the apostolic and post-apostolic period.

Commentary on Revelation 6:12-17 by Walter Scott

THE SIXTH SEAL.

COMPLETE SUBVERSION OF ALL

GOVERNMENTAL AND CIVIL AUTHORITY.

Revelation 6:12-17. — “And I saw when He opened the sixth Seal, and there was a great earthquake; and the sun became black as hair sackcloth, and the whole moon became as blood, and the stars of Heaven fell upon the earth as a fig tree, shaken by a great wind, casts its unseasonable figs. And the Heaven was removed as a book rolled up, and all mountains and islands were removed out of their places. And the kings of the earth, and the great, and the chiliarches, and the rich, and the strong, and every bondman and freeman hid themselves in the caves and in the rocks of the mountains; and they say to the mountains and to the rocks, Fall on us, and have us hidden from (the) face of Him that sits upon the throne, and from the wrath of the Lamb; because the great day of His wrath is come, and who is able to stand?” Under the former Seal we witnessed a fierce struggle between light and darkness. The conflict between good and evil knows no cessation. But God shall triumph in the end. The full answer to the appeal of the martyred saints must await the completion of the martyred band. A second outburst of rage against God’s witnesses, directed by the Beast and his satellite, the Antichrist, is there intimated. Then will come the hour of awful tribulation. Then will an angry God deal in judgment with the cruel persecutors of His people. “It is a righteous thing with God to recompense tribulation to them that trouble you” (2 Thessalonians 1:6). But under this Seal God begins to deal judicially with the world, thus giving an earnest of the full answer yet to be vouchsafed to the cry underneath the altar.

The scene here described is an awful and sublime one. The symbols employed are the powers of nature. The whole fabric of civil and governmental power on earth breaks up. Disorder reigns supreme. It is not simply the collapse of this or that government, but the total subversion of all governing authority, both supreme and dependent. The general idea which the metaphors present is a universal overthrow of all existing authority; a revolutionary crisis of such magnitude that kings and slaves are in abject terror. The coming crash will involve in one general catastrophe everything on earth deemed secure and strong. A vast civil, social, and political chaos will be created. What an awful scene to contemplate! A world without a magistrate! Without even the semblance of rightful power! Without government! Without the authority of repression!

Revelation 6:12. — “A great earthquake” denotes a violent disruption of the organised state of things, a complete subversion of all existing authority. Under the seventh Seal, and preparatory to the infliction of yet severer chastisements (Revelation 8:5), an earthquake, along with other signs, is mentioned as a public intimation of coming wrath. But here the earthquake is termed “great,” as its effects upon men amply testify. Under the seventh Vial (Revelation 16:18) there will be another social and political revolution exceeding in its effect what we have in our text, a catastrophe of such an appalling character that history affords no parallel to it. It must be borne in mind that the Seals unfold a series of consecutive and preliminary sorrows. The “great earthquake” does not usher in the day of the Lord. There are two groups of signs mentioned by the Lord in His great prophetic discourse (Matthew 24:1-51; Matthew 25:1-46). The first group applies to the period before the great tribulation (Matthew 24:6-14), the second group has its application after the tribulation, and announces the immediate Return of the Lord in power (v. 29). Now the events under the Seals are prior to the tribulation, and really coalesce with the earlier state of things described in Matthew 24:6-14. The “great earthquake” of our text does not, therefore, announce the final judgment, nor is it the immediate precursor of the Lord’s return, whatever men may say in their fear and terror (Revelation 6:17). The very fact that a yet more awful earthquake succeeds the one of our text should settle the question (Revelation 16:18). The state of things described under the sixth Seal is to be followed by more awful horrors.

Revelation 6:12. — “The sun became black as hair sackcloth.”(Hair sackcloth was originally made of camel’s hair (Matthew 3:4), and was the Prophet’s usual garment (Zechariah 13:4). But it was pre-eminently the mourning garb (Revelation 11:3; 2 Samuel 3:31. etc.). It is in this latter sense in which it must be viewed here.) The sun symbolizes the supreme governing authority (Genesis 37:9; Revelation 12:1). “Black as hair sackcloth” denotes the darkening power of Satan, and points to the supreme authority of earth (on which all were dependent) in a condition of utter collapse (Isaiah 50:3; Ezekiel 7:18). The darkening of the heavenly bodies is an awful calamity in the physical world, and hence the aptness of the figure here.

