Exegetical and Hermeneutical Commentary of Revelation 6:1

The First Seal: The White Horse We read about the opening of the first seal in Rev 6:1-2. This seal releases a white horse and its rider holding a bow in his hand.

1. The White Horse as Catholicism – Irvin Baxter, Jr. suggests that the white horse symbolizes the spirit of Catholicism. [67] The pope dresses in white and wears a tiara consisting of three crowns. The bow without arrows symbolizes the fact that the Roman Catholic Church appears to have power, but actually has none. We see the bow used symbolically of strength in Jer 49:35. Some scholars make an issue over the fact that this horseman was not carrying any arrows. But the lack of any mention of arrows is not a relevant issue to argue; for it is assumed throughout Scriptures that the mention of a bow implies arrows also. The aim of the spirit of Catholicism is to bring all nations under the influence of its religion. It aims is to conquer any nation that is not under its influence and control. Thus, it will persecute the Church for not serving under the structure of the Pope and its cardinals and bishops. The fact that this horseman was given a crown emphasizes the ritual within Catholicism of coronations services, as the pope, cardinals, archbishops and bishops are continually crowned, or ordained, into these offices made by men.

[67] Irvin Baxter, Jr., A Message for the President (Richmond, Indiana: Endtime, Inc. 1986), chapter 3.

Jer 49:35, “Thus saith the LORD of hosts; Behold, I will break the bow of Elam, the chief of their might.”

2. The White Horse as the Antichrist – Hilton Sutton believes that the rider on this horse is the man destined to become the Antichrist. [68] Sutton refers to Dan 9:24-27 for a description of how this Antichrist will come to power. He will make a covenant of peace between Israel and its adversaries for a seven-year period, referred to as “one week”. But during the middle of this seven-year period he will break this treaty and set himself up as a powerful ruler and dominate Israel. Paul teaches us in 2Th 2:1-9 that this “son of perdition”, this “wicked one”, who opposes himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. However, he cannot be revealed until he that hinders is taken out of the way. This hindrance is the Church members who are filled with the Holy Spirit. It is the rapture of the Church that will allow this antichrist to be revealed. When the Church is removed from off of the earth, Satan is free to bring his destruction upon mankind. This person who is destined to become the antichrist begins his campaign of conquering and ruling over nations.

[68] Hilton Sutton, Revelation: God’s Grand Finale (Tulsa, Oklahoma, c1984), 82-4.

Dan 9:26-27, “And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.”

Fuente: Everett’s Study Notes on the Holy Scriptures

The Opening of the Seven Seals and the Sounding of the Seven Trumpets Rev 6:1 to Rev 11:19 records the opening of the seven seals and the sounding of the seventh trumpet that accompanied the seventh seal.

The Purpose of the Seven Seals and the Seven Trumpets – The opening of the seven seals by the Lamb of God and the sounding of the seven trumpets by the angels serve as the testimony of Jesus Christ to the world that He is the Son of God. Just as Jesus Christ has testified to John the apostle in chapter one, and to the seven churches in chapters 2-3, He now speaks to the rest of the world in the only language that corrupt and wicked world will listen, which is through calamities and tribulation. This is why it is called the Tribulation Period. We see God’s effort to bring people to salvation through these events because there are a number of verses in this section that say, “yet they repented not of their evil works” (Rev 9:20-21, Rev 16:9-11). However, the bright side of this Tribulation Period reveals that a multitude of people will be saved during this difficult seven-year on earth.

The Message of the Book The book that was in the right hand of God and taken by the Lamb contains a story. The opening of the book’s seven seals reveals this story as a series of events that are coming upon the earth to judge mankind for its depravity, which depravity was most clearly revealed by the crucifixion of the Son of God, who is thus described here as the Lamb that was slain. In other words, God will use these events to judge the earth, which events are consummated by the Second Coming of Christ described in the opening of the sixth seal. Therefore, the opening of the first seal ushers in these judgments

1. View of the Sevens Seals Representing the Entire Church Age – One popular view is to interpret the seven seals as the sequence of events that will take place during the Church age leading to its consummation, which would begin during the time of the early church. For example, Michael Wilcox compares the order of events described in this passage of Scripture to the Eschatological Discourse of Mat 24:1-31 by suggesting that Matthew 24 and Revelation 6 are the same discourse, with Matthew’s Gospel giving an earthly perspective, while the book of Revelation describes the same sequences of events from a heavenly perspective. [65] This view could be interpreted as such:

[65] Michael Wilcox, The Message of Revelation: I Saw Heaven Opened, in The Bible Speaks Today, eds. J. A. Motyer and John R. W. Stott (Downers Grove, Illinois: Inter-Varsity Press, c1975, 1986), 74-77.

a) The First Seal ( Rev 6:1-2 ) – The first seal reveals the first church age in which the Roman Empire, and the Catholic Church that emerged out of this empire, were the primary persecutors of the saints of God (Rev 6:1-2). It is symbolized by the crown, showing its intent to conquer and rule over all peoples and places. Unlike the sword carried by the second horseman, the bow symbolizes its purpose to conquer, but not kill, those whom it dominates. The white symbolizes the color of the papacy.

b) The Second Seal ( Rev 6:3-4 ) – The second age of the Church saw the rise of Islam during the seventh century, with its symbol of the sword, showing its purpose was to kill men rather than to rule over them (Rev 6:3-4). This great persecutor of the Church initially targeted all Jews and Christians, as well as other peoples, but it has continuously killed its fellow Muslims throughout the ages. The red may symbolize the blood it sheds in behalf of its religion.

c) The Third Seal ( Rev 6:5-6 ) – The third age of the Church is capitalism, with its purpose of controlling the world’s economy by a few wealthy individuals (Rev 6:5-6). The scale represents its system of buying and selling to control men and nations. The black color is seen in the traditional black suit worn today by the leaders of businesses within this capitalistic system. This system arose with the rise of industrialization of western nations. All three of these systems, Roman Catholicism, Islam, and Capitalism, carry the spirit of anti-christ.

d) The Fourth Seal ( Rev 6:7-8 ) – The pale horse, with its riders Death and Hell (Rev 6:7-8) represent the fourth age, which immediately precedes the Great Tribulation Period. This is the period in which the earth enters into travail as birth pangs, which Jesus called the “beginning of sorrows” (Mat 24:8). This period takes place about one hundred years before the world enters into the Great Seven-year Tribulation Period. Perhaps this period began with World War I. It is a time when the three world systems of Catholicism, Islam and Capitalism are working in full force, and in conflict with one another, but all having the common mindset of hating the Jews and the Christians.

e) The Fifth Seal ( Rev 6:9-11 ) – The fifth seal reveals all of the saints slain during the Church age until its culmination, crying out for God’s vengeance (Rev 6:9-11). Their role in this series of events is to intercede in behalf of one another to move God to avenge them and bring judgment upon the earth.

f) The Sixth Seal ( Rev 6:12 to Rev 7:17 ) – The sixth seal clearly describes the seven-year Tribulation Period upon this earth, which culminates with Christ Jesus returning to earth to conquer and to rule and reign from Jerusalem for a thousand years (Rev 6:12 to Rev 7:17). It is during this period of Church history that many of the Jews will turn to Jesus Christ as their Messiah. God will seal them along with His saints to keep them during the Tribulation Period, described in Rev 6:17 as “the great day of his wrath” and in Rev 7:14 as “the great tribulation.”

g) The Seventh Seal ( Rev 8:1 to Rev 11:19 ) The seventh seal serves as a prelude to introduce the seven trumpets. At this time the prayers of the saints rises up before the throne of God and the angel casts fire from the golden altar down upon the earth in order to bring about judgment upon those who have resisted God and persecuted the saints.

2. View of the Seven Seals Representing the Events of the Last Days Another view of the seven seals is to interpret them to symbolic the particular events that will take place during the period of time immediately preceding and including the Tribulation Period, rather spanning over a period of two thousand years. For example, John Ogwyn takes the sequence of events as a description of last days in Matthew 24 and makes them parallel to the sequence of events in Revelation. [66] This view could be interpreted as such:

[66] John H. Ogwyn, Revelation: The Mystery Unveiled (Charlotte, NC: Living Church of God, 2003) [on-line]; accessed 19 September 2010; available from http://www.tomorrowsworld.org/media/booklets/ru.pdf; Internet, 19-25.

a) The First Seal ( Rev 6:1-2 ) The opening of the first seal reveals a white horse and its rider that go forth with a bow to conquer. This event would parallel Mat 24:5, which refers to the many false prophets that will go forth during the period before Christ’s Second Coming to deceive the Church.

b) The Second Seal ( Rev 6:3-4 ) The opening of the second seal reveals a red horse and its rider that go forth to kill. This event would parallel Mat 24:6-7 a, which refers to the many wars that will take place immediately before the Tribulation Period.

c) The Third Seal ( Rev 6:5-6 ) The opening of the third seal reveals a black horse and its rider that go forth with a pair of scales. This event would parallel Mat 24:7 b, which refers to famines, pestilences and earthquakes in divers places across the world.

d) The Fourth Seal ( Rev 6:7-8 )

e) The Fifth Seal ( Rev 6:9-11 )

f) The Sixth Seal ( Rev 6:12 to Rev 7:17 )

g) The Seventh Seal ( Rev 8:1 to Rev 11:19 )

The Opening of the First Six Seals Rev 6:1-17 tells us of the Lamb opening six of the seven seals in the book of Revelation. The seventh seal will not be opened until Rev 8:1. It is important to note that Jesus Christ is identified as a Lamb that has been slain. Within these seals are going to be released four spirits that will go across the earth and slay the saints of God. This is why the fifth seal reveals these martyrs under the altar of God.

The Four Horsemen of the Apocalypse The first four seals that are opened in Rev 6:1-8 describe the release four horses with their riders. These four horsemen are commonly referred to as the Four Horsemen of the Apocalypse. The number four signifies the work of man. Thus, these four horsemen represent four aspects of the antichrist to persecute the Church and bring destruction upon mankind.

We find a similar account of this same scene in Zec 6:1-8 in the Vision of the Four Chariots. In the account in Revelation there is a white, horse, a red horse, a black horse and a pale horse. In Zechariah there are red horses, black horses, white horses and grisled and bay horses. Zec 6:5 tells us that these horses represent “the four spirits of the heavens, which go forth from standing before the Lord of all the earth.” Thus, we can assume that the four horses in Revelation also represent these same four spirits that have been sent forth.

I discuss the views of several scholars below. Some scholars suggest that these four horsemen are to be sent forth upon the earth immediately after the Rapture of the Church. Others suggest that they have been sent out at different periods of Church history. My suggestion is to agree with this second view that these four horsemen represent four spirits that have been sent forth upon the earth during the last two thousand years of Church history. The white horse would represent the spirit of Catholicism, which began during the Christianization of the Roman Empire under Constantine. The red horse could represent the spirit of Islam, which began in the seventh century. The black horse would represent capitalism, which began after the Reformation when nations began to develop industry and strong economies; or the black horse could represent Communism, which had its roots in the teachings of Karl Marx and was instituted in Russia during the early twentieth century. The pale horse could represent the distress and travail that the earth will enter into prior to the Tribulation Period. All of these spirits have led to the persecution of the Church across the world. This is why the fifth seal reveals the martyrs who have been slain over this period of time. Note that the martyrs are crying out, “How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” This suggests that they have not been slain since the start of the Great Tribulation, but perhaps during the last two thousand years of Church history.

Fuente: Everett’s Study Notes on the Holy Scriptures

The Opening of Six Seals of the Scroll.

The opening of the first three seals:

v. 1. And I saw when the Lamb opened one of the seals, and I heard as it were the noise of thunder, one of the four beasts, saying, Come and see.

v. 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.

v. 3. And when He had opened the second seal, I heard the second beast say, Come and see.

v. 4. And there went out another horse that was red; and power was given to him that sat thereon to take peace from the earth, and that they should kill one another; and there was given unto him a great sword.

v. 5. And when He had opened the third seal, I heard the third beast say, Come and see. And I beheld, and, lo, a black horse; and he that sat on him had a pair of balances in his hand.

v. 6. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny and three measures of barley for a penny; and see thou hurt not the oil and the wine.

Here begins the narration of some of the happenings which would strike the Christian Church, the Church Militant, beginning with the time at which John wrote, and ending with the great Day of Judgment. Whenever a seal of the scroll was opened, the special event with which it was connected came forth from the roll and was presented to the seer in a picture or symbol. Of the first seal he relates: And I saw when the Lamb opened one of the seven seals, and I heard one of the four living beings saying as the voice of thunder, Come and see. The Lamb, Christ, alone was worthy and able to open the seals of the scroll on God’s hand, and He opened them one by one. With the voice of thunder John was here called to be a witness of future things, for the lion-faced cherub, one, or the first, of the four living beings, chap. 4:7, shouted to him to come and see. His attention having thus been arrested, John writes: And I saw, and, behold, a white horse, and him that sat upon him having a bow, and there was given to him a crown, and he went forth conquering and that he might conquer. Since the prophet does not explain the meaning of this symbol, nothing definite may be said about it. Some Lutheran commentators believe the hero to be Christ, who goes forth in triumph to overcome with the power of His Gospel. Others believe that the passage refers to the government, which may, under circumstances, become tyrannical and afflict the Christians with persecutions and other tribulations.

The opening of the second seal: And when he opened the second seal, I heard the second living being saying, Come. Here it was the ox faced cherub that invited John to be a witness of the things that should come to pass. This picture is one of terrible aspect: And there went forth another red horse, and to him that sat upon him there was given to take peace from the earth and that men might slap one another, and to him was given a great sword. In this picture everything points to war and bloodshed, the red color of the horse, the fact that men received power to slay one another after peace was taken away from the earth, the fact that this rider was given a merciless weapon. The history of the world, also in the so-called Christian era, is an account of wars and rumors of wars, and the Church of Christ has also suffered the tribulation which come upon men through war and the shedding of blood.

The opening of the third seal: And when he opened the third seal, I heard the third living being saying, Come and see. Here it was the man-faced cherub that called upon John to be a witness of the things which were to come upon men in the future. The outlook in this case is still more fearsome: And I saw, and, behold, a black horse, and him that sat upon him holding a pair of scales in his hand; and I heard like a voice in the midst of the four living beings saying, A measure of wheat for a denarion, and three measures of barley for a denarion; but the oil and the wine do not harm. A denarion, the day’s wages for a laboring man, Mat 20:2, was equal to about seventeen cents in normal times; and a measure was a little more than two pints. The description points to a state of famine, when provisions become cruelly expensive, when times are black and dark. At such times, which, as the prophecy shows, were sure to come, it would be a matter of careful measuring and planning to make the small daily income cover all expenses. In such days a man may well be obliged to dispense with the more costly wheat and to be satisfied with the cheaper barley. Only one fact tends to relieve the dreary outlook, namely, this, that some articles of food at least are excepted from the soaring prices. Thus the Church has also been made a sufferer on account of famine and extremely high prices, when the Lord laid His chastening hand upon the world.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Rev 6:1

And I saw. A new departure in the series of visions is marked (see on Rev 4:1). We have here the commencement of the Revelation proper, to which the first five chapters have formed an introduction (cf. Tabular analysis). The vision of the seals, which, although related first, exhibits events concurrent with those symbolized by the trumpets and vials, is contained chiefly in Rev 6:1-17. Rev 7:1-17 is occupied with an account of an episodal character, similar to that which occurs in Rev 10:1-11:14 after the sixth trumpet; and the vision is completed by the opening of the seventh seal, described in Rev 8:1. The opening of the first seal pictures the triumph of Christ and his Church, for the comfort and hopeful assurance of those to whom St. John was writing, and for the edification of struggling Christians of all time. To this theme, touched upon here proleptically, the apostle returns at the conclusion of the trumpets; the first six of which bear a general likeness to the last six of the seals. When the Lamb opened one of the seals; one of the seven seals (Revised Version). The insertion of “seven” () is supported by A, B, C, , and others; Vulgate, De Dieu’s Syriac, Andreas, Arethas, Primasius, Victorinus, AEthiopic. (On the right of the Lamb to open the seals, see on Rev 5:1-14.) And I heard, as it were the noise of thunder, one of the four beasts; the voice of thunder four living creatures (Revised Version). (For the four living beings, see on Rev 4:6.) Here each living being invites attention to the revelation of the future of that creation of which they are all representative. The thunder is the usual accompaniment of a special revelation of the Divine will, and indicative of the majesty of him whose will is declared (see Rev 10:3 and Rev 14:2; also Exo 19:16; Act 2:2). Nothing in the text warrants us in particularizing the four living creatures in these four invitations uttered by them, though many writers have endeavoured to do so. Thus, adopting the order in Rev 4:7, they have supposed that the first voice was uttered by the lion, since the revelation of the first seal is distinguished by the prophecy of victory. The sacrificial nature of the second living beingthe steeris thought to be connected with the slaughter predicted under the second seal by the vision of war and persecution. The man is considered typical of the heresy which it is believed the third seal predicts, and especially of the false opinions concerning the Incarnation; while the eagle is regarded as a symbol of resurrection and the harbinger of the final victory of the just over the death and Hades of the fourth seal. Saying, Come and see. The Revised Version omits “and see.” The Textus Receptus, without any apparent authority, reads , “Come and see.” , “Come,” simply, is read in A, C, P, fourteen cursives, several versions, two manuscripts of Andreas, etc.; while , “Come and behold,” is found in , B, thirty-four cursives, various versions (including the Coptic), two manuscripts of Andreas, etc.; and the Syriac omits , “Come.” The authorities are thus very evenly balanced; but the addition of , even if not warranted, seems to indicate that the sentence was generally considered to be addressed to St. John; and was intended as an invitation to him to witness the appearances which accompanied the breaking of the seals. Alford contends that the cry, “Come,” is addressed, on behalf of creation, to the Lord Jesus, and is a petition to him to speedily bring these things to pass, that his own advent may follow. In support of this, Alford remarks that there is no example of the use by St. John of in the sense of “Come and see,” “Come hither,” without , or some qualifying particle; but, on the contrary, it is exactly the expression used of our Lord’s advent in Rev 22:17, Rev 22:20, “The Spirit and the bride say, Come,” etc. Though there is much reason in this contention, yet, on the whole, the weight of evidence, as stated above, makes it probable that the sentence is addressed to St. John.

Rev 6:2

And I saw. The usual introduction to a new vision, or a special feature of a vision (see on Rev 4:1). And behold a white horse. The whole vision appears to be founded on that of Zec 1:8-12. White is always typical in the Revelation of heavenly things (of. Rev 1:14, “His hairs were white;” Rev 2:17, “a white stone;” Rev 3:4, Rev 3:5, Rev 3:18; Rev 4:4; Rev 6:11, and Rev 7:9, Rev 7:13, “white garments;” Rev 14:14, “white cloud;” Rev 19:11, Rev 19:14, “white horses;” Rev 20:11, “white throne”), and indeed in the whole of the New Testament (cf. Mat 17:2; Mat 28:3; Joh 20:12; Act 1:10), the only exceptions being Mat 5:36 and Joh 4:35. The horse, throughout the Old Testament, is emblematic of war. Among the Romans a white horse was the symbol of victory. And he that sat on him. On a consideration of the whole of the visions attending the opening of the seals, it seems best to interpret this vision as a symbolic representation of the abstract idea of the Church as a victorious body. In a similar way the following appearances are typical of war, famine, and death. Some interpret the rider to mean Christ himself a sense not materially different from that given above, since by the victory of Christ the Church collectively and Christians individually are enabled to triumph; and in his body, the Church, Christ triumphs. This appearance is repeated, with additions, at Rev 19:11. The revelation thus begins and closes with an assurance of victory. God’s end is attained in a mysterious way. Many trials and afflictions are to trouble the earth, but through all God is working to bring his Church triumphantly through the struggle. And what is true of the Church as a whole is true of each individual soul. Those to whom St. John wrote could not understand, as many now do not understand, for what purpose God permitted them to suffer. For such St. John’s message is intended to be a support; not, indeed, by removing present troubles, but by declaring the final victory of those who endure to the end. Thus, then, as a preparation for the woes to be revealed, and as an encouragement after disclosing the prospect of prolonged trial, the vision of the Church triumphant is vouchsafed, both at the beginning and the end of the Revelation. Bisping and others understand the vision ass personification of war; Bengel and Reuss consider that it means conquest, or a particular conqueror, just as in Jer 21:7 and Jer 32:36 the King of Babylon is connected with war, famine, and pestilence. Elliott, with others, interpret the rider as meaning the Roman empire, just as the ram (Dan 8:3) signified the Persian, and the goat (Dan 8:5) the Grecian empires. Todd sees in this appearance a particular aspect of Christ’s second coming. Victorinus, following Mat 24:1-51 in his exposition of the seals, sees in the first seal the Word of the Lord, which is like an arrow (cf. Heb 4:12). Andreas sees in the first seal a vision of the Church’s triumph over Satan in apostolic times; and similarly, in the second, the martyrdom of Christians in the age immediately following. Bode believes the seals to foreshadow the future history of the Church. Wordsworth, after St. Augustine, expounds the first seal as the advent of Christ and the Gospel, and the following ones as depicting subsequent troubles of the Church, which are specified. Had a bow. The bow and arrows are used as signs of power by Old Testament writers. In Zec 9:13 we have, “When I have bent Judah for me, filled the bow with Ephraim;” in Heb 3:8, Heb 3:9, “Thou didst ride upon thine horses and thy chariots of salvation; thy bow was made quite naked;” in Psa 45:5, “Thine arrows are sharp in the heart of the king’s enemies.” The general idea of the vision is perhaps taken from Zec 1:7-12 and Zec 1:6. And a crown was given unto him, In Zec 6:11, quoted above, we have a parallel passage, “Make crowns, and set them upon the head of Joshua the son of Josedech, the high priest; and speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the Man whose name is The Branch.” The crown is , as in Rev 2:10the crown of life, the crown of victory. And he went forth conquering, and to conquer; came forth conquering, and that he may conquer. This is the key to the whole vision. Only of Christ and his kingdom can it be said that it is to conquer. All earthly empires are more or less temporary in character; only of Christ’s kingdom shall there be no end. A strife there must be between the powers of earth and the powers of heaven; the gospel did not inaugurate a reign of earthly peace, but the end is not doubtful; Christ and his Church came forth conquering, and that they may conquer finally, whatever earthly trials may intervene.

Rev 6:3

And when he had opened the second seal; he opened (Revised Version). The tense is aorist. The circumstances described accompanied the act of opening, as in the case of the other seals. I heard the second beast say, Come and see; I heard the second living being say, Come. (On the four living beings as representing creation, see on Rev 4:6.) For the omission of “and see,” and the discussion of the question to whom the words are addressed, see above, on Rev 6:1. As there stated, some believe the second living being here specified to be the ox, which, on account of its sacrificial character invites the prophet to behold the result of the war which is personified by this vision. Wordsworth, interpreting the living beings to mean the Gospels, here sees a reference to St. Luke’s Gospel, which depicts the sufferings of Christ, and considers that the ox here summons St. John to witness the persecution of the martyrs.

Rev 6:4

And there went out another horse that was red. There is a very general agreement that the red horse signifies warslaughter by the sword which was given to “him that sat thereon.” Slight variations of the application occur. Wordsworth, following the more ancient expositors, thinks that only that aspect of war is intended which consists in the persecution of the saints; while Alford and others would not restrict the meaning, but consider that war in general is meant, relying upon the following words, “that they should kill one another,” and quoting our Lord’s prophecy, “I came not to send peace, but a sword” (Mat 10:34). Both views may be correct. Though there had never been persecution, war would be one of the great afflictions from which Christians in various ages suffer, and in which they need consolation; but we may well believe that St. John, in writing to Christians who were themselves being grievously persecuted, should refer especially to the slaughter of the saints, as one of the trials inflicted upon them with God’s knowledge and permission. The Revelation, intended as a support to those to whom St. John wrote, and applying directly and specially to their situation, has vet a wider application, and foreshadows the fate of each individual Christian and the Church in general throughout all ages. And power was given to him that sat thereon to take peace from the earth; and to him that sat upon him it was given him to take peace out of the earth. The pronoun is redundant; it has no special signification (see Rev 2:26; Rev 3:12, Rev 3:21). “The peace” ( ); that is, peace in general, not the peace left by the first appearance. “Power” (cf. Rev 4:11; Rev 1:6; Rev 7:12). A few authorities omit , “out.” “The earth” has been erroneously restricted to the Roman empire or to Judaea. The whole world is meant. Here is a repetition of our Lord’s prophecy, “I came not to send peace, but a sword” (Mat 10:34). The sword directed against the saints of God is, by God’s providence, converted into an instrument for the refining and conversion of his kingdom. As in the death of Christ, Satan was foiled with his own weapon, and by death came life, so what is intended by the enemies of God to be the extermination of Christianity is the means of increasing and strengthening his Church. And that they should kill one another; that is, that among the inhabitants of the earth some should kill others. As explained above, this includes both the slaughter of the saints and war in general. The verb , “to sacrifice,” is peculiar to St. John, being found only in the Revelation and in 1Jn 3:12. The use of this verb seems to imply that the vision more immediately contemplates the death of the martyrs. And there was given unto him a great sword. Here, again, , though used also in a wider sense, signifies strictly the sacrificial knife, the natural instrument of the slaughter mentioned. It is the LXX. word used in Gen 22:6, Gen 22:10, in the account of the sacrifice of Isaac, where it is also closely connected with , “to sacrifice,” the verb used in this passage.

Rev 6:5

And when he had opened the third seal; when he opened, as in the case of the other seals (see on Rev 6:3). I heard the third beast say; the third living being saying. (On the living beings, see Rev 4:6.) Wordsworth takes the third living being to be that with the human face, and considers it to be typical of the whole vision of the third seal, by symbolizing the source of the next trial of the Church; namely, the rise of heresy, which he thinks is depicted by this appearance. But probably the four living beings represent all creation, and thus invite St. John to witness the troubles in store for mankind in general. (For a full consideration of this point, see on Rev 4:6.) Come and see. The majority of authorities emit “and see” (see the corresponding passage in verses 1 and 3, where also is discussed the question as to whom the sentence is addressed). And I beheld, and lo a black horse. The black is typical of woe and mourningthe result of the scarcity foretold in the following words. This vision is typical of famine; it is the second of the three trials foretoldwar, famine, death (cf. Eze 14:1-23., where the “four sore plagues” are wild beasts, the sword, famine, and pestilence). St. John seems to foretell the recurrence of three of these troubles to try mankind in general, and Christians in particular. Those who interpret the vision to mean scarcity of faith, or in other words the prevalence of heresy, do so on the supposition that the events denoted at the opening of the seals follow each other in historical order. They therefore assign these events to the period subsequent to A.D. 300, when persecution had ceased, and the rise of heresies took place. Others, accepting the historical view, yet consider the vision to foretell famine; and Grotius and Wetstein point to the famine in the reign of Claudius as the fulfilment. But it is not probable that the meaning of the book is so limited in extent; but rather that its prophecies point to events which have happened, and are recurring, and will continue to recur until the end of the world. We therefore understand that this vision denotes famine in the ordinary sense, as one of the trials awaiting the members of the Church of God at various times during the existence of the Church on earth. This affliction may happen concurrently with, or antecedent to, or subsequent to, any of those trials denoted by the other visions, and even the victorious career of the Church as foretold under the first seal; for by suffering the Church conquers and is made perfect. And he that sat on him had a pair of balances in his hand. is rightly rendered “a balance,” as in Eze 45:10; not (as it primarily meant) a “yoke.” The idea intended to be conveyed is that of scarcity so great that food is weighed carefully as something very rare and precious, though there is not yet a complete absence of food.

Rev 6:6

And I heard a voice in the midst of the four beasts say; I heard as it were a voice in the midst of the four living creatures, saying (Revised Version). The speaker is not perceived by St. John; the words proceed from somewhere near the throne (but the exact situation is left doubtful), which is surrounded by the four living creatures (see on Rev 4:6 for the consideration both of the position and of the nature of the four living creatures). Alford points out the appropriateness of the voice proceeding from the midst of the representatives of creation, when the intent of the words is to mitigate the woes denounced against creation. Those who consider the living creatures to be symbolical of the Gospels, and who interpret this vision as a prophecy of heresy (see on verse 5), also see an appropriateness in the fact of the voice issuing from amidst the living creatures, since by the power and influence of the Gospels heresy is dispelled. Wordsworth recalls the custom of placing the Gospels in the midst of the Synod in the ancient Councils of the Church. A measure of wheat for a penny, and three measures of barley for a penny; a choenix of wheat for a denarius, and three choenixes of barley for a denarius. The choenix appears to have been the food allotted to one man for a day; while the denarius was the pay of a soldier or of a common labourer for one day (Mat 20:2, “He agreed with the labourers for a penny a day,” and Tacitus, ‘Ann.,’ 1.17, 26, “Ut denarius diurnum stipendium foret.” Cf. Tobit 5:14, where drachma is equivalent to denarius). The choenix was the eighth part of the modius, and a denarius would usually purchase a modius of wheat. The price given, therefore, denotes great scarcity, though not an entire absence of food, since a man’s wages would barely suffice to obtain him food. Barley, which was the coarser food, was obtainable at one third of the price, which would allow a man to feed a family, though with difficulty. A season of great scarcity is therefore predicted, though in his wrath God remembers mercy (cf. the judgments threatened in Le 26:23-26, viz. the sword, pestilence, and famine; also the expression, “They shall deliver you your bread again by weight”). And see thou hurt net the oil and the wine. The corollary to the preceding sentence, with the same signification. It expresses a limit set to the power of the rider on the black horse. These were typical articles of food. Wordsworth interprets, “The prohibition to the rider, ‘Hurt not thou the oil and the wine,’ is a restraint on the evil design of the rider, who would injure the spiritual oil and wine, that is, the means of grace, which had been typified under those symbols in ancient prophecy (Psa 23:4, Psa 23:5), and also by the words and acts of Christ, the good Samaritan, pouring in oil and wine into the wounds of the traveller, representing human nature, lying in the road.” ‘ in the Revelation invariably signifies “to injure,” and, except in one case, takes the direct accusative after it (see Rev 2:11; Rev 7:2, Rev 7:3; Rev 9:4, Rev 9:10, Rev 9:19; Rev 11:5). Nevertheless, Heinrich and Elliott render, “Do not commit injustice in the matter of the oil and wine.” Rinek renders, “waste not.” The vision is a general prophecy of the future for all time (see on verse 5); but many writers have striven to identify the fulfilment of the vision with some one particular famine. Grotius and Wetstein refer it to the scarcity in the days of Claudius; Renan, to that in the time of Nero; Bishop Newton, to the end of the second century. Those who interpret the vision as a forewarning of the spread of heresy, especially single out that of Arius.

Rev 6:7

And when he had opened the fourth seal, I heard the voice of the fourth beast say; when he opened, as in verses l, 3, and 5. The events narrated accompany the action of opening the seal. Of the fourth living being (see on Rev 4:6). The individual is not specified (see on Rev 6:1); but Wordsworth specifies the living being like a flying eagle, by which he understands the Gospel of St. John (but see on Rev 4:6). Saying. Though , the feminine accusative, to agree with , “voice,” is adopted in the Textus Receptus, and supported by the sole authority of 1, yet , A, B, C, P, and others read , the masculine genitive, agreeing with , “living being.” Come and see. The Revised Version omits “and see” (see on verse 1). “Come” is probably addressed to St. John (see on verse 1).

Rev 6:8

And I looked; I saw. The usual expression drawing attention to a new sight or fresh phase of the vision (see on Rev 4:1; Rev 4:2, etc.). And behold a pale horse. Pale (, “greenish-white, livid”); the colour of one stricken with disease or death, or moved with emotions of terror. The same word is used of the green grass in Rev 8:7 and in Mar 6:39, and of the vegetation in Rev 9:4; but, applied to man, it is generally connected with terror, disease, or death. The Greek poets use it as an epithet of fear, and Thucydides thus describes the colour of persons affected by the plague. And his name that sat on him was Death, and Hell followed with him. The preposition differs from that used in the preceding verses: it is here ,”above,” not , “upon.” And he who was sitting above him, his name [was] Death. Here we have it plainly stated that the vision is a personification of Deathdeath in general, death in any and every way, as indicated in the latter part of the verse. This supports the view taken of the first three visions of the seals (see on Rev 9:2). Hades follows with Death, not as a separate infliction, but as the necessary complement of Death in the completion of the vision, swallowing up and guarding, as it were, those seized by the latter. Death is personified in a similar way in Psa 49:14, “Like sheep they are laid in the grave; death shall feed on them;” and Hades in Isa 14:9, “Hell from beneath is moved for thee to meet thee at thy coming.” The two are also conjoined in Rev 1:18, “The keys of hell and of death;” and in Rev 20:13, Rev 20:14, “Death and hell delivered up the dead.” Hades cannot signify the place of torment, as Hengstenberg thinks, since these trials are to be inflicted on Christians, not on the wicked merely. Nor is it consonant with the context to suppose (as Ebrard) that Hades signifies “the dwellers in Hades.” And power was given unto them. The reading “them” is supported by A, C, [P], , n 17, 49 (1.40 e sil) Andreas; while B and the Vulgate read , “him.” The context shows that both are intended. Over the fourth part of the earth. There is a general consensus of opinion that this expression betokens a part of mankind. Why the fourth part is selected is difficult to say. Alford suggests that a reference is intended to the four first seals, each one of which embraces in its action a portion of mankind. But the first seal can hardly be interpreted in this way. Probably the intention is to denote that a part of mankind must be afflicted in this particular way, though no definite proportion is signified. In other words, the second, third, and fourth seals depict troubles which Christians and all mankind will have to undergo; some being afflicted more especially in one way, others in another. The troubles mentioned are not an exhaustive catalogue, but are typical of all sorrows; the selection being probably prompted by the Old Testament passages quoted below, viz. Le 26:23-26; 2Sa 24:13; and Eze 14:21. “The fourth part” is an expression found only in this passage. Zullig agrees with Alford in the explanation given above; Hengstenberg, and somewhat similarly Volkmar, think it denotes the partial character of this judgment. Elliott, with very little reason, follows the Vulgate reading, “over the four parts of the earth;” Isaac Williams also thinks the judgment is universal, since that is the idea that the number four signifies, which, however, is a different thing from a fourth part. To kill with sword, and with hunger, and with death, and with the beasts of the earth. The passage is another example of the influence of the prophecy of Ezekiel upon the composition of the Apocalypse. In Eze 14:21 the “four sore judgments” are “the sword, and the famine, and the noisome beast, and the pestilence? This indicates the signification of in this place; viz. death by pestilence, not, as in the preceding passage, death in any form (comp. Le 26:23-26, where the judgments threatened are the sword, pestilence, and famine. Cf. also the alternative punishments of David (2Sa 24:13); also 4 Esdr. 15:5, “the sword, and hunger, and death, and destruction”). The wild beasts of the earth () is very probably a reference to the death of many Christians in the pagan amphitheatres; though the meaning is not necessarily restricted to this form of death. Those to whom the Apocalypse was first addressed would irresistibly be reminded of our Lord’s words in Mat 24:7, Mat 24:13, “Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes, in divers places But he that shall endure unto the end, the same shall be saved.” It is as though St. John echoed the words of our Lord, “These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the Law of Moses, and in the prophets, and in the psalms, concerning me” (Luk 24:44); and would say, “I am commissioned to relate these visions of the present and future trials of all in the world, which, however, have been already foretold you by our blessed Lord himself.” While, therefore, this passage may be understood literally, since doubtless the Church has suffered all these afflictions at different times, in different members of her body, yet we must understand these four typical judgments to be representative of trouble in all its forms; the fourfold character pointing to its universal nature (see on Rev 5:9). This has led many writers to see in these inflictions trials of a spiritual naturea view which may well be included in the proper application, but must not be pressed to the exclusion of any other more literal interpretation. We may thus sum up the results of our investigation of these eight verses. They relate the circumstances attending the opening of the first four seals, and doubtless typify various phases of the trials which are permitted by God to afflict Christians on earth in common with all mankind. Each of the four visions is preceded by the invitation of one of the four living beings, which are representative of creation; and a second feature common to these four visions is the appearance of a rider as the personification of the idea set forth.

(1) The visions open with a personification of Christianity, and an assurance of the ultimate victory which it will gain over the powers of the world.

(2) Then appears a vision of war, as one of the typical troubles of mankind, which will ultimately be overcome by the triumph of Christianity.

(3) Next follows famine with all its attendant evils, though it is not permitted to extend to the extremity of the extirpation of mankind.

(4) Fourthly comes death in every forma trial of which every one feels the weight at some time. These four do not picture consecutive events; they may be successive or concurrent; the first is certainly being fulfilled side by side with the others. We may, therefore, be able to point to a particular period or event as a fulfilment of any one of these, but we cannot assign definite times to each as the complete and ultimate fulfilment, since the trials which are signified must extend to the end of time. And, in conclusion, while the first application was doubtless intended for the support of the Christians of St. John’s age in their temporal difficulties, we must consider the visions equally intended to console Christians of every age, and even to portray the spiritual conflict, destitution, and apostasy which must and will continually arise while the Church remains in part in the world.

Rev 6:9

And when he had opened the fifth seal; and when he opened, as in Rev 6:1, Rev 6:3, Rev 6:5, Rev 6:7, which see. The second group of visions connected with the opening of the seals now commences. The first group deals with events more immediately attached to this life. By the visions of the first four seals St. John has shown that it is with God’s knowledge and consent that afflictions and persecutions are allowed to try the faith of his servants on earth; while yet the ultimate triumph of those who endure is certain. In the last three appearances he goes a step furtherhe gives his readers a glimpse of events more immediately connected with the life in the world to come. He shows them

(1) the faithful, resting from their labours, though longing, in sympathy with those left on earth, for the completion of Christ’s triumph;

(2) the circumstances attendant upon our Lord’s final coming, which he describes in language which is almost a repetition of Christ’s words on the same subject;

(3) the inexplicable life with God in heaven, which is denoted by the silence following the opening of the last seal. I saw under the altar. This representation is doubtless suggested by the arrangements of the temple. Victims were sacrificed on the brazen altar which stood at the door of the tabernacle (Exo 39:39 and Exo 40:29), and the blood was poured out at the foot of this altar (Le Joh 4:7). The martyrs are therefore regarded as having offered themselves as sacrifices upon the altar of God by yielding up their lives for him. St. Paul uses a similar figure concerning himself. In 2Ti 4:6 he says, “For I am now ready to be offered [‘to pour out as a libation,’ ], and the time of any departure is at hand;” and in Php 2:17, “If I be offered upon the sacrifice and service of your faith.” Bleek and De Wette understand the golden altar of incense (Exo 30:1), and consider that the figure is representative of the hearing of the martyrs’ prayers. Bossuet says the altar is Christ. The souls of them that wore slain; them that had been slain. An “aesthetical difficulty” (see on Rev 4:6). How could St. John see the souls? Of course, he did not see them with his bodily vision, nor indeed did he thus see any part of the revelation. He “sees” them while “in the Spirit,” i.e. he is somehow made conscious of the existence of the souls. Slain; , “sacrificed;” the same word used of the Lamb in Rev 5:6. The word is in harmony with the use of the word” altar,” with which it is naturally connected. It fixes the signification of the altar, which therefore cannot bear the meaning ascribed by Block and De Wette, as mentioned above. St. John sees the souls only of the martyrs, since their bodies will not be reunited with their souls until the judgment day. Meanwhile, the souls rest (see verse 11) in peace, yet in expectation of the final accomplishment of their perfect bliss, which the words used in verse 10 show them to desire. Wordsworth quotes (as illustrating this passage) Tertullian, “The souls of martyrs repose in peace under the altar, and cherish a spirit of patience until others are admitted to fill up their communion of glow;” and Irenaeus, “The souls of the departed go to the place assigned them by God, and there abide until the resurrection, when they will be reunited to their bodies; and then the saints, both in soul and body, will come into the presence of God.” For the Word of God, and for the testimony which they held. B, Syriac, add, “and of the Lamb.” On account of the word, etc. Exactly the same expression which St. John uses in Rev 1:9 in describing the cause of his own exile at Patmos. The language is peculiarly St. John’s

the testimony or truth which Christ has imparted to Christians; or

(2) the active showing forth of the Christian faith by word or deed. The latter is evidently the meaning here, since for this active manifestation of Christianity they whose souls St. John now sees in glory had been slain, which would not have occurred had they merely received the Word of God without showing it outwardly (of. Rev 1:2).

Rev 6:10

And they cried with a loud voice, saying; i.e. the souls cried. Ebrard, Dusterdieck, Hengstenberg, make “the slain” nominative, in contradistinction to the “souls,” which is both unnecessary and unnatural. Zullig compares Gen 4:10, “The voice of thy brother’s blood crieth unto me from the ground.” How long? (comp. Zec 1:12, Zec 1:13, “How long wilt thou not have mercy on Jerusalem? And the Lord answered with good words and comfortable words”). No doubt the souls waiting in Paradise are answered by “comfortable words,” yet, not having lost their interest in earthly struggles, nor their longing for the triumphant vindication of God’s glory, they cry, “How long?,” not as needing the time to be shortened for their own sakes, for they rest, though not yet entered into the fulness of God’s glory. O Lord, holy and true; O Master, the holy and true (Revised Version). “Master” () is the correlative of “servant” (). This is the only instance of its occurrence in the Apocalypse. (On “true,” see previous passages.) Deal thou not judge and avenge our blood. The cry is not a petition for personal revenge, but a request for the termination of those ills which for a time afflict man, and the termination of which must, by virtue of God’s eternal justice, be accompanied by visible retribution on the wicked. (Cf. Bede, “Those souls which offered themselves a living sacrifice to God pray eternally for his coming to judgment, not from any vindictive feeling against their enemies, but in a spirit of zeal and love for God’s glory and justice, mid for the coming of that day when sin, which is rebellion against him, will be destroyed, and their own bodies will be raised. And so in that prayer wherein Christ teaches us to forgive our enemies, we are also taught to say, ‘Thy kingdom come.'”) The passage has given rise to varying interpretations, which are thought to be more consonant with the spirit of the gospel. Thus I. Williams would understand the souls to represent only the Old Testament saints, especially as it is not explicitly said that they died for the witness of Jesus, as in Rev 20:4. On them that dwell on the earth. That is, on the worldly, those who have taken the side of the world in its conflict with Christianity.

Rev 6:11

And white robes were given unto every one of them; and there was given to each one a white robe. , “a white robe,” is supported by A, C, [P], N, B, etc. The white robe of righteousness, the wedding garment of Mat 22:11, Mat 22:12, is the sign of the blessedness of the saints. White is the colour of heavenly victory in the Apocalypse (see on Mat 22:2). The vision has recalled the past sufferings of the martyrs and their present expectation of the final consummation of their hopes, which is to be not yet. The other side is now to be shown; though they have not yet reached their final bliss, they have received the white robe, they are free from possibility of defilement, the victory is won, and they have rest. Comfort and encouragement are thus afforded to those still struggling in the world, who have not as yet attained to the white robe of perfect righteousness. And it was said unto them, that they should rest yet for a little season. Rev 14:1-20. seems to determine the exact signification , viz. “rest in peace,” “rest from their labours,” rather than specifically “cease kern uttering this cry” (Rev 14:10), as explained by De Wette and others. For a little time (); that is, till the second coming of Christ, for the time which is to intervene before that event is frequently spoken of as a little time (see on Rev 1:1; Rev 20:3; Rev 12:12; comp. Hag 2:6, Hag 2:7, “Yet once a little time, and I will shake the heavens, and the earth, the sea and the dry land, and all nations, and the Desire of all nations shall come”). The time of the world is little in comparison with eternity. This little time is depicted and set forth under the six seals; it comes to an end at Rev 7:17, and merges into eternity in Rev 8:1. Some expositors (of the historical school) understand a to be a definite, arbitrary number; e.g. Bengel considers it to be 1111 1/9 years. Until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. R, B, P, read , “shall have fulfilled” [i.e. their course]; A, C, read , “should be completed.” “Their fellow servants also and their brethren” may not denote two separate bodies, notwithstanding that occurs twice, but, as Alford remarks, it may point out the same persons viewed in two aspectsfirst, the Christians needed to proceed with and finish Christ’s work as his servants; second, the same ones needed to complete the number of his family. But it seems more likely that reference is intended to two classes of Christiansfirst, their fellow servants, that is, all Christians, who may, however, not suffer martyrdom; and, second, their brethren, the martyrs, who, like them, should yet be killed.

Rev 6:12

And I beheld when he had opened the sixth seal; and I saw when he opened. The events described accompany the opening as in the case of the preceding visions (see on Rev 6:1, Rev 6:3, Rev 6:5, etc.). The sixth seal describes the end of the worldthe transition of the saints from earth to heaven, with the accompanying circumstances. It is important to remember that the whole is a vision, and we must therefore guard against expecting a literal interpretation of the language used. Following the manner of the prophets, and the description given by our Lord himself of the judgment day, St. John portrays the wonder and awe and consternation which will then be prevalent under the figure of falling stars. etc. How much, if any, may, in the destruction of the world, literally come to pass, it is impossible to say; but we must be content to receive the general impression which is undoubtedly intended to be conveyed to us, without pressing the individual particulars too far. The symbolism, as usual, bears evidence of its Old Testament origin; and the influence of our Lord’s description in Mat 24:1-51. is noticeable. The special revelation of God’s presence or of his judgments is usually depicted under the figure of terrestrial commotion (see on Rev 6:1; also Isa 2:19; Isa 13:12; Isa 34:4 : Eze 32:7, Eze 32:8; Hos 10:8; Joe 2:30; Hag 2:6). The last three seals seem connected more especially with life in the next world. The fifth seal displays to us the souls of the faithful in peace, but desiring the perfect consummation of their bliss; the sixth announces the certainty of future judgment, when all will be set right, when the righteous will be preserved and the wicked justly recompensed; the seventh typifies the indescribable joy and peace of heaven. It seems reasonable, therefore, to consider the passage Rev 6:12-7:17 as all contained under the sixth seal; since, although set forth at rather greater length than the other seals, it all follows in natural sequencethe destruction of the earth, the fear of the wicked, the preservation and joy of the righteous; and then follows heaven, portrayed under the opening of the seventh seal. Some have tried to separate Rev 7:1-17. as “an episode,” or rather two episodes, commencing at, and marked off by, the of Rev 7:1 and of Rev 7:9, “after these things.” But this expression, though undoubtedly marking, the beginning of a fresh phase of the subject, does not necessarily imply the opening of an entirely new and unconnected discourse. This view of the sixth seal is in harmony with what appears to be the general plan of the visions of the seals. It is important to bear in mind, in our interpretation of the Apocalypse, these two principlesfirst, the book was addressed to certain Christians for a definite purpose, and its object would be set forth so as to be comprehended by them; second, the truths thus contained must be such as to be applicable to the position of mankind in general in all ages. We have, therefore, to inquire to whom and for what purpose the book was primarily written, and then how the lessons contained can benefit mankind in general. It thus appears that the message was originally intended as an encouragement and a support to those Christians who were being persecuted, and were suffering in various ways, and whose patience might be inadequate to preserve them through trials so severe or so long. The visions of the seals would speak plainly to such as these. The first four would tell them that, though they must not doubt of Christ’s final victory, it is yet with God’s knowledge and permission that this life is afflicted with troubles of different kinds; it is not because God is weak, forgetful, or unjust Then, lest any should be tempted to ask, “Is it worth while? If Christianity involves all this suffering, would it not be better to be as the world is, and escape?” a picture of the future is given. The fifth seal shows that, immediately upon the completion of this life, the souls of the righteous are at peace; and the sixth seal shows that a day of reckoning will certainly come for the world; while the seventh seal is an assurance of heaven. It is worth while, therefore, to endure and to persevere, both on account of God’s reward to the just, and his retribution upon the unjust. Thus would the signification of the visions be easily comprehended by those for whom they were originally intended; and the same lessons are equally valuable for the Church at all time. Grotius considers that this vision refers to the destruction of Jerusalem; Elliott, Faber, and Mede refer its accomplishment to the beginning of the fourth century; Wordsworth sees the “last age” of the Church represented; Stern thinks it indicates the general state of the Church; Wetstein, the commotions in Judaea previous to the destruction of Jerusalem; while Cunninghame and Frere see a reference to the French Revolution of 1789. But these interpretations do not fulfil the conditions mentioned above, since the Christians to whom this book is addressed were ignorant of those events yet in the future. And, lo, there was a great earthquake. Omit “lo.” The earthquake is the usual manifestation of God’s presence or special dealing with men (vide supra). This is the answer to the question of the saints in the fifth sealthe period of probation is finite. And the sun became black as sackcloth of hair. Thus Isa 50:3, “I clothe the heavens with blackness, and I make sackcloth their covering” (cf. Mat 24:29). And the moon became as blood; the whole moon (cf. Joe 2:31, quoted in Act 2:20).

Rev 6:13

And the stars of heaven fell unto the earth (cf. Mat 24:29, “The stars shall fall from heaven”). The figure of “stars” is sometimes used to typify “rulers,” as in Num 24:17, “There shall come a star out of Jacob;” Isa 14:13, “I [Lucifer] will exalt my throne above the stars of God.” Some have thus been led to find a particular application of this sentence. Stern considers that the falling away of Christian rulers is signified; while many refer it to the overthrew of pagan rulers. Even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind; her unripe figs. Probably the unripe figs of the spring, many of which would be shaken down by a strong wind, or possibly the winter figs, which commonly fall off while unripe. The figure is doubtless suggested by Isa 34:4, taken in conjunction with the parable of Mat 24:32.

Rev 6:14

And the heaven departed as a scroll when it is rolled together; and the heaven was removed as a scroll when it is rolled up. The scrollthe parchment book or roll, which is spread out to read, and, when read, roiled up and put away. The passage is apparently founded upon Isa 34:4. “The host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll,” etc. And every mountain and island were moved out of their places (cf. Isa 40:4, “Every mountain and hill shall be made low;” also Jer 3:23, “Truly in vain is salvation hoped for from the hills, and from the multitude of mountains”). The enumeration of seven objects in Isa 34:12-14 seems to denote the all extending nature of God’s judgment.

Rev 6:15

And the kings of the earth. The first of the seven classes mentioned. The enumeration is again all extensive, embracing all classes, and men of every degree of social distinction. Bishop Newton is probably not correct in seeing an allusion to particular kings. And the great men; princes (Revised Version). are the grandees, the courtiers, as distinguished from those who are governors and hold military command, and who are subsequently mentioned as the “chief captains.” And the rich men, and the chief captains. The Revised Version reverses the order, and places “chief captains” first. The chief captains () are those holding military rank. And the mighty men. Probably those possessing great bodily strength. And every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains. “Every” is omitted before “free man” by A, B, C, Vulgate, Syriac, Andreas, and Arethas. The dens; in Revised Version caves (cf. Isa 2:19, “And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth”). Again, as in Rev 6:12-14, the enumeration is sevenfold; thus denoting the universality and completeness of the extent of the judgment (see Rev 1:4; Rev 5:1, etc.).

Rev 6:16

And said to the mountains and rocks, Fall on us, and hide us from the face (cf. Hos 10:8, “They shall say to the mountains, Cover us; and to the hills, Fall on us;” also Luk 23:30, “Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us “) of him that sitteth on the throne. The Triune God (see on Rev 4:2). And from the wrath of the Lamb. The result of the wroth of the Lamb is depicted in Rev 21:8. God’s wrath with the wicked is the assurance of his mercy and love for the righteous. Thus in Rev 11:18, we have, “The nations were angry, and thy wrath is come, and the time of the dead that they should be judged, and that thou shouldest give reward unto thy servants,” etc. Similarly, in Rev 14:10-13, the wrath of God upon the wicked is associated with the peace of the faithful.

Rev 6:17

For the great day of his wrath is come. Of their wrath, which is read in the Revised Version, is found in , C, 38, Vulgate, Syriae; but , “his,” is supported by A, B, F, Coptic, Andreas, Arethas, Primasius. The article is repeated, making the term almost a proper namethe day, the great [day]. Alford remarks that this of itself should be sufficient to keep commentators right in confining their interpretation of this seal to the last judgment (cf. Joe 1:15; Joe 2:1, Joe 2:2; Act 2:20; Jud 6). And who shall be able to stand? Who is able (Revised Version). Thus Mal 3:2, “Who shall stand when he appeareth?” And Nah 1:6. Thus, then, the question in Nah 1:10, “How long?” is answered; not by limiting the length of time, but by a renewed assurance of an awful termination of the course of the world, at the appearance of the Judge. The dread attending that end is vividly portrayed, and the fear of the wicked, with their conscience-stricken inquiry, “Who is able to stand?” an answer to which is required for the edification of the faithful. And, therefore, the seer immediately describes the preservation of the righteous from amidst the destruction of the wicked, and their raptured praises, a joyous contrast with the despairing fate of those whose doom has just been narrated.

HOMILETICS

Rev 6:1-17

Six seals opened.

The ground thought of this book is “The Lord is coming.” Concerning this Professor Godet remarks, “L’histoire du monde dans son essence se resume dans ces trois roots: Il vient; il est venu; il revient. C’est sur cette idee que repose le plan du drame apocalyptique.” Even the prophecies of the Old Testament, which dealt so largely with the first coming, shot far ahead and reached even to the second, e.g. Joel. Our Lord himself is very clear on this topic (Mat 24:1-51. and 25.). So also are Paul, Peter, and John. Nor should we think of our Lord’s second coming as if it were merely a far distant something with which we are as yet unconcerned. We are told that star touches star by means of an ethereal invisible medium which joins them. Even so the first and second comings of our Lord touch each other by means of the events now going on, whose train began from the one and will reach to the other. Not a moment is lost in the interval. During these apparently slow lingering centuries, in which day follows day with unbroken regularity, one day so much like another that comparatively few leave any distinct impression on the mind, not a moment is there but some work is being done to prepare for our Lord’s return. He is now on his way, and at the appointed time “he that shall come will come, and will not tarry.” The plan of this book gives us

(1) the point of departure,

(2) the final consummation,

(3) a symbolic setting of the events which will fill up the space between the two termini;

in which we have “l’epopee de la lutte supreme entre Dieu et Satan, pour la possession de l’humanite comme prix du combat.” In this chapter we have set before us in marvellous vividness six features by which the way is to be marked which leads to the consummation. These we will take in order, not omitting to press home their teachings for the conscience and the heart.

I. ALREADY OUR LORD HATH GONE FORTH CONQUERING AND TO CONQUER. (Verses 1, 2.) One of the four living ones says, “Come.” It is a call to the apostle, not a representation of the Church’s cry to her Lord. The apostle responds. He sees under the first seal emblems which point plainly and distinctly to the Lord Jesus. The white horse (cf. Rev 19:11-13). The bow (cf. Psa 45:3-5). The crown (Rev 14:14); symbol of conquest and might. The errand on which he goes forth, “conquering and to conquer;” conquering as he goes, as a matter of fact; speeding on, that he may conquer still. Certainly the mission of our Lord is the only one which can be thus described. He is to know nothing but success. His progress may seem to be retarded, as we judge of things, but it never is so according to the Divine conception. We may not be in a position to trace continuous advance. But we know who it is that has gone forth; we believe in his might, his wisdom, his love. He has never yet lost an hour, and never will.

II. MANIFOLD FORCES, INCIDENTS, AND AGENCIES ARE ALSO AT WORK UPON THE EARTH. The first seal certainly indicates triumph; the second, war (verses 3, 4); the third, famine (verses 5, 6); the fourth, death, whether by sword, famine, pestilence, or wild beasts (verses 7, 8); the fifth, martyrdom (verses 9-11); the sixth, convulsions, terrible and appalling, of various kinds. Now, what do these symbolstriumph, war, famine, pestilence, martyrdom, convulsionmean? Some say, The changing phases of the Church itself; the progress of the Christian power going forth in triumph; then degeneracy, corruption, and controversy creeping in; then darkness, ignorance, and a famine of the Word; then the pestilential mystery of iniquity; then martyrdom; then great upheavings and mighty tribulation, preparing the way of the Lord. Others regard them as indicating a state of things which had occurred before John’s exilethe triumph and peace of the Augustan era; war under Caligula; famine under Claudius; pestilence following on famine; martyrdom under Nero; the convulsive breaking up of the Jewish state and polity. Certain it is that before John’s exile these six or seven features followed each other, and exactly in this order. Whence some may conclude that that must have been the intent of the symbols. But, singularly enough, if we begin with John’s exile, it is the fact that in the Roman empire, hastening to its fall, these varied phasestriumph, war, famine, pestilence, martyrdom, convulsionalso succeeded each other in this very order, so much so that if any one had desired to write from the history of the changing fortunes of that empire an illustrative commentary on this chapter, he could scarcely have used more fitting phraseology than Gibbon has done in is history of its decline and fall. Yet we are sure that he, at any rate, had no intention of being a Scripture expositor. We learn from him that there was an era of great prosperity in the Roman empire from the year 96. This was followed by a long series of strife and civil war, as if to show on what a frail foundation the virtue of the Antonines had reared the felicity of the empire. That period of strife was succeeded by famine, and that again by pestilence; then followed the dreadful era of the Diocletian martyrdom, and the break up of the Roman empire, the subjection of paganism, and the establishment of Christianity in its place. Be it remembered, then, that not once only can the student put his finger on the map of history, and say, these sixtriumph, war, famine, pestilence, martyrdom, convulsionsucceeded each other, and in this order, but once and again. And let us not forget that our Saviour named thesejust thesein nearly the same order, and said that they would occur “in divers places” War, famine, pestilence, martyrdom, convulsion, are to occur repeatedly. Hence we are driven to the conclusion that these symbolic representations of the six seals do indicate the varied features which should mark the progress of the age, ere the Church is brought in, in the fulness of her redemption. All the forces symbolized here have been at work for ages on different parts of the earth; each of them recurs again and again, and will do so through the whole stretch of this dispensation. Here our God seems to say to us, “You see these terrible forceswar, famine, pestilence, martyrdom, convulsion. I see them too. There is nothing but what is in the seven-sealed book. Fear not. All the seals will be opened by the Lamb that was slain. All these terrors are but preparatory agencies clearing the way for the ‘day of the Lord’!”