Revelation 6:12. — “The whole moon became as blood.” All authority immediately derived from and dependent on the supreme power is here figured by the “whole (“Whole,” omitted in the Authorized, but inserted in the Revised, as also by Tregelles, Kelly, Darby: is found in the Sinaitic, Alexandrian, and Vatican Codices.) moon.” The moon in the material realm is a secondary planet, and symbolizes derivative authority in the moral realm. It is the chosen figure of Israel as dependent upon Christ the Sun of Righteousness (Song of Solomon 6:10; Psalms 81:3). “Became as blood.” The moral death and apostasy of every subordinate authority is intimated. “Blood” is a universal figure of death (Revelation 11:6; Revelation 19:2; Revelation 19:13).

Revelation 6:13. — “The stars of Heaven fell upon the earth as a fig tree, shaken by a great wind, casts its unseasonable figs.” All lesser authorities, as individual rulers, civil and ecclesiastical, morally fell from their exalted station. God and their relation to Him were morally given up. The unripe or unseasonable figs are those concealed under the leaves which never ripen, and which are cast off in winter by a strong wind. When the wintry winds of God’s wrath sweep across the scene, then those who were never truly His, however exalted their position, shall openly apostatize and abandon all external relation to Him (Isaiah 34:4).

Revelation 6:14. — “The Heaven was removed as a book rolled up.” The political, civil, and ecclesiastical systems, the constitution, bonds, and frame work of society, shall as completely disappear as a book or scroll is unreadable when rolled up. The physical removal of the heaven (Revelation 21:1) and of the heavens (2 Peter 3:10), not, of course, the dwelling place of God, of saints, and of angels, is one of the most stupendous events which the Word of God records. But the entire cessation of all governmental order, the moral Heaven, is one of those coming events most awful to contemplate. We have had the ruin of all greater and lesser authorities, but here the whole system in which they were placed itself collapses.

Revelation 6:14. — “All mountains and islands were removed out of their places.” A system of settled power is represented by a mountain (Daniel 2:35; Jeremiah 51:25), a long established, stable, and powerful government. Islands were regarded by the Jews as sources of wealth, as centres of trade and commerce (Isaiah 23:2; Ezekiel 27:3-15). The removal of all, regarded as enduring and great, as also the sources of wealth and commerce, are here declared.

UNIVERSAL TERROR.

The effect of this mighty and universal revolution in civil and political life will be a scene of awful terror. In keeping with a marked characteristic of the Apocalypse, in which the numeral seven is largely employed, there are enumerated seven classes of men, and, as usual, these again are divided into two groups of three and four. The first consists of those who govern: “kings,” the highest and most exalted; “great,” or princes, see Revised Version; and “chiliarches,” or military tribunes. (In Mark 6:21 we read of Herod making a supper to his nobles and the chiliarches or military officers, and the chief men of Galilee, but these latter would not necessarily be officials; they were probably eminent persons in a private station.) The second group includes the non-official class presented in pairs: “the rich” and “strong,” - “bondman and freeman.” (In Revelation 13:16; Revelation 19:18 the order is reversed as the free and bond.)

Revelation 6:15. — All, high and low, rich and poor, “hid themselves in the caves and in the rocks of the mountains.” What a vivid emblem of terror! The fear of the Lord and the glory of His majesty in governmental power, as witnessed in the universal disruption of society, will strike men with such awful dread that the caves and rocks of the mountains (This second and further reference to the mountains would in itself show that the physical heaven, moon, stars, mountains, etc., are not actually contemplated, but are to be understood symbolically. How could every mountain be removed (Revelation 6:14) and yet be sought for subsequently as a hiding place (Revelation 6:15)? There will be physical changes in the heavens and earth at the commencement (Zechariah 14:1-21) and close of the millennial reign (2 Peter 3:1-18), but the time under which this Seal has its place would forbid anything but a moral and symbolical signification.) shall be eagerly sought as hiding places from His wrath and to screen them from His face. It is an hour of mortal fear. In their terror they appeal not to God, but to the mountains and rocks to fall upon them and hide them from the face “of Him that sits upon the throne, and from the wrath of the Lamb.” Their guilty fears add, “Because the great day of His wrath is come, and who is able to stand?” It is not so. Heavier judgments are looming, darker clouds are gathering ere the final hour of concentrated agony known as the “wrath of the Lamb” transpires. Under the sixth Seal the first droppings of the coming storm of divine wrath cause universal terror and fear. When the storm actually bursts at the personal return of the Lord, then, instead of dread of His wrath, bold, high-handed contempt of the Lamb will characterize the scene (Revelation 19:17-19) which the warrior king will drench in blood.