III. THE PRESSURE ACCUMULATES AS THE END DRAWS NEARER. While we cannot pretend to draw a sharp line between one seal and another, it is manifest from the entire chapter that, as the end approaches, the pressure increases. The sixth seal is surely indicative of convulsions so great as to produce a consternation which will shake society to its foundations. One of these later phases will be the upheaving of nations, disorganization of visible Churches, and widespread unsettlement of faiths. “Every mountain and island were moved out of their places.” Yet this is but the sixth seal, not the seventh; a preparation for the end, not the end itself, although many may think it so. It is “the great tribulation”a tribulation so great that many will cry out in agony, “The great day of his wrath is come!” Yet it will not be that, but only a preliminary to it. These words, “The great day of his wrath is come!” are not the sacred writer’s own, but the cry of the terrified ones. God will yet shake, not earth only, but also heaven (cf. Luk 18:8; Hag 2:6, Hag 2:7; Heb 12:26; Mat 24:29, Mat 24:31). Let us beware of man’s frequent and false alarms. Christ’s word in Mat 24:4-6 should be a perpetual guard against them.

IV. THE ADVANCE OF THE DAY OF THE LORD WILL SEEM TO THE WORLD AS THE APPROACH OF A DAY OF WRATH. (Mat 24:16, Mat 24:17.) “The great day of their wrath is come.” Their wratheven that of him that sitteth on the throne, and of the Lamb. Wrath? Why? Should not any signs of the appearing of the Son of God to “judge in righteousness” be hailed with gladness? When our Lord himself actually described such terrors as being the “birth pangs” ( , Mat 24:8) of a new creation, should not his approach be welcomed with song? Why this conception of wrath? Why connect “wrath” with the Lamb of God? It is only on account of the sin in which men have lived; only because, by fighting against the Lord and his anointed, they have treasured up for themselves “wrath against the day of wrath.” When their armour in which they trusted is stripped off, and when the playthings with which they toyed are snatched away, and the delusions with which they were spell bound shall be dispersed like the mists of morn, they will cower in terror before the God whom they defied. This “great tribulation” will be a wondrous leveller. They who sported with sin will be no longer in sportive mood. Let us note here the unnaturalness of sin. It is depicted as bringing about five perversions.

1. The unfoldings of God’s plan in the varied workings of his providence, which should be viewed with holy awe and peaceful serenity, do, to a guilty man, bring terror and dread, oft amounting to despair. Let a man be at peace with God, and he can look on to see how Jesus rules the world, with joy and hope; but unbelief and sin prevent all this, and make every new opening full of ominous foreboding.

2. In their anguish and despair they call to the mountains and hills to help them! They dare not address the God whom at their ease they despised! But “Nature,” the god of the atheist, will be found to be a god that cannot save.

3. They think to find refuge in being hidden from God. As if that were possible! As if, were it possible, it could bring them ease! Oh, how frightful are the perversions effected by sin! The face of him who is the chief among ten thousand, and the altogether lovely, is to the bad a distressing sight, arousing abhorrence and deepening their woe.

4. The sinner who up to the last rejects the Son of God, sees at last in him only wrath. That Being who is only perfect Love, will seem to the wicked to be full of anger indignation, and avenging power.

5. The fifth and last perversion which we notice is that, instead of welcoming the perfect adjustments of a righteous Judge as that which should bring the long-wished-for rest to a weary world, they, knowing they are in the wrong, view them with an affrighted horror for which there is no solace, and with an immeasurable distress for which nature has no balm. He who neglects grace in the “day of salvation” must receive equity when the day of grace is over. And when equity has to deal with wrong, what course is open but entire and everlasting condemnation? The bulwark of righteousness is the doom of sin.

HOMILIES BY S. CONWAY

Rev 6:1-17

The opening of the seals.

The Book of Revelation may be said to consistwith the exception of Rev 2:1-29 and Rev 3:1-22of a vast picture gallery. And this not so much because of the number of the pictures, as their sublimity and extent. Rev 1:1-20. is the portraiture of “the Son of man.” Then there is a vast canvas, stretching from Rev 4:1-11 to 11, and representing the judgment and fall of Jerusalem. Then from Rev 12:1-17 to 19 another similar one, representing the judgment and fall of Rome. Then yet another, much smaller, representing the final conflict and overthrow of the enemies of Christ; and then, the last and most precious of all, in Rev 21:1-27. and 22., the glowing picture of the new Jerusalem, the saints’ eternal home. Now, in looking at a great picture we need to study it carefully, closely, continuously, and portion by portion. We have tried to do so in regard to the first of these, and also in regard to two most important sections of the second one. In this vast second scene we have viewed the high court of heaven, and the inauguration of Christ’s mediatorial reign, which was the subject of Rev 5:1-14. And now we come to another most interesting but unquestionably difficult part of the same great subjectthe opening of the seals. Indeed, the interpretation of this book, from the beginning of this chapter onwards, is one concerning which the only certain thing is that absolute certainty concerning any given interpretation is unattainable. It matters little, however, for the profitable reading of the book, that there is and must be this uncertainty as to the actual meaning of the many mysterious symbols with which it abounds; for whether we regard them as telling of the history of the Church in its relation to the world continuously to the end of time; or whether, as surely is the more reasonable way, we take them as telling of those tremendous events which, when St. John wrote, had begun, and were shortly to come to pass, the time being at hand, and by which the Church of Christ was so much affected,whichever way we read these symbols, their main lessons for us and for the Church in all ages is one and the same; and these, by patient, prayerful study, we may hope to learn. As to this Rev 6:1-17., the sheet anchor for its interpretation is our Lord’s discourse in Mat 24:1-51. and its parallel in Mark. No doubt that discourse, as this book, looks on to the times of the end; but as surely it contemplated, as does this book also, events which many of themnot allwere nigh at hand. God’s judgment on Judaism and the Jews is its near subject, as the same is of the vision of which this chapter forms a part. And now let us look at

I. THE SIX SEALS TOGETHER, or rather, at what is disclosed by the opening of them all. And, without doubt, terror is their one badge and mark. The four horses with their riders all tell of terrible things. The souls under the altar, whom we see at the opening of the fifth, cry for vengeance on their murderers, and all horrors seem accumulated in one at the opening of the sixth. The reading of the chapter makes one’s heart tremble; our flesh shudders with fear at the visions of distress which, one after the other, are unfolded. There is a seventh and a very different vision at the seventh seal; but the opening of that will not be for a long while, and therefore we first consider these six which are near in time and in character also. And whether we read the pages of Josephus, or whether we regard Gibbon as furnishing the more accurate explanation of these symbols,in either there will be found more than enough to warrant all that St. John has here portrayed. The dreadful days of the fall of Jerusalem were drawing on, and none who know the history of the horrors that preceded and accompanied that event can question that they were more than enough to fill up all that these vivid and terrible symbols import. Our Lord says of those days that “except they should be shortened, there should no flesh he saved.” And yetand here is the marvelit is “the Lamb,” he who is the Ideal of all grace and love, he it is who presides over, directs, and governs all these events, dreadful as they are. And then the highest, the holiest, and most beloved of his ministers, they who cluster closest round the throne of God and the Lamb, appeal to him and pray him to “Come.” At the opening of each of the first four seals one of the four living ones thus appeals to Christ. It is evident, therefore, that they are in full sympathy with him in this matter, and would not have him do otherwise. And it is the same with the whole of that high court of heaven. There must be, then, in all these and in all such thingsand this is their lesson for usa force for the furtherance of God’s blessed will amongst men such as less stern methods could not have. True, in one aspect it is all the result of man’s wild wickedness and folly.

“Man, proud man,
Dressed in a little brief authority,
Plays such fantastic tricks before high heaven
As makes the angels weep.”

(‘Measure for Measure.’)

And to many minds, when you have recited the different events that led on, one by one, to the final catastrophe, you have sufficiently explained the whole; there is no need to bring God, as St. John does, into the matter. But we are distinctly taught that all these things are the working of his will, the carrying out of his high plans and purposes. They are not by chance, nor by the will of man, but of God. And accepting this as true, we are led to the inquiryWherefore uses he such means? Various answers may be suggested: so only can the proud, unruly wills of sinful men be humbled; so only can the Church be roused and stimulated to do her proper work; so only can her faith be disciplined, tried, and developed; so only can men be made to know, “Verily there is a God that judgeth in the earth;” and so only can gigantic obstacles to men’s good and the extension of Christ’s kingdom be got out of the way. All history shows this. But whilst this and far more may be said, it yet remains for us to remember, and that with gratitude, that dark, drear, dreadful, desolating as such events are, and diabolical as are many of the men who are the chief actors in them they yet, all of them; are under the absolute control of him whose love and wisdom and power enable him to know unerringly when to let such events run riot in their rage, and when to restrain them or remove them altogether. And what is best he is sure to do; and always he will make them “work together for good.”

II. THE OPENING OF THE FIRST SEAL. (Verse 2.) The vision of the white horse and its rider bearing a bow, with its sharp arrows ready for conflict, and wearing a crown, the emblem of victory. In Zec 1:7-11; Zec 6:1-8; Hab 3:8, Hab 3:9; Isa 41:2; Psa 45:4, Psa 45:5; we have similar representations of the horseman told of here, and his identity seems settled by Rev 19:11-16, where he is distinctly called “the Word of God.” When the first seal was broken, then there passed across the stage, as it were, this vision. But of whom else can we think as corresponding to the rider of the white horse, than of him of whom we read in Psa 45:1-17., “In thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things. Thine arrows shall be sharp in the heart of the king’s enemies; whereby the people fall under thee”? Of the Lord Jesus Christ going forth conquering and to conquer, in spite of, in the midst of, and by means of, all the dread events which are afterwards declaredof him we believe the vision tells. Not of any ordinary human warfare; still less of the prosperous condition of the Roman empire under the Antonines; but of Christ our Lord. And most cheering is it to be taught that, let come what will, however calamitous and distressful the events of life, nothing can stay his course. They cannot bar his way, but will be made by him to further that way. This first vision is, therefore, full of good cheer. And let it not be forgotten that the vision has an individual application as well as a world wide one. It tells every believing soul, “Christ will overrule all that happens; thy trials and crosses, thy disappointments and disasters, shall not hinder his purposes of good for thee. He goeth forth ‘conquering and to conquer,’ and who can turn him aside?”

III. THE OPENING OF THE SECOND, THIRD, AND FOURTH SEALS. These give the visions of the red, the black, and the pale horses. Cruel war, black famine, and all-devouring death, by pestilence probably, are meant by these visions. And more summarily and distinctly they are foretold by our Lord. “Wars and rumours of wars,” “famines and pestilences,”these with other woes he plainly predicts; and his meaning is, we are sure, the meaning of St. John. Famine and pestilence were the common accompaniments of war. But they are not to have unrestrained power. For as in the discourse of our Lord, so here in the vision of St. John, there are plain suggestions that in wrath God remembered mercy. The voice that proclaimed the nearly twelve times enhanced cost of wheat and barley, tellsas does also the blackness of the horse which suggests the black lips, the sign of extreme hungerof dreadful famine. But that same voice tells also of distress mitigated, not suffered to become utter destitution. This is the meaning of the added charge, “See that thou hurt not the oil and the wine.” It is a difficult saying, but coupling it with the express words of our Lord that “for the elects’ sake” these dreadful days should “be shortened,” we take them as telling that, whilst owing to the ravages of war there should be, as there could not but be, great scarcity in those things which, as corn and barley, depended upon constant cultivation; yet the olive and the vine should still yield their increase, they not requiring to be replanted year by year, and being in various ways likely to be less affected than the level corn lands which lay along the plains, and which therefore became the common camps and fighting grounds of hostile armies, to the utter destruction of all things grown thereon. Moreover, that to death and Hades were given power, not over all the earth, but over only one-fourth part, this seems also to point to the same blessed truth that the instruments of God’s judgment are held in and not allowed to do their work a hairbreadth beyond their appointed limit. “He does not willingly afflict nor grieve the children of men,” though, as these visions do plainly tell, he will ruthlessly both afflict and grieve when man’s sin and folly make it needful that he should. As a loving mother will hold down her own dearly loved child to the surgeon’s dreadful knife, if only so it can be saved from death, so will the Lord, the Lamb of God, pour out upon us of his awful judgments, if by our sin we force him thereto. As we read of these visions, this should be our prayer that never may we thus force him to deal in such manner with us. May his love constrain us, never our sin constrain him.

IV. THE OPENING OF THE FIFTH SEAL. Here no living creature cries: “Come,” but the appeal comes from the martyred saints themselves. We have had no mention of an “altar” before, but now it is seen as part of the vision which untolded itself before St. John. “They shall deliver you up to be afflicted, and shall kill you”so had our Lord foretold, and here the actual fulfilment of that word is symbolized. Not to the martyrs under Diocletian, yet less to those under papal Rome, but to those who were, in St. John’s own day, fast falling beneath the persecutor’s sword, does this vision specially belong. Nevertheless, it is designed for the consolation and support of all Christ’s persecuted people in every age and in every land. Hence Milton, with all possible appropriateness, sang concerning the martyrs of the Alpine mountains, whose sufferings righteously roused the rage of their fellow believers here in England

“Avenge, O Lord, thy slaughtered saints, whose bones

Lie scattered on the Alpine mountains cold;
Even them who kept thy truth so pure of old,

When all our fathers worshipped stocks and stones,
Forget not: in thy book record their groans

Who were thy sheep, and in their ancient fold
Slain by the bloody Piedmontese that roll’d

Mother with infant down the rocks. Their means
The vales redoubled to the hills, and they

To heaven. Their martyred blood and ashes sow

O’er all the Italian fields, where still doth sway

The triple tyrant; that from these may grow

A hundredfold, who having learned thy way,

Early may fly the Babylonian woe.”

But this vision tells not alone of martyrdoms, but of the righteousness of God in the avenging of their blood upon the earth. We see it is just and what ought to be. Yet more are we shown that “the Lord is mindful of his own.” See the condition of these martyred ones. Not yet perfect or complete, but nevertheless, oh, how blessed! At rest, in victory, sanctity, joyso their white robes tell, and expecting some even yet better thing in the triumph of Christ and his Church over all evil which in due time shall surely come to pass. What comfort there would be and is in all this, in regard to those who had suffered death! Those who mourned them would know now that blessed indeed are the dead which die in the Lord. And in regard to the mystery of a persecuted Church, would it not teach them that though

“Careless seems the great Avenger; history’s pages but record
One death-grapple in the darkness ‘twixt false systems and the Word;
Truth forever on the scaffold, wrong forever on the throne.
Yet that scaffold sways the future, and behind the dim unknown
Standeth God within the shadow, keeping watch above his own”?

And when they came to face such death themselves, oh, how would this vision help them, as in fact it did, to be faithful unto death, and to face it unflinchingly, unfalteringly, as Christ would have them do.

V. THE OPENING OF THE SIXTH SEAL. (Verses 12-17.) Nearly every detail of this dread event is given by our Lord (Mat 24:1-51.). And St. John’s language is modelled largely on that of the older prophets (Joe 2:30, Joe 2:31; Isa 50:3; Isa 34:3, Isa 34:4; Isa 2:12, Isa 2:19; Hos 10:8; Jer 4:23-26). And in the great catastrophe by which Judaism was overthrown, and in the fall of Rome, and in the events which usher in the last great and terrible day of the Lord, have been and shall be seen the fulfilment of this awful vision. There is that which is called “the wrath of the Lamb”! Not Scripture alone, but historic fact alike declare this. And it will be poured out on the ungodly when the Lord shall come again. How will that day find us? Confident, or ashamed and dismayed? The answer may be known. How does Christ find us now? Trusting and obeying him, or disregarding and disobeying? As now, so then.

“Lord, in this thy mercy’s day,

Ere it pass for e’er away,

On our knees we’ll fall and pray,

Have mercy, Lord!”

S.C.

HOMILIES BY R. GREEN

Rev 6:1, Rev 6:2

The conquering Lord.

The Revelation has its parts. A division is to be made here. There are many revelations in the one. And the truth to be taught is set forth again and again in differing figures and series of representations. We look not for chronological continuity and sequence. The book has one theme, one truth, dividing into its several streams; that truth is, in the present section, the triumph of the Church’s Lord. With this assurance the Lord gives comfort to his struggling, suffering, persecuted Church. With the breaking of the first seal a vision is revealed: “and I saw.” The symbol is simple and comprehensive. It reaches to the end from the beginning. It is a vision of the Redeemer as the conquering Lord. But it is the Lord prepared for battle. Conquest is preceded by conflict. He goes forth to make war. This aspect prevails throughout the book. “The Lord is a Man of war.”

I. We think of THE FOES AGAINST WHOM THE ANTAGONISM OF THE LORD IS RAISED. Not here named, but implied. In one word sin. Sin lurking in the hearts of men; sin embodying itself in the lives of men. Hence sinnersall who ally themselves with evil, who are the agents of evil, “servants of sin,” “children of the wicked one.” Thought of as an army led forward by “the prince of the power of the air, the spirit that now worketh in the children of disobedience.” In the conquest of this is the conquest of the persecuting foes of the first Churches, the form in which sin was then rampant.

II. We think of THE ONE CONQUEROR IN WHOM THE WHOLE IDEA OF THE ARMY IS REPRESENTED. He only is in view, for all victory is of him. He only slays and conquers. We see the Conqueror prepared to do battle, seated on the war horse, carrying the war weapon.

III. We think of THE NATURE OF THE CONFLICT. In the symbol this appears only in the person of the Conqueror, and in the colour of the horseit is in righteousness. White is the consecrated colour; it is the symbol of purity.

IV. We think of THE INEVITABLE CONQUEST. The crownthe laurel crown is upon the Conqueror’s brow. It is the symbol of anticipated victory: “He shall reign.”

V. THE ASSURING WORD. “He came forth conquering, and to conquer.” The whole revelation in this word. Again and again this is represented. Here the true comfort. He shall bring into subjection to himself whatever is not in harmony with his Name, and that in the individual heart and in the universal sphere.R.G.

Rev 6:3-11

Scenes of suffering.

No sooner has the vision of the Conqueror passed before the eye of the seer, than a darkening series in slow procession bring him from the contemplation of the source of the Church’s comfort and hope to the scene of the Church’s conflict, the earth. Herein is depicted the afflictions through which the Church should pass. Well was it that an assurance had been given of final triumph. Always from conditions of sorrow the Church could look back upon the great and comforting promises of redemption and triumph. The second, third, fourth, and fifth seal represent the sad truth that, in the great history of redemption, great and grievous sorrows would befall the faithful. It is a re-echo of the Lord’s own words. “They shall deliver you up to councils; they shall scourge you,” etc. Often has the little flock had to look back upon these words when torn by grievous wolves. Truly the kingdom of heaven is at times entered only through “much tribulation.”

I. THE SUFFERING OF THE CHURCH ARISES FROM THE EXCITED ENMITY OF THE WORLD, THE SPIRIT OF WHICH IS CONDEMNED BY “THE WORD OF GOD AND THE TESTIMONY” HELD BY THE FAITHFUL.

II. THE SUFFERING OF THE CHURCH AT TIMES REACHES THE UTMOST DEGREE OF SEVERITY. “They were slain.” Not only the earliest sufferers, but many also “their fellow-servants and their brethren.” The Church in its conflict with the worldly power uses its own weapons of truth and righteousness; but the weapons in the hands of the enemies of the truth are carnal. It is the long story of bitter, painful, cruel, ungodly persecution.

III. THE SUFFERING OF THE CHURCH FROM THE EXCITED ENMITY OF THE WORLD MAKES ITS GREAT APPEAL TO THE LORD OF THE PATIENTLY ENDURING BELIEVERS. “How long, O Master?”

IV. BUT THE CHURCH‘S SUFFERING HAS ITS LIMIT DEFINITELY MARKED. It is “yet for a little time.” It is apt forever; but until their fellow servants and their brethren had finished their course.

V. THE SUFFERING OF THE CHURCH IS FINALLY REWARDED IN THE SPIRITUAL ELEVATION AND PURIFYING OF THEM THAT ENDURE. “There was given to each one a white robe.”

VI. THUS THE CHURCH IN ALL AGES IS ENCOURAGED PATIENTLY TO SUFFER IN FAITH AND HOPE THE CRUEL PERSECUTION OF A WICKED WORLDLY POWER.R.G.

Rev 6:12-17

The final judgment of the enemies of the Church.

The time of the suffering comes to an end. Evil cannot forever triumph. The Lord reserves his rewards for his faithful ones. Nor can the enemies of truth and righteousness escape. Suffering as the Church was when St. John wrote these wonderful words, an assurance that their wrong should not go unjudged and unavenged was needful to uphold the sinking, fainting, feeble, suffering ones. “Vengeance belongeth unto me: I will recompense, saith the Lord.” Now do the enemies prove “it is a fearful thing to fall into the hands of the living God.” The breaking of the sixth seal is the signal for a just judgment of the cruel persecuting onesthe wolves that ravened the flock of God. It is the response to the cry, “How long, O Master, the holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” The “little while” is concluded; the cup of iniquity full. Terrific and awe inspiring in the utmost degree is the picture of the great and terrible day of the Lord.”

I. THE REPRESENTATION OF THE DIVINE JUDGMENT ON THE UNGODLY ANTAGONISTS OF THE CHURCH TAKES THE FORM OF AN UPHEAVAL OF THE VISIBLE UNIVERSE. It is the destruction of the worldly sphere. All those things that seem to be fixed and permanent are moved out of their place. The earth is rent and quakes; the sun is darkened; the moon is as blood; the stars fall like unripe figs; the heaven is removed as a scroll; the mountains and islands are moved from their places. So is taught the instability of all earthly thingsthe earthly, which is the sphere of the Church’s enemies.

II. THE DIVINE JUDGMENTS INSPIRE THE UTMOST TERROR INTO THE HEARTS OF THE UNGODLY WORLDLY POWERS. They fearthey flythey seek death.

III. THE DREAD OF THE UNGODLY IS EXCITED BY THE VISION OF HIM WHO IS DEAR TO THE FAITHFUL. The ground of offence is antagonism to him that sitteth on the throne, and to the Lamb, to whom the Church gives glory. The judgment upon the adversaries is found in the revelation of the Divine government, and the power and authority of the despised Redeemer. As the obedient and faithful ones find their joy and rejoicing in the presence of God and the Lamb, so do the enemies of truth find therein their greatest punishment.R.G.

HOMILIES BY D. THOMAS

Rev 6:1-17

The seven seals; or, the development of good and evil in human history.

“And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see,” etc. In this chapter we have the breaking open of six of the seals of that mystic roll containing the Divine plan of the government of the world, and as held in the bands of Christ who is the great Expounder. The opening of these seals suggests to our notice and presses on our attention the constant development of good and evil in human history. Notice

I. THE DEVELOPMENT OF GOOD IN HUMAN HISTORY. By the good, I mean the true, the beautiful, and the right. Good and evil are here working among the moral tenants of this planet; perhaps it is not so in other planets. In heaven there is good, and good only; in hell, evil, and perhaps evil only; but on the earth the two are at work simultaneously, constantly, and everywhere. Taking the conquering hero as going forth on the “white horse” as an illustration of the right and the good on this earth, it is suggested:

1. That the good is embodied in a personal life. “Behold a white horse, and he that sat on him [thereon].” The right in this world is not a mere abstraction, it is embodied in human life. In Christ this was so in perfect kind and degree. “Grace and truth came by Jesus Christ.” He was the Rightincarnate, breathing, living, acting; and this, not only during his corporeal life here, but in all his disciples through all times. He is in them; he is the conquering Hero destroying the works of the devil.

2. That the good embodied in a personal life is aggressive in its action. “And he went [came] forth conquering, and to conquer.” Right is an invading force; it is ever making aggressions on the wrong. This is according to its very essence. Wherever the sunbeams break, darkness departs; so with the right, it is always conquering. Wonderful are the conquests it has achieved in past ages, and its victories are still proceeding, and will proceed until it becomes the might of the world. This right is not something elsewhere, it is here; not something that has been, but something that is and shall be. The supreme King of righteousness is constantly proceeding on his triumphant march, and one day “every knee shall bow to him, and every tongue confess.” In its aggressiveness it moves:

(1) Righteously. “A white horse.” The horse is the instrument which the right employs to bear it on to victory. The good is not only pure in its nature and aims, but pure in its methods.

(2) Triumphantly. “He that sat on him [thereon] had a bow.” The bow carries the arrow, and the arrow penetrates the foe. Truth wins its victories by the arrows of conviction.

(3) Royally. “There was given unto him a crown.” Right is royal, the only royal thing in the universe, and the more perfectly it is embodied, the more brilliant the diadem. Hence Christ is crowned with glory and honour. He is “exalted above all principalities and powers,” etc. Kind Heaven, quicken the speed of this “white horse;” and may the victories of its triumphant Rider multiply every hour; and soon may “the kingdoms of this world become the kingdoms of our God,” etc.!

II. THE DEVELOPMENT OF EVIL IN HUMAN HISTORY. I take the passage as giving illustrations of five great evils at work in human life.

1. War. “And there went out another horse that was red [‘and another horse came forth, a red horse’]: and power was given to him that sat thereon [and it was given to him] to take peace from the earth, and that they should kill [slay] one another: and there was given unto him a great sword.” Mutual murder, man destroying his brother. This evil refers to no particular period or place; it has been going on from the days of Cain and Abel through all times even unto this hour. The spirit of murder burns throughout the race. The “red horse” is ever on the gallop. His ruthless tramp echoes through all souls and communities. “Whence come wars? Come they not from your lusts?” etc. Alas! that there should be found in a country calling itself Christian governments that should be feeding and fattening this “red horse” of rapine and bloodshed.

2. Indigence. “I beheld, and lo [I saw, and behold] a black horse: and he that sat on him [thereon] had a pair of balances [a balance] in his hand. And I heard [as it, were] a voice in the midst of the four beasts [living creatures] say, A measure of wheat for a penny, and three measures of barley for a penny.” “Whilst making food scarce, do not make it so that a choenix (a day’s provision of wheat, variously estimated at two or three pints) shall not be got for a penny. Famine generally follows the sword. Ordinarily from sixteen to twenty measures were given for a denarius” (Fausset). The state of want here described means no more than that the whole of a man’s labour is exhausted in the purchase of the bread required for one day; and this certainly does not amount to that indigence which prevails amongst thousands of our countrymen who are starving for bread where wealth and luxury abound. This evil, then, like the others, is not confined to any age or clime, but is here and everywhere. Let every man trace this national indigence to its true source.

3. Mortality. “Behold a pale horse: and his name that sat on him was Death, and Hell [Hades] followed with him. And power was given [there was given authority] unto them over the fourth part of the earth, to kill [slay] with sword, and with hunger [famine], and with death, and with the beasts [wild beasts] of the earth.” “The colour pallid or livid,” says Bishop Carpenter, “is that deadly greenish hue which is the unmistakable token of the approach of death. The rider is Death, not a particular form of death, but Death himself. Attending him, and ready to gather up the slain, is Hades. The fourth seal is the darkest and the most terrible. Single forms of death (war and famine) were revealed in the earlier seals; now that the great king of terrors himself appears, and in his hand are gathered all forms of deathwar, plague, famine, pestilence. For the second time the word ‘death’ is used it must be taken in a subordinate sense, as a particular form of death, such as plague or pestilence.” This mortality is, then, another evil confined to no period or place. Death reigned from Adam to Moses, and from Moses to Christ, and from Christ to this hour. Men are dying everywhereall are dying. With every breath I draw, some one falls.

4. Martyrdom. “I saw under [underneath] the altar the souls of them that were [had been] slain for the Word of God, and for the testimony which they held: and they cried with a loud [great] voice, saying, How long, O Lord [Master, the], holy and true, dost thou not judge and avenge our blood?” Who is the martyr? The words suggest:

(1) He is one who dies for the truth. “Slain for the Word of God.” He is not one who has merely been murdered, or one who has been murdered on account of his own convictions, but one who has been put to death for holding right convictionsbelief in the Word of God. Such a belief which they attested by ample testimony.

(2) He is one who in heaven remembers the injustice of his persecutors. “How long, O Lord!” The Almighty is represented as saying to Cain, “The voice of thy brother’s blood crieth unto me.” As if the earth itself was craving for justice, and groaned for retribution of wrong. The cry of the martyr in heaven is not for vengeance, for all heaven is full of love; but the cry is rather for information when justice will be done: “How long?” As if they said, “We know that thou wilt judge and avenge our blood sooner or later: but how long?” The truly good in all ages have an unbounded confidence in the rectitude of the Divine procedure. “I know,” said Job, “that my Vindicator liveth.” Justice will come sooner or later.

(3) He is one who in the heavenly world is more than compensated for all the wrongs received on earth. “And white robes were given unto every one of them [and there was given them to each one a white robe].” They have white raiment in heaventhe emblem of purity. They have repose in heaven: “rest for a little while.” They have social hopes in heaven: “Until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled.”

5. Physical convulsion. “And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood,” etc. Observe:

(1) Our earth is constantly subject to great physical convulsions. Geology reveals some of the tremendous revolutions that have been going on from the earliest dawns of its history; and such changes are constantly occurring. Volcanoes, earthquakes, deluges, tornadoes, seas overflowing their boundaries and engulfing whole continents, etc. Perhaps no generation of men have lived who have not witnessed some of the phenomena here described: “the great earthquake, the sun becoming black as sackcloth, the moon as blood, mountains and islands removed,” etc.

(2) Great physical convulsions are always terribly alarming to ungodly men. “The kings of the earth, and the great men [princes], and the rich men, and the chief captains, and the mighty men [the rich], and every bondman, and every free man, hid themselves in the dens [caves] and in the rocks of the mountains. And said [they say] to the mountains and rocks, Fall on us, and hide us from the race of him that sitteth on the throne, and from the wrath of the Lamb: for the great day of his [their] wrath is come; and who shall be [is] able to stand?” Fear is an instinct of wickedness; terror is the child of wrong. “The wicked flee when no man pursueth.”

“Oh, it is monstrous! monstrous!
Methought the billows spoke, and told me of it;
The winds did sing it to me; and the thunder,
That deep and dreadful organ-pipe, pronounced
The name of Prosper: it did pass my trespass.”

(Shakespeare.)

(3) The alarm of ungodly men is heightened by a dread of God. “For the great day of his [their] wrath is come; and who shall be [is] able to stand?” Dread of God is the soul of all fear. “I heard thy voice in the garden, and I was afraid.” How unnatural is this dread of Godthe dread of one who is at once the Essence and the Fountain of all good! “Hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb.” The “wrath of the Lamb”! This is a monstrous phenomenon. Who has ever seen a lamb in a rage, meekness aflame with indignation? A more terrific idea I cannot get. “The wrath of the Lamb.”

CONCLUSION. In these “seals,” then, we have human history. We need not puzzle ourselves about the meaning of the utterances in this chapter, or search for some mystic meaning. It is full of current events occurring in all times and lands, and we are here commanded to study them. At each event some living creature, some Divine messenger in the spiritual empire, says, “Come and see.” “Come and see” the triumphant Hero of the good, going forth on the white horse conquering, and to conquer; mark the aspect, the movements, and the progress of good in the world in which you live; take heart and speed it on. “Come and see” the red horse, the spirit of murder and bloodshed, that is creating discords and fightings everywhere, rifling families and communities of all concord, filling the air with the cries of the dying, and the wails of the widow and the orphan. Come and study the demon of war; study it in order to destroy it. “Come and see” the black horse trampling in the dust the food which Heaven has provided, and which man requires, thus leaving millions to starve. Study this national poverty until you realize the true causes and apply the true cure. “Come and see” the pale horse hurrying through the world, visiting in his turn every individual, family, community, nation, trampling underfoot all men, regardless of character, age, position, nation. Study death, its moral causes, its final issues. “Come and see” “the souls of those who were slain for the Word of God.” Study martyrdom, despise the persecutors, and honour their victims. “Come and see” the great physical convulsions of nature. Study the physical phenomena of the world, and cultivate that love for the God in all, who is over all, and that confidence in his love, wisdom, and power which will enable you to be calm and triumphant in the most terrible physical convulsions, enabling you to sing

“God is our Refuge and Strength,
A very present Help in trouble;
Therefore will not we fear,
Though the earth be removed,
And though the mountains be carried
Into the midst of the sea;
Though the waters thereof roar and be troubled,
Though the mountains shake with the swelling thereof.”

Brothers, who shall tell the seals that will be broken open in our book of destiny during the year? Ere we commenced our existence, all pertaining to our life through all the ages we have to run was mapped out and registered, even in minutest detail, in the Divine roll of destiny. All the events of our lives are but the breaking of the seals of that book. With every fresh event, every new effort, some fresh seal is broken. What seals are yet to be broken? what Divine archetypes are yet to be embodied? what latent forces are yet to be developed? What these ears have yet to hear, these eyes have yet to see, this mind yet to conceive, this heart yet to experience! “Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.”D.T.

Rev 6:9, Rev 6:10

Departed martyrs.

“And when he had opened,” etc. By common consent this is a sketch of departed martyrs, i.e. men “that were slain for the Word of God, and for the testimony which they held.” If they bad been slain for anything else they would not have been martyrs.

I. THEY LIVE IN SACRED SECURITY. “I saw under the altar the souls of them.” The “souls,” not the bodies; the bodies had been destroyed, their ashes were left Souls can exist apart from the bodya wonderful fact this. These souls were “under the altar.” They were in a position of sacred security. No one could touch them there, safe forever from their persecutors.

II. THEY LIVE IN EARNEST CONSCIOUSNESS. They have an earnest consciousness of the past. “How long, O Lord, most holy and true.” They remember the earth, remember the cruelties they received on the earth, and long, not maliciously, but benevolently, for justice being done to their persecutors. No doubt their desire was that God should strike such a moral conviction into their hearts on account of their wickedness that would lead them to repentance.

III. THEY LIVE IN HOLY GRANDEUR. “White robes were given to them.” Or more probably, “a white robe,” emblem of purity and conquest.

“Their blood is shed
In confirmation of the noblest claim
Our claim to feed upon immortal truth,
To walk with God, to be divinely free
To soar and to anticipate the skies.
Yet few remember them. They lived unknown
Till persecution dragged them into fame,
And chased them up to heaven. Their ashes flew
No marble tells us whither. With their names
No bard embalms and sanctifies his song.
And history, so warm on meaner themes,
Is cold on this. She execrates, indeed,
The tyranny that doomed them to the fire,
But gives the glorious sufferers little praise.”

(Cowper.)

D.T.

Rev 6:15, Rev 6:16,

The wonders of the last day.

“And the kings of the earth,” etc. The last day, the day of days, will be a day of wonders. The words indicate three of the wonders of that day.

I. MEN DREADING THE FACE OF CHRIST. “The face of him that sitteth on the throne.” Here are men preferring annihilation to a sight of that face. What is the matter with that face? It was, indeed, the human face Divine, the serenest, the loveliest, the kindliest face ever seen on earth. It was a face whose expression towards men was, “Come unto me,” etc. What change has come over it now? Why are men afraid of it now? Their guilty consciences have made that face terrific. The sight of that face will call up such memories of their ingratitude, their folly, their impiety, as will make existence intolerable.

II. THE LAMB WROUGHT INTO WRATH. “The wrath of the Lamb.” How strange and unnatural is this! The wrath of love is the most terrible of wrath.

1. It implies the greatest moral enormity in the object of it. The wrath of malign natures is soon kindled, is capricious, often rages without reason. But when love is indignant, there must be fearful enormity in the object.

2. It exerts most agonizing influence upon the conscience of its object. The anger of malign natures seldom touches the conscience of its victim, but often awakens contempt and defiance. Not so when love is indignant; the indignation of love is crushing. What power on earth is so withering as the indignation of a parent who is essentially benevolent and loving?

3. It is unquenchable until tile reasons for its existence are removed. The wrath of malign natures often burns itself out, but the wrath of love is a determined opposition to evil.

III. HUMANITY CRYING FOR ANNIHILATION. “And the kings of the earth, and the great men hid themselves in the dens and in the rocks of the mountains; and said to the mountains and the rocks, Fall on us, and hide us,” etc. Love of life is the strongest instinct in human nature, and hence the dread of death. Here is the chief and first of all dreads. What will men not give away to avoid death? But what a change now! They earnestly cry for that which they dreaded! They cry for annihilation.

1. The cry is earnest. “Mountains and rocks.” The language breathes earnestness. Existence has become intolerable. It is a curse that can no longer be borne.

2. The cry is general. “The kings of the earth, the great men, the rich men, and the chief captains, the mighty men, every bondman and every free,” etc. The conquerors of the world, the iron masters of nations, men whose names struck terror through ages, now quail in agony and cry for extinction.

3. The cry is fruitless. They cry to the “mountains and rocks.” What can they do for them? Can they hear them? Have they hearts to feel? No; insensitive, immovable, these remain amid the wildest shrieks. But were they to fall on them would they crush them? The material universe cannot crush a soul. It is an inextinguishable spark. God alone can quench a soul.D.T.

Rev 6:16

“The wrath of the Lamb.”

“Hide us from the wrath of the Lamb.” Wrath is a terrible thing. But the most terrible of all wrath we have herethe wrath of the Lamb. “Hide us.” Who says this? “The kings of the earth, the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man.” These men had, no doubt, braved terrible things during their existence, but they could not brave this. It struck an overwhelming horror into their souls. What makes this wrath so terrible?

I. ITS UNEXAMPLED STRANGENESS. Who ever saw a lamb in a rage? The wrath of a lion, a tiger, or a bear,this is common, this is natural. But the lamb is essentially meek, tender, yielding. Of all creatures this is the last creature that could be excited to wrath. As a rule, whatever is strange is more or less alarming. A strange comet, a strange heaving of the sea, or a strange vibration in the earth. The wrath of a tender, loving, meek-minded man is a far more terrible thing than the wrath of an irascible nature. The more difficulty you have in exciting wrath the more terrible it is when it appears. When the Lamb is in wrath it implies some terrible provocation, and that provocation is sin. The wrath of the Lamb is an ocean of oil in flames. Well may it strike terror. Another reason why this wrath is so terrible is

II. ITS INFINITE PURITY. The lamb is the emblem of innocence. The wrath of the Lamb is not a passion, but a principle. It is not malign, but benevolent. It is not against existence, but against its sins and its crimes. Anger in man is necessarily an evil. Hence we are commanded to be “angry and sin not.” Learn from this that we turn our greatest blessing into the greatest curse. Our optic and auricular organs may be so diseased as to give to the most beautiful objects and most melodious sounds in nature a power to convey into us the most poignant anguish, and so our moral nature may become so corrupt as to turn love into wrath, and blessedness into misery.D.T.

Rev 6:17

The last judgment; or, the dawn of the retributive era.

“Who shall he able to stand?” There will assuredly come a day of judgment, or the dawn of the retributive era. The material universe symbolically prophesies some such moral crisis in the history of man. The flowing river, the growing plants, the breathing tribes, the planetary systems, all tend to a crisis. The unremitting increase from age to age in the human family, viewed in connection with the limited capacity of this planet to sustain animal existence, irresistibly indicates some such a turning point in human history. The universal and concurrent references of the human conscience through all ages and lands give a high probability to the dawn of such a moral juncture. The sentence preceding our text calls it a great day. It will be great on account of the number and variety of the moral beings that will be assembled together; great on account of the results which will then be effectedredemptive providences ended, and the agencies of a righteous retribution brought into lull play; great on account of the Divine glories which will then be displayed. Our point is, “Who shall be able to stand on that day?” In order to illustrate this solemn question with that simplicity that may make it spiritually serviceable to us now, I shall suppose a case. What under a legal charge could enable you to look calmly forward to the coming day of trial, feeling that you could stand? We can only conceive of six things which would answer that purpose.

I. A CONSCIOUSNESS OF INNOCENCE, AND THE POWER OF SHOWING THAT THE CHARGE HAS NO FOUNDATION. The feeling of innocence in itself would brace you with energy, and enable you to look onward with imperturbed heart to the day of trial. But if you felt that in connection with this you have the power of demonstrating your innocence to the full conviction of the court, would you not feel even the stronger and calmer still? Now, have you this in relation to the day of judgment? Are you conscious of your innocence? Still less are you conscious of the power to demonstrate it? No; your conscience condemns you, and “God is greater than your conscience, and knoweth all things.” This, then, will not serve you, will not enable you to stand in the judgment.

II. AN ASSURANCE THAT THE EVIDENCE WILL BE FOUND INSUFFICIENT TO CONVICT. You may know that you are in reality guilty, you may be certain of the impotency of the evidence; there may be no witnesses, or, if there are, they may be shown by the able counsel you have engaged to be unworthy of belief. You may be sure that his genius is sufficient so to colour and torture the evidence as to destroy its worth. All this might make you feel, in the supposed case, that you can stand in the trial. But have you this in relation to the day of judgment? No, no. There will be:

1. The omniscient Judge. He knows everything about you.

2. The people to whom and through whom you have sinned. All your sins against God have had to do with men. The falsehoods you have spoken have fallen on some ear, and your dishonesties, cruelties, seductions, will have to do with those who then by thousands confront you eye to eye. Were you to dare to deny the charge, a million voices would confound you with their contradiction.

3. The conscience within you bearing the strongest testimony against you. This, then, will not serve youwill not enable you to stand in the judgment.

III. A FEELING THAT THE CRIME WITH WHICH YOU ARE CHARGED IS VERY INSIGNIFICANT. “It is true,” you may say, “I am guilty, and the evidence of my guilt is irresistible; but the deed is so very unimportant that the case, if entertained in court, will result in a mere nominal penalty.” This would enable you to feel that you could stand the trial. But have you this for the day of judgment? No. Sin, believe me, is no trifling matter.

1. Think of it in relation to God. It is a violation of the most righteous laws; for he is your Proprietor, and you are his stewards. It is a violation of the most wonderful love. He is your loving Father.

2. Think of it in its bearing on yourself and on the universe. “One sinner destroyeth much good.” What would you think of the man who, infected with a pestilential disease, ran malignantly from house to house in order to spread it? Sin is a pestilence. Think of the judgments it has brought upon the world; think of the crucifixion of Christ, and talk no more about the insignificancy of sin. This, then, will not enable you to stand in the judgment.

IV. A FELT CAPABILITY OF PROVING THAT THE CRIME WAS COMMITTED ACCIDENTALLY, NOT BY PURPOSE. If you were well assured that on the day of trial you could prove that you did not intend to commit the act, you might look forward without any agitation or misgivings. But have you this in relation to the day of judgment? No. You know that your sin has not been accidental, but intentionalnot an exception in your history, but the law; not an occasional act, but the habit of your existence.

V. FAITH IN THE SYMPATHY OF THE WHOLE COURT IN YOUR FAVOUR. If you felt assured that on the day of trial the whole jury would be composed of none but warm and attached friends, and that the judge himself would have the kindest and strongest sympathies in your favour, you would have strong hope in being able to stand. You know how love blinds the soul to faults, and turns even opposing evidence to its own account. In such a case mercy is almost sure to triumph over judgment. But have you any hope of anything like this, that will serve you at the day of judgment? None. True, he who will be the Judge on that day is love, and is full of the tenderest mercy now. But whilst no change will have taken place in his nature, he will then, notwithstanding, appear and act as the inexorable Just One.

VI. AN ABILITY TO PROVE THAT YOU HAVE RENDERED SIGNAL SERVICE TO THE STATE. Suppose that you had, by some heroic campaign, hurled back from your country’s shores the advancing tide of a terrible invasion; or by some scientific discovery given a new impulse to the industry of the population, and introduced a new and bright era into commerce;in such a case you might have hope of being able to stand in trial. Though found guilty, your past services would be felt to be such a set off as would obtain for you an acquittal, or at any rate reduce your punishment to a mere nominal thing. But have you anything like this to serve you on the day of judgment? Have you any hope of being able to show that you have been of service to the universe? No, no. You will feel then that the universe would have been better off had you never existed. Had you never thought, never acted, never been, there would have existed less crime and less misery in the creation.D.T.

Fuente: The Complete Pulpit Commentary

Rev 6:1-2. And I saw, &c. St. John had seen, in the former part of his vision, a representation of the majesty, glory, power, and supreme authority of God; and also the sealed book, in which were contained the orders of the divine Providence concerning the church and world, delivered to Christ the Lamb of God, to open and reveal it, for the encouragement of the church in patience and faithfulness; together with the adoration of the church on this solemn occasion. Now this revelation of Christ begins with a prophetic representation of the future state of the church and world, so far as the wisdom and goodnessof God thought fit to make it known for the consolation of his faithful people. This chapter contains the first grand period of prophesy, (divided into seven seals or lesser periods,) and the description of the state of the church under Heathen Rome, from the time of the date of the prophesy to about the year of Christ 323. See ch. Rev 8:1. Each of the prophetical descriptions is in part some figurative or hieroglyphical picture and motto, or some representation in the style and figurative expressions of ancient prophesy, describing some particular dispensation of Providence, proper and peculiar to the several successive states of the church and empire, during the space or time contained in this period: In which therefore we may hope to find both a wise and kind intention, in making known these dispensations of Providence to the church, and an useful and profitable meaning of this first period of prophetic revelation. As the seals are opened in order, so the events follow in order too. The first seal or period is memorable for conquest, and was proclaimed by the first of the living creatures, who was like a lion, and had his station in the East. According to Lowman, the person represented, Rev 6:2 is the Lord Jesus Christ, who had received a kingdom from the Father, which was to rule all nations. See ch. Rev 19:11-12. Psa 45:3; Psa 45:17. But, according to Bishop Newton, this first period commences with Vespasian, who, from commanding in the East, was advanced to the empire; and Vespasian, for this reason, was regarded, both by Romans and foreigners, as “that great prince, who was to come out of the East, and obtain dominion over the world.” They went forth to conquer: for they made an entire conquest of Judea, destroyed Jerusalem, and carried the Jews captive into all nations. As these prophesies were written a few years before the destruction of Jerusalem, they properly begin with some allusion to that memorable event; and a short allusion was sufficient, our Saviour himself having enlarged so much on all the particulars. The bow, the white horse, and the crown, are proper emblems of victory, triumph, and royalty; and the proclamation for conquest is fully made by a creature like alion. This period continued during the reigns of the Flavian family, and the short reign of Nerva, about twenty-eight years.

Fuente: Commentary on the Holy Bible by Thomas Coke

Rev 6:1 . , . . ., does not mean, “ I was a spectator when the Lamb opened a seal:” [2006] the opening of the seal is not designated as the object of the . [2007] De Wette [2008] and Ebrard attach such a wide significance to the , that it may include the hearing mentioned directly afterwards; the meaning is that the prophetic “beholding” properly consisted in “hearing.” It is more correct to say that what John sees when the seal is opened, he describes first in Rev 6:2 , where the repeated refers back to Rev 6:1 . As in the vision itself, so also in its description, something heard is yet interposed.

. The cardinal number does not stand here for the ordinal, [2009] but here, as directly afterwards in the . . ., it is only expressed that one of the seals (beasts) is spoken of. The order of succession is not marked until afterwards (Rev 6:3 ; Rev 6:5 ; Rev 6:7 ). [2010]

. Loose construction. The voice of thunder belongs to all four beings, because they are alike superterrestrial. [2011] To the one of the four beings who speaks first, this voice is expressly ascribed, only because it is the first to speak. The thunder note of the voice has nothing to do with the contents of the first seal. [2012]

. Even if the addition were genuine, [2013] a parallelizing of these words with Joh 1:40 ; Joh 1:47 would be inapplicable, and a critical inference as to the composition of the Apoc. by the Evangelist John would be without foundation. [2014] Not even is the note of Schttgen [2015] here applicable: “This formula, occurring in the Holy Scriptures only in John, is the well-known of the rabbins.

They employ it, however, as often as at the close of a disputation one approaches who makes a declaration concerning the subject.” The command [2016] is very simple, and is seriously meant: “John is to come up;” viz., to see accurately what proceeds from the unsealed book. This is written immediately afterwards.

[2006] Hengstenb.

[2007] Luther, incorrectly: “I saw that ”

[2008] Otherwise than Rev 5:11 .

[2009] Against Ew. ii., etc.

[2010] Cf. also Winer, p. 233.

[2011] Cf. Rev 1:10 , Rev 10:3 .

[2012] Against Hengstenb.

[2013] See Critical Notes.

[2014] Against Hengstenb.

[2015] On Joh 1:47 .

[2016] Inconceivable, and in violation of the context, because of the immediately following , is the reference of the here, as in Rev 6:3 ; Rev 6:5 ; Rev 6:7 , to the appearance of the approaching horseman (against Klief.).

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

B.EARTH-PICTURE. UNSEALING OF THE SEVEN SEALS. (THE OPENED SEVEN SEALS IN HEAVEN AND THE SEVEN FUNDAMENTAL FORMS OF THE WORLDS COURSE ON EARTH.)

THE DARK EARTHLY WORLD IN THE LIGHT OF THE HEAVENLY WORLD

Rev 6:1-17

1. Predominantly Human History of the World

Rev 6:1-8

1And I saw when the Lamb opened one of [from among] the seals, and I heard, as it were the noise of thunder [om., as it were the noise of thunder], one of the four beasts [living-beings] saying [ins. as a voice of thunder], Come and see [om. and see].1 2And I saw, and behold a white horse: and he that sat on him had [having] a bow; and a crown was given unto him: and he went [came] forth conquering, and to[om. toins. that he might] conquer.

3And when he had [om. had] opened the second seal, I heard the second beast 4[living-being] say [saying], Come and see [om. and see]. And there went out [came forth] another horse that was red: and power was given [om. power was given] to him that sat thereon [upon him] [ins. it was given to him2] to take peace from the earth, and [ins. in order] that they should [shall3] kill [slay] one another: and there was given unto him a great sword [.]

5And when he had [om. had] opened the third seal, I heard the third beast [living-being] say [saying], Come and see [om. and see]. And I beheld [saw], and lo [behold] a black horse; and he that sat on him had [having] a pair of balances [balance] in his hand. 6And I heard [ins. as it were4] a voice in the midst of the four beasts [living-beings] say [saying], A measure [chnix] of wheat for a penny [denarius], and three measures [chnixes] of barley for a penny [denarius]; and see thou hurt not [om. see thou hurt not] the oil and the wine [ins. injure thou not].

7And when he had [om. had] opened the fourth seal, I heard the voice of the fourth beast [living-being] say [saying5], Come and see [om. and see]. 8And I looked [saw], and behold a pale horse: [,] and his name that sat on him was Death [and the one sitting upon him, his name Death], and Hell [Hades] followed [was following] with him. And power was given unto them over the fourth part of the earth, to kill with sword [], and with hunger, and with death, and with the [ins. wild] beasts of the earth.

2. World-history in its Predominantly Spiritual Aspect, or the Martyr-history of the Kingdom of God as the core of World-history

Rev 6:9-11

9And when he had [om. had] opened the fifth seal, I saw under the altar the souls of them that were [have been] slain for [on account of] the word of God, and for 10[on account of] the testimony which they held [had]: and they cried with a loud [great] voice, saying, How long [Until when] O Lord [Ruler], [ins. the] holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? 11And white robes were [a white robe was]6 given unto every one of [om. every one of] them [ins. to each]7; and it was said unto them, that they should rest yet for [om. for] a little8 season [time], until their fellow servants also and their brethren, that should [who are about to] be killed as [ins. also] they were, should be fulfilled [fulfill it (the time),or have been completed (as to number)]9.

3. The Sixth Seal. An Earthquake as a Presage of the End of the World

Rev 6:12-17

12And I beheld [saw] when he had [om. had] opened the sixth seal, and, lo, there was [om. lo, there was] a great earthquake [ins. took place]; and the sun became black as sackcloth of hair, and the [ins. whole10] moon became as blood. 13And the stars of heaven fell unto the earth, even [om. even] as a fig tree casteth11 her untimely figs, when she is [om. when she isins. being] shaken of [by] a mighty 14[great] wind. And the heaven departed as a scroll when it is [om. when it is] rolled together [up]; and every mountain and island were moved out of their places. 15And the kings of the earth, [ins. and the chief captains,] and the great men, and the rich men, and the chief captains [om. and the chief captains], and the mighty [strong] men, and every bond man, [om.,] and every [om. every12] free man, 16om.,] hid themselves in the dens [caves] and in the rocks of the mountains; and said [they say] to the mountains and [ins. to the] rocks, Fall on [upon] us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: 17For the great day of his [or their13] wrath is come; and who shall be [is] able to stand?

EXEGETICAL AND CRITICAL

SYNOPTICAL VIEW14

This second eschatologico-cyclical world-picture is as simple, clear, and intelligible in its fundamental features as the first, the world-picture of the Seven Churches. It seems to be the special prerogative of a chronological Church-historical exegesis to close it up again with seven seals and to involve it in the obscurity of night.
Through the Lambs opening of the seals, the darkest book has become most clearthe book of the worlds history, in its enigmatical, fearful and gloomy phenomena. The very fact that the book is sealed is a ray of light for us; the highest hand has shut it up, intending that it shall presently be opened. Another hopeful fact is that the Seals are seven, i. e., the riddle is a holy one, and when it reaches its final term it shall meet with a festal solution. The loosing of the very first seal sheds a joyful light over the whole dark history of the world. The Rider upon the white horse rides at the head of all the others. The mere fact that the train is one of horsemen calms our apprehensions; the horses denote the rapid movement of great phenomena of life or death; no one of these phenomena hangs stationary over the world. They all, in their riders, have their governors. Wild though the course of some may seem on earth, their management, their direction, their career, and their limit are fixed in Heaven. But at the head of all is the Rider on the white horse. He is the Prince; the rest are esquires. Thus, all apparently fatal events must serve His purposes, and those purposes are still redemption and its diffusion through the worldnot yet judgment, as at His forthgoing in Rev 19:11. The horse of the first Rider is white; holy and pure as heavenly light is the dynamical fundamental movement which governs all other and more conspicuous movements. The Rider is Christ [see p. 178]; to Him, therefore, to His power, His rule, all subsequent facts are subject; not only the three riders, His servants, but also the facts of the fifth, sixth, and seventh seals, the latter of which embraces all items subsequent to its opening. His bow is the bow with the sure arrows of the word; His wreath or crown is the diadem of His principial victory over all the power of the world and of darkness, and when He, notwithstanding, again goes forth to conquer, it is in order to the necessary development and consummation of His principial conflict and victory in a grand succession of world-historical conflicts and victories. He has no need of many attributes; a leading attribute is this: that the three other riders are not before, but behind Him.

The figures of the following three symbolical riders are, manifestly, so general in their conception, that it seems altogether arbitrary to limit War, Dearth, or the Power of Death, to particular times. Manifestly, we have here before us dark forms that traverse the whole stage of the worlds history. From this running back into pre-Christian times, it results that Christ also, the Rider on the white horse, surmounted all historical bounds in the dynamical operation of His Coming, even in those pre-Christian times. A further sequence is that these powers [War, Dearth, Death] have been possessed of the eschatological bent from the very beginning, and have been gravitating toward the endthe judgment. And how could it be otherwise, when the final judgment must adjust the difference between the doing of wrong and the suffering of it in war; when, further, it must strike the balance between those who have revelled in wine and oil and those who have starved on the scanty measure of wheat and barley in dearth? Death is eschatological from the outset. Still, the complete appearance of Christ at the head of the horses proves that we are dealing pre-eminently with forms of the Christian time, and that, too, as the last time.

The second horse is of the color of blood. His rider is War; War as a totality, in its most fearful formnot merely the war of self-defence, of the vindication of rights, but rather that dark power to which it is granted to take peace from the earth, to set on foot a reciprocal slaughtering on countless battle-fields, and in pride and wantonness to flaunt the great sword, the symbol of all deadly instruments down to the present day. It does not say, to take away peace from time to time, for the intervening times of peace are so problematical, so penetrated with warlike commotions and apprehensions, that perfect peace is in reality taken away until the advent of eternal peace.

The black color of the third horse is that of mourning, here especially of hunger and anxiety; of that scarcity of bread which forms a part of the worlds dark history in all times and places. Pauperism, moreover, is inclined to see and to paint all the circumstances of life blackfar blacker, indeed, than they are in reality. Dearth, however, is scarcely half a direct dispensation of God, to be referred purely to the failure of crops; it is no more so to be regarded than war or death is to be classed under the head of purely natural phenomena. Dearth is at least half a result of the social exaggeration of the distinction between the rich and the poor. For the most indispensable necessaries of life, wheat and barley, must pass through the scales of the rider and through a rigorous valuation. According to this valuation, a denarius, the entire days wages of a man, suffices only for his own support, if he buy wheat (one chnix of wheat, the eighth part of a Scheffel or German bushel [nearly a quart, English measure.E. R. C.], for a denarius); whilst even if he buy barley, there remains but a little, over and above his own allowance, for a very small family (three chnixes of barley for a denarius). This rigor is all the more noticeable since the means of enjoyment and adornment, oil and wine, principally used by the rich, remain untouched. Certainly then, this human exaggeration of a divinely appointed contrast is an act which will have to be accounted for equally with violent war, and only the subordination of the third horseman to the power of the first makes, primarily, an ideal compensation (to the poor the gospel is preachedit is not ordained that apostasy should be preached to them, however), which toward the end becomes real. Comp. Mat 24:7.

In connection with this dispensation of Dearth it is especially remarkable that it is announced by a voice out of the midst of the four beasts [Living-beings]. This, doubtless, denotes that all four beasts [Living-beings] are particularly concerned in it [see p. 179 ]. That which the lion, on the one hand, as the mighty power, institutes, is compensated by the ox, on the other handself-sacrificing and devoted love. And the eagle like soarings of the spirit above earthly circumstances, are supplemented by the human figure of humanity.

The fourth horse is of a pale color, light yellow, and its rider, whose name is expressly declared, is Death. The whole kingdom of the dead, Hades itself, is in his train. As he himself is an esquire of Christ, so he also, in accordance with his mighty power, has himself an esquire, namely, Hades. This is expressive of the fact that the power of historical Death, as a consequence of sin, reaches down into the realm of the dead, in its dark compartment; and light is also thereby shed upon the Old Testament doctrine of Sheol. Whilst, in accordance with other passages, the gates of the Kingdom of the Dead open wide and covetously towards the actors upon this stage of life (Mat 16:18), here their effect appears in the midst of the stage of the world itself. Thus much there is no difficulty in understanding, namely, that the human idea of the domain of the dead does preach repentance, on the one hand, but that it also is indirectly productive, on the other hand, of a fatal effect of great power and extent (1Co 15:32; Heb 2:15). If it be true that every epidemic draws countless victims into its whirlpool by the mere workings of sympathetic fear, the like is true of the power of Death as a totality. The exhalation of shadowy, terrific and spectral images rising from Sheol goes like the breath of sickness and death over the earth, carrying contagion with it; and this entirely irrespective of real retro-actions of the other world. The pale, yellow color of the horse (pallida mors) points to the element of fear as well as to the hue of a dead body.

And yet to the united action of Death and Hades, power is given over only the fourth part of the earth. Pure mortality in the abstract almost seems to be distinguished from this doom of death; at least there is also a euthanasia; a blessed dying with Christ and according to Christ.

Four is the number of the world; the fourth part, therefore, we believe to be the specifically worldly part, which is given over to the world [see p. 174], as, on the other hand, the third part (Rev 8:7), as a part bearing the number of spirit, is indicative of spiritual circumstances, of events transpiring in the spirit-world.

The worldly powers of Death are also four in number: the sword, hunger, death, beasts. The import of the sword here manifestly passes beyond that of the great war-sword; it embraces all forms of violent death. Hunger, likewise, as a particular power of death, passes beyond Dearth. And no less does specific Death, in the shape of great pestilences desolating the world (, Mat 24:7), exceed the ordinary forms of death. Whether rapacious animals, simply, are meant by the beasts of the earth, or whether there is at the same time a reference to those mysterious and hurtful animal powers which are being discovered in these modern times in the form of parasites of all kinds, we do not venture to decide. The point of departure for clearer glimpses was certainly already in existence; together with a knowledge of the noxious herb, men possessed a knowledge of the worm and its destructiveness (Hos 5:12).

Another point which we wish clearly to bring out is this: that the four horsemen are successively announced by one of the four beasts [Living-beings]. The first beast [Living-being] is signalized by its announcement of the First Horseman, Christ, in a voice like thunder. This fact decides the whole sequence. Understanding, as we do, by the four beasts [Living-beings] the four Fundamental Forms of Gods rule over the world, we claim that their task is completed with the presentation of the four more general fundamental forms of worldly history itself as comprised in the four horsemen [see p. 179]. We cannot, therefore, with Schleiermacher, conjecture that the Seer lacked beasts [Living-beings] for the following seals. Manifestly, a turning-point occurs just here; the forms of the cosmical course of the world are succeeded by the forms of cosmical spiritual history.

First comes the history of the Martyrs in its whole extent, though predominantly New Testamental and eschatological. The Seer beholds them as souls under the altar. The world would fain have sacrificed them as curse-offerings to Moloch, as Caiaphas desired to do with the Prince of Martyrs Himself (Joh 11:50); they themselves, however, have with their faithful testimony sacrificed themselves to God. In this generalness, their sacrifice comes under the head of the burnt offering; the altar is the centre of the sacrificial system, as the altar of burnt sacrifices; here, in respect of its ideal import as appearing in the vision, the symbol of all voluntary sacrifice of life under the hand of hostile powers, in faithful testimony to, and confession of, the truth. They appear as souls, for the world has violently deprived them of bodily appearance; it must be evident from their appearance that they have been slain on account of their faithful confession. In their confession they have been faithful at once to the Logos of God and to the subjective witness in their own breasts. And thus they are united, a congregation of souls, belonging to the other world, yet far removed from Sheol,15 which meanwhile is careering over the earth.

Now though the spirit of the Martyrs is shown in Stephens prayer: Lord, lay not this sin to their charge, the instinct of justice which lies enwrapped in the suffering of wrong, in shed blood (that of Abel, for instance, Heb 12:24), in the full perception of the terrible calumnies perpetrated on just men, of the darkenings of the truth, of the caricatures of the gospel of love and mercy on the part of persecutors, is not in the slightest degree done away with by this prayer. And in this sense, with the ghostly severity of truth, they cry with a loud voice, saying: Lord, the holy and true. As the Holy One, God owes it to Himself to repay; as the True One, having given them His word as the word of life, He has put Himself under obligations to them to repay. [See foot-note, p. 175 sq.E. R. C.]

The terms employed have other and primary bearings, however. The Martyrs address God (not Christ; Grot, and others) by the unusual name of , because they must needs bleed under the sword of earthly despots or tyrants, and in contradistinction to their unholy despotism, exercised under cover of lying and arrogant pretensions, they call Him the holy and true (genuine) Despot.

Thus a mighty pressure and urgency of grief, a cry for heavenly justice, rises ever stronger from the depths of worldly and psychical life up to the Throne of righteousness, though mitigated and pacified by the spirit of the Atonement, the blood that speaketh better things than that of Abel. How long dost Thou not judge? Though Gods judgment goes on incessantly through the depths of life, the great wrong-suffering of the Martyrs requires a restitutory final judgment before the whole world. And in hungering after this justice, the great interval may seem a right long one, a hard trial of patience (, Luk 18:7) to all human perception. The fact that they anticipate the avenging of their blood as a consequence of the Divine judgment, and hence call upon God as the Avenger of blood, has nothing in common with a malignant and hateful animosity. The avenging of blood is the religious and moral popular fountain of criminal justice; criminal justice, therefore, in its true shape, is the form into which the avenging of blood has ever developed under the influence of civilization. Where criminal justice is so perverted into its opposite, as to appear as a system of judicial murder of the worst kind, in demonic hostility to Divine justice, in the sufferings and executions of the Martyrs, there the cry for Gods avengement of blood as the Divine Fountain of Justice which men have utterly denied, follows almost as a logical consequence.

But why should vengeance for former blood guiltiness be taken upon those that dwell on the earth? Those who now, as inhabitants of earth, belong to and are attached to earth, the old blood-stained tragical order of things, are, as accessories in guilt, placed under the consequences and further development of guilt (Mat 23:32 sqq.).

This holy instinct of justice, however, is appeased in a two-fold manner. First, a white robe is given to each one. In the other world, therefore, they are clothed with the adornment of innocence and righteousness. And so bright are these white robes that even in the history of this world they constantly become more distinctly visible, more admired and more honored; think of the white robes of a Justin, a Polycarp, a Huss, a Savonarola, and many thousand other faithful witnesses. Again, the Martyrs are further comforted by the assurance that their period of waiting is nearing its end, while, as a period of waiting, it is itself under a holy decree, in accordance with which the Martyr-history must attain its completion, the number of Martyrs must be filled up. Herein is the indirect announcement that the season of martyrdom is not yet at an end; that martyr sufferings assume diverse forms throughout the ages, yet continue to be even to the end a fundamental condition of the healthful development of the worlds history, as the history of the Kingdom. The great company of their fellow-servants and brethren, the necessity of suffering in this world and of patience in the other, the glorious aim of a suffering together with Christ (Rom 6:4; 2Ti 2:12), elevate them to an exalted standpoint, from which the perspective of the great and glorious retributive judgment momentarily becomes clearer and more complete. So far as His perfect rehabilitation before the world is concerned, even Christ in His glory must wait until His great Epiphany.

In the grandest contrast, the history of the Martyrs is immediately confronted with the beginning catastrophe of the final judgment in the opening of the sixth seal [see p. 179]. It is as certain that a cosmical change is here indicated as it is that such is the case in the Eschatological Discourse of the Lord, Mat 24:29 sqq., though the figures may have their spiritual back-ground as well. With the great earthquake, the first final convulsion of terrestricosmical things is announced. The sun, wrapped in obscurity as in a penitential garment, is the actual sun; the moon, red as blood, is the literal moon; for what we have here is not a predominantly spiritual history, like Rev 8:7 sqq., but theghostly, it is truefinale of this worlds history, and to the theatre of this history our sun belongs. As a matter of course, the occurrences in the sun and moon are to be understood phenomenally. Even now there is no man that dies, to whom the sun is not at the last clothed in the garb of mourning, whilst his senses sigh for more light. The same remark applies to the falling of the stars from Heaven. Like every genuine catastrophe, this final catastrophe, above all, seems to make its appearance quite abruptly; hence the stars fall from Heaven as the unripe figs of a fig-tree, suddenly shaken by a storm, fall to the earth. The figure recalls that of the thief in the night, the days of Noah, and the coming of the flood. The Holy Scriptures are thoroughly at home in the law of catastrophes. The fall of the stars also can primarily be understood only phenomenally, for there would not be found room on the earth for them all. But a cosmical change in the astral region belonging to the earth is, doubtless, also indicated. Nay, in reference to the condition of this earth, the metamorphosis is as total as if the old Heavens vanished like the contents of a scroll that is rolled together (Isa 34:4); and this on the basis of the earthquake,in consequence of a crisis in which the entire old form of the solid land, with the mountains, and the entire old form of the sea, with the islands, pass away.

But the spiritual back-ground of the changes set forth in the picture of the convulsed earth and star-world also becomes manifest. This spiritual back-ground consists in a convulsion of the old order of things: in a darkening of the old sun, the time of grace of the economy of salvation; in a transformation of the ancient luminary of night, whose silver radiance filled the night with peace, into a bloody, fiery phenomenon, for a sign that slumber is at an end (Mat 26:45); in a perfect confusion of those earthly relations and spirit-constellations which have hitherto subsisted; and in the wreck of all views of the world conditioned upon the senses. All this is still more prominent in the effects of the great convulsion of things. A general terror at the presages of judgment seizes men of all ranks and conditions. Kings first; they have most to lose. Then princes [great men] and chief captains [principal men of war] are specified in their contrast [civil and military eminence]. Then the rich and the mighty. Finally, together with; the freemen, the slaves. The range of view, therefore, extends far beyond an absolute democracy. In the perspective of the day of wrath, slaves, equally with freemen, appear loaded with guilt and convulsed with apprehension, for it stands to reason that without the servilism of the laity there could be no hierarchs, and without the servilism of political slaves no despots could subsist. When all are said to hide themselves in the clefts and in the rocks of the mountains, we are reminded of the overthrow or removal of the mountains, spoken of before. That, however, all slavish souls would fain find refuge in the ruins of the old order of things; nay, that they would rather share in their destruction than step into the bright presence of the great day, lies in the nature of the grand contrast between their worldly life and the judgment of which they are on the eve. The convulsion described will, however, as a mighty convulsion of souls, be universal (Luk 21:25-26); ay, a holy trembling (as set forth in the Dies Ir16), shall pass over even the servants of God, for whom the day of judgment is the day of final redemption (Luk 21:28). Hence the appeal of the unprepared to the mountains and rocks: Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb. The economies of the Godhead seem to have changed, in accordance with the great change of the times. The face of God the Father, the perfect light of His revelation, acts like a judgment of the Spirit, similarly to the face of Christ in His earthly pilgrimage. The wrath of the just and righteous God is now committed to the Lamb, i. e., He is to execute the actual judgment of separation. It is a judgment under the sign of wrath, because it comes as the final decision, after the days of forbearance and long-suffering (Rom 2:5), upon an infinite accumulation of guilt. Wrath, as the synthesis of love and righteousnessthe latter having the leadershipis manifested in positive inflictions of death (Exo 4:14; Exo 4:24; Psa 90:6). With the wrath of the Lamb, the danger of the second death is revealed (Mat 25:41). For the great day of His wrath is come (see Zephaniah), and who is able to stand? Here we perceive the tone of worldly mindedness, which sees only wrath in judgment, not judgment in wrath. The day of wrath is characterized as a super-human death-doom. Of a distinction between the blessed and the damned, these exclamations know nothing. For the fact that the words that we are examining have a bearing not upon the dogmatical deliverances of Augustinian theologians, nor upon the terrors of conscience with which all human spirits may be smitten at the dawning of the great day, but upon the outbreaks of a mere slavish anguish of men of the worldan anguish that knows of no blessed existencesis evident from the expressions of despair which precede the final saying. It is the worldliness of the old world in its death-thought.

[Abstracts of Views of Leading Modern English and American Commentators. By the Am. Ed.It was pertinently remarked by Barnes at the beginning of his comments on this chapter: It is at this point that interpreters begin to differ, here commences the divergence towards those various, discordant, and many of them wild and fantastic theories, which have been proposed in the exposition of this wonderful Book. The Am. Ed. deems it expedient at this point to introduce abstracts of some of the views which have been put forth by leading English and American divines in recent times. His own view will be presented in an Additional Note at the close of the Explanations in Detail, on p. 178. sq.

Elliott.This author is the most distinguished (English) advocate of what Lange styles the Chronological Church-historical school of interpreters. He has favored the Church with four large volumes on the interpretation of the Apocalypse, replete with extended, rich and varied learning on the subject of which it treats. (Hor Apocalyptic, 5th Ed., London, 1862.) One of the chief excellencies of his work, is his constant citation of the infidel historian Gibbon, thus striving to elucidate prophecy, by a historical record prepared by an opponent of the truth of the inspiration of Scripture. He identifies the Horses of the first four seals with the Roman Empire, under different appearances in different times, and the Riders with the Emperors of those times. He regards the period of the first six seals as extending from the date of the Apocalypse (which he fixes at a. d. 95 or 96) to a. d. 395, the year in which Augustine was elevated to the See of Hippo. The character of this period he describes as from the stand-point of the Seer: The coming temporary prosperity and the decline and fall of the Empire of heathen Rome. He divides the period as follows: First Seal: From the accession of Nerva to the incipient deterioration of the government under Commodus (a. d. 96183). Second Seal: From the close of the preceding to the accession of Diocletian (a. d. 183284). Third Seal: The time of distress from excessive taxation following the Edict of Caracalla. (This ra overlaps the preceding, as Caracalla was assassinated a. d. 217; Elliott assigns no date of its close.) Fourth Seal: The period of fearful mortality from War, Famine, Pestilence, and Wild Beasts (a. d. 248268). Fifth Seal: The ra of Martyrs,the Diocletian persecutions (a. d. 303312). Sixth seal: (Part I.; Rev 6:12-17).The politico-religious revolution of the time of Constantine, which involved the destruction of the political supremacy of heathenism (a. d. 323); (Part II.; Revelation 7).The ra of general religious deadness, and special religious life (that of the 144,000 sealed ones), extending from the time of Constantine to that of Augustine.

Barnes, the distinguished American commentator, is mentioned in connection with Elliott, from the fact that he agrees with him in his general principles of interpretation. The scheme he adopts is precisely similar to that of Elliott, so far as the first five seals are concerned. In reference to the Sixth, however, he presents the following as descriptive of its events. It is, in one word, the impending judgments from the invasions of the Northern hordes of Goths and Vandals threatening the breaking up of the Roman Empire; the tempest of wrath that was, as it were, suspended yet on the frontiers, until the events recorded in the next chapter (7) should occur, then bursting forth in wrath in successive blasts, as denoted by the first four trumpets of the seventh seal (Revelation 8.), when the Empire was entirely overthrown by the Goths and Vandals. The precise point of time which, I suppose, this seal occupies, is that succeeding the last persecution.

Moses Stuart, the eminent Professor in the Theological Seminary at Andover, held, as is well known, the view that the Apocalypse was written before the destruction of Jerusalem, and that the prophecies of the greater portion thereof (to the close of Revelation 19) had special and immediate reference to the period closing with that event.17 He entitles his special Introduction to chapters 611. (Vol. I., 138 sqq.) First Catastrophe, or Overthrow of the Jewish Persecuting Power; declaring therein, Nothing, in my apprehension, can be further from a correct mode of interpretation than a mere historical and literal application of any of the symbolic part of the Apocalypse. The prophetic portion is all symbolical picture; but not such a picture as to constitute a regular history of wars and calamities. In its very nature, most of it is generic, and not individual and specific. He continues, in reference to the Seals (p. 151), The first four seals indicate the assembling and preparing of an awful array commissioned against the enemies of the Church. A mighty conqueror bedecked with the emblems of victory leads on the hosts of destruction. These hosts, armed with deadly weapons, follow him. Then, in the train comes famine, commissioned against the enemy, and, in the rear of famine, march Death and Hades, the allied tyrants of the under world; while the ravenous beasts of the earth, waiting to devour the corpses of the slain, close the terrific procession. Concerning the Fifth Seal he continues (p. 159), The awful array, symbols of the work of destruction about to be accomplished, have been summoned, have taken their places, and formed the ranks of the army. Before marching into the battle their ardor is now to be excited. In accordance with the design of rousing up powerful sympathies on such an occasion, the persecuted and slaughtered Martyrs are presented, lying covered with blood at the foot of the altar where they have been sacrificed, and crying aloud to the God of Justice to take cognizance of their wrongs and vindicate their cause. And, again (p. 163), On the opening of the sixth seal, the sun and moon are darkened; the stars fall from heaven; the heavens themselves are rolled away with a mighty wind; and all the people of the land to be smitten are filled with terror and amazement, and fly to the rocks and mountains for refuge from the dreaded invasion which is about to be made. He explains the celestial phenomena foretold as portending, according to the ideas of those addressed, merely calamitous events.

Wordsworth regards the Seals as representing a prophetic view of the history of the Christian Church, from the first Advent of Christ to the end of the world; not however in successive eras, the one closing as the other begins. The Rider on the white horse he identifies with Christ, and He is followed in the second, third, and fourth seals by another (hostile) Power, riding on three horses in succession. This Power is Death (Satan), who, in the second seal makes an assault by persecution; in the third, by heresy, producing spiritual famine; in the fourth, by various workings: (1) barbarian incursions (, the barbarian sword), (2)heresies and schisms producing spiritual famine and death ( and ), (3) heathen Rome, Papal Rome, the Romish hierarchy . The opening of the fifth seal unveils the condition of the faithful departed, in the intermediate state, in Paradise. The sixth seal reveals the crisis of greatest suffering for the Church; it is the Friday of her Passion Week. But it is also the eve of the Sabbath of her rest.

Alford regards the openings of these seals as corresponding to the various arrangements of Gods Providence, by which the way is prepared for the final opening of the closed book of His purposes to His glorified Church. He classes together the first four, viewing these four visions as the four solemn preparations for the Coming of the Lord, as regards the visible Creation, which the four Living-beings symbolize. In his own language, The whole Creation demands His coming. is the cry of all its tribes. This cry is answered first by the vision of the great Conqueror (not Christ Himself, but only a symbol of His victorious power) Whose arrows are in the hearts of His enemies, and Whose career is the worlds history. The breaking of this first seal is the great opening of the mystery of God. This, in some sense, includes and brings in the others. The others hold a place subordinate to this. They are, in fact, but exponents of the mysteries enwrapt within this conquering career: visions of the method of its being carried out to the end in its operations on the outward world. The Second Seal he regards as representing the reign of the sword (War) as one of the destined concomitants of the growing and conquering power of Christ, and one of the world-long and worldwide preparations for His Coming. The third, as Famine, limited, however, in his desolating action, by the command given, that enough is to be reserved for sustenance, i. e., (as Lange) Dearth. The fourth, as destroying influences,sword, famine, pestilence, wild beasts. These seals he believes to be contemporaneous, and each of them to extend through the whole lifetime of the Church, although he admits that they may receive continually recurring, or even ultimate fulfillments, as the ages of the world go on, in distinct periods of time, and by distinctly assignable events. The opening of the fifth seal brings to view the souls of the martyred saints, and the cry for the Coming of the Lord is now from them. The opening of the Sixth Seal he regards as intimating (Rev 6:12-17) Immediate approach of the great day of the Lord, Mat 24:29, (7:18); gathering of the elect out of the four winds, Mat 24:31, (7:917); vision of the whole glorified Church, Matthew 25.

Lord (An Exposition of the Apocalypse, New York, 1847) identifies the Riders with different classes of Ministers: I. The pure teachers of Christianity at large. II. Diocesan Bishops, by whom, as he alleges, there was a usurpation of powers which Christ has not authorized, an interception thereby of religious peace from the earth, and, finally, a compulsion of men to apostasy, in order to confirm and perpetuate that usurpation. III. Philosophic, mystic, and ritualistic teachers, who reduced the Church to a destitution of the means of spiritual life, analogous to the dearth of bread produced by oppressive exactions in the Empire. IV. Metropolitans, Archbishops, and other superior prelates of the fourth and subsequent ages, and especially the Patriarchs of the Greek and the Popes of the Latin Church. It wag at this period, and under the promptings and guidance of those great Prelates, that the Church first formally apostatized from the faith and worship enjoined in the Gospel, and embraced a false religion. Hence followed, he contends, spiritual pestilence and death. In respect of the other seals: he regards the V. As a Heaven scene, symbolizing the appearance of the martyrs in the presence of God, and their reception by Him. It contains no note either of the commencement or close of the period to which it belongs. The whole representation, however, indicates that it is late in the reign of Antichrist. Its period is doubtless during the ravages of the fourth horseman, etc. He represents as follows the VI.: The events denoted by the symbol are such as must naturally occupy a long period. A political convulsion subverting one form of government and instituting another is itself the work of years. The change of the sun to black, and the moon to blood, denote, not their extinction and disappearance, but their conversion from an agreeable and salutary to a dreaded and disastrous agency; and the change of the new rulers, which it denotes, from justice to oppression, and exercise of a tyrannical sway, requires quite a considerable period. It is subsequently that the fall of the stars takes place, by which their dejection from their stations is symbolized. And the final disappearance of the heavens, the removal of the mountains and islands, and the promiscuous flight of rulers and subjects from the presence of the Lamb, are to follow at a still later period. The first three of these great events have undoubtedly already taken place (the French revolution, the conversion of the Republic into despotism, the overthrow of that despotism). Then a period, during which the sealing of Revelation 7 takes place; then the annihilation of the civil governments, the Advent of the Son of God, and a resurrection of the saints.E. R. C.]

EXPLANATIONS IN DETAIL

Rev 6:1-2

VISION OF THE FIRST SEAL

Rev 6:1. The literal system is at much trouble to settle upon an adequate conception of the opening of the single Seals and the succession of the single visions. The individual leaves of the book are, manifestly, books in themselves; and the individual books open not into leaves with dead figures, but into living pictures. Each new leaf is a new world-scene, illuminated by a light from the open Heaven. Heinrichs idea, according to which the six pictures are found upon the unsealed sides of the book, see in Dsterdieck. According to Dsterdieck, the opening of each separate Seal denotes a separate vision; this view is in opposition to the vital connection of the different items. According to Bengel, the two groups of four and three are so divided that the first four refer to visible things, and the last three to invisible things. On Alcasars wonderful allegory, see Dsterdieck. There is no reason for referring the four beasts [Living-beings] or Life-forms by name to the four Seals. The general relation between the Life-forms and the Seal-pictures is expressed, not thus: the creation, on the one hand, and the Seal-visions on the other; but thus: the Fundamental Forms of the Divine governance, on the one hand, and on the other, the fundamental forms of worldly history. From , Dsterdieck draws the inference that the opening of the Seals was not itself the subject of vision. It is merely necessary, however, to distinguish between the emphasis falling upon the new and leading fact, the forth-coming figure, and that which after the foregoing narrative is more a matter of course, viz.: the acts of opening. Dsterdieck likewise maintains that the hearing of the voice forms no part of the . In regard to this, we would remark that the visions in general branch into voices and visible appearances. According to this, the of Rev 6:1 will be universal, branching subsequently into a manifestation for the ear, Rev 6:1, and one for the eye, Rev 6:2 ( ). According to Dsterdieck, the thunder-tone of the voice is to be taken for granted in the case of all four voices after its mention in connection with the first voice; Hengstenberg, on the other hand, justly insists upon the peculiar significance of the first voice.

Dsterdieck cannot positively deny that the formula come and see is not only rabbinic but also specifically Johannean. His declaration that Johns nearer approach is required is void of meaning, since a visional appearance is referred to. For the reasons here intimated, we regard the reading which omits the see as an improper correction.

[The weight of evidence of the Codd. is about equally divided as to the reading (see Textual and Grammatical). Unless, therefore, some new uncial MS. be discovered, having special claims to confidence, we must form our conclusions as to the genuine text from collateral considerations. The fact that Come and see is more Johannean than the simple Come (if it be a fact), has no bearing on the question at issue, which is, What did John hear? and not, How was John in the habit of expressing himself? If it has any weight, it is rather in support of the hypothesis of interpolation, since a copyist would be more likely to insert a word, that he might bring a sentence into accordance with the style of his author, than to omit a word when the omission would involve a departure from that style.

[If the address of the Living-beings was to the Seer, nothing can be gathered as to its form, since, manifestly, it might have been either Come and see, or the abbreviated Come; if, however, it was to the Symbols, or to Christ, then it must have been simply Come. That it was not to John, Alford thus argues: Whither was he to come? Separated as he was by the glassy sea from the Throne, was he to cross it? And where shall we find the simple verb used absolutely in such a sense, Draw near, without or some such particle? Compare also the place where the Seer is to go and take the little book (Rev 10:8), and see how different is the whole form of expression. To this it may be added, Was not the Seer already at the point of vision? Why then was he called to draw nearer? Why the repeated call? Are we to suppose that he went back to his former position after the breaking of each Seal? Why the voice of thunder?

The view of Alford, however, as to the object of the call is liable to serious objections. He writes: In interpreting so unusual a term of address, surely we should begin by inquiring whether we have not the key to it in the Book itself. And in this inquiry, are we justified in leaving out of consideration such a verse as Rev 22:17, .. ., and the following , , ib. Rev 22:20? This seems to show, in my mind, beyond a doubt, what, in the mind of the Seer, the remarkable and insulated exclamation imported. It was a cry addressed, not to himself, but to the Lord Jesus; and as each of these four first Seals is accompanied by a similar cry from one of the four living beings, I see represented in this four-fold the groaning and travailing together of creation for the manifestation of the sons of God, expressed in each case in a prayer for Christs coming. This view, it must be admitted, is beautifully consistent with Alfords hypothesis, that the symbolize the different classes of animated beings, and could it be sustained by independent considerations (indeed, were it consistent with other considerations), would give great support to that hypothesis. The objections to it are: 1. In that it lacks any express reference to Jesus, it is altogether unexampled and unnatural as an address to Him. 2. The comparison of Rev 22:17 with Rev 22:20, does not in the least support it; the call of Rev 22:17 is manifestly to the water of life mentioned in the last clause; and Rev 22:17; Rev 22:20 belong to entirely distinct divisions of the Book, the object of the of the latter being fixed by the immediately preceding (see in loc.). 3. A voice of thunder is a voice of command, and not of prayer. Far better does it seem to the Am. Ed. to regard these voices as commands issuing from the ministers of God in nature (or, on the hypothesis of Lange as to the nature of the , from the Forms of Gods Governance in nature). This view, of course, involves a special hypothesis as to the meaning of the four Riders, for which see Additional Note on p. 178 sq.E. R. C.]

Rev 6:2. And I saw, and behold, a white horse.The horses of the heroes of Roman triumphs were white (Dsterdieck, p. 253). The single triumph of Christ, as set forth here, has in Rev 19:14 extended through the Church Triumphant; it appears as an array of victorious hosts on white horses.

The horses [of the Seals] may not be specially identical with those of Zec 1:8; yet they are in general related to them, as Divine sendings which proceed over the earth (Zec 1:10). The chariots (Zec 6:1 sqq.) seem to denote the same sendings in involved forms of destiny.

The Rider is here characterized by the bownot the sword. This distinction, according to Dsterdieck, has no symbolical significance. Such an inference, however, should not be drawn from the abortive interpretations offered, as especially the absurd one of Wetstein, who makes the bow indicative of a Parthian king. Doubtless the bows property of being effective at a distance (as is the case in modern times with fire-arms of every description) is the true ground-idea of the picture. Dsterdiecks remark, that possibly the arrows spoken of in Psa 45:6 were present to the mind of the Seer, excuses the interpretation of Vitringa and others, according to whom the arrows that have to be supplied denote Christs numerous Apostles and Evangelists. Here, however, the unity of the Rider and the unity of His bow are the main thing; and inasmuch as arrows are to be taken for granted as accompanying the bow, we are to understand them as signifying, not persons, but the lightning-like spiritual operations issuing from Christ Himself, and traversing the whole earth (Zec 9:14). Thus the weapons which Satan employs are fiery darts, Eph 6:16.

In opposition to Zllig and Hengstenberg, Dsterdieck maintains that here (as 1Co 9:25) denotes only the wreath of a warriornot the crown of a king. But there is a peculiar meaning in the wreath which adorns the brow of Him who is described as victorious over the whole earth. And though a wreath might be given to the Warrior in advance, as a promise of victory, as Dsterdieck maintains, the white horse would scarcely be given Him in advance also. That He, therefore, already goes forth as a , does not mean simply that His purpose will assuredly be attained; it denotes, rather, that He is the Victor absolutely, that He has conquered and will conquer. The principial victory of Christ through His death and resurrection, and the development of that victory into universal victory, could not be more pertinently represented. Dsterdieck himself comes to a similar conclusion a little further on.

The upholders of the Church-historical and world-historical interpretation necessarily make a special chapter out of the first Rider.

Ebrard: We pass over those purely allegoristic interpretations according to which this rider is Caligula or Trajan (Bengel and others; consult, however, Dsterdiecks note on this, p. 255), or war (Herder, De Wette), or the victory of evangelical preaching (Cyr. and others), or the word concerning Christ (Hofm.), or the fall (Berengaud.), and more of the same sort.

De Wette, without any foundation, even contrasts the mounted figure of Christ in Rev 19:11 with the horseman in this passage.

Hengstenberg recognizes the figure as that of Christ. But what a Christ! Here also He goes forth only to execute judgment upon a godless world. Judgment and ever judgment! Here Christ rides forth for the development of the triumphs of salvation. In Revelation 19. He goes forth in order to the triumph of judgment. Ebrard also remarks here: Christ is a warrior on horseback in reference to the hostile world. According to Ebrard, John has a view of earth from his station in Heaven, having been previously transported to Heaven. But the book of destiny with its earth-pictures is opened in Heaven.18

Rev 6:3-4

VISION OF THE SECOND SEAL

Come [Lange: and see]. From this it appears, it is claimed, that after the disappearance of the first Rider, John drew back and resumed his original place (Dsterdieck). According to Ebrard, he retired from the book during the interim. And this proceeding must necessarily be repeated yet two more times. Then, however, according to this literal apprehension of the passage, in which it is forgotten that we are in the midst of the whole vision, John would remain standing before the book after the opening of the fourth and fifth Seals.19 Neither can we regard the second figure as the form of personified bloodshed [Dsterdieck]. There are yet other forms of bloodshed (see Rev 6:8); here its warlike form is intended. Concerning the bloody hue itself there can be no doubt (2Ki 3:22).

Special references:20 To the Jewish war (Grotius, Wetstein, Herder, etc.); to the persecutions of the Christians (De Lyra and others); to Antichristianity, its rider being the Devil (Calov.); to the Roman empire (Vitringa); or the world-powers (Stern). The figure is correctly apprehended as general by some others (Hengstenb., Ebrard, Dsterd.).

Rev 6:5-6

VISION OF THE THIRD SEAL

The black color of the third horse does not, according to Dsterdieck, indicate the mourning occasioned by the dearth, but trouble and vexation in general. It is not to be expected, however, that among colors of specific meaning, white, red, and pale-yellow, we should find one so general in its import, embracing all troubles. In Job 30:30 the blackness of the skin is connected with the drying up of the bones. The following passage in Lamentations, however, Rev 4:8-9, is particularly significant: But now their visage is dark with blackness [A. V.: blacker than a coal; marg. read.: darker than blackness], so that they are not known in the streets; their skin cleaveth to their bones, and they are as dry as a stick. It fared better with those that were slain by the sword than with those whom hunger slew, etc. Nothing can be plainer than that the black color spoken of in the third Seal-vision is likewise that of hunger. [The color is indicative of the mournful nature of the employment of the rider. Alford.E. R. C.]

Rev 6:5. A balance.Hengstenberg: The balance comes into consideration merely as a symbol of dearth or scarcity. For according to the subsequent verse the fruits of the earth are not weighed out, but measured. Where there is a superabundance, there is no counting and measuring, Gen 41:49; but where a thing is weighed out, there is none too much of it. Fundamental passages are Eze 4:10 : And thy food which thou shalt eat (shall be) by weight, twenty shekels a day; and Rev 6:16 : Moreover, He said unto me, Son of man, behold, I will break the staff of bread in Jerusalem; and they shall eat bread by weight and with care. These passages rest upon Lev 26:26. [So also Elliott, Alford, etc. The last-named continues: Some, as, e. g., Woodhouse, have defended the meaning yoke for . But surely the question is here decided for us by Eze 45:10 [LXX.]: , . . ., where the same words occur in juxtaposition. The assertion of Mr. Barker, in his strictures on Elliotts Hor. Ap., that in the sense of balance absolutely is very rare, is sufficiently answered by the proverb , by Diog. Laert. viii. 18. Where a word can thus be used figuratively, in common sayings, its literal sense cannot be so very rare.E. R. C.]

Rev 6:6. And I heard as it were a voice.[See Text. Notes]. Gloomy cry, gloomy dispensation! It resounds in the midst of the four Life-forms. That is, all four participate in it. [This is not, by any means, a necessary conclusion; the voice more probably proceeded from one, but which one is not specified.E. R. C.] It is not, however (as Hengstenberg maintains), a piece of intelligence which concerns the representatives of the living beings on earth (in which category Hengstenberg places the Cherubim).

The first half of the cry, says Dsterdieck, sounds as when something is offered for sale (Winer). But during a scarcity, produce is not cried for sale. On the other hand, a dearth is limited by a taxation of bread. The taxation here indicated issues from the midst of the four Living-forms.

Hengstenberg: A measure, chnix, of wheat is designated by Suidas as the daily maintenance of a man ( ). A denarius was the usual days wages of a man, according to Mat 20:2. The dearth fixed by this taxation is certainly no famine as yet; moreover, as a permanent and universal suffering is denoted, the figure of famine would be an exaggeration. Hengstenberg thinks that if a man should eat barley bread, the usual food of the common people (comp. Joh 6:9; Joh 6:13), which is three times as cheap as wheat bread, he and his family might make shift to live. Possibly they might, if the family was a very small one. [So also Elliott, Alford, Barnes, etc.E. R. C.]

An unmeaning remark is that of Bengel, who observes that barley and wheat (see on the contrary, Exo 9:31-32) ripen earlier than oil and wine. Hence there would be only a moderate dearth, because the later productions would succeed better. Still less should the contrast be obliterated by the declaration that the greatest economy should be observed in regard to oil and wine likewise (Rinck). The most utter misinterpretation is found in Ewalds assumption that the oil and wine remained uninjured in a sort of mockery. Though oil and wine are not, in the strictest sense, articles of sustenance, they areeven in the East, where they are more commonarticles of luxury and enjoyment, and the oppressiveness of the contrast lies in the fact that the rich, who can also easily pay for the dear wheat, have their special luxuries at a proportionably cheap rate. Similar contrasts run through social life down to the present day.

Special interpretations:21 The famine under Claudius (Grotius and others); famines in a more general sense (Calov., etc.); the black horse, false brethren whose works are black (Bede); dearth of spiritual nourishment (Vitringa, [Wordsworth and Lord]); heretics (-Lapide); personified heresies (Stern). For additional fanciful interpretations, see Dsterdieck.

Rev 6:7-8

VISION OF THE FOURTH SEAL

It is not without purpose and effect that of the fourth rider it is expressly said that his name is Death. In this stress upon the name, we might find it indicated that Death is only so called on earth; that he is not really death, but sleep, according to the name whereby faith knows him; nay, that he is even a cosmical birth so far as the name by which he is known in the other world is concerned. The context, however, seems more to favor the idea that he here appears in the light of a terrific object, whom all men call by name, by his dread title. Death here appears as the specific death-power, as a historically aggravated mortality (see Psalms 110). Hence he cannot be reduced to a specific form of death, pestilence, for instance, as Eichhorn supposes. Besides, all Hades follows him, and Hades is not populated by pestilence solely. Hades on earth is the whole terrific retro-action of the Kingdom of the Dead on the race of mortals; it does not, therefore, denote the inhabitants of Hades (Eichhorn, Ebrard); otherwise the earth would be peopled with ghosts. Hengstenberg even tries to make Hades the place of torment, the abode of the damned, after the medival fashion, in accordance with his ruling view (p. 339). It is not said, however, that Gehenna spreads itself over the earth. Dsterdieck, moreover, justly remarks that general plagues are treated of here; not special plagues of unbelievers.

The color of the horse is , the yellowish green of the fresh-springing verdure, and the greenish yellow of decay; the latter is the symbol here.

On the meaning of the fourth part, see above. It might be saidall men are mortal; but the fourth and pre-eminently worldly part is swept away by an aggravated mortality. In the Prophets, also, the four dark species appear as leading forms of punishment, viz.: the sword, hunger, death (in this special sense contagion [, see Dsterdieck, p. 262], of which, again, pestilence is a particular form), and evil beasts (Lev 26:22; Eze 14:21). (Another explanation of the fourth part, see in Ebrard, p. 249.)22

[Alford: The enumeration comprehends the four sore judgments enumerated in Eze 14:21, and in the same terms (LXX.): , , , , . This fixes the meaning of this second and subordinate as above (i. e., pestilence).E. R. C.]

Special interpretations:23 The mortal sufferings in the Jewish war (Wetstein and others); the pagan Romans under Domitian (Lyra); migration of nations (Huschke); death-bringing heresy (Bede and others [Wordsworth]); the Saracens (Vitringa).

Rev 6:9-11

VISION OF THE FIFTH SEAL

Rev 6:9. Under the altar.[ , i. e., at the foot or lower part of the altar, where the victim was laid whose blood had been shed. Stuart.E. R. C.] Two altars are mentioned in Revelation; namely, the golden altar of incense, and the altar of burnt-offering, which is not called golden. The former is denoted in Rev 8:3-4; Rev 9:13; the latter in Rev 14:18; Rev 16:7. [Here it can be only the altar of burnt-offering that is meant. For this, as being the more public of the two, accessible and open to the view of all, is always the one intended in Scripture, and especially in the Revelation, when the altar is simply mentioned (comp. Rev 16:7). And here we can the less think of any other than it, as on it alone were the bloody offerings presented, and only under it could the blood be found, or the souls of those that had been slain.(E. R. C.)] (? Hengstenberg). On the embarrassments in which the literal exegesis finds itself in striving to account for the position of the souls under the altar, and for their visibility, see Dsterdieck, p. 264. Idem: The reason why the souls are conceived of as under the altar, is found in the fact that the blood of sacrifices, as which the martyrs are accounted, was poured out at the foot of the altar. He rightly adds, in opposition to Zllig and Hengstenberg, that it does not follow from this that by the souls, nothing but the blood is here intended. The altar is, by most commentators, regarded as the altar of burnt-offering [so Wordsworth, Elliott, Alford, Barnes, etc.E. R. C.]; only De Wette incorrectly apprehends it as the altar of incense, in accordance with Rev 8:3.

[Wordsworth: The imagery of this vision is derived from the sacrificial service of the Temple (Exo 40:29); the blood of the victims being received by the sacrificing Priest in a vessel was poured out at the foot of the altar (Jahn, Archol., 377); see Lev 4:7; Lev 8:15; Isa 29:1). The sacrificial word (), here rendered slain, is the same as is applied to Christ, the True and Faithful Martyr, the Lamb slain (see 5:6, 9, 12, 13:8), and to the Martyrs (in 18:24). This imagery had been already adopted by the Apostle St. Paul at Rome, on the eve of his own martyrdom; I am already being poured out, etc. (2Ti 4:6).Alford: The representation here, in which they are seen under the altar, is simply symbolical, carrying out the likening of them to victims slain on the altar. Even as the blood of these victims was poured under the altar, and the life was in the blood, so their souls are represented as under the symbolical altar in Heaven,24 crying for vengeance, as blood is often said to do.Barnes: John saw these souls as if they were collected under the altarthe place where the sacrifice for sin was madeoffering their supplications. Why they are represented as being there is not so apparent; but probably two suggestions will explain this: (a) The altar was the place where sin was expiated, and it was natural to represent these redeemed martyrs as seeking refuge there; and (b) it was usual to offer prayers and suplications at the altar, in connection with the sacrifice made for sin, and on the ground of that sacrifice. The idea is, that they who were suffering persecution would naturally seek a refuge in the place where expiation was made for sin, and where prayer was appropriately offered.E. R. C.]

On account of the word of God and on account of the witness which they had.The testimony, according to the ancients, De Wette, and Bleek, is the testimony concerning Christ; according to Hengstenb., Ebrard, Dsterd., it is the testimony (objective or subjective?) which the martyrs have received from Jesus. Dsterdieck says: This view is demanded, irrespective even of the parallelism of the foregoing . . . . by the clause , which presupposes that the which the martyrs had, had been in the first instance by them received, namely, from the true or original Witness, Jesus Christ. There is an exegetical obscureness here. The testimony is a specific term. The gospel which a man receives from Christ is not in itself a specific testimony or witness. It becomes testimony by faithful confession; and then, doubtless, Christ confesses Himself to the man by whom He is confessed. Here, however, the holding fast of confessors to their confession is denoted. [The testimony is one borne by them, as most commentators; not one borne to them by the faithful Witness, as Dsterdieck and Ebrard, most unnaturally; for how could the testimony borne to them before the Father by Christ (so Ebrard) be the cause of their being put to death on earth? Alford.E. R. C.]

Rev 6:10. They cried ().According to Ebrard, the souls; according to Hengstenberg, the slain. The grammatical reference, it is true, is to the latter; but the slain are the souls. In this vision Hengstenberg, after a more general view of all that goes before it, falls entirely into the church-historical interpretation, and speaks of catastrophes which hold out a prospect of the final judgment. All the seal-visions, from the first on, progress toward the final judgment; and this is assuredly true, therefore, of the vision of the martyrs in particular. Toward the actual end of the world, however, quite different forms of persecution take the place of slaying, see Rev 13:17.

According to Hengstenberg, the souls of the slain are not their spirits as existent in the other world, but their animal souls, identical with the blood, and destroyed in death along with their bodies; he, therefore, apprehends the description as purely poetical; or, rather, he gives a purely prosaic interpretation.25

The souls invoke the Lord as ; i. e., the Lord in His absolute power and authority. They doubt not that He is able immediately to bring the course of the world to a conclusion. The human soul in extreme distress is always prone to appeal to this power. Dsterdieck [also Alford], not without reason, brings out the special reference of the Divine title to the , as indicated in our text by the .

The application of to Gods faithfulness to His promise (Vitringa, Bengel and others) is opposed by Dsterdieck. The word certainly does primarily denote the true, essential Lord; this, however, is not to the exclusion of an appeal to His faithfulness. [See on Rev 3:7.E. R. C.]

Them that dwell on the earth.Antithesis to the servants of God. In demonstration of the ethical nobility of the longing uttered by the martyrsa longing which contained neither a culpable impatience nor a desire for revengeBede has remarked: Non hc odio inimicorum, pro quibus in hoc sculo rogaverunt, orant, sed amore quitatis, qua ipsi judici ut prope positi concordant (Dsterdieck).

To Bengels observation: They are concerned for the honor of the holiness and truth of their Lord; we must add that, for that very reason, they are also concerned for justice and their own justification.

Rev 6:11. And a white robe was given unto them, to each.This express singular is very significant. Each soul in particular is justified. According to Hengstenberg, this is but an illustration of their felicity, for the benefit of John and the Church. According to Rev 3:4-5; Rev 7:14, the white robe constitutes the attire of all the blessed, and they, as such, enter into glory immediately upon their departure out of this life. Accordingly, the words, was given, cannot refer to the bestowment itself, but to the consciousness of the Seer. Dsterdieck opposes this hypothesis of a poetical fiction, but also combats the view of Bengel, who supposes that some particular thing over and above eternal salvation and blessedness is intended. White stol, or long white robes, are an excellent adornment and high honor. Vitringas interpretation is, indeed, a more valuable one: The cause of these martyrs shall be publicly vindicated in the Church, and they shall be recognized and extolled as sharers in the glory and Kingdom of Christ, their cause having for a time appeared in a dubious light. Bossuet, in accordance with the import of the white robe amongst the Romans, seems to regard it here as indicative of a special expectancy of the resurrection. Martyrdom is certainly a special candidateship for glory; yet, according to the meaning of the white robe elsewhere in the Apocalypse, Vitringa appears to us to have presented the true signification of the present passage.26

[Alford: The white robe, in this Book, is the vestment of acknowledged and glorified righteousness, in which the saints walk and reign with Christ, comp. Rev 3:4; Rev 7:13 sqq. al. This was given to the martyrs; but their prayer for vengeance was not yet granted. The Seer saw in vision that this was so. The white robe was not actually bestowed as some additional boon, but seemed in vision to be thus bestowed, because in that vision one side only of the martyrs intermediate state had been presented, viz.: the fact of their slaughter and their collective cry for vengeance. Now, as over against that, the other more glorious side is presented, viz.: that though the collective cry for vengeance is not yet answered, yet, individually, they are blessed in glory with Christ, and waiting for their fellows to be fully complete.E. R. C.]

That they should rest.According to Bengel and De Wette, means a cessation from crying; according to Hengstenberg, it denotes the repose of the blessed, the rest from the toils and conflicts of life, with reference to Rev 14:13. This too, then, would be a mere poetic description. As in the humanly conditioned world of feeling, the impulse of justice and the impulse of mercy modify each other, and the latter especially appeases the former (Jam 2:13), so too the impulses of longing in view of the Divine purpose and end of the world are appeased by the impulse of patience in view of the Divine plan of the world. Patience must supplement longing, Rom 8:17; Rom 8:25. The consolation of them, by pointing them to the end of their earthly sufferings, is an independent affair, and its place is not here. The first word of comfort that would be spoken to a man who had been slain would not bethou art now freed from all trouble [?]. The instinct of justice is onic, and extends into eternity; this Kant saw.

[Wordsworth: They enjoy the rest and refreshment of Paradise (Luk 23:43), and are in Abrahams bosom (Luk 16:22). Therefore, as the Apocalypse says, Blessed are the dead that die in the Lord for they (that they may [shall]) rest from their labors, Rev 14:13.Alford: Not merely abstain from their cry for vengeance, be quiet; but rest in blessedness, see Rev 14:13; Dan 12:13.Barnes: That is, that they must wait for a little season before they could be avenged as they desired.E. R. C.]

Yet a little time.Bengels reckonings in regard to the length of the suffer shipwreck on the right reading . (Dsterdieck). The term time in itself is the indefinite form of the future, softened for patience by the epithet: a little time, as also by the idea of the chronos as the legitimately expiring period leading to the . Then, again, the purpose of the waiting is stated: , etc. That their full number may be made up. Wolf, Ebrard, Dsterdieck, Do Wette: That their career might be completed, or that they might be completed [in the sense of dying, or of moral perfection; De Wette thinks either may be intended.Tr.]. Similarly Hengstenberg, in accordance with the reading . In opposition to Bengels view, Hengstenberg remarks: One must be very full of Judaistic notions to pretend to understand by the fellow-servants, future martyrs from among the Gentiles, and by the brethren, martyrs of Israel. Being slightly scholastic, however, is not always being Judaistic. Bengel had overcome the Judaistic tendency to a greater degree than many another man. According to Dsterdieck, against De Wette, the numeric completeness has reference only to the future martyrs. But neither can these constitute a separate class, according to Johns view.

[Alford: Shall have accomplished (scil. their course). Considering that this absolute use of , without an object following, is an , it is strange that Ebrard and Dst. should designate as an explanatory reading for . If this latter be read, then we must render: shall have been completed (in number); a meaning found Luk 21:24; Act 7:23; Act 7:30; Act 9:23; Act 24:27; comp. also Col 2:10, which suggests another reason for altering to ,E. R. C.]

The vision of the fifth seal has also been particularized. In the martyrs crying for vengeance, Vitringa discovered the Waldenses. Bengel interposed a chronos=1111/19 years between the Apostolic martyrs that cry for vengeance and the martyrs of the future; thus he also struck upon the Waldensesnot, however, at the beginning, but at the end of the chronos.27

On isolated, allegorizing interpretations of the words, souls under the altar, see Dsterdieck, p. 265.

Rev 6:12-17

VISION OF THE SIXTH SEAL

Ebrard and Dsterdieck maintain with perfect truth that the end of the world is depicted in this vision [so also Wordsworth and Alford. See Add. Note, p. 178.E. R. C.]. And thus for the second time the cyclical structure of the Apocalypse is established. But as the condition of Laodicea and the Lords standing before the door did but lightly touch upon the end, so the present cycle does indeed advance, yet in such a manner as to leave abundance of room for the following cycles. And this inasmuch as it is essentially confined to the cosmical indications of the beginning catastrophe. Our passage reproduces the parallels in the Eschatological Discourse, Mat 24:29-30, in a prophetically developed form. The second vision has its foundation in Mat 24:6; the third and fourth visions have theirs in. Rev 6:7; and the fifth in Rev 6:9. [This sketch, manifestly true in all the particular parallels mentioned, leaves entirely out of view, as will be observed, any parallel to the leading figure, the false Christs of Rev 6:5. See Add. Note.E. R. C.] Hence, all allegoristic interpretations which deny the reference of the fifth seal to the end of the world, making the vision consist of intermediate forms or more general features, are to be rejected. Prominence, however, must be given to the fact, that the Seer here beholds only the signs of the cosmical end of the world and the effects of those signs, whilst with the seventh seal, or in the trumpet cycle, chs. 7 and 8, the spiritual signs and events are revealed. By this fact exegesis is conditioned, as has been previously intimated. Hoffmann did not understand this sequence when he judged that nothing but a description of the new world could follow this delineation of the day of wrath. See Ebrard on this, p. 261. Whilst Ebrard gathers from our text that the whole firmament, the entire structure of the world, shall be destroyed and cease to bea view which exceeds every Biblical limit, even 2 Peter 3.Dsterdieck, on the other hand, justly makes mention of the visional form of the revelation, though that, indeed, does not preclude the reality of the individual features as symbolically presented.

Rev 6:12. A great earthquake.See Rev 11:13; Rev 16:18; Rev 8:5. In all these passages, however, the context must decide whether the terrestrial or the social and spiritual import predominates.

[We have no word but earthquake for ; but it does not, by any means, cover the meaning. For here the heavens are shaken (against Dsterdieck), and the sea, and the dry land. See Hag 2:6-7, and Heb 12:26-27. Alford.E. R. C.]

As sackcloth of hair, Isa 1:3.

The moon like blood, Joe 2:31.

The heavens rolled together, Isa 34:4.

The kings, etc., Mat 25:32. Kings are filled with anguish in common with the meanest slave (Dsterdieck). This ought, properly, to be transposed, since the meanest slave has outwardly the least to lose.

Rev 6:17. In the cry of the terrified and trembling ones to the mountains and rocks, the thought that they seek death (Hengstenberg, Ebrard, Dsterdieck) is not the primary idea conveyed by the text. They seek absolute concealment from the face of God and the wrath of the Lamb, from judgment, in their despairing repentance. And the meaning of this is, we admit, that this present life is so transformed for them into an invasion of the terrible beyond, that they now picture even that beyond as more endurable in reality than the life which they now live. Dsterdieck rightly characterizes these exclamations as representative of the utterances of unbelievers.

Special interpretations:28 as applying to the Jewish war, especially the destruction of Jerusalem (Grotius and others); to intermediate historic spiritual events in the Church (Bede, Vitringa and others); particularly to the darkening of prophecy and law (Bhmer), to Christ blasphemed (the darkened sun), etc. See Dsterdieck, p. 269. On similar allegorizings by Hengstenberg, see Ebrard, p. 258.

[ADDITIONAL NOTE ON THE FIRST SIX SEALS]

By the American Editor

[Every proposed Scheme of the Seals must be tried on its own merits, and that only which at once meets the requirements of the individual symbols, which preserves the unity of the whole system of symbolization, and which manifestly lies parallel with the established facts of history, should be accepted.
It is an essential element in the scheme of Stuart, which represents the visions as having had their primary fulfillment in the events which terminated in the destruction of Jerusalem, that the Apocalypse should have been written before that event. This opinion is, in the judgment of the writer, successfully controverted by Lange (see Introduction, p. 59 sqq.) and many of the ablest Commentators. But even if that opinion be correct, and if the visions did find a fulfillment in the events referred to, it seems rational to regard that fulfillment as only typical, in itself prophetic of one greater and more complete. We cannot suppose, in view of ancient history alone, that the tremendous imagery, either of our Lords eschatological discourse, Mat 24:5-51, or of the Seals (which seem to lie parallel with the portion of the discourse referred to), should have had relation merely to the events that preceded and accompanied the victory of Titus. Still less, in view of the course of history since the destruction of Jerusalem and the manifest accordance of the symbolization therewith, can we avoid the conclusion that the latter was a forecasting of the former. Stuart himself, it will be observed (see Foot-note, p. 168), does not deny the validity of this conclusion.

The schemes of Wordsworth and Lord, whilst they have many things in them that have the appearance of truth, do not, even where the presentation of historical facts is correct, satisfy the requirements of the Symbols.
Of the many historical views that have been presented, those of Elliott and Barnes have by far the greatest appearance of probability. But even these are liable to serious objections. 1. They fail in presenting well-defined historical periods. The historical hypothesis calls for successive periods which, although they may blend into each other at each beginning and close, shall be distinctly marked as satisfying the symbols in their central portions. The first and second periods presented by these Commentators (I. A. D. 96184; II. 184 or 193284) are well-defined (and to a considerable extent satisfy the symbols), but beyond these all is confusion. The third period does not begin at or near the termination of the second, but is embosomed, within it, beginning before A. D. 217, and running on indefinitely; the fourth period is embosomed within the third (A. D. 243268); the fifth (A. D. 284310 or 312) does not begin on the termination of the fourth, or even of the third, but of the second. 2. Both these schemes present utterly unsatisfactory explanations of the Sixth Seal. We feel that the awful figures of this visiona trembling Universe, the sun darkened, the moon as blood, the stars of Heaven falling to the earthare not satisfied by the merely terrestrial convulsions that terminated in, either the destruction of the political power of Paganism, or the sack of Rome.

The hypothesis, advocated by Lange and Alford, that the first five Seals are synchronous, beginning, as to their development, at the date of the Apocalypse and continuing to the present time, is, in the judgment of the writer, correct, as is also the further hypothesis, that by the Riders on the second, third and fourth horses are meant respectively War, Dearth and Aggravated Mortality. He must, however, express his dissatisfaction with the interpretations of both these distinguished Commentators of the Rider on the first or white horse. Lange identifies this Rider with Christ. A special objection lies against this view, viz.: that it requires us to regard as mixed together symbols of entirely different orders. As the symbols of the second, third and fourth visions are aberrant, and as all the surroundings lead us to group the four Horsemen together, it seems natural to suppose that the first symbol should be aberrant also. Far better is the supposition of Alford, who, ignoring the consideration just mentioned, supports his interpretation that this Rider is not the personal Christ, but Christianity, by language quoted in the Foot-note on p. 171 sq.

But even this modified hypothesis is liable to serious objections. In the first place, it represents Christianity as wearing the golden crown, whilst those who profess it are represented in the fifth Seal as victims falling under the hand of the dwellers upon earth. The crown of this Rider calls for recognized sovereignty in the world, and it is not satisfied by what is called the spiritual kingship of the Sons of God. There is a sense in which Christ was a King in humiliation; but the only crown He wore on Earth was the Crown of Thorns. It is the teaching, not only of the fifth Seal, but of the didactic portions of Scripture, that, throughout the present dispensation, His true followers, as pilgrims and sojourners here, must be partakers of His humiliation. Another objection to this view is, that it places Christianity in apparent subordination to Gods ministers in nature (see last paragraph of the Add. Comment on p. 170 sq.). It is at the call of the that the four Riders come forth. The unity of the complex symbol seems to demand that each one of the Riders should act in one of the realms of Gods natural government.

There is an hypothesis which, in the judgment of the writer, satisfies all the requirements of the entire symbolization, and which brings that symbolization into harmony with the other teachings of the Scripture and the facts of history, viz.: that the Rider on the white horse symbolizes mere Human Culture, or, to adopt the current term, Science.

From the beginning, Science has gone forth in triumph, conquering, and that he may conquer; amongst the dwellers upon earth he is the acknowledged and crowned King; his bow, like that of Apollo, is far-sounding and far-reaching. He has proclaimed himself, and now in louder and more triumphant tones than ever is proclaiming himself, to be the true deliverer of men from woe. And yet throughout the long period of his reign, though he has ministered much to intellectual and material advancement, he has been unable to abolish war, and dearth, and aggravated mortality, and the true followers of Jesus have been opposed and persecutedsometimes with the sword and faggot, sometimes with less apparent, but not less real instrumentalities. As the servant of Christ, Science has been in the past, and will be more gloriously in the future, one of the grandest instrumentalities for human development and blessing; but, as an independent king, he is a mock Christ.