We have to be exceedingly careful not to allow the consideration of details to weaken in our souls the general effect of this thrilling description of coming events, and the consequent fears of men. Even a cursory reader must feel awed at the “almost unparalleled magnificence and sublimity” of the scene about to be enacted, which is revealed in terms so full and plain that their bearing cannot, save by the wilfully ignorant, be misunderstood. The consideration of the seventh Seal (We had thought of presenting a condensed summary of the historical application of the Seals, but on further reflection decided not to do so. We are amazed at the conflict of opinion by the historicalists. Scarcely two are agreed in their interpretations, while their assigned dates to this and that event are in hopeless confusion. Little wonder that the mass of Christians regard the study of the Apocalypse with an amount of suspicion difficult to get rid of. The principle of interpretation is clearly erroneous. If the Revelation is to be interpreted by the light which the facts of history record, it necessarily shuts out by far the greater number of God’s people from the study of the book, for how can they study history? Besides, if those who have done so and seek to interpret the book on this principle differ so widely that scarcely two are agreed, how hopeless the task for others. We are satisfied that the principle on which this book is sought to be interpreted by the historical school is utterly false. God’s Spirit alone is the power by which prophecy is to be understood, and not the facts of history. The Revelation from chapter 4 refers to the future.) must be reserved till we enter upon the study of chapter 8.

Commentary on Revelation 6:12-17 by E.M. Zerr

Revelation 6:12. Following the opening of the fifth sealJohn saw some of the results of persecution, and it had been brought against Christians by Pagan (heathen) Rome. But there came a change in the general conditions. The emperor Constantine professed to be converted to Christianity, and it caused him to make many reverses in the activities of men in high places. The statements through the rest of this chapter are worded as if John saw the works of creation undergo radical changes. Such is to be expected in a book written with symbols. Hence the earthquake and darkening of the heavenly lights are tokens of the disturbances in the government.

Revelation 6:13. Stars of heaven refer to men in high places who lost much of their power by the changes that Constantine was making. Untimely figs means fruit that is not ripe, yet it was shaken loose by the revolution going on in the government.

Revelation 6:14. The heaven refers to the region that covers the earth, used here as a symbol of the great domain in which important men ruled with selfish interests. The disappearance of this reign of selfishness is likened to a scroll that is rolled up and laid away. Mountains and isles in symbolic language means seats of government, and these began to be altered by the revolutionary work of Constantine.

Revelation 6:15. The various great persons named in this verse are the men in high position who had been holding uninterrupted sway over their people. As they began to see the fading of their domination it filled them with terror. Such an attitude is symbolized by an attempt to find hiding places in dens and among the rocks.

Revelation 6:16. In their state of fear they would prefer being put out of the conflict, even if the mountains would tumble down upon them. Hide us . . . from the face of the Lamb. These men who had held sway for so long were made to realize that the change was brought about by the influence of the religion their emperor had espoused.

Revelation 6:17 : Great day of his wrath does not refer to the last great day of judgment, for the book is not that far along in the world drama. It is the day in which these overbearing men in high places in the pagan government of Rome, came to realize the effects that the religion of Christ was bringing as a punishment upon them.

Commentary on Revelation 6:12-17 by Burton Coffman

Revelation 6:12

And I saw when he opened the sixth seal, and there was a great earthquake; and the sun became black as sackcloth of hair, and the whole moon became as blood;

This and the following five verses are a prophetic description of the Second Advent and the judgment of the great day. There is no way that the total imagery of these amazing verses can be accommodated to any other view.