This hypothesis, which is consistent with historical facts, satisfies the Symbols of the first vision, and brings them into unity with those which follow; it places the first Rider in the same order of Symbols with the others; it places him in a realm of nature; it is consistent with the implications of the fifth Seal; it is in harmony with the teachings of the didactic Scriptures as to the condition of the Church throughout the present dispensation; and, lastly, it brings the entire vision into parallelism with the eschatological discourse of our Lord (Matthew 24), in which He forewarned His disciples that in the future before His second Advent there should be (1) false Christs, Mat 24:5; (2) wars, Mat 24:6-7; (3) dearth, Mat 24:7; (4) aggravated mortality, Mat 24:7; (5) persecutions, Mat 24:9-10; (6) to be followed by fearful commotions and woes preceding the Advent, Mat 24:15-17; (7) the Advent, Mat 24:30-31.29

In the opinion of the writer, the fifth Seal, as to its first part (Rev 6:9-10), is an Earth scene representing the condition of the true followers of Christ (or at least the most faithful portions thereof) during the period of His absence. That this is to be a condition of humiliation and suffering, comp. 2Ti 3:12; Mat 24:8-9; Joh 15:18-24; Joh 16:1-4; Joh 16:19-22; Rom 8:18-23; Rom 8:35-36; Gal 4:29; Php 1:27-30; 1Th 2:11-15 with 3:3, 4; 2Th 1:4-7; 2Ti 2:8; 2Ti 2:12; Heb 12:1-5; Heb 13:13-14; Jam 1:2-3; Jam 1:12; Jam 5:7-11; 1Pe 1:6-7; 1Pe 1:11; 1Pe 1:13; 1Pe 2:12; 1Pe 2:21; 1Pe 4:1; 1Pe 4:12-14, etc.30 As to its second part (Rev 6:11), it describes the condition of their departed spirits (see Foot-note, p. 176).

The events of the sixth Seal it seems most reasonable to regard as subsequent to those of the preceding Sealsindeed as still future. Even on the hypothesis that the fearful convulsions therein foretold are to be regarded as symbolic of revolutions in the realm of human government, it may be asked: Have there as yet been such revolutions as satisfy the tremendous symbols? And beyond thisDoubtless, fearful convulsions in human affairs were in the view of our Lord (Mat 24:29) and of the Seer (Rev 6:12-16); but can we regard their words as referring only to such convulsions? If the earth quaked, and the rocks rent, and the sun was darkened, when the God-man died (Mat 27:45; Mat 27:51, etc.), is it not rational to expect, in view of such prophecies as those referred to, that similar portents will precede or accompany His Second Coming in glory?

That the sixth Seal heralds and introduces the End of the on and the Coming of the Lord for the Establishment of the Basileia, there can be no doubt; that in any proper sense it can be said to usher in the Final Consummation, the Advent of the Lord for Final Judgment, is exceedingly questionable (Add. Notes, p. 339 sqq.). It brings us to the very Appearing of the Lord; but here, that Advent and its accompanying and succeeding events are not described. We are again brought to the same event at the blowing of the Seventh Trumpet, Rev 11:15; and again Rev 14:11. The full description, however, is reserved until the close of all the collateral visions ending in that event; it is presented to us chs. 19:11; 20:6.E. R. C.]

Footnotes:

[1]Rev 6:1. [ ] Omitted by A. C., etc. Possibly in consequence of exegetical conjecture. [Lange retains here, and also in Rev 6:3; Rev 6:5; Rev 6:7. Lach., Words., Alf., Treg., Tisch. omit with A. C. P.; (Gb. and Sz., with . B*., give . B*. omits in Rev 6:3. The other Codd. are in Rev 6:3; Rev 6:5; Rev 6:7 as in this place.E. R. C.]

[2]Rev 6:4. Before an . [So Words., Alf., Treg., Tisch., with *. B*. C. P.; omitted by c. A.; Lach. brackets.E. R. C.]

[3]Rev 6:4. The reading in acc. with A. C., etc. [So Lach., Alf., Treg. and Tisch. Words., with . B*. P., gives .E. R. C.]

[4]Rev 6:6. Before a according to A. C. [Also . P. So also Lach., Alf., Treg., Tisch. It is omitted by Wordsworth.E. R. C.]

[5]Rev 6:7. Unimportant variations. [Cod. C. reads ; and the Rec. instead of E. R. C.]

[6]Rev 6:11. [Critical editors generally, with . A. B*. C. P., give and .E. R. C.]

[7]Rev 6:11. [The reading generally adopted in acc. with . A. C. P.E. R. C.]

[8]Rev 6:11. is to be retained in acc. with . A. C. [P.].

[9]Rev 6:11. [Alf., Treg., Tisch., with . B*. P., give ; Gb., Lach., Words., with A. C., read .E. R. C.]

[10]Rev 6:12. [Lach., Alf., Treg., Tisch., with . A. B*. C., insert .E. R. C.]

[11]Rev 6:13. [Tisch. gives with . Lach., Words., Alf., Treg., read , with A. B.* C. P.E. R. C.]

[12]Rev 6:15. The second not well founded; interpolated for the sake of clearness. [It is generally omitted in acc. with A. B.* and C.E. R. C.]

[13]Rev 6:17. [Treg. and Tisch. give with . and C.: Lach., Words., and Alf., with A. B*. P.E. R. C.]

[14][The Am. Ed. deems it improper to break the continuity of the authors general statement by the presentation of the views of ot ers, whether coincident or adverse; this presentation he has reserved either for the Explanations in Detail, or the Additional Notes, the one at the end of this section (p. 170), the other at the close of the chapter (p. 178). Ha has taken the liberty, however, of introducing notes of reference immediately after those matters of interpretation which, further on, he ventures to controvert.E. R. C.]

[15][See the Excursus on Hades, p.364 sqq.E. R. C.]

[16] [Quantus tremor est futurus,

Quando Judex est venturus,

Cuncta stricte discussurus.E. R. C.]

[17][The views of this distinguished commentator have been by many strangely misunderstood and misrepresented. He has been understood as holding that the entire Book has reference to events that have long since occurred, and yet in his comment on Rev 1:1, he writes Now, although the closing portion of the Revelation relates, beyond all doubt, to a distant period, and some of it to a future eternity, etc. He is also by many understood as teaching that the first portion had reference only to events preceding the destruction of Jerusalem, and yet the opening paragraph of his Introduction (Vol. I., p. 9) contains this sentence (the italics being his own): It lies upon the very face of the whole composition, I mean the prophetic part of it, that the coming and completion of the Kingdom of God or of Christ, or, in other words, the triumph of Christianity over all enemies and opposers, its universal prevalence in the world for a long series of years, and its termination in an endless period of glory and happiness, constitute the main, theme of the writer, and is indeed the almost exclusive subject of his contemplation. In 9, entitled Object of the Book (Vol. I., p. 155), he writes, The final and complete triumph of Christianity over all enemies, and the temporal and eternal glory and happiness to which this triumph leads the Church, or, still more briefly, as Lcke has stated it, the coming and completion of the Kingdom of God, is the generic theme of the Revelation. And, again, in 28 (Apocalypse designed for the Church in every Age, Vol. I., 478), we find the following, I regard the Apocalypse as containing matter which is a of all that is to happen in respect to the Church. I regard the whole Book as (a) particular illustration of a general principleof a generic truth.E. R. C.]

[18] [For the view of the Am. Ed. see Additional Note, p. 178. [Alford, in the main, agrees with Lange in the interpretation of this symbol. There is a difference, however, which is set forth in his answer to the question: Who is the Rider on this white horse? He writes: We must not, in reply, on the one hand, too hastily introduce the Person of our Lord Jesus Himself, or, on the other, be startled at the objection that we shall be paralleling Him, or one closely resembling Him, with the far different forms which follow. Doubtless, the resemblance to the Rider, Rev 19:11 sqq., is very close, and is intended to be very close. The difference, however, is considerable. There He is set forth as present in His triumph, followed by the hosts of Heaven: here, He is working in bodily absence, and the rider is not Himself, but only a symbol of His victorious power, the embodiment of His advancing Kingdom as regards that side of its progress where it breaks down earthly power and makes the kingdom of the world to be the Kingdom of our Lord and of His Christ.

[Elliott (followed by Barnes) supports his view (see p. 168) as follows: He begins his discussion of the general subject of the Seals with the a priori probabilities that the Apocalyptic horse symbolized a nation, and that this nation was the Roman. He contends that, under this hypothesis, on the comparison of the symbols with the established facts of history, such unity and significance become apparent as to establish the truth of the hypothesis. (And it must be acknowledged, that if the unity and significance be as he claims them to be, it will be difficult to invalidate his conclusion.) He, then, in reference to the description of the character of the even is of this particular seal (Rev 6:2, the crowns and the white color of the horse, indicating triumph and prosperity) asks: Did not this answer very notably and distinctively to the general state and history of the Roman Empire for eighty or ninety years succeeding Johns banishment? that is, from Domitians death, A. D. 96, throughout the successive reigns of Nerva, Trajan, Hadrian, and the two Antonines, until the accession of Commodus, etc.? In answer to this question, he refers to Gibbons description of this period (vol. i., chs 1, 2), quoting the following from the second chapter of the great History: If a man were called upon 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 Commodus. He strives to confirm his hypothesis by reference to the and the bow of this Rider; showing that during this period of Roman history the , and not the , was the crown of the Emperor, and that Nerva, who was a Cretan by extraction (his great-grandfather was probably a Cretan! see Hor. Ap. Vol. I., p. 146, notes 2 and 3), was properly represented with a bow, which was the symbol of a Cretan.E. R. C.]

[19][The call must have had some significance. If addressed to John (and it must have been if the or be genuine), it is inconceivable that it should have meant anything else than that he should go forward; and the thrice-repeated call implies that he must have retired after each opening. The further conclusion of our Author, however (which he seems to have presented in ridicule), is by no means necessary; the Seer, after the opening of the fourth Seal, might have retired, as he must have done after the opening of all the preceding. The necessity (on the supposition of the genuineness of the Rec.) of this advancing and retiring is among the considerations that go to establish the fact of interpolation (see Add. Comment on p. 170 sq.).E. R. C.]

[20] [Elliott and Barnes regard this Seal as symbolizing that long period of war and bloodshed which, commencing shortly after the accession of Commodus, extended to the accession of Diocletian (A.D. 185 or 6284). As descriptive of this period, they make many citations from Gibbon, and (Elliott) the following from Sismondi (Fall of the Roman Empire, Vol. I.): With Commodus death commenced the third and most calamitous period. It lasted ninety-two years, from 192 to 284. During that time thirty-two Emperors and twenty-seven pretenders to the Empire alternately hurled each other from the throne by incessant civil warfare. Ninety-two years of nearly incessant civil warfare taught the world on what a frail foundation the virtue of the Antonines had reared the felicity of the Empire. They support their hypothesis by such considerations as the following: (1) All the Symbols, the red color of the horse, the peace taken away, the killing, the great sword, indicate a state of war; (2) the taking away of peace indicates that it was a state of war following a period of peace; (3) the =the Roman battle-sword, not as in Rev 6:8), that it was a state of civil war; (4) the sword given to the rider, that the causal agency in the state of war should be those whose fitting and distinctive badge was sword-bearing, i. e. the military.

[Wordsworth, who holds that the Rider is Satan making his first assault by persecution, writes: This is the exposition which all the ancient interpreters have given of this Seal. On this point, however, he presents only one direct testimony from the Catena.E. R. C.]

[21] [Elliott and Barnes identify the events of this seal (see p. 168) with the period of distress following the edict of Caracalla, ante A. D. 217. Both these authors refer largely to Gibbon; the latter quotes (from Lord) the following from, Lactantius (De Mort Persec, Rev 23), as furnishing a painful but most appropriate illustration: Swarms of exactors sent into the provinces and cities filled them with agitation and terror, as though a conquering enemy were leading them into captivity. The fields were separately measured, the trees and vines, the flocks and herds numbered, and an examination made of the men. In the cities the cultivated and rude were united as of the same rank. The streets were crowded with groups of families, and every one required to appear with his children and slaves. Tortures and lashes resounded on every side. Sons were gibbeted in the presence of their parents, and the most confidential servants harassed that they might make disclosures against their masters, and wives that they might testify unfavorably of their husbands. If there were a total destitution of property, they were still tortured to make acknowledgments against themselves, and, when overcome by pain, inscribed for what they did not possess. Neither age nor ill-health was admitted as an excuse for not appearing. The sick and weak were borne to the place of inscription, a reckoning made of the age of each, and years added to the young and deducted from the old, in order to subject them to a higher taxation than the law imposed. The whole scene was filled with wailing and sadness. In the mean time individuals died, and the herds and the flocks diminished, yet tribute was none the less required to be paid for the dead, so that it was no longer allowed either to live or die without a tax. Mendicants alone escaped, where nothing could be wrenched, and whom misfortune and misery had made incapable of farther oppression. These the impious wretch affecting to pity, that they might not suffer want, ordered to be assembled, borne off in vessels, and plunged into the sea. He adds: Were we now to represent these things by a symbol, we could scarcely find one that would be more expressive than that of a rider on a black horse with a pair of scales, sent forth under a proclamation which indicated that there would be a most rigid and exact administration of severe and oppressive laws, and with a special command, addressed to the people, not for the purposes of concealment, or from opposition to the government, to injure the sources of revenue.

[Wordsworth thus writes: The imagery of the Apocalypse is derived from ancient Hebrew prophecy. The ground-work of its language here is that of Hos 12:7, concerning Ephraim. Ephraim in the Apocalypse is a representative of enmity to Judah, the Church of Christ. And Hosea thus describes Ephraim: He is a merchant; the balances of deceit are in his hand, he loveth to oppress; the characteristic of Heresy is to be a merchant, and it bears a balance in its hand. The Rider, says Augustine, (?) has a balance in his hand, for he professes that he is teaching equitably, and yet he is doing wrong.E. R. C.]

[22][The Am. Ed. must here express his dissatisfaction with every explanation that he has seen of the fourth part; nor can he propose an interpretation satisfactory to himself. In his judgment, there is here either an undiscovered corruption of text, or else a knot in symbolism which it is reserved for some future commentator to unravel.E. R. C.]

[23] [Elliott and Barnes regard this seal as indicating the period (A. D. 243268) embracing the reigns of Decius, Gallus, milianus, Valerian and Gallienus. Concerning this period, as to its general characteristics, they quote from Gibbon the following: From the great secular games celebrated by Philip to the death of the Emperor Gallienus, there elapsed twenty years of shame and misfortune. During this calamitous period, every instant of time was marked, every province of the Roman world was afflicted by barbarous invaders and military tyrants, and the wearied empire seemed to approach the last and fatal moment of its dissolution. In reference to particular things (the quotations are made from Barnes) we have the following: The sword (=the barbaric sword): This was the period of the first Gothic invasion of the Roman Empire; the period when those vast hordes invaded the Roman territories from the East, passed over Greece, and made their appearance almost, as Mr. Gibbon says, within sight of Rome As one of the illustrations that the sword should be used by Death in this period, we may refer to the siege and capture of Philopolis. A hundred thousand persons are reported to have been massacred in the sack of that great city (Gibbon).

[Hunger: This would naturally be the consequence of long continued wars, and of such invasions as those of the Goths. Mr. Gibbon says of this period: Our habits of thinking so fondly connect the order of the universe with the fate of man, that this gloomy period of history has been decorated with inundations, earthquakes, uncommon meteors, preternatural darkness, and a crowd of prodigies, fictitious or exaggerated. 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 future harvests, Vol. I., p. 159.

[Pestilence: Of the pestilence which raged in this period Mr. Gibbon makes the following remarkable statement, in immediate connection with what he says of the famine: Famine is almost always followed by epidemical diseases, the effect of scanty and unwholesome food. 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 in every province, every city, and almost every family in the Roman empire. During some time, five thousand persons died daily at Rome; and many towns that had escaped the hands of the barbarians were entirely depopulated, 1:159.

[Wild beasts: These are formidable enemies in the early stages of society, and when a country from any cause becomes depopulated. Though not adverted to by Mr. Gibbon, there is a record pertaining to this very period which shows that this was one of the calamities with which the world was then afflicted. It occurs in Arnobius, Adv. Gentes, lib. i. p. 5. Within a few years after the death of Gallienus (about A. D. 300), he speaks of wild beasts in such a manner as to show that they were regarded as a sore calamity. When were wars waged with wild beasts, and contests with lions? Was it not before our times? When did a plague come upon men poisoned by serpents? Was it not before our times?

[Wordsworth comments as follows: The word used in the seal for sword is different from that in Rev 6:4, and properly signifies a Thracian swordThe Beasts of the Earth here, are savage powers exercising an earthly dominion for earthly ends. Observe the article here, the Beasts, showing that although they have not yet been mentioned, they are present to the Divine fore-knowledge, and will be described more fully in later parts of the Apocalypse. These words, the Beasts of the Earth, thus introduced, connect the time of the seal with the time of other prophecies in other portions of the Apocalypse. The words thus used in this book may be called chronological catch-words. They serve to rivet prophecies of contemporaneous events, and to mark identity of subject, as well as sameness of time. We find on examination that the word , Beast, is used in no less than thirty-seven places of the Apocalypse, and always in a special sense, signifying a particular power; we may therefore reasonably infer that the word is used in the same sense in the passage now before us. This seal, therefore, presents a compendious view of the sufferings which the Church of Christ would have to endure from the various workings of the Evil One.E. R. C.]

[24][There is no altar of burnt offering in Heaven; the only altar there is that of incense. In the symbolic Tabernacle, the altar of burnt offering was placed in the open court, before the (the true Temple) and in the way to it; and so, doubtless, in the Apocalyptic vision. In the judgment of the American Editor, the outer altar was symbolic of the Earth as the platform of service (i. e. sacrifice in its broadest sense) offered unto God as the condition of entrance into the Holy Place. For the sinful creature, this service involves sacrifice in the sense of suffering and death. The perfect service, involving the voluntary endurance of suffering and death, which is the efficacious condition of the sinners entrance into Heaven, was offered by the Second Adam; and yet those united unto Him are called to a service like Hisa service of obedience, involving sacrifice in the narrower sense, the sacrifice of burnt offering. It was in respect of this that the Apostle desired, not only for himself, but for all believers, that they might know the fellowship of Christs sufferings, and be made conformable unto His death (comp. Php 3:10 with 17). In the restitution of all things, doubtless, this earth will be brought into the Holy Place, and the brazen altar of burnt offering will become a golden altar of incense (Rom 8:21, Rev 21:3-4), but until that day the earth will remain, before the Temple, an altar of sacrifice. The scene that the Seer beheld was (in the first part) an earth scene during the present on, in which he beheld the true followers of the Lord partaking in the sufferings of their Head. (See Add. Note, p. 178.)E. R. C.]

[25][It becomes an exceedingly interesting and important question whether Hengstenberg is not right. He writes: The Souls of the martyrs, in Rev 6:9, are not the souls in the intermediate state, as expositors commonly suppose; the souls () are meant, of which it is said in the Old Testament that they are in the bloodthe animal souls (see, for example, Gen 9:5, [the term here translated life is in the LXX. ]); they are murdered souls; but the blood itself might as well have stood, and in Rev 6:10, indeed, is actually put instead of the souls here. This is plain from comparing the original passage, Gen 4:10, where the blood of Abel cries to God from the ground. (Zllig: Only a dramatizing of the thought; your blood demands vengeance, according to Gen 4:10; Gen 9:5, etc. [LXX.]) It is in accordance with the phraseology of the Old and New Testaments, in which everywhere the spirits () only, not the souls () of the departed are spoken ofsee my Comm. on the Psalms, Vol. III., p. 87 (Trans.). It is shown by a comparison of the parallel passage, Rev 20:4, where the discourse is of the souls () of those who have been beheaded for the testimony of Jesus, and where the Prophet sees them live again. It is plain, finally, from the fact that the souls were seen under the altar, in reference to Lev 4:7 (comp. 5:9), And the whole blood of the bullock shall he pour out at the bottom of the altar of burnt offering, which is before the tabernacle of the congregation. Accordingly, since the place under the altar has nothing to do with souls in the higher sense, we can only understand by the souls () the animal souls, which perish with the body. According to this interpretation, it is the blood, the murdered lives, of the saints that calls to God for vengeance. And this idea is far more in accordance with what we are taught concerning the character of the redeemed than the one commonly received. There is no incongruity in the supposition that the blood of martyred Stephen, like that of Abel, should have called upon God to avenge it; but we cannot entertain the thought that the spirit of him who, like Jesus, departed with a prayer for forgiveness, should, immediately after his departure, have raised the cry, Lord, avenge me, punish, my murderers.E. R. C.]

[26][Does not a comparison of this verse with Rev 7:9; Rev 7:13-14, indicate that the white robes have reference to a heavenly condition, and not to an earthly vindication?E. R. C.]

[27][Elliott and Barnes identify this Seal with the persecution under Diocletian (A. D. 303312). They both give copious extracts from Gibbon and other historians. The latter quotes from Gibbon as follows: Galerius at length extorted from him (Diocletian) the permission of summoning a council, composed of a few persons, the most distinguished in the civil and military department of the State. It may be presumed that they insisted on every topic which might interest the pride, the piety, the fears of their sovereign in the destruction of Christianity, i. 318. It would have been an easy task, from the history of Eusebius, from the declaration of Lactantius, and from the most ancient acts, to collect a long series of horrid and disgustful pictures, and to fill many pages with racks and scourges, with iron hooks and red hot beds, and with the variety of tortures which fire and steel, savage beasts, and more savage executioners, could inflict on the human body, i. 326.E. R. C.]

[28] [Elliott and Barnes identify this Seal also with great periods in Roman history (see p. 168).

[The former, who regards the period indicated in this chapter as that in which the political power of heathenism was destroyed, supports his view as follows: By the earth he understands the Roman earth (vol. i., p. 103); by the firmamental Heaven above this Apocalyptic earth, the ruling department in the dominant polity; and by its luminaries, the actual rulers and governing powers therein (vol. i., pp. 103, 236 sq.). From this point of view he writes concerning this vision: It surely betokened some sudden and extraordinary revolution in the Roman Empire, which would follow chronologically after the era of martyrdoms depicted under the Seal preceding; a revolution arising from the triumph of the Christian cause over its enemies, and in degree complete and universal. These conditions he finds fulfilled in the great revolution under Constantinea revolution concerning which he quotes Gibbon as writing (vol. v.):The ruin of the Pagan religion is described by the Sophists as a dreadful and amazing prodigy, which covered the Earth with darkness and restored the ancient condition of chaos and of night.

[Barnes fixes upon a different period, viz.: A. D. 365410. He writes: The design of these verses (1517), in the varied language used, is evidently to denote universal consternation and alarmas if the Earth should be convulsed, and the stars should fall, and the Heavens should pass away. He quotes largely from historians to show that these figures met their most complete fulfillment in the period closing with the destruction of the Empire by the Goths and Vandals.E. R. C.]

[29][The four realms of nature brought to view on this hypothesis are (1) human intellect, (2) government, (3) the processes ministering to growth and nourishment, and (4, possibly) the atmosphere as the seat of those influences which minister to health and disease. Is it not possible That the ideal forms of the may have relation to these realms of nature: the Human figure to the first, the Lion to the second, the Ox to the third, and the Eagle to the fourth?E. R. C.]

[30][As against the position taken above, may be urged the present exemption of the Church from persecution. This suggests the question, whether this exemption may not be the result of undue conformity to the worlda conformity exemplified in the case of the Church of Laodicea, Rev 3:15-17. The only texts in the New Testament with which the writer is acquainted, militating against the truth of his position are such as 1Ti 4:8; Mat 6:33; Mat 19:29; Mar 10:30. These texts, it is urged, promise temporal prosperity to true Christians. It is to be remembered, that they had immediate respect to primitive believersto those to whom the Saviour directly declared that the world would hate and persecute them. The first passage cited was addressed to that very minister to whom it was declared (2Ti 3:12) All that will live godly in Christ Jesus shall suffer persecution. To suppose, therefore, that these texts imply a promise of temporal prosperity and freedom from persecution is to place them in direct antagonism with the general run of inspired utterance; and not only so, but it is to suppose the utterance of a promise that manifestly never was fulfilled in the case of those to whom it was primarily given. All the passages can, without straining, be regarded as implying the promise of spiritual prosperity in the midst of temporal adversity. Thus, and thus only, can they be brought into harmony with the declarations of prophecy and the facts of history.E. R. C.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

SPECIAL DOCTRINO-ETHICAL AND HOMILETICAL NOTES (ADDENDUM)

Section Fifth

Earth-picture of the Seven Seals. Their opening. (Ch. 6)

General.The course of the world in its totalityconsidered with reference to its predominantly external and predominantly internal phases. Sublime picture of the Four Riders. The cry, as with a voice of thunder, Come and see! Come and see that Christ, upon the white horse, precedes the three dark riders, that He has dominion over them, and that He has brought them into His service, into the service of His Kingdom. Come and see: the bright fundamental thought of world-history, so dark in respect of its predominant visible aspect. The four Horses, or world-history a course, in eternal onward motion. Each horse has its rider, i. e., its idea; its conduct and tendency, regulated by that idea; its goal and purpose. The main tendency of all, however, is regulated and defined by the tendency of Christ. The group of four Riders may be classified under two heads, viz., Christ or personal Victory, contrasted with impersonal War, the desolator of personal life. For as Christ constitutes the three dark Riders His followers and presses them into His service, so the second Rider may regard the third and fourth as his esquires, War being attended by Dearth, in the first place, and secondly by Pestilence.

1. History of the world in its predominantly human aspect. First Seal. Christ, as the Logos, also the dynamic Force, the fundamental and leading Power of worldly historya Power victorious in holy suffering. The great Victor in all the wars of worldly history(1) He has conquered, (2) He is conquering, (3) He will conquer.Second Seal. War. Its dark side or abnormity. Its light side in the train of Christ. Comp. the authors pamphlet: Vom Krieg und vom Sieg.Third Seal. Dearth. Terrestrial sufferings. Social sufferings. Wealth and poverty. Usury and pauperism. Care of the poor. Socialistic projects. Infinite increase of pauperism through the luxury of those that are at ease; infinite decrease of it through the plainness and simplicity of Christian sentiment and classical culture.Fourth Seal. Death. Circumstances of mortality. Pestilences. Poisons. Wild beasts. Suicides. Lust and cruelty in their reciprocal action. Death of children. Offerings to Moloch. Macrobiotic counter-agencies.2. History of the world in its predominantly spiritual aspect. Fifth Seal. The Martyr-history of the Kingdom, as the kernel of the history of the world: the suffering Christ. The martyrs, beginning with Abel. In respect of human wickedness, slain on the field of the curse, without the sacred camp, on the Place of a Skull; in respect of the Divine counsel, sacrificed on Gods altar, buried beneath the altar. Connection of all martyr-sufferings with the holy sacrifice and expiatory sufferings of Christ in the centre. All martyr-sufferings for the sake of Gods Word (or for the sake of truth, in the heathen world), cleansed from sin, purified and perfected through the sufferings of Christ. The blood of the heavenly-minded, shed by the earthly-minded, animated by the spirit of intercession, and yet a real historic impulse after justice, demanding recompense. Old Testament martyrologies (Matthew 23). Apostolic martyrologies. Old-Catholic martyrologies. Medival Protestant martyrologies. Evangelic martyrologies. The grand history of spiritual martyrdoms. Even John and all like-minded with him, though they died a natural death, are true martyrs. True martyrdom, faithfulness in confession, enduring unto death. Witness as confession. There are none save persecuted confessionsno persecuting ones. Christianity itself a confession. Consolation concerning all martyr suffering, and pacification of all martyrs. Pacification in view of the whole matter: a. The great company of sufferers; b. The Divine counsel concerning the completion of their number; c. Rest in patience and in the hope of perfect retribution; d. The white robes beyond this life, glistening ever clearer in historic lustre even in this present world. The memory of martyrs is revived even through the canonization of their murderers. The terrors of the Inquisition are, from the fact of their becoming more and more an object of detestation to mankind, also a precursory rehabilitation of the slain.Sixth Seal. The triumphant Christ. Symbolic presages of the Coming of Christ, spiritual and cosmical: the great earthquake. Darkening of the sun and moon (Matthew 24). The sun of the spiritual life veils itself in black; the moon of the natural life becomes as red as blood. The stars of Heaven fall, i. e., our old cosmical system is dissolved. The old Heaven and the old earth-phase (mountains, islands) vanish in the process of metamorphosis. Dissolution of the old social order of things: the kings, etc., are afraid (Rev 6:15). The Coming of the Lord to judgment; a coming to the terror of all the earthly-minded (Rev 6:16). The great Day of Wrath (see Zeph.). Its convulsing effect. The great Day of Wrath also, however, the great Day of final Redemption. The Seventh Seal, yet to be opened, the envelope of all those Trumpets calling to conflict and repentance which, as judgments of God, complement and transrupt the course of the world.

Special.[Rev 6:2.] Attributes of the First Rider, or the individual traits in His appearance.[Rev 6:4.] Symbolic traits of the Second Rider; [Rev 6:5] of the third; [Rev 6:8] the fourth.[Rev 6:4]. War as a Divine ordinance; to him it was given to take peace from the earth. To him a great sword was given.[Rev 6:5.] Famine or Dearth on earth, a distressful state with which the celestial ones are acquainted (Rev 6:6), which they modify, limit, and direct.[Rev 6:8.] Death as a judgment; as a judgment transformed into a blessing. The Death of Christ, the death of Death.Hades also in the service of Christ.[Rev 6:9-11.] The souls of the martyrs: they are all in existence still, and visible to the eye of the Seer.How their faithfulness to the Word of God and their witness of Jesus were imputed to them as a crime.Their common character.As the avengement of blood contains a germ of righteous retribution, so the judgment of God is a great and holy analogue of unholy avengement of blood.White robes: a favorite image of John; a favorite adornment of the Church.Wait a little while. Sadness and peace in the consolatory assurance that the sufferers for Christs sake constitute a great company.The anxious question of the weak human heart as to how God the All-Ruler, in His holiness which hates evil and in His truth whereby He is the Covenant-God of the pious, can suffer His children, servants, and witnesses to be slain by His enemiessuffer them to be slain for His names sake, and even make them wait so long for His retribution.The heavenly answer to this question.[Rev 6:17.] The Day of Wrath, in relation to its appearances in the Scriptures (or as predicted) and in the history of the world (or as presaged).The Day of Wrath in its effects.

Starke: The Rider on the white horse is Christ; this is clearly manifest from Rev 19:11-16. A white horse was held in particular esteem by the heathen; when the kings of Persia wished to sacrifice to the sun, they offered up a white horse to that luminary. It gave prestige to generals to ride before their armies on white horses; victors used white horses in celebrating their triumphs, and the Romans had their triumphal chariots drawn by white horses.Red is a sign of war; hence the Persians and Lacedemonians wore red garments when they went to war.The color of the horse in Rev 6:5 is indicative of hunger, which makes people look black and parched (Lam 4:2; Lam 4:7-8).A balance in his hand. Such as spices were weighed with. Indicative of want is the fact that provisions are not measured, as usual, by the bushel, but weighed by the scale (Lev 26:26); not the greatest want and famine are indicated, however, for where it is necessary to weigh out grain, there is, indeed, scarcity, but not yet famine., pale, sallow, betokens the pale yellow hue of dry and withering herbs and leaves of trees; thus Constantius was called Chlorus, on account of his paleness. Because Death is commonly called pale, and makes men of a clayey hue, yea, turns them to clay, this figure of a pale horse is most appropriate.On the Fifth Seal. Quesnel: The saints pray for the second Coming of Christ just as patriarchs and righteous men of old sighed for His first Coming (Psa 14:7; Luk 10:24).The expressions relative to the occurrences under this Sixth Seal are taken from Isa 2:19-21; Isa 13:9-10; Isa 24:23; Isa 34:2; Isa 34:4; Eze 32:7-8; Joe 3:15-16; Mat 24:29; Luk 21:25.

The exposition of the Seals is placed by Starke on the Church-historical platform, and the alternative is discussed as to whether the first five Seals are already fulfilled, or whether the fulfillment of all the Seals is still future. Starke gives the grounds for (and therefore, relatively against) each hypothesis.

Graeber, Versuch einer historischen Erklrung, etc. (see p. 73): First Seal. A white, shining horse, and he that sat upon it had a bow, and there was given unto him a crown [Kranz=wreath], and he went forth conquering, and that he might (or should) conquer. This first image exhibits to our view not a pagan, but a Christian Victoryto this effect is the superscription which we must give to this picture. The Rider is himself first described, and then his work is set forth. His work is victory. He went forth conquering and to conquer, i.e., he went from one victory to another. His victory was a triumphal procession through the world. How sublime and how comfortable is it that the first thing revealed to us concerning the government and dominion of Christ on earth, is His victory. His first procedure is victory, and He goes from one victory to another, and ends with victory! According to this, all that He does is victory. He cannot do otherwise than triumph. Fortune changes not under His government, as it does in the wars of earthly kings, nor are His victories purchased at great expense, like those of earthly sovereigns, but He conquers alwaysabsolutely. Whoso in these wars will not suffer himself to be gained over to Christs side as His friend, is judged as His foe. Every one is conqueredthese to enjoy everlasting felicity, those to suffer the penalty of eternal damnation.The bow (Psa 7:12-13). He is armed, not with the sword, but with the bow, because the short sword puts the combatant in great danger of being wounded himself, whilst the bow, on the other hand, strikes from afar. (What relation does the sword in His mouth bear to the bow in His hand ? The sword is, assuredly, His word; the bow, doubtless, is the operation of His Spirit, in its awakening as well as its judging power.)

Pollock, [The Course of Time]. Der Lauf der Zeit, ein Gedicht in zehn Gesngen, bersetzt von Hey. Hamburg, Perthes, 1830. On the Sixth Seal. An attempt to depict the cosmical crisis. [Meantime the earth gave symptoms of her end; and all the scenery above proclaimed that the great last catastrophe was near. The sun at rising staggered and fell back, etc.] (The idea that in decaying cosmical nature extremes constantly become more sharply prominent, is suggested, but not worked out with sufficient clearness. According to Scripture, moreover, the cosmical convulsion is first perceptible in earthly life.)

Van Oosterzee, De Oorlogsbode (the messenger of war): Tijdpreek in Augustus 1870, s Gravenhage. On Rev 6:1-8. The theme: De Oorlog en zijne ellenden, beschouwd in het licht der christelijke Heilsopenbaring. Op de tweede vraag, wie hem beschikt, dezen rustverstoorder, antwoordt onze tekst veelbeteekenend, dat hem deze macht is gegeven.

On the seven Seals, and particularly the four Riders, there is a variety of special literature. See Lilienthal, Archivarius, p. 822. See Introduction, p. 74.L. Hofacker, Ueber das weisse Pferd, etc. Tubingen, 1830.Cunningham, Dissertation on the Seals, etc. London.

[From M. Henry: Rev 6:16. The wrath of the Lamb. Though Christ be a Lamb, yet He can be angry, even to wrath, and the wrath of the Lamb is exceeding dreadful; for if the Redeemer, that appeases the wrath of God, Himself be our wrathful enemy, (through our rejection of His atonement,) where shall we have a friend to plead for us? They perish without remedy, who perish by the wrath of the Redeemer.

Rev 6:17. As men have their day of opportunity, and their seasons of grace, so God has His day of righteous wrath; and when that day comes, the most stout-hearted sinners will not be able to stand before Him.From Bonar: Rev 6:10. How long? These words occur frequently in Scripture, and are spoken in various ways: 1. As from man to man; 2. As from man to God; 3. As from God to man. Passing by the first mode of their usagecomp. Job 8:2; Job 19:2; Psa 4:2; Psa 62:3we come to the other two. 1. The Words as from man to God; comp. Psa 6:3; Psa 13:1; Psa 35:17; Psa 74:10; Psa 79:5; Psa 89:46; Psa 90:13; Psa 94:3-4; Hab 1:2; Rev 6:10. In these passages they are the language, (1) Of complaint. Not murmuring or fretting, but what the Psalmist calls complaining, an expression of weariness under burdens. (2) Submission. (3) Inquiry. (4) Expectation. 2. The words as from God to man; comp. Exo 10:3; Exo 16:28; Jos 18:3; 1Ki 18:21; Psa 82:2; Pro 1:22; Pro 6:9; Jer 4:14. Taking up these words of God as spoken to different classes, we would dwell on the following points: (1). Long-suffering. It is this that is expressed in the passage in Jeremiah. (2.) Expostulation. How long halt ye between two opinions ? (3) Entreaty. God beseeches man. (4) Earnestness. (5) Sorrow. (6) Upbraiding. (7) Warning.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

With this chapter commenceth the Opening of the Seals. Here are six of them opened in this Chapter, the various Events of which are enumerated in Prophetical Language, and with these the Chapter closeth.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

(1) And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. (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.

Let the Reader attend to the various particulars under these different periods of events, classed under the term of seals; everyone of which becomes interesting. It appears very plain, that the vision of seals, of trumpets, and of vials, hath each its distinct object in prophecy. The two preceding Chapters having introduced to the Church the divine authority of the whole in God and the Lamb; and Christ having come forward to open the book, and loose the seals thereof, now enters upon the glorious service. And here begins with the prophecy of the seals.

For the better apprehension of the subject it may be proper previously to consider, what we may suppose is meant, according to scripture language, of the term seal. Two or three striking significations seem to be folded up in the name. First. It certainly implies somewhat that is secret; and such, no doubt, are all the ways and works of God, in relation to his creatures. All the mysteries of our holy faith necessarily are secret, and, in some points, must ever: lastingly be so. And the opposition made to the Son of God, in the struggles of the kingdom of darkness, yea, the state of Christ’s Church, in the Adam-nature of the fall, and the natural hatred, even of his own people, until recovered by grace, these are secrets indeed, which the Lord Only can explain, and therefore none but Christ could be found worthy to open and unfold them to his people.

Secondly. There is somewhat wonderfully striking in those seals, considered with an eye to the Lord’s people, as distinguished from the World. To gather into one point of view all that is said of seals, and sealing, as relating to the Church of God, would make a large volume. The sacred purposes and decrees of God the Father, are frequently expressed by this term. His treasures are said to be sealed, Deu 32:34 . His stars are sealed, Job 9:7 . And Job observed, that his transgressions were sealed up in a bag; meaning, well-known, Job 14:17 . In relation to Christ, circumcision is said to be a seal of the righteousness of faith, Rom 4:11 , and regeneration is the seal of the Holy Ghost, 2Co 5:5 . And the Lord’s knowledge of his people is said to be as a seal, because the foundation of God standeth sure, 2Ti 2:19 .

Thirdly. By seals, and opening them, implies so many pledges, that the things spoken of shall be assuredly accomplished. And we, in the present hour, have this additional testimony, that in the fulfillment of one, all the rest are pledged to be confirmed. Time only can bring to pass, according to the decree, what is said. Nevertheless, in the accomplishment of all that is past, we may safely calculate for all that is to come. The same Lord speaks now, that spoke to the Prophet of old: But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased, Dan 12:4 .

So much in a general way concerning the seals. Let us now attend to the effect, which attended the opening of them. John saith, that when the Lamb opened one of them, namely, the first, he heard as it were the noise of thunder; one of the four beasts saying, Come and see. Now here is an invitation, and that most persuasively introduced, to attend to the wonderful events contained in the opening of the seals. And what is the Church called upon for to see? Evidently, Christ himself, going forth, by the various Methods of his grace, to gather his Church out of the heathen world. Hence, he is represented as on a white horse, to intimate the spotless purity of himself and his Gospel; and the bow showed the weapons of his warfare, sure and certain in his victory, conquering and to conquer. There is nothing doubtful in this war. As for those that would not that I should reign over them; bring them hither, and slay them before me, Luk 19:27 .

But, what I would particularly desire the Reader to attend to in this account is, the time, in which this prophecy opened, and the state of the world at its opening. Let the Reader recollect what hath before been remarked in the general observations, at the opening of this book of the Revelation, that the Roman Empire was at this time Mistress of the World; and that that Empire was heathen. The Jews were now dispersed. Christ, therefore, goeth forth, in the purity of his Gospel, to gather together in one, the children of God which are scattered abroad, Joh 11:52 . A white horse, was a beautiful representation both of the purity of his Person, and of his doctrine. And the crown, as striking an insignalia of his sure victory. So spake the royal Prophet; Psa 45:4-6 . And the Holy Ghost again confirmed it, in reference to Christ: Heb 1:8 . And the succeeding ages of the Church had the felicity to see the accomplishment of this part of the prophecy. For the Empire which, at Christ’s ascension, was heathen, in a period of about three hundred years, became Christian; that is, professed Christianity; and this in the person of Constantine the Emperor, who first openly avowed it. So that by this time, the Gospel had run down all the idols of Rome.

I would pause, just to remark the slender means the Lord was pleased to adopt, for this purpose. In the few poor fishermen of Galilee, and their companions, the first preachers of the Gospel, we find the only instruments made use of, against all the philosophy of this known world; as if the Church should always have in view the Lord himself, on his white horse, and crown. For when is beheld such a disproportion between the instruments and the work accomplished, it is impossible but to recognize the divine hand. Here, most eminently, God chose the foolish things of the world to confound the wise, and the weak things of the world to confound the mighty, 1Co 1:27 . And, let not the Reader forget, while contemplating the subject as it then was accomplished, how sure a pledge it gave, that in like manner, all opposition should give way throughout the world in every age of the Church before the Gospel, in the sure accomplishment of all the remaining prophecies. Christ still appears to the eye of faith, on the white horse, with his crown, conquering and to conquer, until the seventh trumpet be sounded, and that glorious event follow, when the kingdoms of this world are become the kingdoms of our Lord and of his Christ, and he shalt reign forever and ever. Rev 11:15 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Rev 6:2

The motto of the Moravian Church is ‘ Vicit Agnus noster, eum sequamur ‘. (‘Our Lamb has conquered, let us follow Him.’)

Rev 6:8

Death appears mounted on a horse, not on a throne; he arrives, he passes by.

C. G. Rossetti.

Dr. John Brown, in the second series of Horae Subsecivae, describes a sermon by Dr. Chalmers on the reign of death, and on death as a tremendous necessity. Towards the end, ‘in a few plain sentences, he stated the truth as to sin entering, and death by sin, and death passing upon all. Then he took fire once more, and enforced, with redoubled energy and richness, the freeness, the simplicity, the security, the sufficiency of the great method of justification. How astonished and impressed we all were! He was at the full thunder of his power; the whole man was in an agony of earnestness…. And when he sat down, after warning each one of us to remember who it was, and what it was, that followed death on his pale horse, and how alone we could escape we all sunk back into our seats.’

Rev 6:8

Compare Shelley’s vivid description in the tenth canto of The Revolt of Islam, XVIII. f.

References. VI. 8. E. A. Askew, The Service of Perfect Freedom, p. 109. Expositor (5th Series), vol. x. p. 121.

Rev 6:9 f

After quoting Lacretelle’s description of a bloody riot in May, 1750 ‘Some of the rioters were hanged on the following days’ Carlyle proceeds: ‘O ye poor naked wretches! and this then is your inarticulate cry to heaven, as of a dumb tortured animal, crying from uttermost depths of pain and debasement? Do these azure skies, like a dead crystalline vault, only reverberate the echo of it on you? Respond to it only by “hanging on the following days”? not so: not for ever! Ye are heard in Heaven. Also the answer will come in a horror of great darkness, and shakings of the world, and a cup of trembling which all the nations shall drink.’

French Revolution, bk. I. II.

That general opinion, that the world grows near its end, hath possessed all ages past as nearly as ours. I am afraid that the souls that now depart cannot escape that lingering expostulation of the saints under the altar, Quousque Domini (How long, O Lord)? and groan in the expectation of the great jubilee.

Sir Thomas Browne, Religio Medici.

References. VI. 9. Expositor (4th Series), vol. iii. p. 251. VI. 9-11. C. Gotch, Sermons, p. 265.

Rev 6:10-11

Here it is plain that the departed have the power of prayer. The souls under the altar ‘cried with a loud voice, saying, How long, O Lord?’ It appears, further, that they retain a consciousness of their former life on earth, for they say, ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’ It appears, too, from this passage that the souls of the departed are capable of receiving knowledge, for ‘it was said unto them that they should rest yet for a little season’. It appears, too, from this passage that they are, while in Paradise, capable of receiving additional comfort and glory, for it says, ‘white robes were given to every one of them’.

I. The thought of the life of the souls in Paradise may help to reconcile us to bear the loss which their departure must in many ways bring upon us. For when we think even of the little that we know of their perfect and increasing happiness we would not wish them back again. Their life above is, as the Apostle tells us, ‘far, far better’ than our life here below. It is true ‘we know in part’ only, as the Apostle says, what the joys of that blessed life in Paradise must be; but we know enough to make us thankful for those ‘who depart hence in the Lord’. At present when we read the book of nature, or even the book of Revelation, we are but as persons reading in a book with crumpled, or missing, leaves; there is much which we desire to fill in, ‘we only know in part’; but hereafter, there above, we shall ‘know even as we have been known’; there we shall see, as it were, all the disordered leaves of our present knowledge arranged in perfect order, in the one volume of God’s most perfect will, bound with the bond of His eternal love:

Nel suo profondo vidi che s’interna,

Legato con amore in un volume,

Cio che per l’universo si squaderna.

Dante, Paradiso, C. XXXIII. 85.

II. At present, it is true, we only see ‘in part,’ but if we look with the eye of faith on the wonders with which God has surrounded us in this world, and remember that they are His handiwork, then we shall be able to read the book of nature in the spirit of Christ’s parables, and learn something of the ways of God. Every springtime shows us a resurrection after the apparent death of winter the trees and flowers were ‘not dead, but sleeping’. It is a constant miracle of wonder and delight to me to watch through the early days of spring the still, dark, and dead-like stems of the trees in our orchards. It seems so unlikely that the dark, dull stem should ever be the channel for a life of beauty and of self-production. Inch after inch, as the eye rises from the ground, there seems no hope of any future glory, and yet, when the appointed time has come, we see the miracle of its organic life performed, and blossom after blossom is unfolded, and then the full fruit is formed. To all the life-power is conveyed, undisturbed by the separate perfection of each. Each bud, and blossom, and fruit receives its due allotment through the living organism; there is no forgetfulness and no confusion. Millions, and millions of millions, at last receive the beauty and the fruitfulness of which in the days of its early growth there was no sign or hope. So, if we could see above the myriad stars, we might behold the souls in Paradise clothed with a beauty and a glory of which the life on earth could give us no true conception, but which is theirs, quite naturally, according to the supernatural laws by which God will perfect the beauty and the fruitfulness of the branches of the True Vine.

Bishop Edward King, The Love and Wisdom of God, pp. 332-334.

References. VI. 16. Bishop Lightfoot, Cambridge Sermons, p. 193. T. F. Crosse, Sermons (2nd Series), p. 238. J. Keble, Sermons for Advent to Christmas Eve, p. 175. H. Bushnell, Christ and His Salvation, p. 314. Expositor (5th Series), vol. v. p. 339; ibid. (6th Series), vol. vi. p. 404. VII. 4. H. H. Henson, Godly Union and Concord, p. 144.

Fuente: Expositor’s Dictionary of Text by Robertson

VIII

THE OPENING OF THE SEALS

Rev 6:1-8:1

The theme of this chapter is the opening of the seals, or the gospel as preached from John’s time to the final advent of our Lord. As you observe, this study concludes with Rev 8:1 , separated from its context by artificial chapter division it should be Rev 7:17 . The study introduces the prophetic element of the book, which extends to the end. From the standpoint of the writer, it is the first revelation of “the things which shall come to pass hereafter.”

We will consider first the Revelator. In the gospel, our Lord is himself the revelation of God the Father: here he is the Revelator. He is presented in Rev 5:6 thus: “A Lamb standing as though he had been slain, having seven horns and seven eyes, which are the seven Spirits of God.” The seven horns indicate fulness of authority and power in each of the seven churches. The seven eyes, explained as the seven Spirits of God, indicate his sending of the Holy Spirit, who on earth is his vicar and bears witness to him alone, and through whom he is present with and controls the seven churches. His worthiness to be the Revelator, and to constitute his people a kingdom and priests, and to receive all power, riches, wisdom, might, honor, glory, blessings, and dominion, is expressly ascribed to his vicarious expiation of sin as the Lamb slain. This appears in Rev 5:9-10 ; Rev 5:12-13 , and his worthiness on this ground is recognized by the united voices of Cherubim, Elders, all the Holy Angels and by the whole creation. So qualified, he opens the seals and reveals in sublime imagery the future of the kingdom of God. And so this revelation is prophecy.

The seven disclosures which follow the opening of the seven seals are divided into two distinct groups: a group of four and a group of three. The four are introduced, one after another, by the four Cherubim in succession, and in response to their “Come,” “Come,” “Come,” appear horses varying in color. With the group of three the Cherubim appear to have no direct connection. The fifth seal disclosure reveals the impatient martyr cry for vengeance, uttered on earth indeed, but here presented as it reaches heaven, and the sixth seal discloses portents which herald the long delayed vengeance for which the martyrs prayed. The opening of the seventh seal is followed by these words: “There was silence in heaven for half an hour.” That is to say, temporarily there is no disclosure of what followed the opening of the seventh seal the climax for a while is suppressed. We do not get to what that seventh seal would have disclosed until we reach the climax in Rev 20 , and in every other synchronous view there is a pause, or a suppression of the climax which, when it comes, fits all four of the synchronous views. We have already seen the agency of the Cherubim in giving revelations to Isaiah and Ezekiel. Now, let us take up this study in order. The First Seal: When our glorified Lord opened the first seal, one of the Cherubim shouted like thunder: “Come” not “come and see” as the King James Version has it, as if spoken to John; not “come Lord Jesus, in thy final advent” as the premillennial interpreter would have it. The Cherub says “Come,” and he is not calling either John or Jesus they are both there with him. We know what each Cherub called for by what appeared in answer to the call. There appeared in succession, following the “Come,” “Come,” “Come,” “Come,” four horses with their riders. This imagery of different colored horses is borrowed from the book of Zechariah. In a paragraph of chapter I and in the whole of Rev 6 , we have Zechariah’s vision of the different colored horses and the chariots, which are explained as the four spirits which stand before the throne of God, and go forth unto all the earth at the bidding of God, and by whom all the earth is quieted. Here in our lesson we see these horses all going forth at the bidding of the four living creatures. In Zechariah the result of the going forth is the crowning of Joshua the high priest, followed by these words: “Behold the man whose name is the Branch, and he shall grow up out of his place; and he shall build a temple of Jehovah, and he shall be a priest upon his throne, and the counsel of peace shall be between them both” that is, between the king and the priest “and the crowns shall be distributed among his followers.”

Here in our study the result is somewhat the same the crowning of Christ the royal priest is followed by the crowning of all his followers. In Zechariah we have the type of the successful issue of the rebuilding of the Temple through Joshua and Zerubbabel, or high priest and civil government, and that in spite of all opposition. Here in Revelation, through these opened seals, we see the antitype, Christ’s successful building of his spiritual temple and the crowning of all his followers. In Zechariah all the chariots, no matter what the color of horses, contribute an appropriate part toward the glorious result, so here the work imaged by all these horses, whether apparently good or bad in individual result, conspired together to one glorious result. We cannot rightly interpret Revelation without antecedent understanding of these horses and chariots of Zechariah. But more particularly:

When one of the Cherubim said, “Come,” the record states that there appeared a white horse and a rider who had a crown on his head, and carried a bow, and he went forth conquering and to conquer. This imagery shows the saving power of the gospel preached, to those who lovingly receive it, even unto the end of time. We shall see this same white horse and his rider reappear in the last synchronous view, (Rev 19:11 ), but in a somewhat different role. The Old Testament prophecies throw much light on this royal rider and conqueror. In this connection turn to the Psa 45:1-8 : My heart overfloweth with a goodly matter; I speak the things which I have made touching the king: My tongue is the pen of a ready writer. Thou art fairer than the children of men; Grace is poured into thy lips: Therefore God hath blessed thee for ever. Gird thy sword upon thy thigh, O mighty One, Thy glory and thy majesty. And in thy majesty ride on prosperously, Because of truth and meekness and righteousness: And thy right hand shall teach thee terrible things. Thine arrows are sharp; The peoples fall under thee; They are in the heart of the king’s enemies. Thy throne, O God, is for ever and ever: A sceptre of equity is the sceptre of thy kingdom. Thou hast loved righteousness, and hated wickedness: Therefore God, thy God, bath anointed thee With the oil of gladness above thy fellows. All thy garments smell of myrrh, and aloes, and cassia; Out of palaces stringed instruments have made thee glad.

Now, that tribute to the king in Psa 45 , going forth conquering, shooting his arrows, is very similar in meaning to this rider on the white horse that goes forth conquering and to conquer. So to interpret our vision, we must conceive of the risen, ascended, and glorified Christ receiving the kingdom, as it is set forth in Dan 7:13-14 : “I saw in the night visions, and, behold, there came with the clouds of heaven one like unto Son of man, and he came even to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all the people, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroy-ed.” In Dan 7:18 it says: “But the saints of the Most High shall receive the kingdom, and possess the kingdom forever, even for ever and ever.”

That passage in Dan 7 tells of Christ’s ascension, and of his reception of the kingly power, and the manner in which he enlarged the kingdom here upon earth. It is in line with this rider on the white horse, going forth conquering and to conquer.

Again we have a similar thought in Psa 2 . “Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against his anointed, saying, Let us break their bands asunder, and cast their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision, Yet have I set my king upon my holy hill of Zion,” and it concludes by saying: “Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little,” and “all the uttermost parts of the earth are given unto him for his possession.” Psa 2 is in line with Psa 45 , arid with Dan 7 , and portrays substantially what is accomplished by the rider on the white horse going forth conquering and to conquer.

Again, in Psa 110 it is said: “The Lord said unto my Lord, sit thou at my right hand until I make thine enemies thy footstool.” That is spoken to Christ when he ascended into heaven after his resurrection. And then it goes on to show that from his throne in heaven Christ reigns here on earth, and that in the day he leads out his armies his young men shall be volunteers not conscripts. And they shall go forth in the beauty of holiness and be as multitudinous as the drops of the dew in the dawn of the morning. Christ in heaven, having received his kingdom, is dispensing his word on earth through the Spirit, the churches, and the preachers. So the going forth of the white horse with its rider, who is the King of kings and Lord of lords, signifies the gospel preached in its triumph. It brings life and peace to those who receive it and love it. It is so presented in Mat 10:13 : “When you go into a city or unto a house, say, Peace be on this house, and if there be in that house a son of peace, this peace shall rest on him.”

This is the signification of the opening of the first seal, and we see the agency of the Cherubim in bringing it about.

The Second Seal (Rev 6:4 ): “And another horse came forth, a red horse, and to him that sat thereon it was given to take peace from the earth, that they should slay one another. And there was given unto him a great sword.” That means, in plain English, this: The divisive effect of the gospel preached to the end of time, in harmony with these words in Mat 10:34-36 : “I came not to send peace, but a sword, for I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother- in-law, and a man’s foes shall be they of his own household.”

This red horse shows the same gospel preached, but having a different effect, according to the words of our Lord, as I have just read them. Now while the gospel is intended for love and peace, as presented in the imagery of the first horse and his rider, and while that effect follows when the gospel is lovingly received, yet on account of its high demands many reject it, and so it becomes the occasion of bitterness, contention, and strife. You can easily see why this is true, because the gospel wars against all selfishness, all impiety, all social evils, all idolatry, and every wicked business. Those following these evils array themselves against the gospel as its bitterest enemies when its preaching disturbs them. Take the case presented in Act 16 . Paul in the city of Philippi finds a poor girl possessed with a demon, ‘owned by a syndicate of men, who count her money value in proportion to her subjection to the demon that possesses her, and they make their money out of the prostitution of this woman’s soul to Satan. Now the gospel comes there in the mouth of Paul and casts out that evil spirit. The result is that this syndicate, when they saw that the hope of their gain was gone, arrested Paul and Silas.

It had precisely this effect at Ephesus. It went forth conquering and to conquer, like the white horse. After a while it strikes the business of Demetrius, a silversmith, and other silver-smiths, who were making a big pile of money out of selling silver shrines representing the goddess Diana, and as Paul preached that “these be no gods that are made with hands,” Demetrius said: “This man is breaking up our business,” and he raised a row, with the result that Paul finally left the city. Now, every-where that the gospel is preached some will receive it lovingly, and some will reject its high claims and make for division, bitterness, and strife.

If any one of you go to a place and preach, and a mother of a family is converted, the unconverted father gets mad or the daughter is converted and the son gets mad. There the gospel seems to have been the occasion of strife.

The Third Seal: “The third cherub said, Come, and I saw, and behold, a black horse, and he that sat thereon had a balance [that is, a pair of scales] in his hands. 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.” What does that imagery represent? It represents the gospel in the hands of the hireling and apostate church, doling it out in tiny bits at high famine prices. The Bible is locked up in the Latin Version, the people are shut out from it only as it is vouchsafed in corrupt fragments, and a charge is made for every religious service from the cradle to the grave. The house of God has scales in it, and when the weary soul comes up the minister weighs out a fragment of consolation for so much. “If I baptize your baby, so much; if I marry you, so much; if I visit you in sickness, so much; if I attend your funeral, so much; if I pray for your dead, so much; for an indulgence, so much.” It was Tetzel’s sale of indulgences that provoked the Reformation. Its blessings are beyond the reach of the poor. For example, in Mexico, as a distinguished Mexican general told me some years ago when I was in Mexico: “The multitude of our people cannot marry they cannot pay the price that our priest charges; hence concubinage all over the land. They cannot read the Bible; the priest doles out to them such parts as he judges to be good for them and that must be accepted as the priests interpret it.” The famine as it is represented by this horse, is not of food for the body, but of food for the soul. As Amos says (Amo 8:11 ): “Behold the day is come, saith the Lord Jehovah, when I will send a famine on the land, not a famine for bread, nor a thirst for water, but of hearing the words of Jehovah.” Now, that is the kind of a famine that this black horse indicates. Through many centuries since Christ died some ecclesiastics have thus doled out, not only God’s word, but have put a price on every religious favor.