Smith said, "The events here must be placed at the end of this age."^[45] "It is the day of the Lord’s summing up of all things."^[46] "The fullest application of this belongs to the final advent."^[47] It is our sincere conviction that those expositors, of many illustrious names, who fancy that these verses are a prophecy of "the decay of society,"^[48] or "sudden revolutions that would fill the world with alarm,"^[49] are mistaken. These words simply cannot be so explained. It is true, of course, that Joel’s very similar language was declared by Peter to have been fulfilled by the momentous events of Pentecost, but there are most essential differences in the prophecy here from those found in the Old Testament.

The cosmic earthquake in view here should be understood in the light of Hebrews 12:28, under which see fuller comment on "the end of the world," in my Commentary on Hebrews, pp. 335ff. "The whole universe will be shaken to pieces, and the only things to survive will be those that are unshakable."^[50] Hendriksen was sure that, "This describes the judgment day, the one great catastrophe at the end of the age."^[51]

^[45] Wilbur M. Smith, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 1068.

^[46] Douglas Ezell, Revelations on Revelation (Waco: Word Books, 1977), p. 43.

^[47] W. Boyd Carpenter, Ellicott’s Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 562.

^[48] Charles H. Roberson, op. cit., p. 45.

^[49] Albert Barnes, op: cit., p. 136.

^[50] F. F. Bruce, The Epistle to the Hebrews (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 383.

^[51] William Hendriksen, op. cit., p. 129.

Revelation 6:13

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. And the heaven was removed as a scroll when it is rolled up; and every mountain and island were moved out of their places.

"Here we have one picture of the end; all of the language is figurative."^[52] All discussion of whether these passages are to be understood figuratively or literally are beside the point. "That day will spell the end of the entire universe as we know it."^[53] "The atomic age has opened our eyes to the fact that such extreme language may be fulfilled with horrible literalness."^[54]

^[52] R. C. H. Lenski, op. cit., p. 239.

^[53] Michael Wilcock, op. cit., p. 74.

^[54] Ralph Earle, op. cit., p. 546.

Revelation 6:15

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; 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: for the great day of their wrath is come; and who is able to stand?

It is the presence of the Lamb in this scene that separates it from all similar prophecy in the Old Testament. Furthermore, the total assembly of all citizens of earth does the same thing. Read Matthew 24:29-30 in connection with this; and it is starkly clear that the same Great Day is in both prophecies. That a visible coming of Christ is taught here is certain, because the unbelieving populations would never acknowledge the existence of the Lamb of God on the Throne on the basis of any other evidence than his appearance in glory.

Like many others, Caird rejects the idea of the actual end of the world being depicted here on the basis that, "The inhabitants of the earth would hardly still be hiding and calling to the mountains to fall on them."^[55] Despite this objection, Christ himself represented the great judgment (Matthew 25) as a time when there would actually be dialogue between the King and both the saved and the lost, and all of this upon the very occasion of their being assigned their eternal destiny. A similar thing is in view here. Therefore, far from being an objection to interpreting this as the final Great Day, the cries of earth’s inhabitants is a proof of that very thing, because it identifies the occasion with that of Matthew 25.

The thing that is actually in the way of many interpreters accepting this as the final judgment day was stated thus by Love, "One would have difficulty with later scenes in Revelation,"^[56] in which the world still stands. Therefore, it is the understanding of Revelation as some kind of in-sequence story of the earth that prevents many from understanding this reference to the judgment. When all the "judgment references" are understood as successive references to the "same day," the difficulty disappears.

Kings ... captains ... princes ... rich ... strong ... Six classes of mankind are mentioned, but they stand for all people. "Under the symbolism of these six classes, John sees the entire godless world seized with sudden fear."^[57] Fear of what? They do not fear death, because death is what they are praying for. It is the Lamb of God whose sudden appearance in glory has signaled the close of earth’s probation. Instantaneously, there’s not an infidel anywhere in the universe anymore. It is this colossal scene that requires our understanding of it as the Second Advent and judgment. Just how the accompanying language of stars falling, mountains moving, sun being darkened, etc., must be interpreted, we do not pretend to know; but one thing is sure:

God will bring his purpose to pass, and he will do so though it means that this world order, and indeed this whole mighty universe, pass away.^[58]

The essential reality underlying all the symbolism of these verses is simply, "The terror which John foresaw when God would invade the earth when time was coming to an end."^[59] "The swift agony of being crushed to death is preferable to being left face to face with the indignation of an outraged God."^[60]

Of all the incredible postulations advanced by scholars regarding the meaning of this passage, that of Caird wins the prize. He wrote:

There is no need to find a place in John’s theology for any concept of the wrath of the Lamb! It is not a phrase which he (John) uses, but one on the lips of the terrified inhabitants of earth!^[61]

Caird went on to insist that the wicked of earth are such that a lie has become their second nature. Therefore, this must be a lie which they speak on the occasion envisioned here. Our view is that the wrath of the Lamb is central to the theology of both the Old Testament and the New Testament, and of all apostles of Jesus Christ. As for the inhabitants of earth shouting another lie at the Second Advent, who could believe such a thought? It will be the supreme moment of truth for all mankind; and the terrors of the occasion for the wicked will in no sense be merely psychological, nor the result of some "paranoiac delusion to which they have surrendered themselves."^[62]

The great day of their wrath ... Any theology which fails to take into account the ultimate wrath of God against wickedness and injustice is a false theology. The so-called theology of our own times has reduced God to the status of an overindulgent grandfather image who is too lazy, too indifferent, or too full of love to punish anything or anybody, no matter what crimes of lust and blood may rage under his very nose. Subscribers to this brand of theology are to be identified absolutely with those who, in this great passage, suddenly behold the truth and cry for the rocks and mountains to hide them.

This glimpse of the Second Advent and final judgment is brief and fragmentary, as must needs be with all such glimpses; but the picture will be filled out in subsequent chapters of Revelation where are to be found other visions of the Great Day. These successive presentations of that ultimate day of wrath and glory actually provide the most logical and convenient divisions of this complicated prophecy.

The events of Revelation 7, about to be prophesied, are actually prior in the time sequence to this judgment scene. "It is isolated in form and content from its context."^[63] The whole of Revelation 7 may therefore be understood as a parenthetic interruption of the terrible judgment scene for the purpose of comforting the faithful. More about this apparent dislocation of Revelation 7 will be given in the notes on it; but we are including here Moffatt’s words on the design of it:

It is a consoling rhapsody or rapture designed to relieve the tension by lifting the eyes of the faithful over the foam and the rocks of the rapids on which they were tossing to the calm, sunlit pool of bliss. The parenthesis consists of two visions, one on earth, one in heaven.^[64]

^[55] G. B. Caird, op. cit., p. 92.

^[56] Julian Price Love, Layman’s Bible Commentary, Revelation (Richmond, Virginia: John Knox Press, 1961), p. 69.

^[57] William Hendriksen, op. cit., p. 131.

^[58] Leon Morris, Tyndale Commentaries, Vol. 20, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 112.

^[59] William Barclay, op. cit., p. 15.

^[60] James Moffatt, op. cit., p. 394.

^[61] G. B. Caird, op. cit., p. 92.

^[62] Ibid.

^[63] James Moffatt, op. cit., p. 394.

^[64] Ibid.

Commentary on Revelation 6:12-17 by Manly Luscombe

12 I looked when He opened the sixth seal, and behold, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became like blood. 13 And the stars of heaven fell to the earth, as a fig tree drops its late figs when it is shaken by a mighty wind. 14 Then the sky receded as a scroll when it is rolled up, and every mountain and island was moved out of its place. 15 And the kings of the earth, the great men, the rich men, the commanders, the mighty men, every slave and every free man, hid themselves in the caves and in the rocks of the mountains, 16 and said to the mountains and rocks, “Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb! 17 For the great day of His wrath has come, and who is able to stand?” Great earthquake - The 6^th seal is a picture of the end of time. The earth will be destroyed. The description is of the Second Coming. All the world and physical things will end. Similar language is used in the Old Testament (Joel 2:10; Isaiah 13:5-11). The sun becomes black. The moon becomes as blood. The stars of heaven fall to the earth. The sky is parted and rolled up like a scroll. Every mountain and island are moved (earthquake). Seven classes of men - kings, great, rich, chief captains, mighty, bondman, and freeman. They try to hide from the wrath of God and they beg for death to escape facing God. The final “payday” has come and no evil person can survive.