The Fourth Seal (Rev 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.” Hades is the state of being disembodied. When the body is killed the spirit goes into the spirit world. “And there was given unto him the fourth part of the earth to kill with the sword, and famine, and death, and the wild beasts of the earth.” Now, what does that mean? This imagery represents the lovers of the true gospel as persecuted unto death sword, hunger, death, and the wild beasts are all literal. Some Christians are put to death by the sword, some die of starvation, some put to death by torture or the martyr’s stake, and some cast to the wild beasts. The application is to all persecutions for conscience’ sake at any time, whether Pagan, Papal, or Protestant. Our Lord foretold that as they went forth to preach they would be persecuted, and told them to fear not them that killed the body only, but rather to fear him that was able to destroy both soul and body in hell. It refers to the persecution then going on in John’s time, and to the ten years’ tribulation that followed in Smyrna, the death of their pastor and all the other persecutions until the apostate church becomes enthroned at Rome. Then all the Roman Catholic persecutions, the Waldenses, the Albigenses, the Lollards, Huss, Jerome, Luther, the horrible persecution in Spain and in Holland and all the Low Country under the Duke of Alva and his soldiers; and it also refers to the persecution by the Protestants when they were in power, and the persecution of the Baptists by Luther, the persecution of Servants by John Calvin, the persecution of the Baptists in England and the United States.

The idea of the four horses is not necessarily successive. In any age all four results of the gospel preached may appear. That is not the thought, but these are four different views of the gospel as it is preached. You may find all of them illustrated in two persons. A sermon may be preached, two men sitting side by side. One of them receives it and he is at peace; the other, his brother, hates it, and there is a strife between the two brothers. Finally, the brother that hates gets so far away from the word of God that in his soul there is a famine of the word of God. Then his hate becomes so intense that he kills his brother.

In the parable of our Lord, called “the sower,” or the four kinds of soil, you have a thought very similar. The sower went forth so sow, and the seed fell in four different places, and what became of the seed as it fell in these four different places is explained by our Lord in his interpretation of the parable.

The Fifth Seal (Rev 6:9 ): “And when he opened the fifth seal I saw underneath the altar the souls of them who had been slain for the word of God, for this testimony which they held, and they cried with a great voice, saying, How long, O Master, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And there was given unto each of them a white robe, and it was said unto them that they should rest yet a little while that their fellow-servants also, and their brethren, who should be killed even as they were, should have fulfilled their course.”

In all persecutions under the fourth seal, each impatient martyr, while yet suffering, was crying out for God’s vindication. In effect the complaint against God’s delay of vengeance was an impeachment of divine justice. On earth these prayers seemed vain. But the object of the disclosure of the fifth seal is to show you heaven’s reception of the martyr cry for vengeance uttered on earth. The idea is similar in Gen 4:10-11 ; God’s words to Cain: “The voice of thy brother’s blood crieth unto me from the ground, which opened its mouth to receive it.” Spurgeon, in glowing imagery, pictures Abel’s spirit, evicted from its clay tenement by murder, rushing into heaven’s court and crying: “Vengeance on my murderer,” and happily contrasts it with Christ’s blood, “which speaketh better things for us than the blood of Abel, even crying: Father, forgive them, they know what they do.” A good exposition of the fifth seal may be found in our Lord’s parable (Luk 18:1-8 ). The Lord is exhorting men to pray all the time for vindication, and not to faint, illustrating it by the widow and the unjust judge, and concluding by saying: “And shall not God avenge his own elect that cry to him day and night, and yet he is long-suffering over them.” Then he adds: “Nevertheless, when the Son of man cometh shall he find that faith on the earth?” What faith? The faith that God will untimately avenge the injuries done to his people. It does not mean, shall he find saving faith on the earth? There are hundreds of people thousands of them who have saving faith, but yet seem to have little or no faith that God will vindicate all their wrongs.

I want to present that more particularly, as it is very important. In Bulwer’s drama of “Richelieu,” the Queen of France Anne of Austria said to the skeptical cardinal, who was her enemy: “The Almighty, my Lord Cardinal, does not pay every week, but at the last he pays.” The things occurring here in which for the time, being evil triumphs, give the saints great discouragement, and they cry out because God does not speedily execute judgment on their oppressors. So the object of the fifth seal is not to show us the prayers as they are uttered here on earth, but what becomes of them when they get to heaven. He saw, under the altar, the souls of them that were beheaded for the testimony of the Lord, and they cried out “how long?” That cry was uttered on earth, but is here shown as heaven received it. His reply is: “I will clothe you in white now, but rest a while, wait until the time of vengeance comes; wait until all other martyrs fulfil their course, and then all at once God will fully avenge you.”

Motley’s Rise of the Dutch Republic and his History of the United Netherlands tell how the Spaniards capture city after city. No mercy is shown; the men are killed, the women are subjected to shameful indignities; the children are impaled on spears or their heads cut off and fastened to spikes, and every conceivable evil and horror is visited upon them, until the question rises: “Where is God?” We need to recall the words of the German poet, Von Logau, The mills of God grind slowly, But they grind exceeding small; Though with patience He stands waiting, With exactness grinds He all.

Law writers tell us that laws restrain crime only as punishment is speedy and certain. An Old Testament writer anticipated their wisdom: “Because sentence against an evil deed is not speedily executed, the hearts of evil-doers are fully set in them to do mischief.” Shakespeare, in Hamlet, makes “the law’s delay provocation for suicide. So the lesson of Paul is hard: “Avenge not yourself give place to God’s wrath; if thine enemy hunger feed him, if he thirst give him drink, and by doing so heap coals of fire on his head.”

God’s delay in avenging is explicable by the facts:

1. No criminal can escape.

2. No bribery, perjury, or technicality can avail.

3. The sufferer is trained in patience by tribulation.

4. No witness can abscond.

5. The punishment will be complete and exactly proportioned to the heinousness of the offense.

6. God delays to punish that there may be space for repenting. (See Act 3:14 ; Act 3:19 ; Rom 2:4 ; 2Pe 3:8-9 ; 2Pe 3:15 )

John Milton quotes our very passage (Rev 6:10 ), and applies it to the evils perpetrated on the Albigenses by the Roman Catholic Church. He says: “‘Avenge, O Lord, Thy slaughter’d saints, whose bones lie scatter’d on the Alpine mountains cold.”

The Sixth Seal: “And I saw when he opened the sixth seal, that there was a great earthquake of hair, and the whole moon became as blood, and the stars of heaven fell unto the earth, as a fig tree casteth her unripe figs when she is shaken by a great wind, and the heaven was removed as a scroll as it is rolled up, and every mountain and island were moved out of their places, 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 the rocks of the mountains, and they say to the mountians 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 his wrath is come, and who is able to stand?” The opening of this seal reveals the portents that herald God’s final vengeance.

Now, you see that that sixth seal brings you to the end of time. Our Lord also says in his great prophecy in Mat 24:29 : “After the tribulation of those days the sun shall be darkened as by an eclipse, and the moon will not give her light, and the stars shall fall.” It is certain that there comes a time when God does answer the long-deferred petition of his people for vengeance upon their oppressors.

Rev 7 presents this great thought: That God’s imminent wrath, just about to fall, is suspended until all the righteous are sealed and so safeguarded. And then follows the sealing of the 144,000 of the Jews; a ‘symbolic number representing 12,000 or a complete number from each tribe, and then a great multitude that no man can number, out of every nation and tribe and tongue and country. Every one of them must be saved before those terrible convulsions that attend the advent of our Lord, when the heavens shall be rolled together as a scroll, when the whole world shall be wrapped in fire. It cannot take place as long as a righteous man is living on the earth, or a righteous man’s dead body is sleeping in a grave. These must get out of the way first. As when Abraham said to God: “You are about to destroy Sodom and Gomorrah. Shall not the Judge of all the earth do right? It may be there are fifty good men in that city; will you destroy them?” He said, “If there be fifty, no” perhaps forty perhaps thirty perhaps twenty perhaps ten. And when not ten could be found, the angel grasped hold of the only righteous man, Lot, and said to him: “We cannot visit God’s wrath upon this place until you get out,” and they dragged him out. So the vengeance that comes with this advent does not reach this earth until each child of God is secure.

The Seventh Seal: It says that when the seventh seal was opened “there was a silence in heaven for half an hour.” Which means) that there is no disclosure just yet. The silence will be broken when the climax of all the synchronous arrives. That climax is Rev 20:11-15 , which agrees with the climax of our Lord’s great prophecy Mat 25:31-46 , and with Paul’s climax, 2Th 2:6-11 . In the same way and for the same purpose, the disclosure of the seven thunders is sealed up for awhile. That is, that silence will be broken after a while, and you will be told what would have happened right there it is just a temporary suspension of the climax, which will be clearly stated when you come to it. Every one of the parallel views before you: the seals, the trumpets, the two women, the great holy war, every one of them will stop just before the climax. And then in Rev 20:11 we have the climax that fits every one of them. He means to say that there must be silence and no record of what the seventh seal would disclose for awhile; so when the seven thunders were about to sound, he says: “Do not record that; wait.”

QUESTIONS

1. In a word, what do the disclosures following the opening of the seals represent?

2. What is the symbol of the Revelator, and meaning of seven horns and seven eyes?

3. On what meritorious ground is all the worthiness of this Revelator based?

4. Name, and discriminate between, the two groups of these seven disclosures.

5. State negatively and affirmatively to whom the Cherubim say “Come”

6. From what Old Testament book is the imagery of the colored horses borrowed, and what is the meaning and result in this lesson?

7. Describe the first horse and his rider what is the meaning and where again in this book do this horse and rider appear?

SEALS

8. Cite at least four Old Testament prophecies whose forecast is similar to the meaning here.

9. In a word, what phase of the gospel preached is expressed in the imagery of the red horse and his rider, and what saying of our Lord expressed the same thing?

10. Why is this divisive effect of the gospel preached, and illustrate by two notable instances in the Acts?

11. In a few words explain the imagery of the black horse and his rider, holding a pair of scales, and illustrate historically,

12. Meaning of the imagery of Death riding the pale horse, following by Hades?

13. What parable of our Lord exhibits some likeness to these four horses?

14. Explain the disclosure under the fifth seal, citing Genesis case and Spurgeon’s use of it.

15. What parable of our Lord expounds the fifth seal, and the meaning of “that faith”?

16. Cite the passage from Bulwer’s “Richelieu.” From Von Logau.

17. What things help to explain the delay in God’s vengeance?

18. How does Milton apply the cry of the martyrs in Rev 6:10 ?

19. What does the opening of the sixth seal reveal?

20. Where in our Lord’s great prophecy are they similarly presented?

21. What is the great thought of the seventh chapter?

22. Explain the silence after the seventh seal.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

1 And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see.

Ver. 1. One of the seals ] That is, the first of the seals, as Gen 1:4 ; Mar 16:2 . Under these seven seals falls Rome pagan (saith Mr Cotton), as under the seven trumpets Rome Christian, under the seven vials Rome antichristian. So all the judgments in the Revelation are still upon Rome. Hence Mr Dent calls his exposition upon the Revelation, The Ruin of Rome.

The noise of thunder ] This beast was like a lion, Rev 4:7 , whose roaring is as thunder.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1 8 .] THE OPENING OF THE FIRST FOUR SEALS, marked by the ministration of the four living-beings.

Fuente: Henry Alford’s Greek Testament

1, 2 .] And I saw when the Lamb opened one from among the seven seals, and I heard one from among the four living-beings saying, as the voice (a pendent nominative; the regular construction would be dative) of thunder (which is to be taken not as peculiarly belonging to this first as resembling a lion, but as belonging to all alike, and accounted for by their mysterious and exalted nature: cf. ch. Rev 1:10 , Rev 10:3 ), Come (to whom, and with what meaning is this spoken? The great majority of Commentators have taken the rec. reading, which fixes it by adding , as an address to the Seer, to approach nearer and look at the coming vision. And even those who have rejected this addition have yet regarded it as a true gloss, and the “Come” as addressed to the Seer. But whither was he to come? Separated as he was by the glassy sea from the throne, was he to cross it? And where shall we find the simple verb used absolutely in such a sense, “Draw near,” without or some such particle? Compare also the place where the Seer is to go and take the little book (ch. Rev 10:8 ), and see how different is the whole form of expression. In interpreting so unusual a term of address, surely we should rather begin by enquiring whether we have not the key to it in the book itself. And in this enquiry, are we justified in leaving out of consideration such a verse as ch. Rev 22:17 , , and the following , , ib. Rev 22:20 ? This seems to shew, in my mind, beyond a doubt, what, in the mind of the Seer, the remarkable and insulated exclamation imported. It was a cry addressed, not to himself, but to the Lord Jesus: and as each of these four first seals is accompanied by a similar cry from one of the four living-beings, I see represented in this fourfold the groaning and travailing together of creation for the manifestation of the sons of God, expressed in each case in a prayer for Christ’s coming: and in the things revealed when the seals are opened, His fourfold preparation for His coming on earth. Then at the opening of the fifth seal the longing of the martyred saints for the same great consummation is expressed, and at that of the sixth it actually arrives). And I saw, and behold a white horse, and he that sat on him having a bow, and a crown was given to him, and he went forth conquering, and in order that he may conquer (in the first place, the figure of the horses and their riders at once brings to mind the similar vision in Zec 1:7-11 ; Zec 6:1-8 , where the men on the horses are they whom the Lord hath sent to walk to and fro through the whole earth. In Zec 1 , as here, that part of the vision is followed, Rev 6:12 , by the cry of the . Here the horses and their riders are the various aspects of the divine dispensations which should come upon the earth preparatory to the great day of the Lord’s coming. As regards this first, the whole imagery speaks of victory . The horses of the Roman commanders in their triumphs were white. Wetst. quotes Virg. n. iii. 537, where neas says, “Quatuor hic primum omen equos in gramine vidi, Tondentes campum late, candore nivali;” where Servius’s comment is “Hoc ad victori omen pertinet.” The bow serves to identify the imagery here with that in Hab 3:9 , where God goes forth for the salvation of His people: see also Isa 41:2 ; Zec 9:13 ; and even more strikingly with that in Psa 45:4-5 , “In thy majesty ride prosperously, because of truth and meekness and righteousness: and thy right hand shall teach thee terrible things. Thine arrows are sharp in the heart of the king’s enemies; whereby the people fall under thee.” It is hardly possible that one whose mind was full of such imagery, should have had any other meaning in his thoughts, than that to which these prophecies point. The crown finds its parallel in the vision of Zec 6 , where, Rev 6:11 , it is said, “take silver and gold, and make crowns ( , LXX), and set them upon the head of Joshua the son of Josedech, the high-priest.” The going forth conquering and in order to conquer can only, it seems to me, point to one interpretation. The might be said of any victorious earthly power whose victories should endure for the time then present, and afterwards pass away: but the can only be said of a power whose victories should last for ever. Final and permanent victory then is here imported. Victory, we may safely say, on the part of that kingdom against which the gates of hell shall not prevail: whose fortunes and whose trials are the great subject of this revelation. Such is the first vision, the opening of the first seal in the mystery of the divine purposes: victory for God’s church and people : the great key-note, so to speak, of all the apocalyptic harmonies. And notice, that in this interpretation, there is no lack of correspondence with the three visions which follow. All four are judgments upon the earth: the beating down of earthly power, the breaking up of earthly peace, the exhausting of earthly wealth, the destruction of earthly life. Nor is this analogy disturbed, when we come to enquire, who is the rider on this white horse. We must not, in reply, on the one hand, too hastily introduce the Person of our Lord Himself, or on the other, be startled at the objection that we shall be paralleling Him, or one closely resembling Him, with the far different forms which follow. Doubtless, the resemblance to the rider in ch. Rev 19:11 ff. is very close, and is intended to be very close. The difference however is considerable. There, He is set forth as present in his triumph, followed by the hosts of heaven: here, He is working, in bodily absence, and the rider is not Himself, but only a symbol of His victorious power, the embodiment of His advancing kingdom as regards that side of its progress where it breaks down earthly power, and makes the kingdom of the world to be the kingdom of our Lord and His Christ. Further it would not be wise, nor indeed according to the analogy of these visions, to specify. In all cases but the last, these riders are left in the vagueness of their symbolic offices. If we attempt in this case to specify further, e. g. as Victorinus, “Equus albus verbum est prdicationis cum Spiritu sancto missum in orbem. Ait enim Dominus, Prdicabitur hoc Evangelium per totum orbem terrarum in testimonium coram gentibus, et tunc veniet finis,” while we are sure that we are thus far right, we are but partially right: we do not cover the extent of the symbol, seeing that there are other aspects and instruments of victory of the kingdom of Christ, besides the preaching of the Word. The same might be said of any other of the partial interpretations which have been given by those who have taken this view. And it was taken, with divergences of separate detail, by all expositors from the earliest times down to the year 1500).

Fuente: Henry Alford’s Greek Testament

CH. Rev 6:1 to Rev 8:1 .] THE OPENING OF THE SEVEN SEALS. As preliminary to the exegesis of this section, I may observe that it is of the first importance to bear in mind, that the openings of these seals correspond to the various arrangements of God’s Providence by which the way is prepared for the final opening of the closed book of His purposes to His glorified Church. That opening shall not fully and freely be made, till His people will know even as they are known. And that will not be, till they are fully gathered in to His heavenly garner. This book the Lamb opens, containing as it does matters which , , , first by the acts and procedures of His establishment of His reign over the earth, and then finally by His great second coming, the necessary condition of His elect being gathered out of the four winds into His glory. When these preparations for His coming have taken place, and that coming itself has passed, and the elect are gathered into glory, then will be the time when the last hindrance to our perfect knowledge will be removed, and the book of God’s eternal purposes will lie open the theme of eternity’s praise.

I may add that for the sake of perspicuity, I shall mainly follow, in these notes, the track of that interpretation which seems to me to be required; noticing only differences in those of other Commentators where grammar and philology are concerned.

Fuente: Henry Alford’s Greek Testament

Rev 6:1 . The command or invitation is not addressed to Christ (as Rev 22:17 ; Rev 22:20 ). If addressed to the seer, it is abbreviated from the ordinary rabbinic phrase ( ueni et uide ) used to excite attention and introduce the explanation of any mystery. The immediate sequel (omitted only in Rev 6:4 ), , does not, however, forbid the reference of to the mounted figures; hearing the summons, John looked to see its meaning and result. The panorama of these four dragoons (“ad significandum iter properum cum potentia”) is partly sketched from Semitic folk-lore, where apparitions of horsemen ( cf. 2Ma 3:25 , etc.: “the Beduins always granted me that none living had seen the angel visions the meleika are seen in the air like horsemen, tilting to and fro,” Doughty, Arab. Deserta , i. 449) have been a frequent omen of the end ( cf. Jos. Bell . vi. 5; Sib. Or. iii. 796), partly reproduced from (Persian elements in) Zec 1:7 f., Rev 6:1-8 , in order to bring out the disasters ( cf. Jer 14:12 ; Jer 21:7 ) prior to the last day. The direct sources of 6. and 9. lie in Lev 26:19-26 ; Eze 33:27 ; Eze 34:28 f., and Sir 39:29-30 (“fire and hail and famine and , all these are created for vengeance; teeth of wild beasts and scorpions and serpents and a sword taking vengeance on the impious to destroy them”). An astral background, in connection with the seven tables of destiny in Babylonian mythology, each of which was dedicated to a planet of a special colour, has been conjectured by Renan (472); cf. Chwolson’s Die Ssabier , iii. 658, 671, 676 f. For other efforts to associate these horsemen with the winds or the planets, see Jeremias (pp. 24 f.) and M.W. Mller in Zeitr. f. d. neutest. Wiss. (1907), 290 316. But the proofs are fanciful and vague, though they converge upon the view that the colours of the steeds at least had originally some planetary significance. The series, as usual, is divided into the first four and the second three members. The general contents of Rev 6:1-8 denote various but not successive phases of woe (only too familiar to inhabitants of the Eastern provinces) which were to befall the empire and the East during the military convulsions of the final strife between Rome and Parthia. The “primum omen,” for John as for Vergil, is a white horse, ridden by an archer.

Fuente: The Expositors Greek Testament by Robertson

Revelation Chapter 6

Next we come to the opening of the Seals. Rev 6 has a character of completeness about it, with this only exception, that the seventh Seal is the introduction to the Trumpets in the beginning of Rev 8 . This does not call for many words. The Seals open to us God’s preparatory steps, but in this fixed order, and springing from natural causes. They were secret, and they needed to be opened. “And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying as 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 came forth conquering and that he might conquer. And when he opened the second seal, I heard the second living creature saying, Come. And another, a red horse, came 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. And when he opened the third seal, I heard the 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 denary, and three choenixes of barley for a denary; and the oil and the wine injure not. And when he opened the fourth seal, I heard the fourth living creature saying, Come. And I saw, and, behold, a pale horse, and he that sat upon it, his name death, and hades followed with him; and authority was given to them over the fourth of the earth to kill with sword, and with hunger, and with death, and by the beasts of the earth.”

Surely it is plain enough that we ought not to have here, and after the other three horses, the words “And see.” They are wanting in the best text* for all these passages. In every one of the cases the sentence ought only to be “Come.” The difference comes to this, that “Come and see” would be addressed to John; whereas according to the better MSS. “Come” is addressed by the living creature to the rider upon the horse. Clearly this makes all possible difference. It is not the elders here; but one of the living creatures steps forward when the first Seal is opened, and says, Come; and at once comes forth a rider upon a white horse, etc. An elder explains as to Christ, or those that are His if liable to be misunderstood; a living creature acts from God for events in His providence. Let us inquire into the force of each Seal severally; but before we do, may we not notice the strange fancy that one of the living creatures saying “as a voice of thunder” could be a cry to the Lord Jesus to come? Not only would it be wholly incongruous with these cherubs, but quite out of harmony with the context.

* Yet in every instance the Sinai MS. supports the inferior copies against the Alexandrian, the Rescript of Paris, and the Porphyrian Uncial, with the better cursives, etc. The Sinaitic is often careless, especially in the Revelation.

“I saw, and, behold, a white horse: and he that sat upon it had a bow; and a crown was given to him: and he went (or, came) forth conquering and that he might conquer.” It is the answer to the call. The first then advances, and the character of his action is prosperity in conquest. Every trait shows this. It is the earliest state that the Spirit of God notices as then to be brought about in the world. A mighty conqueror shall appear here below. This has been applied to a great variety of things and persons. It has been held to mean the triumphs of the gospel! by some Christ’s coming again! by others Antichrist, and one knows not what. But we may safely gather from the first Seal that God judicially employs a conqueror who is to carry everything before him. A crown was given him. This would be the notable event among men, which is the first to happen on earth after the translation of the glorified to heaven at Christ’s coming, in fact after Rev 4 and 5. How absurd to talk of it as “victory for God’s church and people”!

“And when he opened the second seal, I heard the second living creature saying, Come. And another came forth, a red horse; 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.” The difference is here marked. It is necessarily by bloodshed in the second Seal, which implies carnage if not civil war. The rider is not on a white horse, the symbol of victory; but mounted on another, a red horse, with a great sword, he has a commission to kill. Aggressive power which subjugates is meant by the horse in every colour; but in the first case that power seems to subject men bloodlessly. He had a bow, emblematic of distant warfare, not close or hand to hand. The measures are so successful – the name itself carries such prestige with it – that it becomes one onward career of conquest without necessarily involving slaughter. But in the second Seal the great point is that the peace of the earth is taken away, and “that they should slay one another.” It may be the horror of civil warfare.

In the third Seal it is the colour of mourning. “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 denary, and three choenixes of barley for a denary; and the oil and the wine do not injure.” A black horse is not an emblem of prosperity. The price was a rate of scarcity. The ordinary price not long before we know to have been incomparably less; for notoriously a denarius would have procured as much as fifteen choenixes. Now it is needless to say that so great a rise in the price of wheat would make a serious difference. However this may have been, the rate current in St. John’s day, or rather some time after, is not a question easily settled. Naturally rates differ. The increase of civilisation and other causes tend to make it somewhat fluctuating. That it is hard to ascertain with nicety the prices at the supposed epoch is plain, from the fact that men of ability and conscience have supported every variety of opinion; but is it worth while to spend more time on the point? The colour of the horse decisively proves what the nature of the case must be. Mourning would be strange if it were either a time of plenty or one governed by a just price; black suits a time of scarcity. Some will be surprised to hear that each of these views has had defenders. There are but three possible ways of taking it; and each one of these has had staunch support. There is no certainty in man. The word of God makes the matter plain to a simple mind.

The unlettered in this country or any other cannot know much details about the price of barley or wheat of old; but any one sees that the black colour is significant of gloom, especially as contrasted with white, that it is not indicative of joy or justice, but naturally of distress; and therefore one takes this with the other points to judge of the third horse and its rider.

“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 death, and hades followed with him; and authority was given to him over the fourth of the earth to kill with sword, and with hunger, and with death, and with the beasts of the earth.” The fourth Seal shows a pale or livid horse, the hue of dissolution. It is a mixture of God’s ordinary chastisements, falling concurrently on the earth, in the last of these four Seals to a limited extent. It is apparent that all the four are homogeneous.

It is not three and four of the seven, as with the churches; the first four Seals have a common external character. The fifth bears on God’s people in suffering to blood, and thus introduces things deeper in His eyes; and so the four living creatures, active as to ordinary affairs in providence, are now silent.

“And when he opened the fifth seal, I saw underneath the altar the souls of those that had been slain for the word of God and for the testimony which they held; and they cried with a great voice, saying, How long, O Sovereign, the holy and true, dost thou not judge and avenge our blood on those that dwell on 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, till both their fellow-bondmen and their brethren who were about to be killed as they too should be fulfilled.”

Under the altar are disclosed the souls of those who had been slain for the word of God, and for their testimony; yet they cry aloud for vengeance to the Sovereign Master, and are vindicated before God, but must wait. Others, both their fellow-servants and their brethren, are about to be killed (as they were) ere that day comes. But they rest meanwhile. Many a person thinks that those in question are Christians. But if we look more closely into the passage, we may learn that this again confirms the antecedent removal of the church to heaven. Is theirs a prayer or desire according to the grace of the gospel? Reasoning is hardly needful on a point so manifest. He who understands the general drift of the New Testament, and the special prayers there recorded by the Holy Ghost for our instruction, would be satisfied but for a false bias. Take Stephen’s prayer, after our blessed Lord the pattern of all that is perfect. On the other hand we have similar language elsewhere: but where? In the Psalms and the Prophets. Thus we have all the evidence that can be required. The evidence of the New Testament proves that these are not the sanctioned prayers of the Christian; the evidence of the Old Testament, that just such were the prayers of persons whose feelings and experience and desires were founded on Israelitish hopes.

Does not this exactly fall in with what has been already seen? that once the glorified saints shall have passed out of the scene, God will be at work in the formation of a new testimony with its own peculiarities. It is not of course that the facts of the New Testament are obliterated, but the souls of the saints will be then led into what was revealed of old, because God is about to accomplish what was then predicted. For the time will be at hand for God to rule the earth under the Lord’s direct rule. Of this the Old Testament is full, the earth blessed under the reign of the heavens: as the N.T. views Christ as head of both. The earth, and the earthly people Israel, shall rejoice with the nations, all then enjoying the days of heaven here below. Accordingly these souls show us their condition and hopes; they pray for earthly judgments. They desire not, when suffering even to death, that their enemies should be converted, but that God would avenge their blood on them. Nothing can be simpler or surer than the inference.

The departed are told that they are not the only faithful to be given up to a violent end: others must follow later. Till then God does not appear for the accomplishment of that judgment for which they cried. They must wait therefore for the further and, as we know, more furious outburst of persecution. After that God will deal with the earth. Thus we have here the latest persecution in prospect, as well as the earlier one, of the Apocalyptic period distinctly given. The apostle Paul had spoken of himself as ready to be offered up: so these had been, and their souls are seen therefore under the altar in the vision. They were renewed indeed, and understood what Israel ought to do; but they were not on the ground of Christian faith and church intelligence as we ought to be. Of course it is a vision, but a vision with weighty and plain intimations to us. If they had not the indwelling Paraclete as we have, they had the Spirit of prophecy, which is the testimony of Jesus (Rev 19:10 ). Judgment yet lingers till the predicted final outpouring of man’s apostate rage, when the Lord will appear and put down all enemies for the establishing of God’s kingdom everywhere.

The next Seal lets us know that God was not indifferent meanwhile; for the sixth Seal may be regarded as a kind of immediate consequence on the foregoing cry. “And I saw when he opened the sixth seal, and there was a great earthquake; and the sun became black as sackcloth hair, and the whole moon became as blood; and the stars of the heaven fell unto the earth, even as a fig tree shaken by a great wind casteth its untimely figs. And the heaven was removed as a book (or, scroll) rolled up; and every mountain and island were moved out of their places.” This furnished the appearance before the seer in the vision We are not to suppose that heaven and earth will be physically confounded when the prediction is fulfilled. He saw all this before his eyes as signs, of which the meaning has to be considered. We have to find out by their symbolic use elsewhere what is intended here by the changes which passed over sun, moon, stars, and the earth in the vision.. The result of course depends on our just application of scripture by the teaching of the Holy Spirit. But no one is entitled to read into this Seal the Lord’s advent without one word from God to justify it. The context also renders the notion untenable and impossible, if we hold fast what is written. It dislocates the structure of the book.

To help us we have plain language, not figures. “And the kings of the earth, and the grandees, and the chiliarchs, and the rich, and the strong, and every bondman, and [every] freeman, hid themselves in the dens 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: because the great day of his wrath is come; and who is able to stand?” This it is well to heed, because it would be evident that if the heaven literally was removed as a scroll, and every mountain and island moved out of its place, there could be no place to hide in. Thus to take it as other than symbolic representation would be self-contradictory. Such then is not the true force. If heaven really disappear, and the earth be moved according to the import of these terms in a pseudo-literal way, how could the various classes of terrified men truly say to the mountains, “Fall on us and hide us”? Plainly therefore the vision, like its predecessors, is symbolical. The prophet indeed beheld these objects heavenly and earthly in utter confusion; but the meaning must be sought on the ordinary principles of interpretation. It is a complete revolution of authority high and low, an unexampled convulsion of all classes of mankind, within its own sphere; the effect of which is to overturn the foundations of power and authority for the world, and to fill men’s minds with the apprehension that the day of judgment is come.

It is not the first time indeed that people have so dreaded; but it will be again worse than it has ever been. Such is the effect of the sixth Seal when its judgment is accomplished, after the risen saints are taken to heaven, and indeed subsequent to a murderous persecution of the saints who follow us on earth. The persecuting powers and those subject to them will be visited judicially, and there will ensue a complete disruption of authority on the earth. The rulers will have misused their power, and now. a revolution on a vast scale takes place. Such seems to be the meaning of the vision. The effect on men, when they see the total overturning of all that is established in authority here below, will be that they imagine the day of the Lord is come. But it is an error to confound their saying so with God’s declaration of it. Not He but they say that the great day of the Lamb’s wrath is come.

There is no excuse for so mistaken an interpretation: it is only what these frightened men exclaim. The fact is that the great day does not arrive for a considerable space afterward, as the Revelation itself clearly proves. But men are so alarmed by this visitation that they think it must be His predicted day, and they say so. It is sure and evident that the great day of His wrath is not yet come. For a considerable time after this epoch our prophecy prepares for that day, revealing it in Rev 14:17 , and describing it in Rev 19 . When it really comes, so infatuated are men in that day that they will fight against the Lamb; but the Lamb shall overcome them. Satan will have destroyed their dread when there is most ground for it.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Rev 6:1-2

1Then I saw when the Lamb broke one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, “Come.” 2I looked, and behold, a white horse, and he who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer.

Rev 6:1 “when the Lamb broke one of the seven seals” This verse shows the connection between chapters 5 and 6. These seals are broken before the book is read, so many interpreters have assumed that they are representative of problems that occur in every age (cf. Mat 24:6-12). However, because of the growing intensity of the judgments, some see these as immediately preparatory to the end of the age. Here is the interpretive tension between the kingdom as present and future. There is a fluidity in the NT between the “already” and the “not yet.” The book of the Revelation itself illustrates this tension. It was written for the persecuted believers of the first century (and every century) and yet prophetically addresses the last generation of believers. Tribulations are common in every age!

The seventh seal is the seven trumpets and the seventh trumpet is the seven bowls. As has been noted, each is more intense than the previous one. The first two are redemptive in purpose. They basically demonstrate that God’s judgment is just because unbelievers will not repent, so the last cycle (i.e., bowls) have no opportunity for repentance, only judgment! But it seems to me that the sixth seal and the sixth trumpet describe the end of the age. Therefore, these are synchronous in nature and not chronologically sequential.

The one Second Coming is discussed three times, at the end of the seals (cf. Rev 6:12-17) and trumpets (cf. Rev 11:15-18), and not just at the end of the bowls in Rev 16:17-21 and again in Rev 19:11-21. This is the structural pattern of the book. It is an apocalyptic drama in several acts! See Introduction to Revelation, C.

“one of the four living creatures saying as with a voice of thunder” The four living creatures, like the elders, are levels of angelic creation. This voice, like thunder, is also mentioned in Rev 14:2; Rev 19:6.

“‘Come'” This term means either “come” or “go forth.” The text of the ancient Greek uncial manuscript Sinaiticus () adds “and see” (cf. KJV, NKJV, which wold refer to John), but Alexandrinus (A) has only “come” (which would refer to the four horses). UBS4 gives this shorter form a “B” rating (almost certain). In context this command (present imperative) does not refer to John or the church, but to the four horsemen (cf. Rev 6:3; Rev 6:5; Rev 6:7).

Rev 6:2 “I looked, and behold, a white horse” This context is an allusion to Zec 1:8 (the four horses) and Zec 6:1-8 (the four chariots). There has been much discussion about the identity of this horseman. The interpretations range all the way from Jesus (Irenaeus) to the anti-Christ. With that kind of confusion, dogmatism is inappropriate. Some believe that it refers to Christ because of a similar description found in Rev 19:11-21, but the only similarity seems to be the color of the horse. Others see this as a reference to the spreading of the gospel. This is because they see these chapters as paralleling the Olivet discourse of Matthew 24; Mark 13, and Luke 21. Therefore, this is assumed to be a reference to Mat 24:14 and Mar 13:10.

It has even been proposed, based on Ezekiel 39, that this refers to Gog leading his troops against God’s people. This would symbolize the end-time anti-Christ (cf. 2 Thessalonians 2). It seems highly unusual that an angel could command Jesus to come. Although Jesus wears a crown in chapters 6 and 19, the Greek words to describe these crowns are different. There, Jesus is called “faithful and true,” but not here. The conquest of the rider is not described at all. The rider is described as having a bow in chapter 6, but in chapter 19, Christ has a double edged sword in His mouth, therefore, the similarity is far overshadowed by the differences. This may be just one of the plagues of the OT. These plagues, which are an allusion to Leviticus 26 and Eze 14:21, are spelled out in Rev 6:8. White was not only a color symbol for righteousness, but also a Roman symbol of military victory. Roman generals who had been victorious in battle rode in a chariot through the streets of Rome pulled by four white horses.

“and he who sat on it had a bow” The bow was the weapon of choice of the feared mounted archers of the Parthian Hordes (who rode on white horses). The bow is often used in the OT to describe YHWH as Warrior (cf. Psa 45:4-5; Isa 41:2; Isa 49:2-3; Hab 3:9; Zec 9:13 and possibly Gen 9:13). There are also examples of YHWH judging other nations in the metaphor of His breaking their bow (cf Psa 46:9; Jer 51:56 and Hos 1:5).

“a crown was given to him” This is a “stephanos” crown, meaning a victor’s crown, while the one mentioned in Rev 19:11 of Christ is a “diadema,” a royal crown.

“he went out conquering and to conquer” The symbols in Rev 6:1 are of war and conquest. Because the first and second horsemen are described with similar purposes, some see this first one as a war of conquest and the second as a civil war. This is speculation, but the two horses are somehow parallel.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

saw. App-133.

Lamb. See Rev 5:6.

seals. Read “seven seals”, with texts.

as . . . saying. Read, “one of the four zoa saying as with a voice of thunder”.

beasts. See Rev 4:6.

and see. All the texts omit.

Fuente: Companion Bible Notes, Appendices and Graphics

1-8.] THE OPENING OF THE FIRST FOUR SEALS, marked by the ministration of the four living-beings.

Fuente: The Greek Testament

Chapter 6

Now in chapter six, He begins to open the scroll.

And I saw when the Lamb opened one of the seals, I heard, as it were the noise of thunder, one of the four living creatures saying, Come and see. 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 ( Rev 6:1-2 ).

And so the first thing that takes place upon the earth once the church has been taken out, the moment this first seal is broken, the antichrist comes forth on a white horse. He is the false Messiah, the false Christ. And he begins to conquer over the earth, bringing the earth under this sphere of his power and control. Because we are told, and again to prove that Satan is still in control of the world, we are told in Revelation thirteen, that Satan will give to Him his throne and his authority. So He is going to turn the earth over to the antichrist, but we see his emergence here, the first thing after the church is gone.

Now according to Paul in second Thessalonians two, talking about the antichrist, he cannot come forth until the church is out of the way. “For that which hinders shall hinder until it is taken out of the way and then shall the son of perdition be revealed.” So he can’t be revealed until the hindering force is removed, which is the Spirit of God within the church of Jesus Christ.

Jesus said, “You are the salt of the earth”( Mat 5:13 ). What is salt? It was a preserving influence. It was a preservative. Jesus is saying the church is preserving the world. They use the salt in the meat in those days to kill the surface bacteria, because they didn’t have refrigeration. So the meat was salted to keep it from rotting, from putrefying. So when Jesus said to His disciples, “You are the salt of the earth,” they understood that we are an influence to keep the world from getting rotten. But He said, “If the salt has lost its savor than it is good for nothing and will be cast out and trodden under the foot of man”( Mat 5:13 ). And if you will look at those nations that have fallen to communism, in every one of them the church had died. As far as its influence was concerned, it was dead; the salt had lost its savor.

The church is the only preserving influence in the world today. If it were not for the church, even the United States would be down the tubes already. Now they hate us because we are restraining them from all of the evil that they would love to be doing. We do form and should form a restraining force in the world. If a person said, “Oh, I’m sorry, I didn’t know that you were here.” Rejoice. You have a purifying influence where you work. If they make fun of you saying, “We can’t do it because look who is here, holy Joe.” Rejoice. That is what God wants you to be, a purifying influence. Keep them from telling those filthy stories. Keep them bragging over their filthy acts. Make them embarrassed for the evil things that they do. You are the salt of the earth. You are to be a preserving influence.

If we cease to be that preserving influence, we will cease to be. If the salt loses its savor, it is good for nothing. The Lord is saying you are only good for one thing and that is preserving the world. The moment the church is removed, that preserving influence is gone and right on the scene comes the antichrist. “That which hinders shall hinder until it is taken out of the way and then shall the man of sin be revealed, the son of perdition who goes forth with all deceiving and lying” and so forth.

So right in order, the church is there in heaven having been caught up. The first seal is opened, which is really one of the first orders of business in heaven, and the antichrist comes forth conquering to conquer, bringing the world under his control. Now for the first three and a half years he is going to be hailed as a savior. The world is going to say, “Aha, you see. We told you all the time the problem was those rotten Christians. They kept us from all the prosperity and everything else.”

Of course, all the wealth of the Christians will be left here and be divided up by the world and everybody will be having great days as they come in to plunder the goods of the Christians. And the antichrist will offer his new economic programs and his new peace proposals and they will say, “Yes, the church was responsible for all of the wars. Now that we got those warmongers out of here, we can have peace here on the earth.” And he is going to come in with peace and prosperity and the big program and they will think that this guy is it. This guy has saved the world. The world was ready to go down the tubes, but this man has saved the world. He will be hailed as the Messiah or the savior. “He goes forth conquering and to conquer”, but after three and a half years things change.

And when he had opened the second seal, I heard the second creature say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. And when the third seal was broken, I heard the third living creature say, Come and see. and I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. And I heard a voice in the midst of the four cherubim say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine ( Rev 6:3-6 ).

So the third horse unleashes the famine which follows the war. Of course, if such a horrible thing should take place, and I think that it possibly will, a nuclear holocaust, I do not believe the church will be here when it happens, but I believe that such a thing is probably in the books for the future. One of the byproducts would of course be the tremendous fallout, which would destroy the crops, as far as they’re being edible, and thus what is happening in Ethiopia would be happening around the world. A measure of wheat is about a quart of wheat and a penny is a day’s wage for a laboring man. And what are laborers getting today? About forty dollars. So forty dollars for a quart of wheat.

Hey, if you want to be the richest man in the Tribulation, just go buy a bunch of wheat and store it. When this takes place, just take it out of storage and you could be the richest one in the Tribulation. You may even end up the richest man in hell, if that is any consolation.

And when he had opened the fourth seal, I heard the voice of the fourth living creature say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with the sword, with hunger, and with death, and with the beasts of the eaRuth ( Rev 6:7-8 ).

And so in these plagues, one fourth of the earth’s population will be wiped out. Now let us assume that when the church is taken out that it leaves maybe four billion people upon the earth, which means in the first four of the horsemen, or the second through the fourth, one-fourth or one billion people will die. That is awfully hard to conceive.

And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, do you not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was told them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled ( Rev 6:9-11 ).

So here is a group, not the church, who have been martyred during this period of the reign of the antichrist.

Now when the antichrist comes forth to reign upon the earth, he will make war against the saints and prevail against them, the scripture tells us. They could not be the church, because the gates of hell can’t prevail against the church. But when the church is raptured, I believe the earth is going to experience one of its greatest revivals in its history. Think of all your friends that you have witnessed to and they have been laughing and making fun of you, but when it actually takes place, these things that you have been sharing with them, it is going to be a sobering day for them and they are going to realize what a fool they had been. And when the antichrist begins to establish his reign, his authority, his power, hopefully they will have enough sense to resist him, which will mean their death, because he has the power to put to death those that do resist. That is those that refuse to take the mark or worship his image, but through their martyrdom at least they will be gaining their salvation.

And here is a great number of souls that are under the altar. And they are crying, “Lord how long until we can come in, before we can take our part in the heavenly scene?” And they are given white robes and told to wait a little while until the rest of them are slain, as you were slain, until the full numbers of martyrs has been complete. And then they will be brought into the heavenly scene, which we do see them in the later portion of chapter seven.

And I beheld when he had opened the sixth seal, and, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree cast her untimely figs, when she is shaken with a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places ( Rev 6:12-14 ).

We read this and are reminded really of the parallel things that will be taking place in the sixth vile that is poured out upon the earth. And it could be that these are parallel judgments that are coming, that they will come in parallel with each other; the great earthquake, the islands being moved out of their places, and tremendous cataclysmic upheavals, as the earth probably will go through again a polar axis shift, which will have as a result each of the things that are described here, with the exception of course of the meteorite shower, and yet that could be what perpetrated the polar axis shift.

They think that the polar axis shift could have possibly been caused by a meteor striking the earth and putting it out of tilt. The force of the meteorite hitting the earth at the right trajectory, and all, could twist the earth around so that suddenly a shift of maybe sixteen hundred miles would put the subtropical climate under the massive polar air, which the air would of stayed stabilized by the earth being hit by a meteorite. And they think the one that hit in Arizona, that meteorite crater out of Windslow, would be sufficient if the meteor hit at the right trajectory to bop the earth in a tilt, which it is at twenty-three and a half degrees, and would create a constant wobble of the earth from then on, which this wobble effect is there.

And that accounts for the mammoths that were encased in solid ice up in Siberia with tropical vegetation in their digestive tracks, but the meat was still edible. Some of the men that were on the expedition that found these mammoths roasted some of the meat and ate it. They gave it to the dogs and they ate it. So these mammoths were frozen instantly. It was a quick freeze. And this could happen by the earth being jarred by a meteorite, thrown to this twenty-three and a half-degree tilt. As it was pushed, it twisted and that could have perpetrated Noah’s flood also. The tremendous shift of water, oceans and so forth, with the earth moving and the water masses ripping up everything. And of course the weight of the water coming upon the thinner crust of the earth, the plates, causing it to collapse and the water pushing in and forcing the mountain ranges up and things of this nature. And this polar axis shift could explain it, which would be perpetrated by a meteorite.

Now here we find the meteorite shower, the stars falling from heaven like a fig tree dumps it untimely figs in a strong wind. Here you find a tremendous earthquake. Here you find mountains and islands disappearing. It is a tremendous cataclysmic upheaval.

And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond man, and every free man, hid themselves in the dens and in the rocks of the mountains; And they said to the mountains and the rocks, Fall on us, and hide us from the face of him that sits on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? ( Rev 6:15-17 ).

Notice, this is called the “Great Day of His Wrath”, the wrath of the Lamb. It is comforting to note in First Thessalonians Rev 5:9 that “God has not appointed us unto wrath”. Paul also declares that in Rom 5:9 ,”that we have not been appointed unto wrath”. The day of His wrath has come, which means we cannot be here, because we have not been appointed unto wrath. But the earth is going to experience this great cataclysmic judgment as the day of God’s wrath does come upon the earth.

And so we see these awesome scenes, that I believe, I personally am convinced, will transpire within the next quarter of a century. But when it gets down to this stage, I don’t expect to be here. Don’t look for me here.

Jesus said when He was talking of these very same things in Luke twenty-one-He’s talking of these very same things, the heavens being shaken and the meteorite showers and the cataclysmic things that would transpire along with them, Jesus said, “Pray always that you will be accounted worthy to escape all of these things and be standing before the Son of man.”

Expect to see me standing before the Son of man. I expect to be with that crowd in the fifth chapter, singing “worthy is the Lamb to take the scroll and loose the seals for He was slain and He has redeemed us by His blood”. And by the grace of God, that is where we shall be. God has not appointed us unto wrath, but to obtain salvation through Jesus Christ.

Father, we thank you for the promises of God that they are to be trusted. And Lord we thank you tonight for Your Word that it is true. And Lord even as you told Daniel similar things to what John is recording here, you said to Daniel, “And these words are true.” Lord help us that we will live in all sobriety. That we will not be caught up in the snares of the enemy in these last days, so that the Day of the Lord would catch us unaware, but being children of the light. Lord, help us to walk as such in all holiness, and righteousness, and godliness. In Jesus’ name, Amen.

Next week, we’ll move on into chapters seven, eight and nine. And so we encourage you to read them over and next Sunday night we will continue our study of this extremely fascinating book, the book of the things of the future, the book of Revelation as we see what will be coming to pass very shortly upon the earth.

May the Lord now be with you and bless you, and you be the salt in this corrupting world around us. And may the Lord use your life as a purifying influence in your class, on your job, in your home, in your neighborhood. And may you walk in fellowship with Him, enriched in the things of the Lord day by day. In Jesus’ name. “

Fuente: Through the Bible Commentary

Rev 6:1. , and) By the first four seals it is shown, that all the public times of all ages, the flourishing condition of empires, war, supplies of provisions, and calamities, are subject to Jesus Christ: and a specimen of the first seal is intimated in the east, which followed in the reign of Trajan; of the second, in the west; of the third, in the south; of the fourth, in the north and the whole world. For it was towards these quarters of the world that the lion, the ox, the man, and the eagle were looking.- ) See App. Ed. ii. On the nominative case, ,[73] which displeases Wolf, but does not displease Valla, see below at ch. Rev 16:13.-, ) Wolf has curtailed my words on the subject of this call: I would have my readers seek for my opinion, if it is of any consequence, from the Apparatus on this passage.

[73] ABC read ; Rec. Text, ; Vulg. vocem.

Fuente: Gnomon of the New Testament

Rev 6:1-2

PART THIRD

OPENING OF THE SEALED BOOK

Rev 6:1 to Rev 11:18

SECTION ONE

BREAKING OF FIRST FOUR SEALS

Rev 6:1-8

PRELIMINARY NOTES

1. Since Rev 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. (Isa 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” (Joh 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 Psa 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 Jer 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 Isa 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” (Mat 21:34-37) have the same meaning in both the parable and the application; the same is true with the word “avenge” (Luk 18:3; Luk 18:5; Luk 18:7).

1. THE FIRST SEAL OPENED

Rev 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 Pro 21:31; Zec 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. (Gen 27:3; Gen 48:22; Isa 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:1Co 9:25; 2Ti 2:5; 2Ti 4:8; Rev 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 Rev 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 Rev 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.

Fuente: Old and New Testaments Restoration Commentary

We now pass to that section of the Book in which, under the heavenly order by earthly administration, events proceed toward the great consummation. The Lamb, holding the book, breaks the seals.

The apostle heard the voice of one crying, “Come,” and he beheld one who symbolized kingliness and goes “forth conquering, and to conquer.” This is the Antichrist, Satan’s most complete counterfeit of the Christ Himself.

The breaking of the second seal reveals the issue of the reign of Antichrist, war and carnage. The earth is plunged into all the terrors of the despotism of false authority.

The opening of the third seal brings a revelation of the want that follows war and carnage. A commercial despotism springs up which makes scarce the necessities of the millions and leaves untouched the oil and the wine which are the luxuries of the wealthy.

The breaking of the fourth seal shows the fourth phase of misrule. Death in all its most terrible forms, by sword, famine, pestilence, and by wild beasts, sweeps away the fourth part of the earth.

On the opening of the fifth seal John heard the cry of the saints slaughtered for their loyalty to the Word of God. The end is not yet.

The opening of the sixth seal is immediately followed by premonitions of the coming One. Over all the government of the false are signs of the established order of the true. The earth itself is shaken, the sun is blackened, the moon becomes as blood, the very stars of heaven fall. The effect on earth is one of absolute and abject terror.

Fuente: An Exposition on the Whole Bible

the Riders on the Four Horses

Rev 6:1-8

The seals signify those events which prepare the way for the coming of the Kingdom. The breaking of the first seals is accompanied by the summons of one of the living creatures to the glorified Lord to hasten His advent. Come, glorious Redeemer, and bring about the wondrous consummation for which thy bride is waiting. The white horse signifies the victorious progress of the gospel; the red, war with its bloodshed; the black, scarcity and want; the pale, or livid, pestilence and death. Compare with Eze 14:21 and Mat 24:6-14. Thus good and bad their several warnings give of his approach, whom none can see and live. Faiths ear, with awful, still delight, counts them as minute bells at night.

Three lines of interpretation have been adopted for these and the following mysterious utterances of this book. We shall not go into these questions, but present the main spiritual lessons which are generally accepted. That treasure is buried here none can deny; and the perpetual turning over of these sods to discover it, has greatly enriched the Church.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter Six Six Seals Opened

As we begin our study of Revelation 6,1 wish to repeat that the great tribulation cannot begin until the redeemed are gathered around the Lord in glory and crowned there. It cannot be emphasized too much that no saints in Heaven now have crowns. The apostle says, Henceforth there is laid up for me a crown of righteousness, which the Lordshall give me at that day: and not to me only, but unto all them also that love his appearing (2Ti 4:8). That day when the saints are gathered around the judgment seat of Christ is the day when they will get their crowns.

Well then, after the church has gone, what is going to take place in the world? Look at this chapter from the standpoint that we are in Heaven already, the rapture having taken place. Let us suppose that last night, while things were going on in the ordinary way, suddenly there was a heartening shout heard from the glory. Every redeemed one responded to the trumpet of God. In a moment the graves were opened, and in every place where the believing dead were resting, the bodies were raised and the living saints were changed. We found ourselves caught away. We entered with Him into the Fathers house and gathered around the throne and fell down to worship. We will say that we have had twenty-four hours in Heaven. At first our hearts would just be too full of Christ to think of anything else. (O sinner, you wouldnt be there. It is saved people I am talking about.) But He, Himself, stirs us at last to think of what He is about to do. We say to ourselves, What is going to happen next in that world we have left behind? We look down to that poor scene where we lived yesterday. Men are going on much as before, only in great excitement. Look at the streets of the great cities. We can see the headlines, A great number of people have disappeared! There is a rush to get the newspapers to find out all about this strange event. Throngs are crowding the popular churches to hear the preachers give their explanation of the great disappearance of so many people.

I believe there will be lots of church-going for a little while after the rapture of Gods people; those left behind will be crowding into the churches as never before. I think I see the Rev. Mr. Smooth-things standing in his pulpit, with pale, wan face. He looks at scores of parishioners he hasnt seen for many years and thinks to himself, Now, I have to explain to these people. I have been telling them for twenty years that this talk of the second coming is false. People who believed in the second coming were looked on as idiotic ranters who didnt know what they were talking about. I think I hear mutterings down in the congregation: We trusted our souls to you. You had been to the colleges, seminaries, and universities, and read a whole library of books. We believed you when you told us the old idea of salvation by the blood of Christ was all worn out and that we could save ourselves by culture. We believed you when you said Christs second coming was only a fantastic notion. Now explain this to us. Another cries, What about my grandmother? She believed in her Bible to the end. She was reading just the other day, In an hour when ye think not, the Son of man cometh. Now Grandmother is gone, and I am here. Now, Doctor, explain all this. Oh, there are going to be some wonderful meetings after the Lord has come! There is that world seething with corruption, mens hearts failing them for fear. Christian statesmen will have gone; Christian business men and people of all ranks who knew Christ will have disappeared. Cities and communities will be in turmoil. What are they going to do? Lets look at the Book and see.

The First Seal (Rev 6:1-2)

We behold the Lamb as He breaks the first seal, and John hears a noise as of thunder. Thunder speaks of a coming storm, though the scene seems peaceful enough. A warrior comes forth on a white horse with a bow in his hand. A bow signifies distant warfare. Horses, as in Zechariah 1, symbolize providential movements. This rider on the white horse evidently pictures mans last effort to bring in a reign of order and peace while Christ is still rejected. It will be the worlds greatest attempt to pull things together after the church is gone. It will be the devils cunning scheme for bringing in a mock millennium without Christ. How long will it last?

The Second Seal (Rev 6:3-4)

As the Lamb opened the second seal a red horse appeared. Its rider brought anarchy and bloody warfare! When they shall say, Peace and safety; then sudden destruction cometh upon them (1Th 5:3). The first effort in the world we have left behind will be to bring in universal peace apart from Christ. But it will end in universal, bloody warfare, greater far than has ever been known. The rider on the blood-red horse has a sword representing a different type of warfare than that of the bow: man wrestling with man, nation with nation. Internal strife, class wars, civil wars, the breaking up of all established order is illustrated here.

The Third Seal (Rev 6:5-6)

When the Lamb had opened the third seal, a black horse appeared, with his rider holding a pair of balances. We have that which inevitably follows worldwide war-worldwide famine. We understand a little more now what this vision means than when these things were first opened up by men of God. We have had our food sold to us by measure, and we have known much of the high cost of living. But in this coming day, conditions will be so dreadful that it will be a measure of wheat for a penny or three measures of barley for the same amount. The word translated measure means just enough wheat to make a man one meal, and the penny or denarius was a full days wages. It will cost a whole days wages for enough food for one meal-that is, if one is going to eat wheat. Now if they will take barley they will get three meals for a days work. What hard conditions! Prices are going to be unprecedented in those days of the tribulation.

And see thou hurt not the oil and the wine (Rev 6:6). The oil and the wine are put in contrast with the wheat and the barley. The wheat and barley are the food of the poor-almost out of reach; but the food of the rich, or the luxuries, are not touched.

The Fourth Seal (Rev 6:7-8)

Next the Lamb opened the fourth seal, and a pale horse ridden by Death appeared. The word rendered pale means chrome green. A better translation would be a livid horse, in the sense of being the color of a corpse. It pictures pestilence, which always follows war and famine.

The Seventy Weeks of Daniel 9

Before examining what is written concerning the breaking of the fifth and sixth seals, it is necessary to say something as to Gods dispensational dealings with His earthly people Israel. We will endeavor to show how the book we are studying links up with the older prophecy of Daniel.

For fifteen hundred years before the cross, God was dealing in covenant-relationship with the people of Israel. He had chosen them to be peculiarly His own, in accordance with His promise to Abraham, Isaac, and Jacob. He separated them to Himself and gave them the land of Canaan as their inheritance, so long as they remained faithful to Him as their unseen King. He gave them His holy law and declared that if they obeyed His voice they would be the head of all nations and His witnesses to the ends of the earth. On the other hand, He warned them that if they were disobedient to Him, if they did not keep His testimonies, if they broke His commandments, if they turned to the false gods of the surrounding nations, He would no longer protect them from their enemies. He would give them up to desolation and scattering until they judged themselves and turned from their sins. Then He would remember His covenant with their fathers and would restore them to their own land and fulfill all His promises.

They completely broke down under every test and in accordance with Gods word ten tribes were carried away by the king of Assyria. A little later the remaining two tribes were deported to Babylon, where they remained in bondage for seventy years. At the end of this prophetic period they were permitted to return to their own land, that they might be there to welcome their promised Messiah when He would be revealed. Only a remnant of the Jews availed themselves of this privilege and their descendants were living in Palestine when the Lord Jesus Christ appeared in the fullness of time. Yet He was rejected by the very nation that had waited for Him so long.

The time of His coming had been very definitely foretold in the book of Daniel. In the ninth chapter we are told that a heavenly messenger brought word to the prophet that God had appointed seventy weeks to His people and their holy city. These are not to be understood as weeks of days, but sevens of years. The term weeks might better be simply rendered sevens. Seventy times seven years would be 490 years. It is an appointed period in the course of time and has to do especially with the Jews and Jerusalem.

This period was divided into three parts: 7 weeks, or 49 years, in which the streets and the wall of the city were to be rebuilt; then 62 weeks, or 434 years, immediately following the completion of this work until the appearing and cutting off of Messiah the Prince; and one final week, or 7 years, to complete the cycle. At the end of this week the King would be reigning in the holy city and all prophecy fulfilled by the establishment of the kingdom so long foretold. The starting point is clearly defined as, The going forth of the commandment to restore and to build Jerusalem (Dan 9:25). This is the decree of Artaxerxes as recorded in Nehemiah 2. During the next 49 years the city was rebuilt. Then, 434 years later, our Lord rode into Jerusalem and was acclaimed by the multitudes as King, the Son of David. But a few days later He was rejected and crucified. Thus Messiah was cut off and had nothing.

What about the last week? Has it been fulfilled? It has not. When His Son was cast out, God cast off the nation of Israel. That week will not be fulfilled until a future day when He takes up Israel again.