Sermon on Revelation 6:9-17

The Seven Seals

Brent Kercheville

The first four seals have been opened and what has been revealed is sweeping judgment. Four different colored horses have been unleashed to conquer, wage war, bring famine, and kill with sword, pestilence, famine, and wile beasts. We noted in our last lesson that these seals have parallel to the imagery Jesus reveals in Matthew 24 concerning the destruction of Jerusalem. We also noticed in our last lesson that these four tools of death (sword, famine, pestilence, and wild beasts) were the tools promised by God to use against Israel if they were disobedient. With these thoughts in our minds, let us continue to read as the seals continue to open.

The Fifth Seal (Revelation 6:9-11)

The Lamb opens the fifth seal and we have a change of imagery. The four horsemen have been unleashed to conquer, to make war, to send famine, and bring death. Our attention is turned to the souls who have been slain because of the word of God and for their witness. The souls of Christians who died under persecution for Christ are seen under the altar. The altar depicts their sacrificial suffering because of their faith and their witness. This is a sad scene. A picture of the people of God who have been killed for the word of God and for their testimony. Their physical bodies were killed but their souls are seen under the altar crying out in a loud voice. They are crying out these words, “O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?” They are crying out for justice. This is an appeal to God’s justice. It is a cry that is similar to the words of the prophet Habakkuk. Look at the wickedness that is going on throughout the earth. How long, Lord, until you judge and bring justice?

The answer given is rather interesting and somewhat depressing. The slain people of God are pictured as being given a white robe. The white robe is a picture of purity and faithfulness. The greater image is that these souls are victorious. The white robe represents they are victorious because of their purity and faithfulness. At a Roman triumph the conquering general would wear a white robe (Osborne, 288). These saints are conquerors because they have been faithful (see the end of each letter to the seven churches of Asia).

The answer continues that these martyred souls were to rest for a little longer. Judgment was not going to happen immediately. They must rest a little long “until the number of their fellow servants and their brothers should be complete, who were to be killed as they themselves had been.” There are more who are going to be slain for Christ before these judgments unfold. The answer seems to be that God is not stopping the death of his people right now. More are going to die for the word of God and the testimony of Jesus before judgment is unleashed on the earth. Before we leave this point we must remember that the scriptures tell us that the persecutor of Christians in the first century is the Jews. The book of Acts reveals that Stephen is killed by the Jewish authorities. Paul is persecuted, stoned, and left for dead by the Jews. The Jews chase Paul and his companions from city to city stirring up the crowds against them. It is the Jews that raid Jason’s house in Thessalonica. Too often we focus on the Roman persecution of Christians and forget that the Jews are also persecutors of the people of God. To wrap this point, go back to the seven churches of Asia and notice who are persecuting the Christians. It is those who say they are Jews but are not. They are a synagogue of Satan. This is stated to the church in Smyrna and the church of Philadelphia. The Jewish people are claiming to be God’s people, but Christ says they are not.

The Sixth Seal (Revelation 6:12-17)

The sixth seal is opened and devastating things happen. There is a great earthquake. The sun became black as sackcloth, the full moon became like blood and the stars fell from the sky like a fig tree losing its fruit in a windstorm. The sky vanished like a scroll being rolled up and every mountain and island was removed from its place. The kings of the earth and all the great one, every single person hid themselves in the caves and among the rocks of the mountains. They were calling to the mountains and the rocks to fall on them and hide them from the face of the one seated on the throne and from the wrath of the Lamb. This sounds like the end of the world. This sounds like the final judgment and the second coming of Christ. However, we need to observe that this language isused repeatedly in the scriptures and it is not used to describe the end of the world. Consider the following passages that use similar language.

Behold, the day of the LORD comes, cruel, with wrath and fierce anger, to make the land a desolation and to destroy its sinners from it. 10 For the stars of the heavens and their constellations will not give their light; the sun will be dark at its rising, and the moon will not shed its light. 11 I will punish the world for its evil, and the wicked for their iniquity; I will put an end to the pomp of the arrogant, and lay low the pompous pride of the ruthless. 12 I will make people more rare than fine gold, and mankind than the gold of Ophir. 13 Therefore I will make the heavens tremble, and the earth will be shaken out of its place, at the wrath of the LORD of hosts in the day of his fierce anger. (Isaiah 13:9-13 ESV)

Was Isaiah prophesying about the end of the world? No, we need to read the beginning of this prophecy which is found in Isaiah 13:1. The oracle concerning Babylon which Isaiah the son of Amoz saw. (Isaiah 13:1 ESV) Isaiah is speaking about the fall of the nation of Babylon. He using graphic imagery to describe that the fall of Babylon will not be partial or slight. It will be a complete judgment and utter destruction. We learn that when we read this language of the sun becoming black, the moon turning to blood, and the stars falling from the sky, we are reading about God saying that this nation will no longer exist. It will be judged so that it will not see the sun. Its power has fallen like stars falling from the sky. All they will see is blood.

Ezekiel used the same imagery.

I will drench the land even to the mountains with your flowing blood, and the ravines will be full of you. 7 When I blot you out, I will cover the heavens and make their stars dark; I will cover the sun with a cloud, and the moon shall not give its light. 8 All the bright lights of heaven will I make dark over you, and put darkness on your land, declares the Lord GOD. (Ezekiel 32:6-8 ESV)

Once again this sounds like the end of the world. But the prophecy is not about the end of the world, but about a national judgment against Egypt (Ezekiel 32:2).

This imagery is used again by the prophet Joel.

10 The earth quakes before them; the heavens tremble. The sun and the moon are darkened, and the stars withdraw their shining.

30 “And I will show wonders in the heavens and on the earth, blood and fire and columns of smoke. 31 The sun shall be turned to darkness, and the moon to blood, before the great and awesome day of the LORD comes. (Joel 2:10; Joel 2:30-31 ESV)

Who was God prophesying this doom against? Look at Joel 2:32 and you will see that God is speaking against Jerusalem. God is not describing the end of the world.

Let’s look at one more and this prophecy includes the image of the sky rolling up like a scroll.

Draw near, O nations, to hear, and give attention, O peoples! Let the earth hear, and all that fills it; the world, and all that comes from it. 2 For the LORD is enraged against all the nations, and furious against all their host; he has devoted them to destruction, has given them over for slaughter. 3 Their slain shall be cast out, and the stench of their corpses shall rise; the mountains shall flow with their blood. 4 All the host of heaven shall rot away, and the skies roll up like a scroll. All their host shall fall, as leaves fall from the vine, like leaves falling from the fig tree. 5 For my sword has drunk its fill in the heavens; behold, it descends for judgment upon Edom, upon the people I have devoted to destruction. (Isaiah 34:1-5 ESV)

Notice a few things about this prophecy. First, we must see that God is declaring judgment against Edom, not the end of the world. Second, please notice that God describes the earth as listening to this and watching this judgment. Verse 2 describes God’s anger against all the nations. The judgment of Edom was to be an example to the rest of the nations that they should turn back. The rest of the world was to learn the lesson from the destruction coming upon Edom. The great day of God’s wrath had come.

Therefore, when we read this same imagery used in Revelation 6:12-17 we must not immediately assume that this prophecy refers to the end of the world. We will need to continue to read the book to determine what nation or people is the object of God’s wrath. Who is God judging? Whoever is being judged, Revelation 6:15 contains a similar point as Isaiah 34. Everyone is supposed to learn by witnessing God’s wrath. The kings of the earth, the great ones, the rich, the generals, the powerful, everyone, even slave and free, were to see and cower in fear at the wrath of God. God judging one nation was to be an object lesson to the rest of the nations of the earth.

Revelation 6:15-17

The imagery of hiding in the mountains and calling for rocks to fall on them are images used for Jerusalem’s judgment. As Isaiah prophesied the coming destruction of Jerusalem because of their sins, notice the language Isaiah used.

And people shall enter the caves of the rocks and the holes of the ground, from before the terror of the LORD, and from the splendor of his majesty, when he rises to terrify the earth. 20 In that day mankind will cast away their idols of silver and their idols of gold, which they made for themselves to worship, to the moles and to the bats, 21 to enter the caverns of the rocks and the clefts of the cliffs, from before the terror of the LORD, and from the splendor of his majesty, when he rises to terrify the earth. (Isaiah 2:19-21 ESV)

Please notice that even though Jerusalem is the object of God’s wrath, the earth is terrified by the event. All people are to observe and learn from the wrath of God falling upon Jerusalem. Hosea prophesied that the judgment against the northern nation of Israel would be great and used the same language.