The angel-revealer said to Daniel, Unto the end of the war desolations are determined (Dan 9:26). This gives the whole history of Palestine for the past 1900 years. It has been a great battleground and a scene of almost unparalleled desolation because Israel knew not the time of their visitation. Their times are not in progress now. God is doing another work. While the Jews are blinded in part, He is gathering out the church. This body of Christ, a heavenly company, will reign with Christ when He establishes His kingdom of righteousness on the earth. The last week of 7 years cannot begin to run until the Jews are again in the land, and Jerusalem becomes the Jewish capital, after the church has been caught up to meet the Lord in the air. The greater part of the book of the Revelation treats this last week. It is only when this is seen that all becomes plain and the prophecy becomes intelligible.

The church began on the day of Pentecost when the Holy Spirit, sent by Christ glorified, came on the disciples. Yet the full truth of this wonderful mystery was not made known until Saul of Tarsus became Paul the apostle. The truth of the present dispensation was made known to him and through him to us. The church of Christ is one, though men who take His name and claim to be His followers have become sadly divided. They have formed many systems, often embracing saved and unsaved alike. But Gods church consists only of those who are born of the Spirit and baptized by the same Spirit into the body of Christ. This special work will cease at the return of the Lord to the air, which is the first stage of His second coming. The second stage will be when He comes to earth to reign in glory. The 70th, or last week of Daniel, comes in between these two momentous events. The Lord spoke of this period as the end of the age in Matthew 24. He divided it into two parts, the beginning of sorrows and the great tribulation.

A careful comparison of our Lords great prophecy with Revelation 6 will make it plain that the first six seals correspond to the first half of the week-the beginning of sorrows. From the opening of the seventh seal (Revelation 8) we are introduced to the great tribulation itself with all its attendant horrors. Jesus warning as to false Christs, implying false hopes of a lasting peace (Mat 24:5) corresponds to the first seal. His declaration that wars and rumors of wars will follow (24:6) fits perfectly with the second seal. In like manner His solemn warnings of famine and pestilence (24:7) find their counterparts in the third and fourth seals. The Lord then goes on to foretell a time when His followers will be ruthlessly slain (24:9) bringing us to the breaking of the fifth seal. It will be all ones life is worth to confess His name.

The Fifth Seal (Rev 6:9-11)

John saw under the altar the souls of those who had been beheaded for the Word of God and the testimony of the Lord. Who are these martyred saints, and to what dispensation do they belong? They cannot belong to the church. We have already seen, that the church is represented by the throned and crowned elders in Heaven before the first seal is broken. But Romans 11 makes it clear that after the fullness of the Gentiles has come in-after the present dispensation has come to an end and the church has been removed to Heaven- the blindness will pass away from Israel. They will realize their true condition and their sin in rejecting their Messiah. Then they will call on Him for deliverance. Thus a new company of saints will be formed on the earth, altogether different from the present heavenly company. Many of these Jewish believers will be martyred by the Satanic hosts of the last days. It is these who are seen as having been sacrificed and their souls poured out at the bottom of the altar.

They cry for vengeance on their adversaries, for this is fully in keeping with the dispensation of judgment to which they belong, whereas it would be thoroughly contrary to the grace of the present gospel dispensation. Gods people are taught of His Spirit to pray according to the ruling principle of the specific time in which their lot is cast. This accounts for what often disturbs and even shocks sensitive souls-the so-called imprecatory psalms. They cannot understand the cries for vengeance that seem so opposed to the grace of God as now made known. It is no wonder they are troubled and hesitate to speak such words, for those psalms do not belong to us at all. But they will be exactly suited to the remnant of Israel, suffering for Jehovahs sake, but with no clear knowledge of an accomplished redemption. They will be waiting for their Messiah to appear and overthrow the last great Gentile confederation, which, as we will see when we come to chapter 13, will be bent upon their absolute extermination.

White robes are given to these souls under the altar who are invoking the judgment of God on their merciless adversaries. They are told that they must wait a little season till the time of Jacobs trouble is ended and they are joined by their brethren who are yet to be slain. The hatred to God and His Christ rises ever higher until the Lord Jesus will be revealed from Heaven in flaming fire, taking vengeance on those who do not know God (2 Thessaloniansl:8).

The Sixth Seal (Rev 6:12-17)

The opening of the sixth seal gives a marvelous symbolic picture of grave import. It should be evident from the balance of the book that we are not to take this as a literal earthquake, though our Lords words in Matthew 24 show us that there will be such phenomena in various places, terrific in character as the end draws near. Already we have had some noteworthy reminders and warnings of this nature that shocked the civilized world, but are apparently so easily forgotten within a very short time. But the earthquake of the sixth seal is of a different type altogether. It cannot be merely literal, as the actual islands, mountains, and seas, together with the cities of the nations are still seen to be in existence long after this vision has had its fulfillment. Rather it illustrates the complete breaking up of society as now constituted, the destruction of the boasted civilization of our present day. Looked at from this standpoint, we have abundant Old Testament Scripture to throw light on it and to make plain its awful portents.

We will be helped, too, if we remember that in the very beginning of the book of Revelation we are told that the Lord sent and signified it by his angel unto his servant John (1:1). That is, He revealed those things which must shortly come to pass through signs or symbols. If this is kept in mind we will be preserved from taking literally what God meant us to take symbolically. We will be more likely to get the mind of the Spirit in regard to the future of both Christendom and Judaism, the two spheres with which this book deals.

Therefore the sixth seal does not introduce a worldwide, literal earthquake. Rather it is the destruction of the present order- political, social, and ecclesiastical-reduced to chaos; the breaking down of all authority; and the breaking up of all established and apparently permanent institutions.

We may see, I believe, a foreshadowing of this in what has taken place in Russia (1917-1920): the overturning of the throne; the blotting out of the Romanoff Dynasty; the wrecking of all industrial and social order; the fearful orgies of fanatical Bolshevism; blood-red anarchy everywhere holding sway, making wild promises of liberty while destroying every safeguard against the unrestrained brutality of beast-like men. Take as but one horrible instance the attempted abolition of marriage (that which God Himself instituted, at the very beginning of human history, for the sanctity and blessing of His creatures), and the substitution of the degrading custom of forcing all women to be common property, taken by whoever may desire them, and all children born in these abominable conditions to be separated from their parents and reared as children of the state. Natural affection at once receives its death-blow, and all restraint on mans animal propensities is at an end. Another event that has shocked the world has been the overturning of Russias state church. It is true that it had become unspeakably corrupt, but in their wild desire to destroy it the Soviet government has declared war on all that bears a religious name, whether human or divine. No God and no church is the cry ringing through the unhappy land, and who can foretell what the dreaded future has in store?

Many thought in the past century that they saw the French Revolution portrayed in this sixth seal, and it was indeed but an earlier sample of the same conditions we have been considering; so was the break-up of the Roman Empire in the fifth, sixth, and seventh centuries. But none of these cataclysms, stupendous as they were, fully met the requirements of the prophecy. The church of the Firstborn is still here, and the gospel of the grace of God is still being proclaimed to a guilty world. But we have already seen that when the seals are broken the church will be with Christ, waiting for the moment when He will descend to take His world kingdom and establish His authority in righteousness.

But we must now proceed to look at the passage in detail that we may better grasp its true import. The sun, we are told, became black as sackcloth of hair. The sun, the source of light and life for this planet, symbolizes supreme authority. It is the well-known type of the Lord Himself. Unto you that fear my name shall the Sun of righteousness arise with healing in his wings (Mal 4:2). Such is Malachis declaration concerning the coming of Christ the second time. At present Christendom, at least nominally, acknowledges His lordship. We speak of Him as our Lord and profess to receive our governments from His hand. But soon He will be entirely rejected and His Word utterly despised. Thus will the sun be blotted out from the heavens, and God will seem to have been dethroned.

Naturally enough this will mean the complete destruction of all derived authority, so we read next, the moon became as blood (6:12). The moon gets all its light from the sun, just as the powers that be are ordained of God (Rom 13:1) and are appointed by Him for mans blessing. But all government being overthrown, the lurid glare of anarchy will take its place, for a time at least.

The stars falling from heaven indicate the downfall and apostasy of great religious leaders, the bright lights in the ecclesiastical heavens. In Daniel, those who turn many to righteousness shine as the stars. In the first part of our book the stars are said to be the messengers of the churches. So it would seem clear that we are to understand the symbol in the same sense here. After the true church has been caught up to meet the Lord in the air, there will be a vast host of unconverted ecclesiastics left behind. Thousands of Protestant and Catholic church dignitaries looked on as spiritual guides will be revealed as utterly bereft of divine life. These professional clergymen, despite their pretensions and exalted calling, are simply natural men intruding into spiritual things. They are like the Philistines of old who lived in the land of Canaan. They gave their name, Palestine, to the whole region as though it rightfully belonged to them, while all the time they were unwarranted intruders of Egyptian descent. These are the stars who will be hurled from their places of power and eminence in that awful day of the wrath of the Lamb. Apostatizing from the last vestiges of Christianity, they will soon become leaders in the worship of antichrist.

Thus the heavens, symbolizing the ecclesiastical powers of every description, will depart as a scroll when it is rolled up. The whole fabric of Christendom will be wound up as something obsolete and out of date. Religious leaders have often questioned the finality of the Christian religion. They attempt to formulate a new religious system, which results in the worship of humanity. They teach that God lives in all men and can only be found within the heart of man. But as long as the Holy Spirit is here on earth, dwelling in the church of God, the full development of this mystery of iniquity is checked. As soon as He goes up with the church, the whole profession that is left will be destroyed. Out of its ruins will arise the final Satanic masterpiece of the last days.

The destruction of all organized religion will intensify the frightful conditions of that dreadful time. Men drunk with their false liberty, and rejoicing in the triumph of a blatant God-defying demagoguery, will for a brief period turn this earth into a great madhouse. The vile orgies of those days will be indescribable until it dawns on multitudes that the Lamb of God whom they had rejected and whose gentle rule they had spurned has in some way brought the punishment for their sins on their own heads. Then we have depicted what someone has called the greatest prayer meeting of all history. The kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman and every freeman, hid themselves in the dens and in the rocks of the mountains. They will cry out in their distress for the mountains and the rocks to cover them and hide them from the face of him that sitteth on the throne, and from the wrath of the Lamb. They will cry as with one voice, the great day of his wrath is come; and who shall be able to stand? (6:15-17)

Yet we read of no repentance, no true turning back to God or trusting His Christ-just an awful realization that they have to face the rejected Lamb, and they cannot escape His wrath. They are like those of whom Jeremiah prophesied who will cry in that day of the fierce anger of the Lord, The harvest is past, the summer is ended, and we are not saved (Jer 8:20).

Notice the solemnity of the expression the wrath of the Lamb. We are not accustomed to couple the thought of wrath, or indignation, with the Lamb, which has always been the accepted symbol of gentleness. But there is a terrible truth involved in it nevertheless. For if the grace of the Lamb of God is rejected, His indignation and wrath must be faced. It is part of eternal righteousness to do so. God Himself will not, and in accordance with the holiness of His nature can not, have it otherwise. As we read elsewhere, He cannot deny himself (2Ti 2:13).

Hear the just law, the judgment of the skies:

He that hates truth must be the dupe of lies:

And he who will be cheated to the last,

Delusions strong as hell must bind him fast.

-Cowper

For such there can be nothing in reserve but fearfully waiting for judgment and fiery indignation which will devour the adversaries. This judgment will be much worse than that which befell those who despised Moses law, for they now defy God revealed in grace in the person of His Son. For such there must be the wrath of the Lamb. Grace like this despised, brings judgment / Measured by the wrath He bore.

But the wrath of God is an even deeper and more intense form of judgment. It will be poured out on the earth from the seven vials (or bowls) of the wrath of God (Revelation 16). The Christ-rejector must abide under this judgment for eternity. It is written, He that believeth not the Son shall not see life; but the wrath of God abideth on him (Joh 3:36). Note the hopelessness of the condition here depicted. Abiding wrath precludes any thought of either annihilation or restoration, and warns us that the results of refusing the matchless grace of God are eternal; for that which abides is unending.

This sixth seal brings us to the end of the first part of that last unfulfilled week of the ninth chapter of Daniel. It divides into two parts. The Lord Himself defines the first part as the beginning of sorrows, while He designates the last part as the great tribulation. This is introduced for us in the book of Revelation by the breaking of the seventh seal. That will come before us after the great parenthesis of the seventh chapter.

The wrath of the Lamb is visited on the nations in the beginning of sorrows; the wrath of God will be their portion in the great tribulation. May He grant, in His mercy, that none who read these words enter into either the one or the other. Grace is still reigning through righteousness. A just God waits in lovingkindness to be the justifier of everyone that believes in Jesus.

Fuente: Commentaries on the New Testament and Prophets

Rev 6:9

The Waiting of the Invisible Church.

We may gather with all certainty from this wonderful revelation of the inner mysteries of the heavenly court-(1) that God has a fixed time for the end of the world; (2) that God has fixed that time according to the measures of the work which He has to finish. Even as Christ had a work to finish on earth, so that we read again and again that His “hour was not yet come,” in like manner now in heaven He has a definite foreseen scheme for the administration of His mediatorial kingdom; and according to the accomplishing of this work will be the time of His coming. So much in a general way, but in this passage we have something more definite and detailed.

I. He has shadowed out to us the nature of the work that He has to do before the end comes; that is, to make up a certain number whom God has foreseen and predestined to life eternal. This then in general is the nature and direction of the mystery of this seemingly entangled world Out of the midst of it He is drawing the children of the regeneration, knitting them in one fellowship, in part still visible, in part out of sight. When the Son of God passed into the heavens He began to draw after Him a glorious train of saints, like as the departing sun seems to draw after him the lights which reflect his own splendour, till the night starts out full of silver stars.

II. Again, in this gathering out of the mystical body of His Son, God is carrying on the probation of mankind. In the inscrutable secrets of His providential government, He is so ordering the strife of the seed of the woman with the seed of the serpent, of the Church with the world, as to fulfil the manifold purposes of love and of long-suffering. And (1) we see that this long-permitted strife is ordained for the perfecting of His saints. (2) This mysterious work has an aspect of long-suffering towards sinners. It is thus that God gives them a full season for repentance. (3) We see from all this what ought to be the master aim of our lives; that is, to make sure of our fellowship in that mystical number.

H. E. Manning, Sermons, vol. i., p. 333.

Rev 6:11

The Intermediate State.

I. In this passage we are told that the saints are at rest. “White robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season.” The great and anxious question that meets us is, What is to become of us after this life? We fear for ourselves, we are solicitous about our friends, just on this point. Now here Scripture meets our need. It is enough, surely, to be in Abraham’s bosom, in our Saviour’s presence; it is enough, after the pain and turmoil of this world, to be at rest.

II. Next, in this description it is implied that departed saints, though at rest, have not yet received their actual reward. “Their works do follow them,” not yet given in to their Saviour and Judge. They are in an incomplete state in every way, and will be so till the day of judgment, which will introduce them to the joy of their Lord. (1) They are incomplete inasmuch as their bodies are in the dust of the earth, and they wait for the resurrection. (2) They are incomplete as being neither awake nor asleep; they are in a state of rest, not in the full employment of their powers. (3) There is an incompleteness also as regards their place of rest. They are “under the altar,” not in the full presence of God, seeing His face and rejoicing in His works, but in a safe and holy treasure-house close by, like Moses “in a cleft of the rock,” covered by the hand of God and beholding the skirts of His glory. (4) The intermediate state is incomplete as regards the happiness of the saints. The blessed in their disembodied state admit of an increase of happiness, and receive it. “They cried out in complaint, and white robes were given them; they were soothed and bid wait a while.”

III. Nor would it be surprising if, in God’s gracious providence, the very purpose of their remaining thus for a season at a distance from heaven were that they may have time for growing in all holy things and perfecting the inward development of the good seed sown in their hearts. As we are expressly told that in one sense the spirits of the just are perfected on their death, it follows that the greater the advance each has made here, the higher will be the line of his subsequent growth between death and the resurrection.

J. H. Newman, Parochial and Plain Sermons, vol. iii., p. 367.

Rev 6:16

The Consequences of Sin.

I. The wages of sin are paid with a fearful compound interest, and the real terror of evil is that it does not die with its immediate author. It lives with a strange, vicarious life, ramifying, developing, multiplying, hideously replenishing the earth, till the lust of one ancestor, and the intemperance of another, and the pride, and the jealousy, and the selfishness of others, have intertwined and interwoven and invested their posterity with a thousand incapacities, and hindrances, and weaknesses, and tendencies to evil; and the world has become one great discord of pain, and sorrow, and misunderstanding, and intellectual failure, and moral palsy, and spiritual death.

II. Throughout the ages man has been incessantly impelled to ask, What is there in moral evil more than meets the eye? What will sin turn out to be when we see it in the light of the real world? And if we confine ourselves to observation of history, quite apart from revelation, Shakespeare’s words are literally true,

“The weariest and most loathd worldly life

That age, ache, penury, and imprisonment

Can lay on nature is a paradise

To what we fear of death.”

III. The judgment of man upon himself has been that the consequences of sin cannot but last beyond the grave. If we will from time to time think upon these facts-the fact of the present consequences of moral evil and the fact of the gloomy forebodings with which the sight of these consequences time out of mind has filled the heart of man-we shall be in less danger of the popular modern fallacy which insults alike both the human dignity and the Divine by promising to sin apart from repentance an amiable obliteration, forgetting that hell, after all, may be the last prerogative of the human will.

J. R. Illingworth, Sermons, p. 48.

I. Consider the ideas presented to us and apprehended by faith when Jesus Christ is revealed under the name of the Lamb. (1) One of these, doubtless, is the idea of meekness. It was not as a stern and just Judge that He came to save the world, or as a Monarch in the pride of state, or a Conqueror flushed with victory. He was humble and gentle, of poor parents, and from a despised town, born in a stable and cradled in a manger. He sits on the throne of heaven and earth, but still it is the throne of the Lamb. (2) Another idea comprised in this appellation is that of perfect purity and innocence. Not only was every animal used in the typical services of the Temple to be free from imperfection, but Christ was expressly compared to a lamb without blemish and without spot, and most exactly was the type fulfilled. (3) The leading idea of the title “the Lamb” is the atonement Christ made for sin by the sacrifice of Himself upon the cross.

II. Consider the awful words of our text: “The wrath of the Lamb.” The meek and holy Being, who is the propitiation for the sins of the whole world, has His wrath; and His wrath is the more terrible because He is meek and lowly and the propitiation for all sins. Mercy neglected is guilt incurred, and in proportion to the love displayed in man’s salvation is the ingratitude of evil, and must be the condemnation of those who reject Him. (1) “Behold the Lamb of God.” And who is He? He is a Man, but no mere man, for no man ever spake or lived as this Man. An angel? “He took not on Him the nature of angels.” God was manifest in the flesh, and God and man, one Christ, bore our sins and atoned for them on the cross; and can we think that such love, beneath the conception of which the mind staggers, half incredulous of mercy so infinite-can we ever think that it can be neglected without guilt, and may be for ever set at nought with impunity? (2) Again, consider the price paid for our redemption, the exceeding bitterness of the cup which He drained that our souls might be healed. Christ has no recompense except that you should believe and be saved, and in every repenting and returning sinner He sees of the travail of His soul, the reward of all His sufferings, and is satisfied. And if you will not, if all has been suffered for you in vain, surely your ingratitude, cold-heartedness, neglect, must add tenfold terror to the wrath of the Lamb. (3) Remember the plainness of the warnings that are used and the mercy of His invitations. Past mercy will enhance future judgment; the love of Christ will shine at the last day upon the open books; and in its bright beam will stand out, in dark, plain characters, the guilt, the folly, the ingratitude, of those for whom Christ died, and who would not live for Christ.

J. Jackson, Penny Pulpit, New Series, No. 780.

References: Rev 6:17.-Homilist, 2nd series, vol. ii., p. 153. Rev 7:1-3.-Ibid., 3rd series, vol. iv., p. 134.

Fuente: The Sermon Bible

CHAPTERS 6

The Opening of the Seven Seals

1. The first seal (Rev 6:1-2)

2. The second seal (Rev 6:3-4)

3. The third seal (Rev 6:5-6)

4. The fourth seal (Rev 6:7-8)

5. The fifth seal (Rev 6:9-11)

6. The sixth seal (Rev 6:12-17)

7. Parenthesis: The remnant of Israel (Rev 7:1-8)

8. The saved multitude (Rev 7:9-17)

9. The seventh seal (Rev 8:1-5)

Rev 6:1-2.

The Lamb, invested with all the authority to execute judgment, having received His commission from God, begins now to open the seals of the book which is in His hands, the hands which were once nailed to the cross. It is evident that the breaking of the seals does not begin till His saints are gathered around the throne in glory. Until then it is still the day of grace. When the first seal is opened one of the living creatures said in voice of thunder, Come. The words and see must be omitted here and in Rev 6:3; Rev 6:5 and Rev 6:7. A rider upon a white horse appears; his is a bloodless conquest. He has a bow, but no arrow. He receives a crown and goes forth to conquer. Many expositors make this rider the Lord Jesus or some power which represents Him. It is positively incorrect. The rider here is a great counterfeit leader, not the personal Antichrist, but the little horn which Daniel saw coming out of the ten-horned beast (Dan 7:1-28). This coming leader of the revived Roman empire will go forth to conquer and become its political head. He is Satans man as we shall see later.

Rev 6:3-4.

The second seal reveals a rider upon a red horse. He takes away the false peace, which the rider upon the white horse as a divine judgment act established. The universal peace of which the world dreams without the presence of the Prince of Peace, will be of short duration. Another awful war follows. It will not be war alone between nation and nation, but it will be a world-wide reign of terror and bloodshed, a carnage unknown before in the history of the world. See in Mat 24:1-51 how our Lord mentions the great conflict of nation against nation and kingdom against kingdom.

Rev 6:5-6.

The black horse rider brings famine, exactly what our Lord mentions next in Mat 24:1-51 : There shall be famines. Famine follows war and inasmuch as the second seal brings the greatest war, the third seal will bring the greatest famine. The judgments of God fall then on the earth. Our Lord also mentions famines.

Rev 6:7-8.

The next rider under the fourth seal is named death. And Hades, the region of the unseen (not hell), is populated. Sword, hunger, death, that is pestilences and the beasts of the earth, claim an awful harvest (Eze 14:21). And so our Lord spoke of pestilences. These four seal judgments are hardening judgments.

Rev 6:9-11.

The four living creatures have uttered their four-fold Come. They are thus seen in connection with the providential government of the world. Under the fifth seal the scene changes completely. John saw under the altar the souls of them that had been slain. And they cry, How long, O Lord! Who are they? Not the martyrs of past ages. They are risen from the dead and are in glory with redeemed bodies. The words of the Lord in the Olivet discourse give us the key. Speaking to His Jewish disciples He said: Then shall they deliver you up, and shall kill you and ye shall be hated of all nations for My Names sake (Mat 24:9).

The Lord speaks of another company of Jewish disciples who will bear a witness during the end of the age, after the rapture of the Church. He will not leave Himself without a witness. He calls a remnant of His people Israel and they bear a witness to the coming of the Messiah, their coming Deliverer and King. Many of them suffer martyrdom. Their cry, How long? is the well-known prayer of Jewish saints; and their prayer to have their blood avenged is equally a Jewish prayer. Christians are not supplicating for vengeance on their foes. The prayer for vengeance refers us to the imprecatory psalms prewritten by the Holy Spirit in anticipation of the final persecution of Jewish believers. And the fellow-servants and their brethren, who are yet to be killed (Rev 6:11), are the martyrs of that remnant during the final three and one-half years, which is the great tribulation.

Rev 6:12-17.

Are the things mentioned under this seal to be taken in a literal sense or symbolically? Most of it is symbolical, yet at the same time great physical phenomena are also involved. The earthquake possibly means a literal earthquake. Earthquakes in diverse places our Lord predicted. And they increase as the age draws to its close. But the language is symbolical. Everything is being shaken in this poor world. The civil and governmental powers on earth all go to pieces; every class from kings to slaves is affected by it and terrorized. The political and ecclesiastical world is going to pieces. And when these shaking times have come, when thrones fall and anarchy reigns, when the great collapse of civilization and human society has come with signs on earth and in heaven, the earth-dwellers will see in anticipation the approaching day of wrath. Terror fills every breast and those who sneered at prayer, as the Christ-rejectors do now, will gather for a prayer-meeting to appeal to the rocks to cover them. Read the following Old Testament passages in connection with this seal: Isa 24:1-23, Isa 34:2-4; Joe 2:30-31; Zep 1:1-18; Hag 2:6-7.

Fuente: Gaebelein’s Annotated Bible (Commentary)

Chapter 19

Christ the mighty conqueror

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

Rev 6:1-17

Everything we have seen thus far in the book of Revelation has been leading up to and preparing us for the opening of the sealed book in chapter 6. In chapter 1, we saw Christ in his majestic power and glory as our exalted God and Savior. There we were assured of his constant presence with his church. The Son of God constantly walks in the midst of his churches. He cares for, protects, and provides for his own. He holds his messengers, his preachers, his ordained pastors in his own right hand. Who, or what, shall we fear? Christ Jesus, the Son of God, is with us! He holds us in his omnipotent hand!

In chapters 2 and 3, we read the letters of Christ to the seven churches which reveal the various stages of spiritual declension and revival to which the church of Christ and individual believers are subjected in this world. So long as we are in this body of flesh we must struggle against sin, even the terribly evil sins of apathy and indifference. That which is true of individual believers is true of the church collectively. Therefore, we constantly need discipline, correction, instruction, encouragement, reviving, and grace. These things our Lord faithfully supplies by the gospel and Spirit of his grace. Were it not for his all-sufficient grace keeping us, we would soon wither away and die. But our dear Savior always preserves his own!

In chapter 4, we are allowed to ascend with John into heaven itself. There we are shown the throne, the symbol of God’s sovereign power and dominion; the twenty-four elders, the representatives of the church, the whole body of God’s elect; and the four beasts who represent God’s faithful gospel preachers in all ages. In that chapter we are allowed to see the representations of God’s wisdom, power, glory, and greatness. We are plainly taught that God’s ultimate purpose in all things is the glory of his own great Being. When you read chapter 4, you can almost hear the Lord saying to John and to us by him, No matter what you read, see, hear, or experience, you have no cause to fear. My throne is secure. My people are safe. My purpose is unalterable. There is never any cause for alarm or fear. Read Isa 46:9-10!

In chapter 5, we are given a vision of the throne, the book and the Lamb. The throne, as stated, symbolizes God’s total sovereignty over all things. The book, Written within and on the backside, and sealed with seven seals, represents the plan of God for the ages, his eternal purpose and decrees of predestination. But God is unknown, his purpose is secret, a mystery, until the Lamb of God, the Lord Jesus Christ, appears in the midst of the throne. By virtue of his effectual, sin-atoning sacrifice, he is able and worthy to open the book of God. He both reveals and fulfills all that is written in the book of Divine predestination. The entire universe is ruled by the sovereign throne of God through the mediation of the Lamb, our Redeemer, according to the book of God’s eternal, unalterable purpose. Ultimately, in the end, all of God’s elect will be saved. There will be no vacant seats around the throne. And all things shall render praise to our God. Essentially, the vision of chapter 5 teaches us one thing: The Lord our God is carrying out his will and purpose for the good of his people and the glory of his own great name. That is to say, The Lord God omnipotent reigneth! Therefore, we who believe have no reason to fear in times of trial, trouble, affliction, sorrow, and persecution. God our Savior will protect us, sustain us, and make us triumphant!

As we come to chapter 6, we see Christ, the Lamb of God, opening the seals of the book, unfolding to us the mysteries of God’s purpose and fulfilling his decrees. In this chapter, he opens six of the seven seals. The seventh seal is opened in chapter 8. In my opinion, it is a mistake to make the seals and the horsemen mentioned in this chapter representative of specific times. They rather refer to the many trials and difficulties through which God’s people must pass as they make their pilgrimage through this world to their glorious inheritance in heaven. They have reference to the condition and experience of God’s church and kingdom in this world in all ages, and once more give assurance of the fact that ultimately the church of Christ shall be triumphant. The purpose of this sixth chapter of Revelation is to assure us that though we must suffer trials, afflictions, and persecutions, Christ our Savior is always in control. He is a mighty Conqueror and we are more than conquerors in him.

The Lord Jesus Christ is a mighty, triumphant conqueror (Rev 6:1-2)

With the opening of the first seal, we see a Rider upon a white horse. We do not have to guess who he is. This is Christ, our triumphant King, our victorious Captain, our conquering Man of War (Rev 19:11-16). The first thing revealed here is Christ’s glorious sovereignty, his constant triumph over all things, and his sure and certain conquest over all his enemies and ours. We can safely trust the sovereign Christ.

Our Savior is seen as one riding upon a white horse. White is always used as a symbol of holiness, purity, and righteousness. It refers to that which is holy and heavenly. Our Lord’s garments are white. He sits upon a great white throne. He gives his people a white stone of acquittal (Rev 3:17). And he will come again upon the white clouds of heaven. White is the color of the horse ridden by a commanding officer when he returns from the battlefield victorious, with all the spoils of victory. Our Savior’s conquest is so certain that even as he goes out to battle he rides upon a white stallion! There is a bow in his hand. This is his only weapon. The Son of God conquers his enemies with that one weapon. What does that bow symbolize? It is the everlasting gospel of grace preached by his servants (Rom 1:16; 1Co 1:21-24; 2Co 10:3-5). When his servants preach the gospel in the power of the Holy Spirit, its precious truths are like pointed arrows flung from the bow of Christ himself, piercing the hearts of chosen sinners. His arrows never miss their mark! And a crown was given unto him. This Man of War is the King of Glory, the Messiah, the Christ. By virtue of his obedience to his Father, as the reward of his travail, he was given the right to rule all things, so that he might sovereignly secure the salvation of his people (Joh 17:2; Rom 14:9; Act 2:29-36). And he went forth conquering and to conquer. His goings forth have been from old, from everlasting (Mic 5:2). The Son of God came forth in the covenant of grace, before the world began, and stood as our mighty Captain, agreeing to conquer all our enemies and his, and thereby to save all his people. This he will do. He shall not fail! (Isa 42:4). When he died upon the cross, Christ conquered Satan and conquered sin, and by the power of the cross conquers the hearts of chosen sinners (Joh 12:30-32). Wherever the gospel is preached by faithful men, in the power of his Spirit, he still conquers. And he shall yet conquer (Psa 2:1-8). Every knee shall bow before him. Every tongue shall confess him. All his foes shall become his footstool (Isa 45:20-25; Php 2:9-11; Heb 10:10-13). Child of God, as you face your enemies in this world and the many trials and tribulations that beset you, keep the eye of faith fixed constantly upon this mighty Conqueror (Heb 12:1-2). Trust him. You have nothing to fear. The Lion of the tribe of Judah has prevailed, is prevailing, and shall yet prevail!

Yet we must through much tribulation enter into the Kingdom of God (Rev 6:3-8)

Sorrow is the common lot of God’s people in this world (Joh 16:33). Not only must we suffer all the sorrows common to others, we also must endure those which are heaped upon us by wicked, persecuting men. These are the things represented by the red, the black, and the pale horse. The red horse is a symbol of war and slaughter. For thy sake we are killed all the day long; we are counted as sheep for the slaughter (Rom 8:36). The black horse is the symbol of economic hardship, poverty, and injustice. If there is widespread poverty, famine, or injustice in a land, God’s people are not exempted from the hardships they cause. And we are never exempted from persecution of one form or another (Mat 10:22-36). Yet, two things are certain.

1. When we do not have plenty, we will still have enough. A loaf of bread may cost a day’s wages; but if we have bread enough for today, we have enough. Christ provides for his own (Mat 6:33).

2. All the poverty, famine, and persecution in the world can never take away, or even diminish, the oil of his Spirit and the wine of his love and grace. Christ protects his own (Zec 2:8; Psa 34:7).

The pale horse is the symbol of death and the grave. These, too, are the common woes of humanity. Death comes by many means: the sword, famine, pestilence, war, wild beasts, etc. But death is sure to come. Our bodies must return to the earth. But the pale horse rider will be to the children of God a welcome visitor (Psalms 23; 2Co 5:1-9). Here are five things that will help you, if you can get hold of them.

1. As long as we are in this world, pain, sorrow, affliction, and persecution will be our constant companions (Isa 43:2).

2. Whatever we suffer in this world, even from the hands of Satan and wicked men, we suffer from the hands of our gracious God and Savior. Notice, power was given to him (Rev 6:4). Satan can do nothing without divine permission! And when our trials come, they are always regulated by our Father’s decree. Hurt not the oil and wine (Rev 6:6).

3. God uses these sorrows and afflictions to refine, purify, and strengthen his people (Heb 12:5-11).

4. In the midst of all your trials, your Savior is with you (Isa 42:10; Isa 43:1-5).

5. Our trials will soon be over! Either by the intervention of providence or by calling us home, our God will soon put an end to our sorrow (Rom 8:35-39).

However, God will not destroy this world until all his elect are saved

With the opening of the fifth seal, John sees the souls of Christ’s martyrs, men and women who offered their lives as sacrifices upon the altar to Christ. They believed him, confessed him, and followed him, even unto death, sealing their faith with their blood (Rev 6:9-11).

These martyrs cry for God’s just retribution upon their enemies – Not for their sake, but for Christ’s sake. These are people who have been slain, slaughtered as wild beasts and common criminals, because of their faith in Christ. Those who persecuted them to death were, in reality, persecuting Christ (Act 9:5). Their blood cries out for justice. Christ is honor bound both to avenge their blood and to destroy all who oppose his throne. Persecutors beware! The blood of God’s saints cries for vengeance upon the vessels of wrath for the glory of Christ, that he might make known to all his power and justice (Gen 4:10; Heb 11:4; Mat 23:34-35).

All God’s saints in heaven are robed in the perfect white righteousness of Christ and are resting. None can enter heaven except those to whom God has given a white robe. That represents the perfect righteousness of Christ imputed to every redeemed sinner (2Co 5:21). And those who have entered into heaven have entered into rest (Heb 4:9). Their trials are over. Their sorrows are ended. Their temptations have ceased. They have finished their work. Now they keep an eternal Sabbath in glory! It is a Sabbath rest that was typified in the law, begun when they trusted Christ (Mat 11:28-30), and now consummated in his presence (Heb 4:10-11).

The number of the martyrs is not yet complete. All God’s elect are here referred to as martyrs, those who have been or shall be killed. A martyr is one who voluntarily lays down his life in the cause of Christ. In that sense, every believer is a martyr (Mar 8:35; Luk 14:26-27). God knows the number of his elect. Christ knows the number of his sheep. It has been fixed from eternity by divine decree. Until that number is reached, until all the elect are saved, judgment will not come. Christ will uphold and sustain this sin-cursed earth until he has gathered out of it all his sheep (2Pe 3:9). But let no one foolishly imagine that judgment will not come.

God will avenge himself and his own elect at last (Rev 6:12-17)

The sixth seal is opened to introduce the great and terrible day of judgment. In that day, there will be a total dissolution of the physical universe (Rev 6:12-15). It will be a climatic, not a gradual thing (2Pe 3:10-12). The entire world of reprobate rebels will be seized with sudden terror (Rev 6:15-17). In that great and terrible day, there will be a strange prayer meeting. Men will pray, but the men praying will not be saved men, but unsaved men. They will pray not to God, but to the mountains and rocks. They will pray not for life, but for death. And they will pray not that they may see Christ, but that they may be hidden from him! (Ron Lewis). When that day comes, the door of grace will be shut forever! Christ will conquer all his enemies, either by the power of his grace or by the power of his wrath; but conquer he surely will (Isa 45:20-25).

Fuente: Discovering Christ In Selected Books of the Bible

beasts living creatures. (See Scofield “Eze 1:5”)

Come and see Come! Omit “and see.” So Rev 1:3; Rev 1:5; Rev 1:7

Fuente: Scofield Reference Bible Notes

when: Rev 5:5-7

the noise: Rev 4:5, Rev 10:3, Rev 10:4, Rev 11:19

one: Rev 6:3, Rev 6:5, Rev 6:7, Rev 4:6, Rev 4:7, Act 4:20

Reciprocal: Isa 29:11 – I cannot Isa 48:6 – showed Amo 3:7 – but Joh 1:29 – Behold Joh 12:29 – thundered Joh 16:13 – he will show Rev 5:1 – sealed Rev 8:1 – And Rev 10:2 – a little Rev 19:6 – and as the voice of mighty

Fuente: The Treasury of Scripture Knowledge

CHAPTER 6 GIVES US the opening of the seals. Judgment dealings with the earth begin. The words, and see in verses Rev 6:1, Rev 6:3, Rev 6:5, Rev 6:7, are doubtful, and the Come, uttered by the four living creatures, seems to be a call to the respective riders to come forth. The living creatures speak with a voice like thunder, which befits a call, which has governmental justice and judgment as its object. One after the other there appear four riders, mounted on horses, white, red, black and pale or sallow. Each has his own special feature, but all under the controlling hand of God, symbolized by the living creatures.

First in order, there is the going forth of a great conqueror-bloodless conquest apparently, since white is the colour. Second, an outbreak of war, especially civil war with its lawless horrors. Third, black famine and scarcity. Fourth, pestilence ending in death and Hades, but over a limited area-the fourth part of the earth. It is certainly remarkable how in recent times colours have come to be identified with human movements and confederations. We have heard of armies both white and red, and of blackshirts, etc.

All the activities indicated in these verses are oppressive and destructive: human activities, and yet called forth as retributive judgment under Divine control. They remind us of what the Lord Himself called, the beginnings of sorrows (Mar 13:8). Then the next verse in Mar 13:1-37 speaks of the persecution of those who will be witnesses for God in those days; and similarly, the fifth seal follows here. It is opened by the Lamb as before, but no Come is uttered, for it only revealed to John the souls of those who had been slain for the word of God. The movements under the four seals, which meant oppression and misery for men generally, had meant persecution and death for these, and their souls cried out for vengeance. They had to wait, however. They had fallen under these beginnings of sorrows and other martyrs were to follow. Vengeance on their adversaries and the full vindication of themselves would not take place until the end of Gods ways was reached. But meanwhile they were given a more secret token of approval, symbolized by the white robes.

The contrast between the cry of these martyred souls and the dying cry of Stephen is worthy of note. No request for vengeance came from his lips, but the very reverse- Lord, lay not this sin to their charge. But he lived at the beginning of the present dispensation of grace, and the church is still here as the exponent of the grace of God. These souls under the altar belong to the age of judgment, that follows the calling out of the church. Their cry coincides with that which we so often find in those Psalms, which men have called, imprecatory. What would not be suitable on our lips is quite suitable on theirs, for when God is going to take up His strange work of judgment it is in order to ask Him to do it speedily. He is going to make it a short work in the earth, only what is short to Him may seem long to the creature.

So verses Rev 6:10-11, we judge, confirm the thought that we have left the church dispensation behind; and the opening of the sixth seal makes this yet more plain. Again there is no Come, for agencies that are superhuman, and more directly from the hand of God, come into play. There are great convulsions both terrestrial and celestial, which result in the overturning of all that had seemed firmly established. What more firm than sun, moon and stars in the heaven and mountains and islands on earth, though stormy seas surround the latter? They symbolize established authorities and powers, whether in the heavens or on earth, and all are involved in a catastrophic fall or at least thrown into a state of flux. Recent happenings among the shaken nations of Europe have shown how disconcerting it is when those who have been like established luminaries are cast down. The allusion to the fig tree, which is so often symbolic of the Jew, may indicate that this upheaval will specially affect that people, thus preparing the way for the acceptance of antichrist.

How all these upheavals will affect men, from the greatest to the least, is shown in the close of the chapter. Apparently they will discern that the hand of God is behind them, and the wrath of the Lamb will strike them as dreadful beyond words. Better be crushed out of existence on earth than face that! Psa 2:1-12 had said, Kiss the Son, lest He be angry, and ye perish from the way, when His wrath is kindled but a little; and at this point there was only a little wrath, for we are at the beginning of sorrows, yet perishing from the way was plainly before them. Though the climax of the great day of His wrath was not yet, they had entered upon that day, for the day of Gods grace in the Gospel was closed. Men may stand in Gods grace but no one can stand before His wrath.

Fuente: F. B. Hole’s Old and New Testaments Commentary

The Opening of the Seals

Rev 6:1-17

INTRODUCTORY WORDS

This study will discover unto us those events which will particularly mark the beginning of sorrows.

There are four horse riders to be brought out, as the first four seals of the book are opened. The rider on the white horse Is the antichrist; the rider on the red horse is war; the rider on the black horse is famine; the rider on the pale horse is pestilence.

We wish merely to show that the breaking of the seals is indeed the delineation of the opening scenes of the tribulation. Turn in your Bibles to the twenty-fourth chapter of Matthew and let us read together Rev 6:5-7. “For many shall come in My Name, saying, I am Christ; and shall deceive many. And ye shall hear of wars and rumours of wars: * * and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.”

It seems to us that our Lord is giving the order of events which will mark His Return to the Mount of Olives, and the ending of the age. He speaks of four things. (1) False christs-these head up in the antichrist. (2) Wars and rumors of wars-these have to do with the early battles of the. antichrist. (3) Famines. (4) Pestilences.

It is interesting to observe that the four horse riders follow the same order as given above. (1) Antichrist. (2) Wars. (3) Famines. (4) Pestilences. It is because of this analogy that we feel at liberty to write over the record of the four horse riders of Revelation six, the expression, The beginning of sorrows.

1. Joel tells us that the day of the Lord will be a day of destruction from the Almighty. It will be a day of darkness and gloominess, a day of clouds and of thick darkness. Joel goes on to describe a great army with a fire devouring before them, and a flame burning to their rereward; the land which was as the Garden of Eden before them is left behind them as a desolate wilderness. At that time, the earth shall quake, the heavens shall tremble, the sun and the moon shall be turned into darkness, and the Lord will come.

2. The Lord tells us that it will be a day of tribulation. The Tribulation will be such as there never has been upon the earth before, no, nor yet shall be. Christ said, “Except those days should be shortened, there should no flesh be saved.”

The Lord went on to tell us that, immediately after the Tribulation, the sun would be darkened and the moon would not give her light. Then He said, “Then shall appear the sign of the Son of Man in Heaven * * and they shall see the Son of Man coming in the clouds of Heaven.”

3. Daniel described the day of wrath which immediately precedes the Lord’s Return as the overspreading of abominations, which shall make desolate. The Holy Spirit, through Daniel, gives numerous graphic pictures of the end time. They are enough to startle every one who reads. For our part we believe that we are in the beginning of those very days.

4. Isaiah speaks of this period as the day of indignation. He describes, in chapter twenty-four, how the earth will be made empty and waste. How the land shall be utterly spoiled. The earth will mourn and fade away, while the earth peoples cry out in fear. He likewise tells us that that day will see the moon confounded and the sun ashamed, even when the Lord of Hosts shall reign in Mount Zion.

I. THE OPENING OF THE FIRST SEAL (Rev 6:1-2)

1. The Seven-sealed book. We now have before us the breaking of the seals of that remarkable book which John saw in the hands of God who was seated upon a throne set in the Heavens. That book caused great consternation, as John first saw it, because there was no one in Heaven, nor in earth, neither under the earth, who was able to open the book, or to look upon it. John wept much until the angel assured him that Christ had prevailed and He, Christ, would open the book.

We do not marvel that there was a great outburst of joy in Heaven as the Lamb took the book from the hand of the Father. That book held many portentious events, which are scheduled to happen when the day of judgment and of indignation shall come to this sad earth.

2. The white horse rider speaks of the antichrist. There is another rider on the white horse In the Book of Revelation, but that rider is Christ (Rev 19:11).

The rider on the white horse here is the antichrist. He is called the “man of sin,” “the man of the earth,” “the idol shepherd,” and many other names. He is coming to this earth, and he will inaugurate, under the guise of peace and promised prosperity, an era of demagoguery, and of autocratic despotism that will dominate the world.

This antichrist will magnify himself against God. His power will be mighty, but not of his own power, for he will be energized by Satan. He will destroy wonderfully and prosper and practice. He will prosper till the indignation be accomplished. No man will be able to buy or to sell without receiving his mark and number.

3. The white horse will go forth conquering and to conquer. His sway will be centered in the old Roman Empire, but it will be felt to the ends of the earth.

II. THE OPENING OF THE SECOND SEAL (Rev 6:3-4)

1. The placing of the red horse. We do not believe it is difficult for us to determine the interpretation of the symbolism of our verse. We read, “And there went out another horse that was red.” Red always stands for blood and carnage. It is the danger sign. We speak of war as “Red War.”

There is, however, an interpretation given us as to this horse in the description which follows. We read, “Power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword.”

2. A world war to deluge the earth with blood. Our Bible says,-“Unto the end wars are determined.”

We cannot have peace until the Advent of the Prince of Peace. Instead of beating swords into ploughshares and spears into pruninghooks the world is following the opposite method now. It is not until Christ reigns that the nations will learn war no more.

3. The final great catastrophe. When the antichrist first appears he will sheath his sword and come as a heralder of peace. It will not be long, however, until, with sword in hand, he will go forth on a wild career. He will particularly center his assault against the holy people, and also against apostate Christendom. His reign will culminate in the great conflict described in Psa 2:1-12. This conflict will conclude with the Lord Jesus coming forth, riding on the white horse, as described in Rev 19:1-21.

The two white horse riders will meet in deadly combat. This battle is the culmination of the battle of Armageddon. When the Lord comes forth He will smite the antichrist with the breath of His mouth and the brightness of His coming.

III. THE OPENING OF THE THIRD SEAL (Rev 6:5-6)

1. The placing of the black horse and its rider. We now have a black horse coming forth. The rider which sat upon him had a pair of balances in his hand. One is heard to cry, as this rider goes forth, “A measure of wheat for a penny, and three measures of barley for a penny; and see thou touch not the oil and the wine.”

It. is not difficult to place the black horse rider as “famine.” Famine usually follows war, but famine will grip the world in the last days. There will be two kinds of famine. There will be a famine of the natural man for food, and there will be a famine for the Word of God, which satisfies the spiritual man. Other Scriptures speak of the conditions which will prevail. Here is one: “There is a crying for wine in the streets; all joy is darkened, the mirth of the land is gone.” “The curse devoured the earth, and they that dwell therein are desolate.”

2. Famine is the natural result of war. When war pervades a nation the land is not tilled, the seed is not sown, the harvest is not gathered. The men who should do this work are off on the battlefield. The enemy delights in destroying such crops as are planted. When a world is under the throes of war, conditions are only augmented.

Following the last great war, which deluged many nations in bloodshed, there was a scarcity of food, with prices soaring on every hand. In many places of the earth there was famine, and thousands died for lack of food.

During the siege of Jerusalem in the years past, hunger reached such a stage that Josephus informs us that mothers slew their babes for food. That day is but an antitype of the days of the Tribulation. First of all, no man will be permitted to buy or sell without accepting the mark of the beast, and the number of his name. Then, even those who follow with the beast under the wrath of God will be cut off because of their own destructive ways, from their natural food.

The Bible describes the marching of the world’s armies in those days, as leaving behind them a vast wilderness.

IV. THE OPENING OF THE FOURTH SEAL (Rev 6:7-8)

1. The placing of the pale horse. The rider on the pale horse is known by his name. His name was Death, and hell followed with him. Of this rider we read: “And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.”

We have before us pestilence in its worst form. On every hand there is death. Some are killed in battle; some are slain because of the famine, and some by the beasts of the earth. Man’s power of resistance fails him; and, as man tinder famine weakens, the beasts of the earth become more ravenous.

2. The darkest picture of the Tribulation hour. Some of us have seen the photographs of famine-stricken China. We also have seen photographs where the bandits have passed through a town, leaving carnage and death in their wake. This will help us to visualize Tribulation events.

The Scriptures give a vision of the sad days which will surely come to men. There is a passage which describes the impossibility of burying the dead (Eze 39:12-15).

After Armageddon is over, we read in Rev 19:17-18 how God calls to the fowls that fly in the midst of the Heaven.

Let us remember that all of this carnage is brought upon man because of his rejection of the Son of God, and because he insists upon walking in the lusts of his flesh. As soon as the Lord sets up His Kingdom death and devastation will pass away.

V. THE OPENING OF THE FIFTH SEAL (Rev 6:9-11)

1. The vision of the martyrs. The four horse riders have come and gone, The Lord now is giving us another story of the days of Tribulation. This time He tells of the martyr of those who love the Word of God, and the testimony of Jesus Christ. We are passing now into the deepening shadows of the Tribulation, The antichrist has conquered. He is under Satan’s authority, holding sway for a time, times, and a half a time.

We thank God that it will not be for long that he shall dominate the world. The last half of the period of the Tribulation runs only three years and a half, forty-two months, or twelve hundred and sixty days. During this time there will he many who are the slain of the Lord. They will love their Christ and refuse to follow the antichrist. As they are slain they give honor to God, and as their souls appear in Heaven they say with a loud voice,-“How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?”

2. The reward of the martyrs. There are some who will ask, “From whence come these martyred saints?” Before the Tribulation has reached its climax, the slain of the Lord may be many. Even now, as we write, in some sections of the earth, particularly in Russia, there are many saints, we are told, who are being exiled, and some are dying for the faith. As the darkness deepens, the ravages against the faithful will more and more cover the whole earth. After the Rapture and the catching up of all saints, many others will turn to the Lord, There will be witnesses and warnings still given among men, and angels will play a large part in this ministry.

It is most encouraging to us, therefore, to read the Lord’s reply to the cry of the martyrs. “And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also, and their brethren, that should be killed as they were, should be fulfilled.”

VI. THE OPENING OF THE SIXTH SEAL (Rev 6:12-17)

1. The final great catastrophe and cataclysm. We are now passing into a vision which has its setting at the end of the Tribulation. The judgments of God are falling thick and fast. Let us mark some of the events which follow the opening of the sixth seal. (1) There was a great earthquake. (2) The sun became black as sackcloth of hair. (3) The moon became as blood. (4) The stars of heaven fell unto the earth. (5) The heaven departed as a scroll when it is rolled together. (6) Every mountain and island were moved out of their paces.

In the twenty-fourth of Matthew Christ said: “Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of Man in Heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of Heaven with power and great glory.”

In the light of our Lord’s Word, we do not hesitate in placing the events itemized above at the close of the Tribulation, even at the coming of Christ to the Mount of Olives.

2. The results of God’s judgments. Let us bring our attention now to the effects which the accumulated cataclysms of the last hour bring to men. Read Rev 6:15-17.

Some of you will Immediately ask, “Why did these men of earth not repent of their sins and cry to God as the judgments fell upon them?” “We reply that they had definitely aligned themselves to the antichrist. They had gone forth with him and against Christ In deadly combat. They had rejected every warning which God had sent.

Let us quote to you a verse of Scripture: “Because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.”

We must remember that multitudes will be saved during the course of the Tribulation. This will be brought out in our next study. The Scripture, however, which we have quoted above is taken from II Thessalonians, chapter two. The chapter describes the revelation of the antichrist. It is with him that men have had collusion. They have been his followers. They have entered into his covenant.

These men who have rejected Christ, and followed the antichrist, when they see the sun turned to blackness and the moon to blood; when they feel the reeling of the earth, under the throes of a great earthquake: when they see the stars of heaven falling, and the heaven departing as a scroll, with mountains and islands being moved out of their places; then, instead of repenting they cry to the mountains and to the rocks to fall upon them.

AN ILLUSTRATION

We believe it was Dr. John McNeill who said to a group of ministers, that he once came upon a drunken man fast asleep between the railway tracks, and the midnight express was almost due. He said to the ministers: “What would you have done?” It did not take long to think. One said, “Man I would get him off the track. I would not be mild in dealing with him. I would, not invite him to get himself off. I would be rough, and seize him, and by main strength I would drag him off though I dropped exhausted by his side.” “And,” said the preacher, “that is the state of every unsaved soul-asleep between, the tracks, and God’s judgment express almost due.”-Serving and Waking.

Fuente: Neighbour’s Wells of Living Water

Rev 6:1. The Lamb began to open the book (or roll), and when the first seal was broken John heard a voice like thunder. That indicated a powerful voice was sounding that would demand attention. Accordingly one of the four creatures called to John to come and see.

Comments by Foy E. Wallace

Introduction.

A summary of the seven seals.

Verses 3-4–seal two: The red horse and the rider stood for bloodshed, the symbol of the color red, representing the persecutor waging war against the church, and the Jews against their own flesh-the unbelieving Jews versus those who professed faith in Christ-an extension of Mat 24:10.

Verses 5-6–seal three: The black horse and the rider represented distress and calamity, the sign of the color black, signifying here the dreadful famine in the land, in the signs of the balances and the scales, an enlargement of Mat 24:7.

Verses 7-8–seal four: The pale horse and the rider, the color of death, but it was not martyrdom. It was the scene of carnage, of deadly pestilence, with all the ravishing conditions which prevailed during the siege of Jerusalem, foretold in Mat 24:6-8.

Verses 9-11–seal five: The souls under the altar were the martyrs asking for the avenging judgment they were later seen receiving, in Rev 20:4, where the same souls, beholden in martyrdom, under the altar of chapter 6, were enthroned in the victory of chapter 20–a further fulfillment of Mat 24:9.

Verses 12-17–seal six: The earthquake was a symbol of the shaking of the persecuting powers in the predicted upheaval, of revolt, and of wars, in fulfillment of Mat 24:29, in signs of the blackening sun, the falling stars, and the scrolled heavens–all of which were the portents of the destruction of the existing persecuting powers which were concluded in the scenes attending the day of wrath to come upon them, and described in the closing verses of chapter six.

Verse 1.

THE OPENING OF THE SEVEN SEALS

The ominous announcement–Rev 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.

Fuente: Combined Bible Commentary

Rev 6:1. And I saw. This word saw is to be taken absolutely, as in Rev 6:2, where it is repeated.

when the Lamb opened one of the seven seals. We have no right to translate the original word for one in this and also in the next clause, by the words the first At chap. Rev 4:7, where the living creatures are described, the proper expressions for the first, the second, the third, and the fourth are used. Whether, therefore, the living creatures now meet us in one same order as that in which they are mentioned there, it is hardly possible to say. The probability is that they do; out that alone will not entitle us to find a special connection between each of the four and the vision introduced in answer to its cry, as if the lion called for subjugation, the bull-calf for sacrificial slaughter, the man for mourning, and the eagle for tearing the prey. It is enough to say that the visions are introduced with peculiar propriety as an answer to the cry of the living creatures. These beings represent redeemed creation, and it is upon the world that judgment is to fall. This last consideration also shows us that it is a mistake to imagine that the living creatures are mentioned because they are connected with a throne of grace. They are emblems of judgment, not of grace (see on chap. Rev 4:7); and judgment is about to be executed. The living creature cries Come, not Come and see. In the latter case the cry would be addressed to the Seer. It is really addressed to Jesus (comp. chap. Rev 22:17; Rev 22:20). The cry is answered.

Fuente: A Popular Commentary on the New Testament

Section 2. (Rev 6:1-17; Rev 7:1-17; Rev 8:1-5.)

The seals removed in the judgments coming in.

We are now called to see the actual breaking of the seals, so that the book may be opened. It is the Lamb who removes them, as we know; but the sign of their being removed is in the judgment sent forth which answers to it, and by which the blessing alone can be brought in. With these the mystery of God’s patience is removed. His government becomes what we may call ideal, in regard to the strife between good and evil going on still upon the earth. The long-suffering of God indeed has been salvation; but now, though in a different sense, His judgments are to be for salvation. As in the times of the judges in Israel, spite of divine interventions occurring when the state of things began to be insufferable, yet the call is heard more and more for a king, as the only proper remedy. “There was no king in Israel,” says the inspired historian, “every one did that which was right in his own eyes.” If the doing of what was right in this way worked disaster, what then as to the constant evil rising up, and that more and more? The king must come. Yet when he came in Israel, he was the mere foreshadow of the true King. Therefore the distress went on still, relieved, but not removed -and soon again with hardly a relief of it. He had not come who was fit to bear rule; and until He comes there is the constant need of patience. He reigns upon the throne of God, while yet it is still the “kingdom and patience of Jesus Christ.” But now the King is coming forth; the time of patience is just over. God is going to manifest Himself. Judgment is returning to righteousness. The seals upon the book which prevent man’s reading it are being removed.

1. As each seal is broken, a new action upon earth follows. The seals are seven, and that number is noticeable. The prevalence of these numbers characterizes Revelation, as we have seen. They speak everywhere of the undisturbed harmony of God’s ways. Spite of the conflict, this harmony of course must always be; and this is what all through Scripture God means us to discern; but the harmony is becoming open now, and our attention is called to it; and thus we have the number of the seals, and of the trumpets, and of the vials; their order distinctly shown us -the way in which the divine steps move on unhindered to the sure end. Here too, as elsewhere, we find that the seven divides into four and three, the number of the creature and the number of divine manifestation. The first four have therefore a more external character than the last three. They do not reach in the same way (at least not in the same open way) to the heart of things. With this it accords that when the first four seals are opened we have in each case the call of one of the living beings, and in the order in which we have had them brought before us already -the lion, the ox, the human-faced cherub, and the flying eagle.

These calls are very significant; and their significance has hardly been observed by any interpreters. We have seen that these cherubim as they were embroidered on the veil of the tabernacle (which was, as the apostle has taught us, Christ’s flesh, or humanity), so they are seen in the Gospels again in the same order in which we have them here -the Lion of Judah in Matthew’s Gospel; the ox in that of Mark -the Gospel of ministry; the face of the man most evidently in Luke, which is above all the Gospel of Christ’s humanity; while the flying eagle, the bird of heaven, speaks naturally of Him who has come from heaven to us, of the Word made flesh. But if this be so, we should expect that now when the Lamb has taken the book, these cherubim should each represent Him in one of these characters; and it is not in opposition to this that the call should be a call for judgment: for if it be the Lamb slain that is before us, this, while it speaks to us necessarily of the grace of redemption, yet has in it also another side. The death of Christ, on God’s side, for us speaks of grace; but on man’s side it speaks of the rejection by the world of Him who had come into it. Thus the cross is the stamp upon the world, and by which the world is crucified to us and we to it. The Lamb moreover, as arnion, (which speaks of belittling, of diminution,) naturally connects with this. The cross was man’s measure of Christ. Unto the Jew it was an offense, and to the Greek foolishness; while to those who are the called, whether Jews or Greeks, it is “the wisdom of God and the power of God.” But Christ rejected by the world, what does it mean but the judgment of the world? -a judgment also which works out (in a certain sense and within limits) often naturally.

Christ rejected means antichrist accepted. But Christ rejected also means, of necessity, the rejection of the blessing that comes alone through Him; and thus the government of God, as signified in the cherubim, makes necessary answer. If Christ be rejected as the King, men must have their own king; and while for the present man’s king himself may be owned of God and is used of Him in the restraint of evil, while His long-suffering lasts, yet this is but -as to His government -a seal as it were, a mystery for the meantime, which, when the time of its removal comes, ends in the full character of man’s rejection coming out. Even the rule of Christ becomes now the rod of iron; and the rule of man, in the end, worse even than the anarchy which it was meant to restrain. How significant, then, the call of the cherubim at this juncture!

(1) As to the first seal, indeed, there is a certain obscurity as to which of the living beings speaks under it. That it is the voice of the cherub that speaks confirms that alteration from the text of our common version which the manuscripts indeed permit, but which we cannot say exactly that they establish by any decisive weight of authority; but the confirmation from all the context here is absolute. The call of divine government is not to John, but to what comes forth in answer to it. Thus the call is not, “Come and see,” but simply, “Come.” The voice of thunder speaks plainly here. The seer would hardly be summoned after this manner, and moreover again and again as the successive seals are broken. It is the government of God that calls forth the instrument of judgment; and this shows again the character of what is called forth. We should not think, for instance, of Christ as the rider of the white horse if we had things in their proper place here. Doubtless He will come forth, and, according to the figure in the nineteenth chapter, upon a white horse too. This is the symbol of victorious warfare, the horse being the war-horse; and his going forth crowned, conquering and to conquer, seems clearly to harmonize with, nay, to be most fully true of Him who will put all enemies under His feet. But it is not suited that He should be thus called forth; nor is the time yet for Him to come after this manner. We cannot put at the beginning that which comes in fact at the end. As to gospel-triumphs, it is really impossible to speak of them in such a connection.

As already said, there is a slight obscurity as to which of the living beings calls forth the conqueror here; but, plainly, we must recognize that the lion is the most suitable one; and moreover, as in the second seal we have the voice of the second living being; in the third, that of the third; and so with the following one, the lion is thus every way implied, if not expressed, as speaking in the first. No doubt there is suitability even in the measure of obscurity, and we cannot be too attentive to the way in which Scripture speaks, whether we can interpret it or not. But if it be the lion, the lion manifestly is the expression of regal power of the king; and thus it is the king, as it were, that calls forth the king; and if it be Christ as the Lamb slain, (it does not say sacrificed, but “slain” -the rejected One,) then we can understand how suitable it is that the human conqueror should come forth in answer to the call. Alas, the Prince of peace has been rejected, and war and conquest, the overturning of things, naturally ensue, because He whose right it is is rejected and gone. Thus the Lord speaks to His disciples, in His prophecy on Olivet, of wars and rumors of wars characterizing the interim before He comes again.

The white horse does not necessarily speak at all here of purity, or righteousness. It is the symbol of victory; and the bow speaks, apparently, of that which is far-reaching. The crown is given to him as the issue of it. It is not said by whom, but evidently it is acquired by conquest, and thus he goes on for the present time unchecked. A wide rule therefore must naturally be his. Such an one, moreover, one would say, must be given us elsewhere in prophecy, and must have reference to events that are to come afterwards. He must be prominent in these.

It would certainly seem, accordingly, that we can find one who answers to the picture here; and for those who have learnt what the seventeenth chapter will definitely teach us, -that the Roman empire, long since passed away, is yet to revive in an exceptional manner and for a short time only, yet in a way deeply significant of the approaching end, -it will not be difficult to imagine that here we may have what speaks of this. In fact, there seems little reason to doubt that the seventh head of the beast is here before us; although to make this plain requires a reference to much other scripture which it is hardly the place to look at yet. Only let it be remembered that “the prince that shall come,” and who is to initiate that seven years’ covenant with “the many” of Israel which defines for us that last week of Daniel’s seventy, (which is the end of the time determined upon Israel and Jerusalem, at the close of which their final blessing is to come,) this prince is decisively a

Roman prince. It is “the people of the prince that shall come” that have already, under Titus, destroyed the city and the sanctuary; but the prince himself is still to come. And if he come, and we are correct as to the period at which we have arrived here, then he must come forth at the very beginning of it, and it would be no wonder to find him thus at the outset brought before us.

It is most naturally by conquest that the place he acquires is to be attained, and we have had already in late history one who, though only for a brief period, yet in connection with this same territory of ancient Rome, has shown us how possible it is for such power to be suddenly acquired. Napoleon was indeed but a shadow of events to come -a shadow which quickly passed; but even thus it is proverbial that the history that is to come has its anticipation often and presage. We must leave this, however, for the present, with this mere reference.

(2) When the second seal is removed, we have the call of the second living being, that is of the ox. In answer to this, another horse comes forth, red, the color of blood; and to his rider it is given to take peace from the earth, and that they should slay one another. It is not the career of a conqueror that is represented here, but a general taking away of peace -every one’s hand, as it were, against his brother; thus civil war in all its dread reality. That a great sword is given to the horseman is meant, of course, to emphasize the destruction following. This is plainly the suited answer to the call of the second cherub; for the ox is the type of the laborer, the minister to man’s need, the expression of a service by which all men are bound together. Such ministry is necessitated by that actual dependence upon one another which God has appointed to hide pride from man, and that love may be called into exercise.

This is what in Christ has fullest expression, this ministry to a need which no one but He Himself could relieve; and Christ rejected can be nothing else but that which surely, however slowly, withers all such service. God manifest in Him has been rejected; and just as, if received and God having His place, all things would be in necessary harmony, so, if rejected, all must be out of joint and in disorder. Man having cast off divine authority, the beasts of the earth cast off the divinely appointed human authority; and affection cast off where it should be most natural, the natural affection necessarily withers. There has been initiated a disorder which cannot stop until all natural ties are sundered, and love is turned (as it may how easily be turned) into deadliest opposition. We see under this second seal that the evil is a growing one. There is in it no tendency to self-healing, but the contrary, -corruption grows worse and worse; return to God is the only possible remedy; but there is no return.*

{*The ox is the badge of patient strength yielded up in service for man’s need, even unto death, laying down its life for man’s food. It is the type of what our blessed Lord’s life was, particularly as set forth in Mark -the Gospel of the perfect Servant. His was a love that sought not its own, but labored ever for man’s need; accomplishing in His death, as sin-offering, that great service which has forever set us before God blameless. For rejectors of such grace what can there be, as a necessary result of the selfishness which ends in slaying others, instead of rescuing them? With the rejection of the peaceful ox, peace is taken from the earth. How plainly can the beginning of this be seen even now, though the One who hinders prevents full development “till He be taken out of the way”! -S.R.}

3 The third seal is now removed, and with this we have the call of the human-faced cherub. At his call a black horse comes forth -the funereal color; and the rider has in his hand a balance, which a voice in the midst of the living beings interprets with the words “a measure of wheat for a shilling, and three measures of barley for a shilling.” The measure, or choenix, was at most about a quart, although some would say but a pint and a half. The shilling, or denarius, (the “penny” of the Gospels,) was in fact neither of these, but about the half of a shilling sterling.* It was, as we see in the parable, the ordinary day’s wages, when money was far more valuable than it is at present; and the choenix of wheat was considered the provision for a day. Ordinarily the denarius would purchase about eight quarts of wheat, but now all that a man could earn could scarcely feed himself. No doubt three measures of barley could be got for the same price; but this was not only coarser food, but would even yet imply great scarcity. Yet with all, the oil and the wine were not to be injured. One can see clearly how peace taken from the earth would involve what follows here; the oil and the wine being naturally less injured than the growth of the field, which constantly needs to be renewed. But here, of course, it is divine judgment; and the natural effect is therefore exceeded.

{*What is called a “shilling” in the eastern United States (where the cent is also called a “penny”) is the nearest to an equivalent.}

The congruity of this judgment with the call of the third living being is not so easy to be understood as in the former cases. Were we permitted to spiritualize it, and think of what Amos proclaims, -“Not a famine of bread, nor a thirst of water, but of hearing the words of the Lord,” -such a famine would, on the other hand, suit well; for the face of a man reminds us how God has met us in Christ and revealed Himself to us, inviting our confidence, speaking with a human tongue that He may be fully understood and appreciated by us: and this familiar intercourse with Him is what is needed for true satisfaction. If then Christ be rejected, the necessary consequence is that the sustenance for the soul is lost, the bread from heaven disappears, and the world is indeed a desert unrelieved. But, as we have seen, the destitution under the third seal seems rather to be the natural result of what has already taken place. Conquest and civil war would necessarily largely interfere with the work of the field and all that was dependent upon it; while the oil and the wine might more easily escape. A literal famine therefore seems to be intended. Yet as the natural is everywhere the type of the spiritual, so it depends upon that to which it witnesses. Our common mercies are ours through Christ alone. Take away the One, the other goes -the shadow with the true substance: and though little heeded, God might thus appeal to those incapable of feeling spiritual famine by the pressure of that which was natural. While, in the long-suffering of God, His sun shines upon the evil and upon the good, and the rain is sent upon the just and upon the unjust, yet how little do men realize this dependence of the natural upon the spiritual, and how Christ rejected strikes at once at every blessing!*

{*In Luke we have the parable of the great supper, and of the feast on the return of the prodigal who but lately had been near to “perish with hunger.” The rejection of the blessed Man who came to minister to our need, and to tell of the Father’s house where there is “bread enough and to Spare,” may well lead to both literal and spiritual famine. The oil and wine were the food of the rich. The expression may indicate the great care not to waste these products. If, as is intimated in the text, they were not so much injured as the ordinary staples of life, it might show, as is always the case, that the luxuries of the rich are least affected in a time of strait. It is the poor who suffer most, even for that which will sustain life. Luke also dwells on the abundance of the rich as contrasted with the penury of the poor. See the rich fool in Luk 12:1-59, and the rich man and Lazarus, chap. 16 -S.R.}

(4) We have now the fourth seal removed, and the call of the eagle. There follows that which in some sense is evidently final. A pale horse comes forth, and the name of its rider is Death; and hades reaps along his path. Here mercy seems to interpose a stricter limit; but authority is given him over the fourth part of the earth to kill with sword and with famine and with death, and by the beasts of the earth. “Death” is the common term for pestilence, as the plague of the Middle Ages, for instance, was called the Black Death; and here God’s “four sore judgments” are let loose at once (Eze 14:21). If we think of the Gospels here, it is plain how the judgment corresponds to the rejection of the blessing which John’s Gospel brings us, the Gospel of love and life and light: and this rejected, what can remain for its rejectors but the awful, eternal rejection which death, as here under the wrath of God, must needs introduce them to? And then we cannot fail to remember that the eagle is itself the symbol of judgment, and, as the Lord says, speaking of this time, “Wheresoever the carcass is, there will the eagles be gathered together.” Here, then, is the natural end of this first series of the seals -a complete end but for the limit of divine mercy. After all, the bow of promise is upon these clouds of most awful judgment, and the earth is to issue from beneath them baptized into a new condition, and with the promise, from the mere goodness of God, that such judgment as this shall be no more.

2. Three seals remain, and now, as it is plain, we have a larger range of view, and God’s side of things comes to be shown us. We have in it redemption’s harvest; and if on the one side there is still an ever increasing catastrophe, we are nevertheless shown how fully all things are in the hands of One who has power, and title also, according to His own nature to act for blessing, spite of the fullest display of creature-evil that can be made.

(1) The fifth seal is now removed, and we have what is wholly different from anything before it: that which on the one hand shows us the present exercise of the righteousness of the government of God, and the answer to it that is to come when divine patience has done all that can be done by it. When the fifth seal is opened there is no cry of a cherub any more, but there is another appeal, the cry of men that have been slain for the word of God, and for the testimony which they bare for Him. These cry with a loud voice, “How long, O sovereign Ruler, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” Just such a cry has in fact been going up to God since the blood of Abel stained the earth. And so the Lord speaks to those who in His day were joining the ranks of all the persecutors of His own from the beginning: “Shall not,” He asks, “God judge His own elect who cry unto Him, though He bear long with them?”

But the cry here is not the general cry of all the righteous blood that has been shed on earth, but something special to the time at which we have arrived here. We may notice that the “souls under the altar” (the altar of burnt-offerings) plainly speak of these as a sacrifice that has been given to God. The blood of such sacrifices was poured out at the bottom of the altar; and in the life-blood, the soul -which is also the life -is said to be poured out. Thus in the fifty-third of Isaiah it is said of Christ that He “poured out His soul unto death;” and here we have at once the implication of the acceptance on the part of God of this offering of His people. Offering as it was, there was, as in the Lord’s case, another side to it: cruel hands had shed this blood, -the blood of a numberless multitude, like to the saints upon their thrones above, as we have been contemplating them; for here they are beneath the altar still, and only in answer to their cry is the white robe of manifest approval given to them. Nor is the cry here such as we find in the Lord’s own mouth, “Father, forgive them, for they know not what they do;” nor as in Stephen’s case, “Lord, lay not this sin to their charge.” There is not in it the witness of grace, but the call for judgment; and it indicates the taking up of the old martyr cry, the passing of the long parenthesis of grace upon the earth, during which God has been gathering a people for heaven. It is the day of wrath and judgment that is at hand, and thus it is of God that they should cry for judgment. It is this fellowship with God in His thoughts that makes, on the one hand, the prayer for mercy that which alone suits us now, and, on the other, the cry for judgment that which will yet suit those who are here found waiting for a judgment which is ready to be executed.

But we have to notice that they are bidden to rest yet a little while, until their fellow-servants and their brethren who were about to be killed as they were should be fulfilled. Thus there is the intimation of a further company to be added to these still before the final judgment comes; and a comparison with other scriptures will make plain what is intended here. Thus, in the twentieth chapter, we read of what is a supplementary resurrection, an addition to the first resurrection of the righteous, which includes the two companies that are indicated here. We have in it a threefold distinction: First, there are thrones and those sitting upon them, to whom judgment is given. There is in this case, although constantly confounded with the others, no thought of resurrection as then taking place. They are simply living and sit upon the thrones, as we have found living saints so seated already, in that look into heaven which has just been permitted us. Secondly, there are souls -that is, according to a common use of the word at all times, persons -beheaded for the testimony of Jesus and for the word of God, exactly as here. These are a company of martyrs, and all martyrs, as is plain. It is not, therefore, a general resurrection of the righteous dead, who are not all martyrs, nor could be characterized therefore in this way. But there is a third company also -“such as have not worshiped the beast, nor his image, nor received his mark upon their forehead or on their hand.” These, too, are martyrs, but martyrs under a persecution which we have yet to look at, and which follows in the course of the prophecy here. It is not now the place to speak of them more particularly, but that they are a special class is undeniably evident. These all together complete the picture of the first resurrection, and they live and reign with Christ a thousand years. Thus we have what explains fully what is given us under this fifth seal.*

{*These martyrs under the fifth seal are apparently those slain during the first half of Daniel’s seventieth week, and not during the last half, or period of the “great tribulation.” The whole time will be one of unexampled persecution; but this is intensified during the last three and a half years, the period which for the “elect’s sake” has been shortened. -S.R.}

(2) The opening of the sixth seal follows, and now what is before us comes more distinctly into view. Men are predicting for themselves the wrath of the Lamb, the great day of which is, in their guilty dread, thought to be now come. Thus, when the sixth seal is opened, there is a great earthquake, the sun becoming black as sackcloth of hair and the whole moon as blood, and the stars of heaven falling upon the earth, as a fig tree casts its untimely figs when shaken by a great wind. The heaven is removed as a scroll rolled up, and every mountain and island removed out of their places. Here there can be no right question that the description is figurative; for if we took it literally, then we should be plainly at the end even of the Millennium itself; for not till then does the first heaven pass away, as is here depicted. Otherwise, the signs are much as those which the Lord gives as taking place before the coming of the Son of man. “Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory” (Mat 24:29-30). This is, however, after that great tribulation such as never was, which itself necessarily precedes His coming, and which is in fact that tribulation under the beast which is referred to at the end of the last seal, but referred to there as still future; nor is there room for it in what is before us here. We shall find it spoken of in its own place in the future. But then it is still more evident, if possible, that the signs here are not physical signs, although they take, as one may say, their complexion from that which is coming. In men’s minds, indeed, the day of the Lamb’s wrath is already come; but we shall find that, near as it may be, much intervenes before it will indeed be come.

Such signs as these we have elsewhere in the prophets, as in Joe 2:31 : “The sun shall be changed into darkness, and the moon into blood, before the great and terrible day of Jehovah come.” In Isaiah (Isa 34:4), a prophecy of the destruction of Edom, with its after-desolation, we have, “And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll; and all their host shall fall down as the leaf falleth off from the vine, and as a falling fig from the fig-tree.” Both passages seem to refer, the last at least ultimately, to the time of the end when the Lord comes; but the expressions in their connection show that we cannot take literally the dissolution of the heavens as pictured in them. After the judgment here, Idumea lies in perfect desolation: From generation to generation,” it is said, “it shall lie waste; none shall pass through it for ever and ever;” and when the Lord comes no such convulsion of nature takes place as that which we read here, if we are to take it literally. On the other hand, the meaning of it as a symbol is not hard to apprehend. The heavens are even in a physical sense what rule the earth; and they are used in Scripture as figuring in this way earthly government, the basis of which we have in the typical significance of the work of the second day (Gen 1:6-8). This has been dwelt upon in its place. The earthquake thus may speak of a great political convulsion, in which the royal or imperial power suffers defeat, is as if extinguished, and the lesser dignities, which represent it with derived authority, as the moon would indicate, sharing in the catastrophe, until all rule seems to be gone and no condition is safe -even where there seemed strength as a mountain, or separation from all around as an island. The result is indicated in what follows, that “the kings of the earth, and the great men, and the chief captains, and the rich, and the strong, and every bondman and freeman,” hide themselves in fear, seeing in it the wrath of the Lamb. Such an event upon a smaller scale we may find in that French Revolution, out of which came that which for a time altered the face of the earth; and here the political catastrophe involved the ecclesiastical sphere as well. All that spoke of religion seemed for the moment gone. What we have here in Revelation is, of course, of far wider extent, but can scarcely be more radical than that which in a small sphere then took place.*

{*As is intimated in the opening paragraph upon the sixth seal, the fear of those who hide themselves does not prove that the final day of the Lamb’s wrath had come, but rather that the fear of it was upon men’s souls. As a matter of fact, more fearful judgments are yet to be poured out. -S.R.}

Here, in a sense, the seals end; for although there is another, yet it is manifest that it only introduces the trumpet-calls that follow; and if we consider the whole character implied in these seals, it is plain that the opening of the last seal simply opens the book. Those before have been introductory, and show us what opens it. What an introduction is we have fully in them -the elements of that which is still to come before us. We have before the seventh seal a double vision which is evidently parenthetical, itself introductory and manifestly looking on to the future, but of a very different kind from all that has been before. This we will look at fully directly; but in considering the seals as a series, as they have been now before us, we need not enter into it. The question that is naturally suggested now is, how far in these seals we have exact events at all. Their often noted connection with the opening of the Lord’s prophecy on the mount of Olives will show clearly what is meant. In this we have, before the announcement of the abomination of desolation in the holy place and the tribulation following, what is more general in character: “wars and rumors of wars, nation rising against nation, and kingdom against kingdom; famine, pestilence, and earthquakes in divers places;” then persecutions of the Lord’s people, with the uprising of false prophets, who shall deceive many. This last, with the still worse pretension of false Christs, of which the Lord speaks, we have not yet in Revelation. Otherwise the resemblance, or identity rather, of the two prophecies is evident. Details are as absent from one as from the other. Exact events are not shown us, only that there is a period in which, as one may say, the character of that which is to come is beginning to be seen. It is quite simple that there should be in this way a time in which things are shaping themselves; the Lord no doubt giving to the wise in heart, who can discern, to see what is before them. Of such a period the seals naturally speak. To the wise in heart the book of prophecy is being opened, the seals upon it are being broken, but the full reality has not yet emerged.

(3) We must now look at the parenthetical visions. Here, as already said, we are in a different atmosphere from that which we have realized before. We have the actings of God rather than of man; with the result of these in grace for men. They open the book more thoroughly than anything hitherto: for without them everything would be mere confusion, or almost this. Here we find God’s purpose, what He is accomplishing; and thus we gain fully the point of view from which all the rest can be beheld aright. The vision, as already said, is double. We have, on the one hand, and in the first place, the sealing of 144,000 out of every tribe of the sons of Israel. The specification as to each tribe follows, as if to impress upon us how literally we are to take it; all the more that in the second vision, in contrast with this, we have a multitude that no man can number, but now “out of every tribe, nation, and people, and tongue.”

Jews and Gentiles are here, in short, plainly distinguished. Nor can this be strange to those who have considered how we are led up to it. The Church is passed from the earth. The Lord’s people (not Christians only, but those of past generations) are gathered home. They are in glory, reigning upon their thrones around the throne; while the new beginning, which plainly must follow this as to God’s dealings with the earth, is indicated by the Lamb coming forward as the Lion of the tribe of Judah. Judah is first among the tribes here sealed. It is the royal tribe, as we know, the tribe of David, and in which the promise of perpetual royalty is made to him. This, it should be plain, has nothing to do with the Church, with her hopes or prospects, except so far as she is associated with Christ in that rule which is now in His hands as Son of man; but if the Jews thus come once more into view as in a distinct way the people of God, the Gentiles naturally have their distinct place also. The Old Testament prophets always speak after this manner, and we have only to read them simply to realize how different is the state of things that we are contemplating from that of the time in which God is, as now, gathering Jews and Gentiles into one body, as co-heirs equally of the inheritance which is to come.

This is what we find, then, intimated on the first view. We see that we have to take Israel here as literal Israel. This is said by some to involve a contradiction of the general principles of the interpretation of the book of Revelation. Interpreters say we must take it all as symbolical, or all as literal; otherwise we are simply interpreting as we please, and all stability of interpretation is set aside. But this, as it is easy to show, is simple misapprehension, and has led those who adopt it as a rule, into manifest absurdities. On the one hand it has presented us with such monstrosities as “supernatural, infernal, not earthly locusts,” but which are, nevertheless, to be taken as literally that! We are told “it is a day of miracle, surely a day of wonders, a day of fierce and tormenting wrath. It is everywhere so described in the Scriptures, and we do greatly mistreat the records which God has given for our learning if we allow the skeptical rationalizing of our own darkened hearts to persuade us that such supernatural things are impossible, and therefore must not be literally understood.” Yet when we come to the “beast” of the thirteenth chapter, we are told (rightly enough) by the same interpreter, that we have here not a “literal” beast, but “a symbolical presentation of the political sovereignty of this world.”

On the other hand, this rule of perfect consistency, as interpreted by others, must require us to blot Israel entirely out of such a prophecy as this, and from all place therefore in those Old Testament promises which the apostle assures us belong to his “kindred according to the flesh” (Rom 9:4). The fact is, the consistency so much advocated cannot be maintained in this way for even the briefest moment in interpreting the book of Revelation. Thus, for instance, under the fifth seal, we have a symbolical altar, and in connection with it “souls” that can scarcely be symbolically slain for the word of God. Nor can this be said of their fellow-servants and their brethren who are about to be killed as they were. Such a mingling of the literal and symbolic in one vision is only a sample of what will be found in almost the whole series of visions; and if it be asked, How then are we to distinguish between the literal and the symbolical? the answer should be plain that we are to judge, as it is so necessary always, by the whole context, and therefore by the wider and more important consistency of such visions as a whole -a thing which is unhappily but too little attended to by such interpreters. Symbols, of necessity, require in us all something of “the mind that has wisdom.” They are supposed to require attention and exercise as to their meaning, and are by no means intended to make everything plain to the dullest as to the clearest, spiritually. All is fully open to us, but we must not make any prophecy of Scripture of private (that is, isolated) interpretation, as the apostle warns us; and the observance of this rule (which the apostle gives us as “first of all” to be observed) will necessitate much useful searching of Scripture, as well as what should be most profitable meditation upon it. The Spirit of God is in it and in us also, blessed be His name; and we are dependent upon Him everywhere to guide us into all truth. But the truth will speak to the true, and God deals with us as those who should be competent thus to look everywhere beneath the surface. “In all labor there is profit,” and here assuredly our labor shall not go unrewarded.

(a) Four angels are now seen standing upon the four corners of the earth, holding in restraint the four winds of the earth, that no wind should blow upon the earth, nor upon the sea, nor upon any tree. Manifestly here again all is symbolic. The winds of the earth are the various influences which from outside affect it; surely not divine influences, or they would not need to be restrained, but rather the power of the enemy working: for Satan, as we learn elsewhere, is “the prince of the power of the air,” and the course of this age is thus under his control. God is above all, as we see now. Nothing is but as it is permitted to be, and this is the security of His people, whatever may be the adverse circumstances through which they pass. The earth seems always to speak of that which is settled under government, as we may say, as the sea cannot be, which speaks in general of unrestrained will -thus of the nations, looked at as away from God. The tree is individual, one specially prominent, rooted in the earth, as it might seem. A time is coming which shall test all this.

And now another angel ascends from the sun-rising. Not without significance, surely, is the east so spoken of here. The Sun is about to rise, and with this the action of the angel is associated. He has the seal of the living God, and cries with a loud voice to the four angels, saying, “Hurt not the earth, nor the sea, nor the trees, until we shall have sealed the servants of our God upon their foreheads.” Here it is said that to the four angels it was given to hurt the earth and the sea. Thus the judgment is in the hand of God, although the instruments may be working their own will. The angels have “power to hurt” simply because they have power to restrain, or not, the adverse influences. There is thus a time of quiet and comparative security until God has accomplished His own work in those that serve Him; “until we shall have sealed,” says the angel, “the servants of our God upon their foreheads.”

We cannot separate from this (in character at least) what we find of the 144,000 in the fourteenth chapter, who there stand with the Lamb upon mount Zion, and upon whose foreheads the name of His Father is seen written. This would be according to what sealing is in Scripture, the seal being a stamp, which here marks out manifestly those who are the Lord’s. The seal is upon the forehead, where most seen, and would seem to intimate the fearlessness of their confession. We have to distinguish here between what we have in the epistle to the Ephesians as to the seal of the Spirit, if only by the fact that here the sealing is angelic, and no angel could put the seal of the Spirit upon men. It may be thought, on the other hand, that the angel here is Christ, as He certainly appears afterwards in such a character (Rev 10:1); but against this there is the fact that he associates others with himself, whether they be the four previous angels or not. He says, “until we have sealed.” Even here it might be possibly thought that the “we” was meant to associate the Spirit of God with himself, but the language following -“the servants of our God” -surely forbids this. Christ could Himself speak as man, and, as we know, He commonly does so; but the Spirit of God, while He works in man, has not become man, and thus the language seems inapplicable.

This, no doubt, makes the nature of the sealing less clear than otherwise it might be. On the other hand, the seal of the Spirit, as spoken of in Ephesians, could hardly be found at a time when the Church is gone from the earth, and thus, with the Church, the indwelling of the Spirit. Lange says that we cannot suppose the apostle John to have a lower conception of sealing than the apostle Paul; but that is not at all the question, for the inspired writer does not speak according to any mere conception of his own, but according to the way in which he is instructed, and therefore according to the nature of that which is before him. The purport of the seal is that it marks out the one sealed as belonging to God; and thus, as we find afterwards (Rev 9:4), it becomes security from the locust-plague. It is the seal of the “living God,” who, as this, abides to care for and preserve that which is His own. In the Ephesian sense of sealing, we can as little understand the four winds having to be restrained that it might be done, as we can understand the angel being the agent in it. The action of the angels is certainly, as we should say, providential, and operates upon circumstances surrounding, rather than inwardly upon the soul. But we are incompetent, perhaps, to say more than that in some way God manifests His own, perhaps indeed by circumstances that bring them into special prominence, and make plain whose they are; and if we are to judge by the consequent preservation of those sealed under the locust woe, we might think that this seal of the living God marked out those who would be preserved alive for blessing upon the earth, in contrast with those slain under the beast, and who find their place in heaven. God is certainly at work to preserve through all this time of exceeding distress and danger a people for Himself, as we shall find in the flight of the woman into the wilderness, in the twelfth chapter, to a place where she is kept from the power of the dragon. Outside of this, there is a seed more open to attack, and which we find suffering afterwards under the persecution of the beast. But all this, as yet, cannot be entered into.

Those who are sealed are said specifically to be 144,000, out of every tribe of the sons of Israel. The tribes are then named, but in a peculiar manner, which would no doubt reveal to us more as to them if we had more intelligence or capacity. The order in which they are enumerated is found nowhere else, and is peculiar in the way in which the sons of different mothers -wives and concubines -are mingled together. If we follow the usual division of 12 into 4X3, we have, as Lange says, “first, two sons of Leah and one of her maid -Judah, Reuben, Gad. Secondly, Leah’s adopted son Asher, Rachel’s adopted son Naphtali, and Manasseh the first-born of Joseph. The third triad is formed by Leah’s sons, Simeon and Levi, and her adopted son Issachar. In the fourth group Zebulon is conjoined with Joseph and Benjamin -the late offspring of Leah with the late offspring of Rachel.” On a general survey, he adds, “The thought forces itself upon our mind that the vision in its symbolistic enumeration of the twelve tribes has obliterated every semblance of a legal prerogative apart from Judah’s place of honor, which again was symbolically significant of the dignity of Christ.” Others again take it that such a promiscuous enumeration is given us for the very purpose of intimating that these are not literally Israel’s tribes at all. But this has been, in another way, and quite satisfactorily, decided for us.

We may gather from it apparently one thing, and that is, that we have before us not simply the nation preserved (and thus they are not given in the order in which they would be even in the wilderness camp, and much more in the land), but that here is a special remnant marked out, and of which we ought to be able to see more at another time. The absence of Dan from the enumeration is significant in this way; as assuredly, when the tribes are brought back to their land at last, Dan will not be wanting among them. Here the prophecy of Jacob their father (which is, in a way beyond what is ordinarily seen, significant of their whole future history) will assist us much, as well as in answering the question as to the reason of the omission. Jacob himself lets us know (Gen 49:1-33) that he is speaking of what should befall them “in the last days.” It is to these “last days” that Revelation has brought us, so that the application of his words to what is before us here should be the more evident.

Let us listen, then, to what the dying patriarch has to say of Dan: “Dan shall judge his people as one of the tribes of Israel. Dan shall be a serpent by the way, an adder in the path, that biteth the horse-heels so that the rider shall fall backward. I have waited for Thy salvation, O Lord.” Evidently there is something here, even in its very enigmatic form, to awaken attention; and it is quite startling in the way that it answers questions which the omission of Dan in this list of the tribes will naturally awaken. Dan, as we see, is not to drop out of the number of these. On the contrary, -and let us remember that it is of the last days that Jacob is speaking, -“Dan shall judge his people as one of the tribes of Israel.” Thus the Lord’s grace prevails, whatever may be the failure that we find in Dan. It cannot be that a tribe should perish out of the chosen people. But then, if this be a special company, and if we should find this same company at a later time associated with the Lamb upon mount Zion (Rev 14:1), then one might naturally say that Dan has lost this place of association with the King of Israel. Yet, says Jacob, “Dan shall judge his people as one of the tribes of Israel.” How remarkable is this, put just as if there might be a question about it, and yet, on the other hand, giving Dan certainly no prominence, as in fact in those last days he will be found but as the border tribe in the land (Eze 48:1). Dan shall retain his tribal staff, and that is all. But why should he seem thus to be under question? If not in rejection, yet why, apparently, in this lowly place? Have we not the answer to this also in Jacob’s words, “Dan shall be a serpent by the way, an adder in the path, that biteth the horse-heels, so that the rider falleth backward”? Here, for those who know the character of these “last days” of which Jacob is speaking, it will not be without significance that Dan is thus associated with and characterized by the power of the enemy, as if it had so far prevailed for his perversion. When we know that the large part of Israel in those days will fall into apostasy, surely the serpent and the adder, here distinctly identified with Dan, must be pregnant with meaning: and how much more so when we find immediately following, as it were, the groan of the remnant of those days, “I have waited for Thy salvation, O Lord!”

Notice how, in the final blessing of the tribes by Jacob, we find the suited termination of this. As to Gad, a conflict in which, first overcome, he shall nevertheless overcome at last. Then, with Asher and Naphtali we have what manifestly speaks of blessing following; while Joseph and Benjamin, completing the history, show us in whom the blessing is. All, therefore, is most perfectly in keeping throughout; and we are not arguing from any mere isolated expressions, as some would suggest, but giving everything its due place and connection. The prophecy has already been considered in its place in Genesis.

We have only now to speak of the number 144,000 (12,000 of each tribe). Although it may be according to the literal truth, yet it speaks rather of a symbolical meaning. Twelve, as we everywhere see, is the number of manifest government -ordinarily at least, we may say, if not always, of divine government, though men may be given their place in connection with it. Certainly the number here is suggestive of just such thoughts, the thousand, moreover, being the cube of 10; and 10 as a double 5 (which seems to be all that there is in it) speaks at the same time of responsibility, and capacity, and reward. How suited is everything we see here -even if there be much we have not seen yet -to give such a character to these sealed Israelites as we have suggested!*

{*The fact that those sealed are a remnant out of the mass of the nation will sufficiently characterize them. They are, doubtless, similar in character to the remnant spoken of in Eze 9:4 : “Set a mark upon the foreheads of the men that sigh, and that cry for all the abominations that be done in the midst” of Jerusalem. That sealing, too, was preliminary to the slaughter about to be inflicted upon the ungodly mass. That which ever characterizes a remnant is the moral state of grief and horror at abounding evil. Such, says the Lord, “shall be Mine in that day when I make up My jewels.” -S.R.}

(b) The apostle now has another vision, which naturally would have connection with the first, as well as probably be in some way contrasted with it. Here there is no more a company of Israelites that demands our attention, but a great multitude which no man can number, “out of every nation, and tribe, and people, and tongue.” These then must be, largely at least, Gentiles. If we think of all that has been before us, we should say, rather, that they are exclusively Gentiles. If the Church has gone out to meet her Lord, and the Lion of the tribe of Judah it is who has taken manifest rule, and with Him a special remnant of Israel has already been seen in association, then, being in the line of Old Testament promises, which are Israel’s, we must expect to find the Gentiles having a place indeed in blessing, but still a separate place from these. This company stands “before the throne, and before the Lamb.” They are “clothed with white robes, and palm branches in their hands; and they cry with a loud voice, saying, Salvation to our God who sitteth upon the throne, and to the Lamb.” They are thus partakers of the salvation which they have ascribed to God and the Lamb. They are clothed also with white robes, the token of full and final acceptance; and the palm branches in their hands speak of victory gained. Their being “before the throne and before the Lamb,” may naturally, at first sight, declare them to be a heavenly company -a company in fact in heaven; and this, though with various application, is the thought in general of interpreters as to them. And indeed heaven is open to us. We see all the angels standing “around the throne and the elders and the living beings,” and hear them as they fall upon their faces, worshiping God, saying, “Amen: blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and strength, unto our God, to the ages of ages.”

But let us wait for what follows this. One of the elders puts plainly the question to the seer, “These who are clothed in white robes, who are they? and whence came they?” But John himself is evidently at a loss to say. “My lord,” he answers, “thou knowest.” Then we have the words which clearly and decisively explain who they are: “These are they that come out of the great tribulation, and have washed their robes and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve Him day and night in His temple; and He that sitteth upon the throne shall tabernacle over them. They shall hunger no more, nor thirst any more, neither shall the sun in any wise fall upon them, nor any burning heat; because the Lamb who is in the midst of the throne shall shepherd them, and shall lead them to fountains of waters of life, and God shall wipe away every tear from their eyes.” Plainly these words speak of full blessing attained. Some of them would seem as plainly to say, at first sight, that they are as certainly in heaven as the elders themselves; but let us look a little further.

They are all said to come out of the great tribulation, and this is emphasized. It is literally “the tribulation, the great one,” as impressing upon us to make no mistake. There is but one tribulation that can be spoken of after this manner -that tribulation of which Daniel speaks (Dan 12:1) as a “time of trouble such as never was since there was a nation even to that same time;” and when Daniel’s “people shall be delivered, every one that shall be found written in the book.” Thus it is the time of which Jeremiah speaks, “the time of Jacob’s trouble,” but out of which he shall be delivered (Jer 30:7). It is the time also of which the Lord speaks in His familiar prophecy, in which He expressly refers also to Daniel (Mat 24:15-21) -a time of “great tribulation, such as was not since the beginning of the world to this time; no, nor ever shall be.” Immediately after this tribulation, there is the sign of the Son of man in heaven, and He comes in the clouds of heaven with the angels. Thus we cannot possibly be deceived as to where this brings us; and we find that we are looking forward in a vision here to what has not as yet had its place in the prophecy. In fact, we are looking on to the time when the Son of man has come. These are a special group, then. They are not the company of all the saints from the beginning, but those of one brief time; for “except those days should be shortened, no flesh should be saved; but for the elect’s sake those days shall be shortened” (Mat 24:22).

That they are clothed in white robes is of importance in different ways. It shows that they are past the judgment of works; they are not merely themselves accepted personally, but are owned of the Lord in that which has been of Him in their life and ways. The white raiment, we are told in the nineteenth chapter, is the righteousnesses of the saints. There is a needful admonition here against what we are so prone to, the attributing a sort of uniformity to Scripture which is in reality the product merely of the narrowness of our own minds, and which begets confusion instead of clearness. Scripture is larger and more various than we take it to be. It is probable that most Christians take these white robes as being simply Christ as the righteousness of His people; but at once comes the question, How could a robe like this be washed, and made white in the blood of the Lamb? Every one will say that is impossible, of course; then the robe in this case is not the righteousness which is given us in Christ Himself. It is not Christ as righteousness to us, but, as already said, the righteousnesses (the word is plural) of our works and ways, which must have the stamp of His approval before we can be accredited with them, before we can stand in the value that grace may give them in His sight. But how much is there in our works and ways that He can never approve! Here then is where the precious blood must be applied; not to ourselves merely, but to our garments. They must be washed and made white in the blood of the Lamb. We see at once how suited this is to the book of the throne and of judgment, which the book of Revelation assuredly is; and we see also how necessary it is to discriminate between scripture and scripture, and to distinguish things in which there may be at first sight apparent similarity. This applies equally to such great truths as those of salvation, redemption, sanctification, nay, even justification, where much of the confusion which obtains among the Lord’s people is the result simply of forgetting how large and various Scripture thoughts are. We do not reach consistent interpretation by ignoring these differences which so constantly exist. Here, as already said, the company before us are plainly seen to have stood before the judgment-seat of Christ, and to have received His estimate of their lives as He has seen them.

Thus “are they before the throne of God, and serve Him day and night in His temple” -words in which again we shall be called to discriminate between apparently similar things. The elders are before the throne, and we naturally think of those who are before it here as being in heaven with the elders, and practically therefore as one company with these. But the words “serve Him day and night in His temple” are just the words which could not be used of the elders, for John explicitly says of the New Jerusalem, “I saw no temple therein.” Here we have a temple; and the question necessarily arises, What temple is this, or what is meant by it? If we have not reached God’s thought as to the millennial reign, and seen that there will then be a temple on earth which is the place of His throne, we shall scarcely realize the true position of this Gentile company. As risen saints, if we conceive them such, it will be difficult to imagine their relation to a temple on earth; but where are we shown that these are risen saints? Where are we shown that they have passed through death at all? Such things are constantly read into passages of this sort which do not contain them.

Take -what we cannot but realize to be a similar company at least -those who are assembled before the throne of the Son of man when He comes; when, as we are told, “the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations; and He shall separate them one from another, as a shepherd divideth his sheep from the goats; and He shall set the sheep on His right hand, but the goats on the left. Then shall the King say to them on His right hand, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave Me meat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: naked, and ye clothed Me: I was sick, and ye visited Me: I was in prison, and ye came unto Me” (Mat 25:31-36). And of these it is said finally that the righteous go away “into life eternal.” How constantly in this case also it is thought that we are looking at those raised in a general resurrection, and who as sheep or goats pass, as the result of this judgment, to heaven or to hell! But nothing is said about resurrection, or about heaven. The Son of man has set up His throne on earth; and that supposes, of necessity, discriminating judgment of the nations among whom His throne now is. The passage has been examined in its place, and there is no need to repeat what has been already said.

But here it is plain there is a throne, before which men stand; and yet it is a throne on earth, though a divine throne. It is not contended that the companies are necessarily the same; but any one who is familiar with the language of the Old Testament prophets will have little difficulty in realizing what is said here. Take Isaiah’s description of Jerusalem in her blessing in millennial days (Isa 4:5-6), when “the Lord will create upon every dwelling-place of mount Zion, and upon her assemblies, a cloud and smoke by day and the shining of a flaming fire by night: for upon all the glory shall be a defense. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain.” The language here carries us back, of course, to Israel in the wilderness when the glory was such a covering to them. But this is Jerusalem under the almighty wings which would so long since have covered her, but she would not, yet under which she has come at last to rest. Here, too, it is in conflict with the thoughts of many, and yet what Scripture absolutely assures us of, that there will be a temple once more, a literal holy place upon earth which God recognizes, and where He displays Himself so that the very sign of the end of the decreed time of God’s preparatory dwelling in Jerusalem will be, as Daniel tells us, “the anointing of the most holy” place (Dan 9:24). That which Israel has lost, and for so long lost, through their unbelief, shall be restored to them in a more wonderful manner than before; and thus it is, as we find further in Isaiah (Isa 2:3-4), “Many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem.” When this is to be, is absolutely plain from what follows this: “And He shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more.”

That time surely is in the future yet. The reinstating of Israel in their land, converted to God and once more gathered, all of them, Judah united with Ephraim, and under One of whom God speaks by the prophet as “My servant David, their Prince forever,” will show how little He has repented of His thoughts in connection with them. In the same explicit way does He speak in Eze 37:26-28 : “Moreover, I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set My sanctuary in the midst of them forevermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be My people. And the heathen shall know that I the Lord do sanctify Israel, when My sanctuary shall be in the midst of them forevermore.” Thus it is the very sign of His acceptance of His people Israel, an acceptance which will know no change forever that His sanctuary is explicitly in the midst of them. This, of course, is quite contrary to what we have in Christianity; but the difficulty with us has been the making of Christianity God’s final thought as to the earth, as well as heaven, so as to make all these passages really unintelligible to us without such an interpretation of them as implies large modification also. Taken simply as they read, they are everywhere intelligible and most consistent, as God’s words must always be. And the words of the prophets should surely make us understand better how the company that are before us here can be at once upon earth, and “before the throne of God,” find “serve Him day and night in His temple,” and how “He that sitteth upon the throne shall tabernacle over them.”

But a difficulty may be found in another direction. These are, as is evident, a Gentile company. We have already distinguished them from those sealed of Israel in the previous vision. If Israel and the nations are thus apart, how could it be said of Gentiles here that they “serve Him day and night in His temple”? Do not the words show that there is, after all, an inconsistency in applying such language to a people upon earth, and when Israel’s distinctive blessings have been restored to her? Now the prophet has already anticipated this very difficulty; for Isaiah assures us, speaking of the time of Israel’s final restoration, when the Gentiles “shall bring all your brethren for an offering unto the Lord out of all nations, upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to My holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord,” that in that new condition, in testimony of His grace to all, Gentiles should also be admitted to a place of special nearness to Himself: “And I will also take of them for priests and for Levites, saith the Lord” (Isa 66:20-21). And here it is that the assurance follows, “For as the new heavens and the new earth which I will make shall remain before Me, saith the Lord, so shall your seed and your name remain.” Thus, while Israel has her distinctive place and blessing, at the same time God, in His own grace, will associate others with them from among the Gentiles themselves.

It has been said that the promise “I will take of them for priests and for Levites.” merely refers to these Israelites brought back by the Gentiles to Jerusalem; but, as Delitsch well says, “God is here certainly not announcing so simple a thing as that the priests among the returned people should be still priests.” He has just declared that the Gentiles “shall bring all your brethren out of all the nations for an offering to the Lord, as the children of Israel bring their offering in a clean vessel unto the house of the Lord.” The Gentiles are here, therefore, this clean vessel; and being thus cleansed, they have the further promise, “and of them also will I take for priests and Levites.” It is plain, moreover, that such an application of Isaiah’s words brings his prophecy and this passage before us into perfect harmony, and thus the connection, while at the same time the contrast with the former vision of Israel’s 144,000, is preserved. The two together give us a complete picture of blessing for both Israel and the Gentiles -a bow of promise banding for them the storm through which they pass. Neither group is heavenly. Neither is the full number to be saved at that time; but they are, in the language of the fourteenth chapter, a sheaf of the first-fruits of the harvest beyond, and in each case dedicated as this, in a peculiar manner, to the Lord.

The words that follow here do indeed speak of it as the entrance into a blessing which for them shall be eternal; but so, as to Israel even nationally, when thus finally restored, they are past all changes now. Past millennial times, of which the vision speaks, there may be indeed still for them blessing such as we have not here, but that does not affect the permanence of what is promised: “They shall hunger no more, nor thirst any more; neither shall the sun in any wise fall upon them, nor any burning heat; because the Lamb who is in the midst of the throne shall shepherd them, and shall lead them to fountains of waters of life, and God shall wipe away every tear from their eyes.”

Let us remember, also, in this connection, that while it is the earthly aspect of things simply upon which the prophets of old dwell, there is always in the New Testament an additional heavenly side, and we can see in the vision before us an intimation of this -an opened heavens, as one would say, into which at least they gaze; in the presence of which they are; so that the Lord’s words to Nathaniel come to mind, in which He whom Nathaniel’s faith had just acknowledged as the Son of God and King of Israel, prophesies of greater things to those who believe in Him: “Verily, verily, I say to you, henceforth ye shall see heaven opened, and the angels of God ascending and descending upon the Son of man.” This, as the whole connection shows, has in view, not dwellers in heaven, but upon earth -those who, with Nathaniel’s faith, will at last acknowledge the King of Israel, and who, in consequence of this, not, shall be in heaven, but “shall see heaven opened,” and the angels of God attending upon Him who, wonderful to say, is a Son of man. Just such an opened heavens do we see in the vision before us.

(4) The seventh seal is now loosed, and there is silence in heaven about half an hour: evidently a brief pause only, and quite unsuited to indicate the commencement of eternity. One cannot say that it corresponds either, of necessity, to any pause in events upon earth, although this might follow such a pause in heaven, for heaven is in full government, as we have seen, of the affairs upon earth. There is a more important reference to which Bishop Newton (after Philo) calls attention -that while the sacrifices were made (2Ch 29:25; 2Ch 29:28), the voices, and instruments, and trumpets sounded.” “While the priest went into the temple to burn incense (Luk 1:9-10) all was silent, and the people prayed to themselves.” Here we have immediately the prayers of the saints offered to God, with incense added to them by the angel-priest; and the prayers are answered in the sounding of the trumpets, which announce more distinctly than ever the judgments of God which are at hand upon a world that has rejected Christ, and still rejects His people. In this case the silence in heaven links the opening of the seal in a very direct way with that which follows; and it would be plain that we have not in the trumpets events which go on side by side with those that have already been before us in the seals, but a new and separate series of judgments: the catastrophe under the sixth seal being in this way still more distinctly seen as by no means the final break-up of earthly governments preparatory to the assumption of the throne on earth by Him to whom of right it belongs. On the other hand, all in the seals hitherto has been preparatory. They are the opening of the book, as on the face of it would be natural to say; and only at this point therefore is the book fully opened. The contents have yet to be made plain to us.

It is in accordance with this that the seventh seal is in some sense an eighth practically, that is, if we take the septenary series as they are numbered for us here. Divisions immediately preceding have given us what can neither be placed under the sixth nor under the seventh seal, but must form a division of its own. This, according to the structure, is the seventh division. The seventh seal is both a seventh and an eighth. We can neither disregard the number specifically attached to it, nor the actual separateness of the preceding visions. The seventh seal is this, as being that which completely opens the book. Seven is the number of completion, as we know, while as an eighth it speaks of a new beginning. The sixth seal is not final judgment, however anticipative of it it may be. The winds have not yet been allowed, as we see in the following vision, to burst forth, as they are about to. The brethren also of the martyrs under the fifth seal, who are to be slain as they were, have not yet given up their lives. In the meanwhile, because the seventh seal in opening the whole book brings us face to face with the most awful period of the world’s history ever to be known, we are first taken apart from the succession of events, to see beforehand the gracious purposes which are hidden behind these coming judgments. The visions are an interruption, a parenthetical instruction, which, coming in the place it does, pushes, as it were, the seventh seal on to be an eighth section, itself filling the seventh place. Surely, if numbers have significance at all, we may read it here. The seventh place is filled by that which gives rest to the heart in the assurance of that which God’s accomplished work must mean in the way of blessing -a sabbatism which no restless will of man, nor power of evil, can any more disturb.

The seventh seal at once leads us on to that which governs the whole course of things before us. The trumpets to sound are war-trumpets. They correspond to the similar compassing of Jericho seven times on the last day of its existence, and show us in detail that judgment of the world prefigured in the downfall and judgment of Jericho. The trumpets, we may remind ourselves, as they are given us in the Old Testament picture, are trumpets of jubilee.

While, on the one hand, they give notes of alarm and judgment, yet it is the time of liberation and restoration that is coming in; and here we are given to see what it is that moves the Hand that moves the universe -that the trumpets sound as the answer of God to the supplications of the saints. We have heard these already under the fifth seal, and have had the assurance that they were to be answered. Now we see that all the judgments following are in answer to them. “I saw,” says the apostle, “the seven angels who stand before God, and seven trumpets were given to them; and another angel came and stood at the altar, having a golden censer; and much incense was given to him, that he might add it to the prayers of all saints at the golden altar which was before the throne.” The answer comes in the shape of fire from the altar cast upon the earth, when we hear immediately what characterizes all that follows: “there were voices, and thunders, and lightnings, and an earthquake.” The sacrifice of this altar, which is the altar of burnt-offering plainly, has gone up from it. There is no offering any more; and alas, the masses of men have only rejected the propitiation made. The fire of the altar therefore does not now consume the victim -it remains but an awful fire of wrath upon those for whom there remaineth no more any sacrifice for sin. They have, in fact, offered victims to God -whose blood they have poured out sacrilegiously beneath God’s altar. God has accepted such sacrifices on the part of His people, but they could work no atonement for the men that shed their blood. On the contrary, they plead, as we have seen, against their persecutors; and the wrath is now coming upon them to the uttermost.

Spite of all this, there is a point which is surely significant: that the Priest who puts the incense to the prayer of the saints is not the human priest whom we should expect. His form is angelic; and yet it is most certain that no angel besides is ever seen in such priestly attitude, and that Christ, in order “that He might be a merciful and faithful high priest in things pertaining to God,” had to be in all things made like unto His brethren (Heb 2:17). It is Christ, surely, who is before us as offering the prayers of the saints to God, and thus we can understand the incense which He can add to them, which is but indeed the fragrance of what He was Himself, and is, for God. But in this case it seems strange that He should be in angel-garb, not human: and this would speak naturally of a certain distance on His part, who is yet interceding. To interpret this, we have to realize the condition of those for whom He intercedes. They are, according to the uniform tenor of what is here, characteristically a Jewish remnant, a remnant chosen by grace out of an otherwise apostate people, and who themselves have to be passed through the refiner’s fire in order that they may at last come out the vessel that they are designed to be, for His use. Thus we can understand that they are not as yet in the full apprehension and enjoyment of what Christ is to them, as in after days they will be. Christ Himself is, in a certain sense, standing aloof. His manner, though not His heart, is strange. They cannot fail of ultimate blessing; but it is the time of Jacob’s trial, out of which indeed he is to be delivered. To use the figure with which the prophet connects this, it is their finding the bitter pangs of travail which are upon the nation, but out of which a new Israel shall be born, when Jacob shall become Israel, answering now fully to his God-given name.

Thus, as we may see, the book is now really opened. We have had before us the elements which make it up. The prophetic history of it all is now to come, but the character of things should be abundantly plain. The seals have been loosed, and the book is opened.

The Revelation of John

Fuente: Grant’s Numerical Bible Notes and Commentary

The former chapter acquainted us with Christ’s receiving of the sealed book; this with the opening of it seal by seal. Christ reveals unto St. John the deep counsels of God, which were hidden and secret: the only-begotten Son, that lay in the bosom of the Father, he hath revealed them; he only received authority, and he only was endued with ability to reveal them.

Note, 1. The preparation made for St. John’s vision of the seals; he standing afar off with profound reverence, heard a voice like thunder proceeding out of the mouth of one of the four beasts, who performed the office of a public crier, saying, Come and see. It is dangerous searching into God’s secrets, and prying into his hidden councils, until we have a call and commission, a command and invitation, from God himself so to do; thus had St. John here; one said unto him, Come near, and see.

Note, 2. The vision itself, I beheld a white horse, and he that sat on him had a bow; and a crown, &c. By the white horse is generally understood the gospel, so called in regard of the divinity and spotless purity of its doctrine: the rider upon this horse is Christ, who rode swiftly in the ministry of the apostles, and other faithful teachers in the first ages of Christianity; and he rode with a bow in his hand, and a crown on his head: with a bow, that is, with threatenings and terrors denounced against his enemies before they were inflicted upon them, as the bow is first held in the hand, then the arrow prepared upon the string, and at last shot forth: and with a crown, denoting that royal state of kingly dignity and honour to which Christ, the Lamb that was slain, was now exalted; and thus he rode on conquering and to conquer, until he had consummated his victories, in a glorious triumph over his enemies, namely, in the conversion of some, and destruction of others; thus the opening of the first seal gave the church a very encouraging and comfortable prospect of the victories, successes and triumphs, of Christ, notwithstanding the rage, subtlety, and power, of all his enemies: Christ rode on with a bow in his hand, and with a crown on his head, conquering and to conquer, until his arrows were sharp in the hearts of his crucifiers; and will thus ride on till the people fall under him, and all his enemies become his footstool.

Fuente: Expository Notes with Practical Observations on the New Testament

Instead of reading the scroll, it seems each time a seal is opened a part of its message is portrayed. One of the four beasts spoke with a voice like thunder and said “Come.” It is doubtful the words “and see” belong here. John is watching and the first rider is bid to come.

Fuente: Gary Hampton Commentary on Selected Books

Rev 6:1-2. And Being all attention to this wonderful scene; I saw when the Lamb opened one of the seals Of the book which he had taken from the hand of him that sat on the throne; and I heard, as it were the noise of thunder Signifying the great importance of the event about to be disclosed; one of the four living creatures That is, it seems, the first, which was like a lion, looking forward toward the east, toward Asia and Syria, where the prophecy had its principal accomplishment, and from whence Christ and his gospel came. Saying, Come and see Pay particular attention to what is now to be exhibited. And I saw, and behold a white horse The contents of this seal seem evidently to refer to the triumph of Christianity over Jewish and heathen opposition, by the labours of its first preachers. Therefore the person here represented is Jesus Christ, who had received a kingdom from the Father, which was to rule all nations, and concerning which it was foretold, that notwithstanding the efforts that would be made by earth and hell to oppose its progress, and even to destroy it, it should be preserved and prevail, so that at length all enemies to it should be subdued, and the kingdoms of this world should become the kingdom of our God and of his Christ. The white colour of the horse, the bow which he had that sat on it, shooting arrows afar off, the crown given unto him, and his going forth conquering and to conquer All these circumstances betoken victory, triumph, prosperity, enlargement of empire, and dominion over many people. And all these figurative representations of authority, government, success, and conquest, may be properly applied to the gospel and the kingdom of Christ, which was now beginning to spread far and wide, and would tend greatly to comfort the faithful in Christ Jesus, assuring them that, however the Jews on the one hand, or the heathen Roman empire on the other, opposed and persecuted them, yet they should see the punishment of their enemies, both Jews and heathen, and the cause of Christianity prevailing over both, in the proper and appointed time. These expressions, and this interpretation of them, are elucidated by the words of the psalmist, Psa 45:3, &c: Gird thy sword upon thy thigh, O most mighty, and in thy majesty ride prosperously, because of truth, &c. Thine arrows are sharp, &c., whereby the people fall under thee. Thy throne, O God, is for ever, &c. The application of this prophecy to Christ is still further justified by Rev 19:11, I saw heaven opened, and behold a white horse. &c., a passage which all allow was intended of Christ; he only being worthy of being called, as he is there, Faithful and True, and THE WORD OF GOD. Thus, with great propriety to the order and design of this revelation, the dignity and power of Christ, and the protection and success of his gospel, are the first part of its prophecy for the consolation of his followers, which, it seems, is the chief end of the whole book.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Revelation Chapter 6

What is to follow on earth now begins, when the seals are opened. It will be remarked here, that John, standing in the ruin of the assembly, gives prophetically all that passes from that failure till Christ comes in chapter 19. There is no ascension no rapture, save as far as chapter 12 gives both together.

The first seals are simple; nor have I anything to offer very new upon them: first, imperial conquests then wars, then famine, then pestilence, carrying with it what Ezekiel calls Gods four sore plagues (sword, famine, pestilence, and the beasts of the earth). They speak of the providential course of Gods dealings, and hence the four beasts call attention to it; but they have Gods voice in them, the voice of the Almighty: that, the ear of him who has the Spirit hears. These complete providential plagues, as spoken of in scripture. Then direct judgments follow; but these are what we may call preparatory measures.

I have to notice that in the full plagues of Rev 6:8 the whole Roman earth is not included. It is a fourth, not a third. The plagues too, note, are limited in extent of sphere, not universal.