Samaria’s king shall perish like a twig on the face of the waters. 8 The high places of Aven, the sin of Israel, shall be destroyed. Thorn and thistle shall grow up on their altars, and they shall say to the mountains, “Cover us,” and to the hills, “Fall on us.” (Hosea 10:7-8 ESV)

Jesus also used this same language about the nation of Israel and the coming fall of Jerusalem.

And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus. 27 And there followed him a great multitude of the people and of women who were mourning and lamenting for him. 28 But turning to them Jesus said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29 For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ 30 Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ 31 For if they do these things when the wood is green, what will happen when it is dry?” (Luke 23:26-31 ESV)

As Revelation 6:17 concludes the sixth seal, the point is appropriate. The great day of God’s wrath has come and who can stand? This is the main point of the six seals. God’s wrath has come. No one is going to withstand what God is doing. Judgment upon a nation has arrived.

Conclusion

There is nothing special about this judgment. What I mean by this is that this is the judgment that every person and every nation deserves. The great day of God’s wrath will come against all people and we of all people deserve that wrath as much as another. No one can stand before the wrath of God. We should be running to the mountains and hiding in the rocks and calling for these things to fall on us. We need to hide from the face of the one who sits on the throne. It does not matter who you are. Rich and powerful or not, no one can stand before the Almighty God.

Revelation 6:11 shows grace in action. Those who died for the word of God are pictured as receiving white robes. Those who will give their lives to Jesus are shown victorious. This image will be drawn more fully for us in chapter 7. It is enough for this moment to see God’s people in heaven given white robes of victory.

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. Revelation 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?

E.M. Zerr

Questions on Revelation

Revelation Chapter Six

1. What did the Lamb then do?

2. Then what kind of noise did John hear?

3. Tell what he heard one beast say.

4. What did he then see?

5. Tell what the rider had.

6. What was given to him?

7. What was it he went forth doing?

8. At opening of second seal who spoke?

9. Repeat what he said.

10. What creature then went out?

11. Was it with a rider?

12. Tell what he was empowered to take away.

13. What would people do to each other?

14. Tell what was given to this rider.

15. What was heard at opening of third seal?

16. Tell what John beheld then.

17. What was the rider carrying?

18. From where was a voice heard speaking?

19. What values were announced?

20. Tell the precaution that was given.

21. What seal was opened next?

22. At this what did John hear?

23. What did he then behold?

24. Tell the name of its rider.

25. With what was he followed?

26. What was given to him?

27. Tell what he could do with this.

28. How much of the earth could be atiect?

29. What did John see under the altar?

30. Why not their bodies?

31. For what had they been slain?

32. At what seal did this appear?

33. What were they crying with?

34. For what were they crying?

35. On whom did they wish vengeance?

36. What were given to them?

37. They were told to do what?

38. For how long must they do so?

39. Which seal was opened next?

40. What happened then?

41. How were the sun and moon atiected?

42. What happened to the stars?

43. To what was this compared?

44. What happened to the heaven?

45. And to the mountains and islands?

46. Who hid themselves?

47. Where did they hide?

4B. For what did they call?

49. Why did they wish this?

50. What day were they fearing?

Revelation Chapter Six

Ralph Starling

The 1st seal was opened with noise like thunder,

And John was filled with great wonder.

One of the 4 beasts said to me "Come and see."

One by one the seals were opened revealing pages and pages of history that could hardly be spoken.

The 1st seal revealed a white horse, a rider and a bow.

A conqueror to conquer John could quickly behold.

The 2nd seal was opened and John was told to come and see.

I saw a red horse, a rider, a sword he could harly believe.

The 3rd seal, another horse and it was black.

The rider had balances suggesting food would be slack.

The 4th seal, behold a pale horse,

Yes, death and hell, things would get worse.

The 5th seal revealed the face of martyrs

Slain for following God’s orders.

They were given white robes of honor and their words of encouragement.

"Yet a little season" and help would be sent.

The 6th seal announced a terrific event.

Kings, rich, bondsment would cry and lament.

For the great day of the Lamb is at hand,

And who shall be able to stand.