The saints are those whom God is really thinking of, and they come in remembrance before other scenes are brought out. Those who had been martyred for the word of God and their testimony demand how long before they were avenged; for we have ever to do here with a God of judgment. Their being under the altar means simply that they had offered their bodies, as sacrifices for the truth, to God. The white robes are the witness of their righteousness – Gods declared approval of them; but the time for their being avenged was not yet. I do not think giving white robes is resurrection. The first resurrection is sovereign grace, giving us the same place with Christ (for ever with the Lord ), consequent on His work and His being our righteousness, which is alike to all of us. White robes thus conferred are the recognition of the righteousness (dikaioomata) [12] of the saints-hence are seen in chapter 19 at His appearing. They shall walk with me in white, for they are worthy. I am not denying that we are made clean, and our robes white in the blood of the Lamb. But, even where this is said in chapter 7, I think it refers especially to the way they have been associated by faith with the suffering position of Christ. Here white robes are given them-their service owned; but, for avenging, they must wait till a new scene of persecution had brought them companions who had to be honoured and avenged like them. Still this marks progress, and finds its causein the dealing of God to bring about this new state of things, which issues in final judgment and setting aside of evil. Here the judgments are providential.

The next thing to the claim for avenging is the breaking up of the whole system of earthly government, and the terror of all on earth. How clearly we see here that we are in a scene of judgment, and that God is a God of judgment! The desires of the saints are like the desires of the Psalms. We are not with children before the Father, with grace, with the gospel, and the assembly; but with Jehovah, where God is a God of judgment, and by Him actions are weighed. We are on Old Testament ground, that is, prophecy, not grace to the wicked, though judgment brings in blessing.

The opening of the sixth seal brings an earthquake, that is, a violent convulsion of the whole structure of society. All the governing powers are therein visited; and, seeing all subverted, small and great think (with bad consciences as they have) that the day of the Lambs wrath is come. But it is not, though preparatory judgments with a view to His kingdom are there. But God thinks too of His saints on earth (where we must remember, the assembly is never now seen) before the scenes which follow, whether judgments on the Roman earth or the special workings of evil, to secure and seal them for that day.

Footnotes for Revelation Chapter 6

12: It is very possible that the plural righteousnesses is a Hebraism for righteousness. It is a common case in moral things. At any rate it is of the saints.

Fuente: John Darby’s Synopsis of the New Testament

PROHETICAL PROGRAM

HAVING passed through the Prologue we now enter upon the prophetical panorama. This and the following chapter are devoted to a programmatical anticipatory presentment of the contents of the book, read in brief from the envelopes wrapped around it. These wrappers, with which the book was sealed, contained a summary of its revelation.

2. The breaking of the first seal and the removal of the first wrapper introduces the gospel on the prophetic drama, which is destined to prove an important factor and play a conspicuous part in the wonderful tragedies of the latter-day prophecies. A white horse comes forth, with a mounted cavalier, wearing a crown and bearing a bow with arrows. He goes forth conquering and to conquer. Here we see the divine ideal of a gospel preacher is a sanctified circuit-rider, emblematized by the white horse. Riding on horseback, inhaling the pure atmosphere, is not only a first-class gymnasium for muscular development, but a most excellent sanitarium. Hence the pulpit giants of all ages have been educated in Brush College, and celebrated for their equestrianship. If I were young again, whether boy or girl, I would certainly be a sanctified circuit-rider, even if I rode a bicycle. Oh, that every reader of these pages may catch the gospel inspiration and turn sanctified circuit-riders!

Upon opening the second seal, behold, the red horse comes forth. This red horse symbolizes bloody Mohammedanism. It constitutes the Oriental hemisphere of anti-Christendom, while Romanism constitutes the Occidental hemisphere. Since Satan conquered the world in Eden, he has deluged it with blood and bleached it with bones. It is estimated that twenty thousand millions of people have been slain in Satans wars since the beginning of the world. All wars are the devils revivals, gotten up by his majesty for the population of hell. Never is the devil so delighted as on a great battlefield, when men are killing one another by the wholesale, and thus engulfing multitudes into hell. Hence Satan and his people play a most conspicuous part in prophetical fulfillment. The history of this world is mainly the recital of Satans work, since he certainly has the big end of it, and is designated by the Holy Ghost the god of this world. (2Co 4:4.)

MOHAMMEDANISM

Mohammed began to preach in Arabia, A.D. 607. He boldly proclaimed to the world that he ascended with Gabriel, astride the same donkey which Christ rode into Jerusalem. Having flown through trackless ether, passing glittering spheres, rolling worlds, and blazing suns, with his archangelic escort, he arrives at the first heaven, where he finds Adam and Eve, so crippled by the fall that they have progressed no further, but linger there with many of their children. They sweep on the ethereal void traversed by rolling worlds, till they reach the second heaven, where they find a number of patriarchs and saints. Then onward they fly, halting anon at the third heaven. Then to the fourth, on to the fifth, and finally to the sixth, at all of which he finds multitudes of patriarchs, prophets, saints, and angels. At the sixth heaven Gabriel throws up his commission, alleging his unworthiness to escort him any further, at the same time notifying him that he must proceed alone to the seventh heaven, and there stand before the effulgent majesty of the Almighty, as He sits upon the throne of the universe, and who has sent him all the way down to this world to summon Mohammed to appear in His presence. Now Mohammed proceeds alone up to the seventh heaven, and stands before the Almighty, who notifies him that, having sent prophet after prophet to warn the wicked people of this world to repent, He finally sent His Son Jesus Christ to persuade them, by His condescending love and mercy, to repent of their sins. But all this had proved a failure, since, instead of repenting, they arose up and slew Him. But now Mohammed represents the mighty as sending him into this world, the last and most beloved of all the prophets, even from the beginning of the world. But He does not send him to persuade men to repent, as all the others had come on that line, and signally failed; but He sends him armed with the sword to compel all the people in the world to cast away all other religions and worship God Almighty alone, and receive the Koran, which Mohammed certified that the Almighty revealed to him while he stood in His august presence. Doubtless Mohammed was one of the most intelligent men the world ever saw. Though a son of Esau, he was the master-spirit of the Dark Ages. Satan was one of the brightest of all the archangels before he fell. This wonderful superhuman intellect he retained after his spirits apostasy, and utilizes at the present day. Doubtless, Mohammed was wonderfully illuminated intellectually, inspired, energized, invigorated, and empowered by the devil. Thus Mohammedanism, instigated by Satan, was born in blood, death, robbery, and every species of crime. The Koran has no code of morals. It unscrupulously justifies robbery, murder, and licentiousness. It presents the greatest conceivable incentives to the most chivalric heroism on the battlefield. It says: A night spent in arms is more precious in the sight of God than months of fasting and prayer. Whosoever dies in battle, his sins are forgiven. In the day of judgment, his wounds shall be resplendent as vermillion, and odoriferous as musk. In the Mussulmans paradise, seventy-two damsels of sparkling beauty shall minister to the most humble of the faithful, Mohammedanism is an ironclad system of inflexible Monotheism, utterly repudiating and eternally abjuring every form of idolatry. Thus, Mahomet proclaimed to the world that God had sent him to destroy all the idolatry on the globe, and purify the religions of the world. At the time of his ministry, in the seventh century, Asia and Africa, the great apostolic fields of labor, were occupied by the Greek Church, which was full of image worship. Mahomet, born and reared in the wilds of Arabia, did not discriminate between corrupt Christianity, with its image-worship, which everywhere prevailed in the East, and the paganistic Churches. Hence, the Moslem armies exterminated all religions as they went, giving the people the solitary alternative of Koran or death. Thus the loyal Mussulman believes he is to swim to heaven in Christian blood. The Turkish Empire has been the upholder of Mohammedanism the last twelve hundred years. It was a penalty of death to profess Christianity in that empire till the treaty of Ryswick, A.D. 1844, when the united powers of Christendom forced on the Turks the Act of Toleration. This treaty they are now flagrantly violating in the Armenian massacres.

6. BLACK HORSE

The black horse here symbolizes the papacy, which has always been the oppressor of the poor, here indicated by the scarcity of edibles. It has always taught sacramental salvation through priestly manipulations, here indicated by the oil and the wine. Romanism constitutes the great Western hemisphere of anti-Christendom, of which Mohammedanism is the Eastern. The first pope, Boniface the Third, Bishop of Rome, was crowned by Phocas, the king of Italy, A.D. 606; whereas, Mahomet began to preach in Arabia at the same time. Throughout all of these prophecies, the pope is currently denominated the beast, and Mahomet the false prophet. These two great wings of the Satanic kingdom have thrown their dark shadows around the world the last twelve hundred years, while Mohammedanism has deluged Asia and Africa with blood and whitened them with bones. Romanism, in the dark succession of the pagan emperors, who had slaughtered a hundred millions of saints, comes on and slays a hundred millions more. For a dozen centuries, the pope had his foot on the necks of all European kings, till the Lutheran Reformation jostled him on his pontifical throne, and relaxed his iron grip. This was consummated by Victor Emanuel, A.D. 1870, who shook the pope from his temporal throne. The wonderful vitality and indomitable energy of the papacy was then diverted from the bold and dictatorial altitude of the proud pontificate, swaying his iron scepter over the heads of all kings, bowing, cringing vassals, praying his clemency, and kissing his feet, into clandestine subterranean channels through which, by Jesuitical intrigue, lie is adroitly manipulating all the governments on the globe. He is to-day the greatest political trickster in the world. When I was there last summer, the royal ambassadors were constantly calling on him. Through ten thousand diabolical devices he is doing his utmost to get possession of the democracies, both European and American. He has a majority in the municipal governments of all our great cities, and nearly all of our great popular daily papers of the cities; he is also said to have a majority in the United States army and navy. Roman Catholicism is increasing in the United States vastly more rapidly than the Protestant Churches. Notwithstanding his political dethronement in 1870, and the universal curtailment of the potent superstition with which he has bound the nations for ages by the worldwide circulation of the Bible within the last century, yet it is doubtful whether there was ever a period in the worlds history when the papacy was more influential than at the present day. It is my honest conviction that this wonderful and incorrigible nightmare on human conscience, the summary of all political intrigue, will run right on, with increasing volume and potency, till the Lord comes to take away His bride. Then, with the inauguration of the great tribulations, the pope, as the master-spirit of anti-Christendom, will at once ostensibly and avowedly ascend the throne of antichrist, assume the leadership of the world, boldly antagonize, the Ancient of Days in His castigatory judgments, and impudently gainsay the prerogatives of the Lord Jesus Christ, when He descends with His glorified bride on the throne of His Millennial kingdom.

2 Thessalonians 2, Paul says the glorified Savior will exterminate him by the brightness of His presence. Revelation 19-20, John says he and the false prophet i.e., Mahomet will both be cast alike in the lake of fire. When I was in Cairo last summer there were ten thousand students in the Mohammedan university, studying the Koran, preparing to go out and preach the Moslem gospel to all nations. In these Scriptures the horse not only symbolizes character, but velocity being the swiftest animal on the earth. The opening of the first seal reveals the white horse, which is the gospel; and God wants it to move at race-horse speed, as it is a white horse. God has no gospel but sanctification, which makes you white. No wonder Satan is running away with the world; for he has three horses. The red horse, Mohammedanism, offers bloody death to all who reject the Koran. The black horse, Romanism, deals only in sin, delusion, death, and damnation, black as the very fogs of the pit.

PALE HORSE

8. The pale horse revealed in the opening of the fourth seal symbolizes death, and portrays in horrific panoramas the awful horrors of death during the reign of Satan, and the night of sin, which have been on the earth the last six thousand years, doing their utmost to get hell filled up before the Lord comes to reign. It is estimated that the entire globe is depopulated by death every seventeen years. The Greek word chlooros, translated pale, means livid, ghastly, corpse-like. This horse looks like he was dead on foot, having famished away till there is nothing left but skin and bones. His rider, the King of Terrors, the grim monster Death, is nothing but a bony skeleton. As Satan gives them all the vitality and power they need, their utter emaciation only adds to their lightning velocity. As this is Satans period of the world (2Co 4:4), he is laying under contribution all the agencies of his kingdom for the population of hell.

Thus the red horse, the black horse, and pale horse, with their riders, are moving at race-horse speed to fill up hell before the Apocalyptic angel shall descend and take the devil out of the world.

MARTYRDOM

9. The opening of the fifth seal reveals the martyrs who sealed their faith with their blood from the Apostolic Age till the Lord comes. The souls are the persons of these martyrs seen lying beneath the altar. Gods true martyrs are wholly consecrated; hence, on the altars here they have been slain, and have fallen down and beneath it. They are praying to God for a victory over all their enemies. Two hundred millions of Gods martyrs have already sealed their testimony with their blood since the prophet saw this vision. Here we see that Gods vindicatory answer to their prayers is postponed till their successors are also added to the catalogue of death.

The Armenian Christians are now fast receiving honorable enrollment in the martyrs catalogue. All the terrible retribution which shall come upon a wicked world and a fallen Church in the appalling castigatory judgments of the Almighty at the close of the Gentile Dispensation will be signal answers to the prayers of the martyrs in bygone ages. These martyrs all cried to God for vindication. Rest assured He has not forgotten a solitary wail or groan. Hence, an awful retribution, with accumulated and compound interest, is on the track of all the people in all ages who have persecuted Gods saints. God never forgets anything. His promises never fail; His word endureth forever. There is but one Greek word for martyr and witness. Martyr is a pure Greek word, translated witness. When Jesus met an infuriated Saul on the Damascus road, He said unto him, I have appeared unto thee to make thee a minister and martyr. Hence Paul always afterwards knew that he had to suffer martyrdom. The Holiness people are the martyrs of the present age, living or dying. The opposition to the Holiness movement is purely Satanic, defiant of God, and a most ostensible sign of our Lords speedy coming. Hence a dreadful doom awaits the oppressor of the great Holy Ghost revival now traversing all lands, calling out the elect of God to get ready to meet Him descending in a cloud.

Here the sixth seal opens, revealing (12-17)

THE GREAT TRIBULATION

This book of prophecy, which John saw in the hand of the angel, like all ancient books, was a parchment-roll. So precious were the contents that it had seven wrappers around it, every one most diligently sealed. No one but the Lion of the tribe of Judah could open the seals, as He is the omnipotent God, who orders the events of the universe. Daniel saw these wonderful prophecies in thrilling panorama, and fainted because he knew not the vision. God said (Dan 12:9):

Go thy way, Daniel, close up and seal the book till the time of the end. Many shall run to and fro, and knowledge shall be increased.

Oh, Daniel, thou shalt stand in thy lot in the end of the days! A thousand concurrent prophecies and ten thousand signs of His coming this day confirm the conclusion that we are living in the time of the end of the Gentile Age, which is to be followed by the Millennial kingdom.

The Holiness people are running to the ends of the earth and everywhere increasing the knowledge of entire sanctification and the Lords near coming. The very fact that this prophecy was to be closed up and sealed till the time of the end confirms the conclusion that it is to be opened and revealed at the time of the end. Oh, how rapidly is the Holy Ghost everywhere opening and revealing these wonderful latter-day prophecies to His holy people! The rapture of the bride, accompanied by the resurrection of the buried saints, and the translation of the living, will call Daniel from the dust, to stand in his lot; i.e., and see the literal fulfillment of the mighty wonders whose prophetic vision caused him to faint and fall as a dead man. Doubtless, the tribulation period will be characterized quite extensively by earthquakes and other noted physical phenomena. Earthquakes also emblematize the terrible political convulsions which shall shake every potentate on the globe from the mighty thrones of time- honored empires. The sun emblematizes the kings, the moon the queens, and the stars the state governors and all subordinate rulers. So we see, amid these terrible national convulsions and revolutions, every ruler is to be shaken from his throne, and not a government left on the globe competent to protect the life and property of its citizens. Jesus, in His sermon on the pre-millennial judgments, which He preached on Mt. Olivet the day before He was arrested, certifies, These are the days of vengeance. While wholesale murder, rapine, and violence are the order of the day, rivers of blood and mountains of the dead everywhere saluting the eyes, and the very winds burdened with the wails of the dying, no wonder the rich, the poor, the high, the low, great and small, will cry for rocks and mountains to fall on them and hide them from the face of Him who sitteth upon the throne. Daniel devotes the seventh chapter to a vivid description of these wonderful prophetical fulfillments. During these awful tribulations, the Ancient of Days shall sit upon the judgment throne, His garments white as snow, and a fiery stream issuing before Him. God said to His Son, Sit Thou on My right hand till I make Thine enemies Thy footstool. His snowy-white raiment emblematizes the perfect purity and righteousness of His judgments. The fiery stream going before Him typifies the awful severity of these castigatory retributions, destined to overtake the wicked nations and fallen Churches of the Gentile Dispensation.

Rev 7:1-4. The four winds symbolizes the divine wrath about to break out in the awful tribulations, and tear the world all to pieces. Are not these four angels holding the winds Great Britain, Russia, Germany, and France? The Turkish Empire is the great storm-center and the breeder of revolution. She is now dead on foot, and only kept alive artificially by the jealousy of her neighbors. They are all watching the Turkey, their teeth watering to eat her up. The Lion dare not stop to eat for watching the Bear, and vice-versa. These nationalities now serve as pall-bearers, carrying her to her long- merited sepulcher. Though she is now flagrantly and barbarously butchering the Armenian Christians in overt violation of the Toleration Treaty made with the Christian Powers at Ryswick in 1844, yet these Powers are so jealous of one another that every one is afraid to fire a gun;

so they are still holding back the winds of revolution, lest they break out and turn the world upside down.

Meanwhile the Angel of the Lord is in a hurry to seal Gods saints before the awful outbreak, as the Heavenly Bridegroom wants to take them out of the world. The light of salvation began in the East, and moved toward the West. Hence the trend of gospel agencies and Christian progress has always been with the sun from East to West.

Fuente: William Godbey’s Commentary on the New Testament

Rev 6:1. One of the living creatures, that is, the lion, with a voice roaring like thunder, said, Come and see. The saints must keep their eyes on what the Lord is doing in the earth.

Rev 6:2. He went forth conquering, and to conquer. Christ having put down the jews, gave power to the apostles to subdue the nations to the faith; and the word of the Lord had free course, and was glorified.

Rev 6:4. There went out another horse that was red, whose rider was invested with power to take peace from the earth. The Roman empire, from the time of Nero to the reign of Constantine, knew little but wars, and rebellions in the provinces.

Rev 6:5-6. And lo, a black horse, designating great scarcity and famine, when all sorts of provisions should be sold by weight and measure, for a denarion of silver in times of plenty would buy half a dozen chenixs, or measures of corn or pulse; that is, about one quart, the quantity given to a slave for one day. These times of famine followed the above wars, when agriculture was neglected. Mr. Mede applies this seal to the reign of the emperor Septimius Severus, and subjoins two proclamations of his to regulate the price of wheat.

Rev 6:8. Behold, a pale horse, whose rider was death. He came at the consummation of crimes with consummate punishments. Mede puts the progress of the pale horse to the wars and troubles in the reign of the emperor Maximinus, in the year 235.

Rev 6:9-11. I saw under the altar, at the feet of Christ, the great martyr, the souls of them that were slain, cruelly slain with the sword.

Rev 6:12-13. I beheld when he had opened the sixth seal, and lo, there was a great earthquake. Though be generally rendered earthquake, yet here it figuratively denotes the shaking of the Roman world, and the obscuration of their sun. Great revolutions have happened in moments of the profoundest peace, as when Babylon said, I am, and shall see no sorrow. It was the same with the French revolution, in 1789; all was courtly pleasure and profound repose. The Roman senators, brilliant stars in wealth, and in bloody persecutions of the saints, fell from their glory in the civil wars; and during this earthquake all the idols of Greece and Rome fell to the ground, like dagon before the ark.

Rev 6:14. The heavens departed as a scroll, which, when the right hand lets the parchment go, coils up into its wonted form. See Isa 34:4. Eze 2:10. This prophecy is very remarkable, for at that time the Roman empire was in its utmost splendour. No nation dared in that age to contend with Rome.

Rev 6:15. The kings of the earth hid themselves in the dens and rocks of the mountains. Poole, after giving five applications of this seal, finally applies it to the defeat of the wicked and cruel persecutors of the saints, by Constantine the great.

On the death of his father, the Roman soldiers in York, and England, proclaimed him emperor. On his arrival at Rome he liberated the city from tyranny, and defeated Maxentius, who was drowned in the Tiber. While engaged in these civil wars, and looking for aid from titular deities, it struck his mind that Dioclesian, who rigidly worshipped the gods, had been unhappy in his affairs, and that Constantius, his father, who had renounced the superstition of the Greeks, had led a more happy and prosperous life. While in this dilemma, being on a march, he saw, a little while after noon, a pillar of light, in figure like a cross. The persons about the emperor saw the same sign in the heavens.

The night following, continues Socrates, Christ appeared to him in his sleep, and said, Make a standard like that which appeared to thee, and display it as an infallible banner of victory: in hoc signo vinces, by this thou shalt conquer. And so it proved. Maxentius was driven into the Tiber; and afterwards Licinius in the east was defeated in many battles by sea and land. In those civil and protracted wars, the vanquished rebels not expecting quarter, hid themselves in dens and caves of the earth, and paid in their own and in their childrens lives, for the profusion of the blood of christians shed during the ten years that Dioclesian, and after him Licinius, had persecuted the church.

Socrates writes thus far; but in the life of Constantine by Eusebius, cap. 27., the account of this banner is more copiously related. He also adds, that he received the account, viva voce, from the emperors own lips. Certainly the grand crisis of salvation to an empire, and the peace of a bleeding church, are worthy of the interposition of heaven. Dr. Cave, in his Latin work on the writings of the fathers, ed. fol. 1688, confirms the above with many collateral evidences. This vision had such an effect on the jews at Rome, that twelve thousand of them received baptism, besides a multitude of others.

REFLECTIONS.

The sealed book is opened with thunders, as was the law on Sinai, to mark the majesty of God, and the shaking of the earth. The opening of the first seal represents Christ going forth from Jerusalem to spread the gospel, and the white horse betokens his rectitude and purity. His arrows are his words, which wound the penitent unto healing, but the impenitent unto death. And the crown is a sure pledge of final conquest.

The red horse indicates the cruel emperors and kings, who were bloody persecutors of the church. Adrian slew twelve hundred thousand jews; and very bloody wars and rebellions prevailed till the establishment of Constantine on the throne. The great sword given to this rider is highly expressive of the Roman power, which trampled the nations with its iron feet.

The black horse is thought to indicate the dark times of heresy, and of Arianism in particular, which overspread the church. Add to this, as heresy led to licentiousness, God punished the nations with famine and short harvests; so that bread was weighed with great exactness, and a mans earning would do little more than buy bread for the day.

The pale horse exhibits death inflicting Israels three plagues, of famine, sword, and pestilence on the Roman world, which included the south of Europe, all the west, and all western Asia. Gods strokes are harder and harder on the impenitent nations. The date of this seal is fixed from the beginning of the reign of Maximinius. Eight even of the emperors perished miserably in about thirty years. And what is most awful, hell followed with enlarged jaws to receive her prey; and one fourth of the empire perished by the visitation of God. The last periods of pagan Rome exhibited the dregs of wickedness, and the sublime of vengeance.

Losing sight of the horses and their riders, a new and higher scene next opens at the feet of Christ, who is our altar. It is the souls of the martyrs under the Dioclesian and other persecutions, which began in the year three hundred and three, and continued till three hundred and thirteen; and no war was ever more bloody and destructive. The christians had enjoyed forty years of comparative repose, and were greatly multiplied in all parts of the empire. Hence in this tenth and last persecution there were more martyrs than in all the former. Seventeen thousand perished the first month; and one hundred and forty four thousand were slain in Egypt, besides seven hundred thousand who were banished. This persecution was not only severe, but general through the empire; for the pagans found their temples in danger. But Christ gathered their precious souls to his feet, and placed them nearest to himself, the model of martyrs. Their characters had been blackened on earth, but he clothed them in flowing white robes, badges of righteousness, victory, and joy. The prayers of these martyrs were heard, the cry of blood has a voice which pierces heaven; but they were bidden to rest awhile, the wicked must fill up their measure, and then heaven will strike. The blood of these martyrs was scarcely washed from their streets, before Constantine destroyed and exiled the wicked. In Jezebels case vengeance did not sleep more than half an age; but in the French persecution, it slumbered till the third and fourth generation; and during the late revolution, it fell in a full shower on all the old families who massacred the protestants. See the note on Exo 20:5.

The opening of the sixth seal has been vaguely expounded of the punishment of antichrist by the old doctors, and by the popish critics. But our Mede, according to the excellent wisdom given him of God, has applied it with striking harmony and propriety to the total fall of paganism in the Roman empire. This was a moral earthquake; their political heaven became black, and saw no more day. The priests, prefects, and princes fell from their dignity, as the stars of the empire, and in the middle of life, as a figtree casteth her untimely fruit when shaken by a tempest. They hid themselves in dens and caves where they could; for this was the wrath of the Lamb for the blood of his martyrs. His meekness turned to fury, his love kindled to anger, and his longsuffering burst in unexpected vengeance. So the pagan heaven departed, as we lose sight of a scroll of parchment when it is rolled together. And this vengeance augurs the remaining cup which shall be poured on the wicked in the latter day, and at the end of the world. Thus, I believe, these six seals are clearly explained, and as fully understood as any other accomplished prophecies.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Revelation 6. The Opening of the Seals.When the seals of the book are opened by the Lamb, a number of woes are let loose upon the world. The first four are described under the figure of horses of different colour, the first white, the second blood-red, the third black, the fourth pale or livid. The best interpretation regards these woes as (1) triumphant militarism, (2) slaughter, (3) famine, (4) death. The other two woes are described without this metaphormartyrdom and earthquake. The seventh seal is not opened till ch. 8.

Rev 6:1. one of the seven seals: belonging to the book of destiny (cf. Rev 5:1).living creatures: Rev 4:6*.come: to whom was the order addressed? Three answers are possible: (a) to the seer, (b) to Christ, (c) to the rider who appears in answer to the summons. The repetition of the command before the breaking of each of the four seals favours the last explanation.

Rev 6:2. a white horse: the metaphor of the differently-coloured horses is suggested by Zec 6:1-8. There has been much debate as to the interpretation of the white horse. Some scholars, on the strength of the reference to the crown, and the phrase conquering and to conquer. think that it can only refer to Christ. This interpretation is supported by Rev 19:11, where one whose name is called the Word of God is represented as riding on a white horse. Others think that it refers not to Christ Himself but to His victorious Kingdom or Church. But these views separate the white horse from the other three, and there is no indication that the writer intended to draw such a contrast. The white horse is one of four. The other three clearly indicate woes that scourge humanity, and we are bound, therefore, to find a parallel meaning for the remaining one. A vision of the victorious Christ would be inappropriate at the opening of a series which symbolizes bloodshed, famine, and pestilence. We must, therefore, regard the white horse as portraying conquest (Scott) or triumphant militarism (Swete).

Rev 6:4. a red horse: this symbolizes bloodshed or slaughter. The red horse naturally follows the white. Conquest wears another aspect when viewed in the light of the battle-field (Swete).

Rev 6:5. a black horse: i.e. famine, the natural result of war and bloodshed.a balance: i.e. scales. It is a sign of scarcity when food is sold by weight (cf. Lev 26:26, Eze 4:16).

Rev 6:6. a measure of wheat for a penny: a penny, i.e. a denarius (see p. 117), was the sum generally earned by a labourer for a days work; a measure of wheat was the amount required by a man for his daily need. The phrase (a) may be used to indicate the approach of a time of famine when a mans utmost earnings would only suffice to purchase the bare necessities of life; or (b) it may be a proclamation of the cherubim forbidding famine prices. The previous context supports the first interpretation: the following phrase the oil and the wine hurt thou not,[110] the second.

Rev 6:8. a pale horse: in natural sequence of the other three, stands for pestilence or death.fourth part: an indication of the wide extent of the devastation.

Rev 6:9. Here the metaphor of the horses stops, and the next two scenes are described without the pictorial element.underneath the altar: according to Jewish tradition the souls of the righteous were regarded as buried under the altar.word of God and for the testimony: if these two phrases are to be distinguished, the former would indicate their devotion to the true God in the face of polytheism, the second their witness to Jesus Christ.

Rev 6:10. The martyrs cry to God for vengeance has led some commentators to regard them as Jews and not Christians. Contrast the prayer of Stephen (Act 7:60). We must not, however, assume that all martyrs were able to face death in the spirit of Jesus and Stephen, and this verse is quite in keeping with the general tone of the book.white robe: cf. Rev 3:4 f.

Rev 6:12. the sixth seal: i.e. earthquake and other cosmical disturbances. These celestial phenomena which precede the day of the Lord are found in all apocalyptic literature (cf. Joe 2:31, Isa 34:4).

Rev 6:15. Every condition of life is summarized under these phrases. All ranks and classes of society are to be affected by the great disaster.

Rev 6:16. Hos 10:8.

[110] 1 This expression may have reference to the edict issued by Domitian in A.D. 92, restricting the cultivation of the vine in the provinces of the empire. It led to an agitation in Asia, and was revoked in 93. The prophet is describing a situation in which necessities were at famine prices, while luxuries were abundant.A. J. G.]

Fuente: Peake’s Commentary on the Bible

The First Seal: The White Horse

(vv. 1-2)

In the Lamb’s opening of the seals our sight is transferred again to earth, but John does not return there. His vision is from heaven. The first seal (v. 1) indicates the beginning of Daniel’s seventieth week (Dan 9:27). In Dan 9:1-27, beginning with verse 24, Daniel is told that after seven “weeks” (or “sevens”) and sixty-two “weeks” Messiah would be cut off (vv. 25-26). This has proven to be 69 weeks of years, which brings us to the exact date of Christ’s presentation to Israel when riding into Jerusalem (Mat 21:6-11) just before His crucifixion. Since that time Israel’s history has not been counted, for she rejected her Messiah, and the 70th week (the last seven years) of this prophecy can only begin after the Church has gone to heaven and God resumes His dealings with the nation Israel. This prophecy is most important to consider in connection with the book of Revelation.

With a noise like thunder one of the living creatures (evidently the lion) calls, “Come” (NASB). It is the Lamb who is in control of these events foretold in prophecy and He will initiate them at precisely the right time. A white horse appears, bearing a man with a bow (v. 2). A crown given to him indicates his taking earthly authority. The bow (but without arrows) pictures long-range warfare, and by this he is enabled to conquer. There is one clearly consistent interpretation of this, if we compare Rev 17:11-13 with Dan 9:27. The Roman beast, the future head of the revived Roman empire (the prince that shall come) will conquer without bloodshed by the long range warfare of amalgamation-by attracting the allegiance of ten European nations-which will form the future revived Roman empire. At the beginning of the seventieth week (often called the Tribulation Period) he will confirm a covenant with “the many” in Israel. Today, conquests like this are classified as “cold wars,” and there are clear signs of the revival of this ancient Roman empire in NATO and the European Common Market. The white horse speaks of victory: all here appears to be to the advantage of its rider. This man will appear often after this in the book of Revelation, usually called a Beast because he will be “like the beasts that perish”-living only for this life with no recognition of God. (Compare Dan 4:29-33)

The Second Seal: The Red Horse

(vv. 3-4)

When the second seal is opened (v. 3) the second living creature (the Ox) calls “Come.” A red horse appears, and power is given to its rider to take peace from the earth. It seems the important point here is not who the rider is, but that violence and bloodshed will follow quickly in the wake of the Roman Beast’s ascendancy to power in Western Europe. His great confederacy of nations will not prevent this, though likely he wants to bring stability by this confederacy, but his designs are thwarted. This is only the beginning of troubles for him, however.

The Third Seal: The Black Horse

(vv. 5-6)

The third seal is opened and the third living creature (with the face of a man) calls, “Come” (v. 5). The black horse that comes into sight bears a rider holding a pair of balances (for careful measuring) and a voice announces the high cost of wheat and barley (the food of the common people), while stating that the oil and wine (the luxury of the wealthy) is not to be affected. Famine is the usual result of the ravages of war, but it is the poor who suffer by it. The seals are not the direct outpouring of God’s judgments (as are the upcoming inflictions of the vials or bowls), but a picture of God’s sovereign working behind the scenes in providential action that is the forerunner of later solemn judgment.

The Fourth Seal: The Pale Horse

(vv. 7-8)

The voice of the fourth living creature (the flying eagle) is heard as the fourth seal is opened (v. 7), summoning a pale horse, his rider named Death. Hades follows with him. A fourth part of the earth is now affected by the suffering of death caused by famine, pestilence, the sword and beasts of the earth (perhaps a reference to murder by bestial men). This is simply the natural outcome of what has gone before. Man’s pride (as seen in the white horse) wants to conquer. This is offensive to the pride of others and therefore leads to bloodshed (the red horse). Bloodshed will just as surely lead to famine (the black horse), and the sad palor of death from famine, pestilence, etc. (the pale horse) will follow close behind. Only a fourth part of the earth is affected. The third part (Rev 8:7-12) refers to the Roman empire, so in this case it is less than all the Roman earth.

The Fifth Seal: Martyrs

(vv. 9-11)

When the Lamb opens the fifth seal (v. 9) we are directed to the souls of those who have suffered martyrdom during the first three and a half years of Daniel’s seventieth week of years. In all the events under the first four seals the pow- er of God will work in awakening and bringing people in faith to Himself. At the time of the Rapture, millions will be living on earth who have never heard or known the gospel of the grace of God, so they are not those who have rejected Christ during our dispensation of grace. In fact, those who know the gospel now and refuse it will have no hope of salvation in the Tribulation, for God will send them strong delusion that they should believe the lie of the Antichrist (2Th 2:10-11)! But many others have not known it and will have opportunity even in the Tribulation to turn to the Lord Jesus. Many of these will be put to death because of their belief in the Word of God and because of their testimony to Himself. They are seen as crying out for the vengeance of God against those earth-dwellers who have murdered them. They know their Sovereign Ruler as holy and true, and thus have no doubt He will judge, but wonder at the length of His patience (v. 10). We do not pray this way today, but rather are told to pray for the blessing of our enemies (Mat 5:44-45), for today is the day of grace. When the day of God’s judgment begins, however, it will be right for people to pray that God will judge the ungodly.

White robes are given them as signifying God’s gracious approval of them. This is only an interim provision, for they are not yet in bodily form and must rest in their disembodied state for a short time until others also are killed for the Lord’s sake during the remainder of the seven years (v. 11). Since the great bulk of believers will have been raised before this, at the Rapture (1Th 4:15-17), there will be only martyrs left to be raised for heaven after the Rapture. The number of martyrs will not be full until the end of the Tribulation, so these first ones must wait for the later ones in order that all will be raised together. In the latter half of the Tribulation many will suffer martyrdom for refusing to worship the beast (Rev 13:15). When the Tribulation ends, these will all be raised to complete “the first resurrection” (Rev 20:4-5). The first resurrection is that of believers: it began with the resurrection of Christ: the main part of it is at the Rapture, and it will be completed with the martyrs being raised.

The Sixth Seal: Apostasy & Anarchy

(v. 12-17)

The opening of the sixth seal (v. 12) brings us near to the end of the first 3-1/2 years of Daniel’s seventieth week. While there will no doubt be physical disturbances such as a great earthquake and the sun, the moon and the stars affected), yet the spiritual significance of these things is of far greater importance. The earthquake (v. 12) speaks of a general convulsion on earth that indicates the shaking of governments by anarchy (Heb 12:26-27). The sun becoming black speaks of the light of God withdrawn because of gross atheism, for the sun is the supreme source of light to earth, and people’s refusal of God leaves them in spiritual dark- ness (Mal 4:2). The moon speaks of Israel in the place of responsibility to reflect God’s glory, but turned into a state of violence and bloodshed. The stars of heaven stand for those who profess spiritual light (Gen 15:5), but their falling to the earth in great numbers intimates a general apostasy-a giving up of any heavenly profession and falling to the level of earthly-mindedness. Having no stability, they are easily shaken by the wind of adverse circumstances (Eph 4:14, Jud 1:12).

The heaven departing as a rolled up scroll signifies that, since heaven’s rule has been rejected by men, God will leave them for a time exposed to the results of their own folly, as it were rolling up the scroll of His direct government. The mountains removed (v. 14) speak of the overthrow of the solid powers of government, while islands indicate neutral powers (isolationists) which will not be able to isolate themselves from the general upheaval: they cannot maintain their neutrality.

In verse 15 individuals are mentioned: kings of the earth (those in authority), great men (men of dignity), rich men (those of wealth), chief captains (those of organizational ability), mighty men (men of power), bondmen (in the place of servitude) and free men (those considered at liberty). All of these together, great and small, will be reduced to the same level of having their hearts fail them for fear. They hide themselves, but not in the secret of God’s presence (Psa 31:19-20). They prefer the dens and rocks of the mountains (v. 16) which speak of men’s professedly solid institutions which have been so shaken. Though they feel that this is God’s judgment and the wrath of the Lamb, they do not repent and think only of avoiding the judgment by humanly improvised protection. Yet, little as they realize it, they are virtually inviting their own destruction.

They are wrong in assuming that the great day of the Lamb’s wrath has come (v. 17). They are only reaping the normal consequences of their own folly at this time, for it is just approaching the middle of Daniel’s seventieth week, and God’s judgment falls only after this. Note however the arresting expression, “the wrath of the Lamb.” He who was the gentle, submissive Lamb of sacrifice at Calvary’s cross will yet be the unsparing Judge of all those who have despised Him.

Fuente: Grant’s Commentary on the Bible

5 The Seals (Revelation 6)

With this chapter we pass from heaven to learn the commencement of the course of events that will take place on earth from the time of the rapture of the church until the appearing of Christ, and then through millennial days on to the eternal state.

Looking back over the centuries, since the introduction of Christianity, we see throughout the ages the unrepentant attitude of the Jews to Christ; the growing corruption of Christendom, and the increasing breakdown of government in the hands of the Gentiles. Also we see that, in the midst of the growing violence and corruption, God has had His true people who through the ages have had, at times, to face bitter persecution and suffering.

Furthermore, it is clear that throughout this day of grace, while God is over all and providentially deals in judgment with evil, on the one hand, and cares for His creatures and especially the household of faith, on the other hand, yet He has not publicly intervened in judgment on the wicked or for the deliverance of His suffering people. This, however, does not mean that God has been indifferent to evil, to the insults heaped upon Christ, or to the sufferings of His people, for, as we look on to the future, as revealed in the Revelation, we are permitted to see that the time is coming when God will directly intervene in judgment upon the wicked, whereby the holiness of God will be vindicated, the glory of Christ maintained, and the blessing of His people secured.

Men vainly dream of a new order, and are busy with their plans to end war and establish a world marked by peace and safety. But so far from the world improving by the efforts of men, we learn from these prophecies that the evils of the world will increase until all mere religious profession heads up in apostasy under Antichrist, and the government of the world become utterly corrupt under the rule of the beast energised by Satan.

In seeking to profit by this wonderful unfolding of the future it is of importance to recognise in reading Scripture that God does not record historical incidents, or unfold future events, in order to gratify mere idle curiosity. All that is recorded, whether in history or prophecy, has a moral end in view and is for our spiritual blessing, and is thus to have a practical effect upon our walk and ways. If God foretells the progress of evil and the judgments about to fall on men it should surely have the effect of keeping the believer in holy separation from a judgment-doomed world. If we are told of the way God will support and sustain His witnesses in the midst of these coming judgments, it is to give us greater confidence in God in the presence of any trials we may have to meet in seeking to be true to the Name of Christ. If He unfolds before us the blessedness of the heavenly city and the eternal state, is it not to lift our souls above the light afflictions of things seen and temporal, by engaging our affections with the things not seen and eternal?

From Revelation 4 to Rev 11:18 we have unfolded to us the events that will take place on earth during the period between the coming of Christ for His saints, and His appearing with His saints. These events are presented in the opening of the book with the seven seals. In seeking to learn the meaning of the opening of these seals, let us remember that symbols are used to express great truths, or represent persons and events. We have to seek the meaning of the symbols used and beware of using them in a literal sense. If John sees a horse and a rider, this does not mean that a literal horse and rider will come forth in the future but that which they represent will come to pass.

In reference to these preliminary judgments it will be noticed that the opening of the first four seals is directly connected with the four living creatures, of whom there is no mention in the last three seals. As we have seen the living creatures would seem to set forth symbolically the exercise of God’s governmental dealings in providential ways. This indicates that however terrible the judgments under the first four seals there will be nothing that indicates a directly miraculous intervention of God. Thus the judgments under the first four seals will not be unlike events that have happened many times in the history of the world, though, indeed, they may surpass in intensity anything that has yet taken place.

(Vv. 1, 2) The judgments on earth that follow the opening of the seals will be the direct outcome of the intervention of heaven. It was when the Lamb in heaven opened one of the seals that John immediately heard the noise of thunder, and one of the four living creatures saying, “Come.” In response to this cry “a white horse” comes forth and judgment commences on earth. Men may think they are carrying out their own will, but God is behind all that men are doing and no one is behind God.

It is generally recognised that in the expression “Come and see” in the opening of the first four seals, the words “and see” are not in the original text. “Come and see” would imply a call to John, but it is hardly probable that a call to the apostle would be accompanied with thunder. The word “Come” would be a call to the horses and riders, and with this, thunder would be quite consistent.

It would appear from other scriptures that the horse is used to represent an imperial power used by the providence of God to carry out His purposes whether in judgment or blessing. In Zec 1:10 the prophet is definitely told concerning the horses he saw in his vision that “These are they whom the LORD hath sent to walk to and fro through the earth.” When the Lord comes forth to reign the symbol of a white horse is used (Rev 19:11). So it would seem whether it be in connection with the Lord, or others, the white horse is a symbol of the victorious progress of the rider. Here the rider has a bow, indicating, as it has been suggested, that, in contrast to a sword, he can make his power felt at a distance without personal combat and bloodshed. Moreover, he is allowed to carry all before him, for “he went forth conquering and to conquer.” The fact that “a crown was given to him” may indicate that he will not be an hereditary monarch but one like Napoleon, and other dictators, who rises from the masses.

This first seal would indicate that after the church period the first judgment that will overtake the world will be the uprising of some leader from the masses to whom a kingly position will be given, who will go forth on a campaign of aggression, and for a time march from victory to victory over surrounding nations with irresistible power.

(Vv. 3, 4) With the opening of the second seal, John sees that a red horse comes forth and peace is taken from the earth. This surely indicates that the outcome of the victorious career of the rider on the first horse will be a general uprising of the nations leading to internecine warfare and bloodshed with the result that peace is taken from the earth.

(Vv. 5, 6) When the third seal is opened John sees a black horse with a rider holding a pair of balances. This clearly indicates that universal warfare will be followed by famine in which the masses will be deprived of the necessities of life even if the rich are still able to obtain their luxuries.

(Vv. 7, 8) On the opening of the fourth seal a pale horse comes forth with the name of death stamped upon the rider. This surely tells us that pestilence will follow famine. Thus in a fourth part of the earth men will die by the sword, by famine, by pestilence, and by ravenous beasts of the earth.

It has been generally recognised that these first four judgments correspond to those which the Lord speaks of as “the beginning of sorrows.” When telling His disciples of the future judgments coming upon the prophetic earth, He speaks first of “wars and rumours of wars,” then of internecine warfare – “nation shall rise against nation, and kingdom against kingdom;” thirdly, the Lord foretells famines, and finally pestilence (Mat 24:6-8).

(Vv. 9, 11) While there is no specific judgment connected with the opening of the fifth seal, it prepares the way for a more terrible series of judgments under the remaining seals – judgments which no longer have simply a providential character but in which men are compelled to recognise the hand of God.

Two facts are made manifest by the opening of this seal. Firstly, we learn that during the period of the first four seals God will have His witnesses on earth who will bear testimony to the word of God and in consequence suffer martyrdom at the hands of “them that dwell on the earth.” This is a particular class who find their portion in this earth and would exclude all recognition of God and His Christ, and therefore are in deadly enmity to the witnesses to Christ. They are referred to again and again in the course of the Revelation (see Rev 3:10; Rev 11:10, Rev 13:8; Rev 13:12; Rev 13:14, Rev 14:6, Rev 17:8).

Secondly, we learn that the judgments that follow will be an answer to the cry of this martyred remnant to God to avenge their blood. To-day the testimony of the church is heavenly, but, in the time of these judgments, the testimony of God’s witnesses will be wholly concerned with the earth, and God’s claims to the creation as the inheritance of Christ. Obviously such a witness will bring them into direct conflict with those “that dwell on the earth.” Opposed and suffering martyrdom they will rightly cry to God to avenge their blood, for the blessings of the coming Kingdom that they proclaim can only be reached through the judgment of the world. It is no part of the church’s testimony to call for judgment as our blessings belong to heaven and are reached by the coming of Christ.

Their cry, “How long,” indicates that they know there is a limit to the persecution of God’s people. “Under the altar” would seem to suggest as a symbol that these saints will be offered as an acceptable sacrifice to God as the first group of martyred saints after the church has gone. There are others to follow before the time of judgment is over, so they are told to wait yet for a season until the martyrdom of their brethren should be fulfilled. The white robes are the witness of their practical righteousness and thus of God’s approval. They witnessed for God as the Holy and the True, and men opposed and martyred them, but God approved them and will avenge their blood.

(Vv. 12-17) With the opening of the sixth seal, the judgments will take a more terrible form, so that all from the highest to the lowest will be stricken with terror as they are compelled to see a destructive and overwhelming revolution wholly beyond anything experienced by men in the past history of the world. Earthquakes would indicate as a symbol the breaking up of all social, religious, and political order. The statements as to the sun, moon, and stars would symbolise the complete overthrow of all who exercise government from the highest to the lowest. The mountains and islands being removed out of their places set forth the break up of empires. So terrible will these convulsions in the world appear to men that they will be stricken in conscience as they see the hand of God at work, and so fear that the great day of His wrath is come. But, having rejected the testimony of God’s witnesses they will say, “Who shall be able to stand?”

Fuente: Smith’s Writings on 24 Books of the Bible

6:1 And {1} I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see.

(1) This is the second part of this first history (which I said was common and of the whole world) of the works of God in the government of all things. There are generally three parts to this: the forewarning, the caution, and the execution of all the evils which God sends on this world, which was scarcely postponed by him. The forewarning is set down in this chapter, the caution for preserving the Church is in the next chapter, and the execution is described in Rev 8:9 In each part of the forewarning, there are three points: the distinct and express calling of John to prepare himself to take knowledge of the things that are to be showed to him in the opening of the seals, the sign, and the word expounding the sign. Though the express calling of John is used in only four of the signs, yet the same is also to be understood in the rest that follow. The author of the forewarnings is the Lamb as that word of the Father made the Mediator, opening the seals of the book. The instruments are the angels in most of the visions, who explain the sign and the words of it. Now this first verse contains an express calling of John to record the opening of the first seal.

Fuente: Geneva Bible Notes

1. The first seal 6:1-2

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

"I saw" marks the continuation of what John had seen that chapters 4 and 5 record, but also the commencement of revelation concerning future events on earth. Chapters 1-5 have introduced this revelation. John was an eyewitness of this revelation that came to him like action scenes in a film rather than as words from the pages of a book.

When the Lamb broke the first of the seven seals on the scroll that He had taken from God, one of the four creatures invited someone to "Come." This was probably an invitation to the first horseman rather than to John or to Christ. The angel gave this command (Gr. imperative) four times (Rev 6:1; Rev 6:3; Rev 6:5; Rev 6:7), and each time a horseman on a horse came forth.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

CHAPTER IV.

THE SEALED ROLL OPENED.

Rev 6:1-17.

WITH the sixth chapter of the Apocalypse the main action of the book may be said properly to begin. Three sections of the seven into which it is divided have already passed under our notice. The fourth section, extending from chap. 6:1 to chap. 18:24, is intended to bring before us the struggle of the Church, the judgment of God upon her enemies, and her final victory. No detail of historical events in which these things are fulfilled need be looked for. We are to be directed rather to the sources whence the trials spring, and to the principles by which the victory is gained. At this point in the unfolding of the visions it is generally thought that there is a pause, an interval of quietness however brief, and a hush of expectation on the part both of the Seer himself and of all the heavenly witnesses of the wondrous drama. But there seems to be no foundation for such an impression in the text; and it is more in keeping alike with the language of this particular passage and with the general probabilities of the case to imagine that the “lightnings and voices and thunders,” spoken of in Rev 4:5 as proceeding out of the throne, continue to re-echo over the scene, filling the hearts of the spectators with that of awe which they are naturally fitted to awaken. We have to meet the Lord in judgment. We are to behold the Lamb as “the Lion of the tribe of Judah;” and when He so appears, “the mountains flow down at His presence.”* (* Isa 64:1)

The Lamb then, who had, in the previous chapter, taken the book out of the hand of Him that sat upon the throne, is now to open it, part by part, seal by seal:

“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 (Rev 6:1).”

Particular attention ought to be paid to the fact that the true reading of the last clause of this verse is not, as in the Authorized Version, “Come and see,” but simply, as in the Revised Version, Come. The call is not addressed to the Seer, but to the Lord Himself; and it is uttered by one of the four living creatures spoken of in Rev 4:6, who are “in the midst of the throne and round about the throne,” and who in Rev 4:8 of the same chapter are the first to raise the song from which they never rest, saying, “Holy, holy, holy, is the Lord, God, the Almighty, which was and which is and which is to come.” The word Come therefore embodies the longing of redeemed creation that the Lord, for the completion of whose work it waits, will take to Him His great power and reign. Not so much for the perfecting of its own happiness, or for deliverance from the various troubles by which it is as yet beset, and not so much for the manifestation of its Lord in His abounding mercy to His own, does the creation delivered from the bondage of corruption wait, as for the moment when Christ shall appear in awful majesty, King of kings and Lord of lords, when He shall banish for ever from the earth the sin by which it is polluted, and when He shall establish, from the rising of the sun to the going down of the same, His glorious kingdom of righteousness, and peace, and joy in the Holy Ghost.

This prospect is inseparably associated with the Second Coming of Him who is now concealed from our view; and therefore the cry of the whole waiting creation, whether animate or inanimate, to its Lord is Come. The cry, too, and that not only in the case of the first living creature, but (according to a rule of interpretation of which in this book we shall often have to make use) in the case of the three that follow, is uttered with a voice of thunder; and thunder is always an accompaniment and symbol of the Divine judgments.

No sooner is the cry heard than it is answered: –

“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 (Rev 6:2).”

Few figures of the Apocalypse have occasioned more trouble to interpreters than that contained in these words. On the one hand, the particulars seem unmistakably to point to the Lord Himself; but, on the other hand, if the first rider be the glorified Redeemer, it is difficult to establish that harmonious parallelism with the following riders which appears to be required by the well-ordered arrangement of the visions of this book. Yet it is clearly impossible to regard the first rider as merely a symbol of war, for the second rider would then convey the same lesson as the first; nor is there anything in the text to establish a distinction, frequently resorted to, by which the first rider is thought to denote foreign, and the second civil, war. Every attempt also to separate the white horse of this vision from that of the vision at Rev 19:11 fails, and must fail. Probably it is enough to say that not one of the four riders is a person. Each is rather a cause, a manifestation of certain truths connected with the kingdom of Christ when that kingdom is seen to be, in its own nature, the judgment of the world. Even war, famine, and death and Hades, which follow, are not literally these things. They are simply used, as scourges of mankind, to give general expression to the judgments of God. Thus also under the first rider the cause rather than the person of Christ is introduced to us, in the earliest stage of its victorious progress, and with the promise of its future triumph. The various points of the description hardly need to be explained. The colour of the horse is white, for throughout these visions that colour is always the symbol of heavenly purity. The rider has a crown given him, a crown of royalty. He has in his hand a bow, the instrument of war by which he scatters his enemies like stubble.* Finally, he comes forth conquering and to conquer, for his victorious march knows no interruption, and at last leaves no foe unvanquished. In the first rider we have thus the cause of Christ in its essence, as that cause of light which, having already drawn to it the sons of light, has become darkness to the sons of darkness. By the opening of the first Seal we learn that this cause is in the world, that this kingdom is in the midst of us, and that they who oppose it shall be overwhelmed with defeat. (* Isa 41:2)

The interpretation now given of the first rider as one who rides forth to judgment on a sinful world is confirmed by what is said of the three that follow him. In them too we have judgment, and judgment only, while the three judgments spoken of – war, famine, and death – are precisely those with which the prophets in the Old Testament and the Saviour Himself in the New have familiarized our thoughts.* They are not to be literally understood. Like all else in the visions of St. John, they are used symbolically; and each of them expresses in a general form the calamities and woes, the misfortunes and sorrows, brought by sinful men upon themselves through rejection of their rightful King. (* Eze 6:11; Mat 24:6-8)

The second Seal is now broken, and the second rider follows: –

“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 slaughter one another: and there was given unto him a great sword (Rev 6:3-4).”

The second horse is red, the colour of blood, for it is the horse of war: and slaughter follows it as its rider passes over the earth; that is, not over the earth in general, but over the ungodly. Two things in this vision are particularly worthy of notice. In the first place, the war spoken of is not between the righteous and the wicked, but among the wicked alone. The wicked slaughter one another. All persons engaged in these internecine conflicts have cast aside the offers of the Prince of peace; and, at enmity with Him who is the only true foundation of human brotherhood, they are also at enmity among themselves. Of the righteous nothing is yet said. We are left to infer that they are safe in their dwellings, in peaceable habitations, and in quiet resting-places.* By-and-by we shall learn that they are not only safe, but surrounded with joy and plenty In the second place, the original word translated “slay” both in the Authorized and Revised Versions deserves attention. It is a sacrificial term, the same as that found in Rev 5:6, where we read of the “slaughtered Lamb;” and here therefore, as there, it ought to be rendered, not “slay,” but “slaughter.” The instant we so translate, the whole picture rises before our view in a light entirely different from that in which we commonly regard it. What judgment, nay what irony of judgment, is there in the ways of God when He visits sinners with the terrors of His wrath! The very fate which men shrink from accepting in the form of a blessing overtakes them in the form of a curse. They think to save their life, and they lose it. They seek to avoid that sacrifice of themselves which, made in Christ, lies at the root of the true accomplishment of human destiny; and they are constrained to substitute for it a sacrifice of an altogether different kind: they sacrifice, they slaughter, one another. (* Isa 32:18)

The third Seal is now broken, and the third rider follows: –

“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 penny (or a silver penny), and three measures of barley for a penny; and the oil and the wine hurt thou not (Rev 6:5-6).”

The third living creature cries as the two before it had done; and a third horse comes forth, the color of which is black, the color of gloom and mourning and lamentation. Nor can there be any doubt that this condition of things is produced by scarcity, for the figure of the balance and of measuring bread by weight is on different occasions employed in the Old Testament to express the idea of famine. Thus among the threatenings denounced upon Israel should it prove faithless to Gods covenant we read, “And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied.”l And so also when Ezekiel would describe the miseries of the coming siege of Jerusalem he exclaims, “Moreover He said unto me, Son of man, behold, I will break the staff of bread in Jerusalem: and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment: that they may want bread and water, and be astonied one with another, and consume away for their iniquity.”2 To give out corn by weight instead of measure was thus an emblem of scarcity. The particulars of the scarcity here described are obscured to the English reader by the unfortunate translation, both in this passage and elsewhere, and in the Revised as well as the Authorized Version, of the Greek denarius by the English penny. That coin was of the value of fully eight-pence of our money, and was the recognized payment of a laborers full days work.3 In ordinary circumstances it was sufficient to purchase eight of the small “measures” now referred to, so that when it could buy one “measure” only, the quantity needed by a single man for his own daily food, it is implied that wheat had risen eight times in price, and that all that could be purchased by means of a whole days toil would suffice for no more than one individuals sustenance, leaving nothing for his other wants and the wants of his family. No doubt three measures of barley could be purchased for the same sum, but barley was a coarser grain, and to be dependent upon it was in itself a proof that there was famine in the land. Again, as in the previous judgment, the words of the figure are not to be literally understood. What we have before us is not famine in its strict sense, but the judgment of God under the form of famine; and this second judgment is climactic to the first. Men say to themselves that they will live at peace with one another, and sow, and reap, and plant vineyards, and eat the fruit thereof. But in doing this they are mastered by the power of selfishness; the too eager pursuit of earthly interests defeats its end; and, under the influence of deeper and more mysterious laws than the mere political economist can discover, fields that might have been covered with golden harvests lie desolate and bare. (1 Lev 26:26; 2 Eze 4:16-17; 3 Comp. Mat 20:2)

Nothing has yet been said of the last clause of this judgment: The oil and the wine hurt thou not. The words are generally regarded as a limitation of the severity of the famine previously described, and as a promise that even in judging God will not execute all His wrath. The interpretation can hardly be accepted. Not only does it weaken the force of the threatening, but the meaning thus given to the figure is entirely out of place. Oil and wine were for the mansions of the rich not for the habitations of the poor, for the feast and not for the supply of the common wants of life. Nor would a sufferer from famine have found in them a substitute for bread. The meaning of the words therefore must be looked for in a wholly different direction. “Thou preparest a table before me,” says the Psalmist, “in the presence of mine enemies: Thou anointest my head with oil; my cup runneth over.”1 This is the table the supply of which is now alluded to. It is prepared for the righteous in the midst of the struggles of the world, and in the presence of their enemies. Oil is there in abundance to anoint the heads of the happy guests, and their cups are so filled with plenty that they run over. In the words under consideration, accordingly, we have no limitation of the effects of famine. The “wine” and the “oil” alluded to express not so much what is simply required for life as the plenty and the joy of life; and, thus interpreted, they are a figure of the care with which God watches over His own people and supplies all their wants. While His judgments are abroad in the earth they are protected in the hollow of His hand. He has taken them into His banqueting house, and His banner over them is love. The world may be hungry, but they are fed. As the children of Israel had light in their dwellings while the land of Egypt lay in darkness, so while the world famishes the followers of Jesus have all and more than all that they require. They have “life, and that abundantly.”2 Thus we learn the condition of the children of God during the trials spoken of in these visions. Under the second Seal we could only infer from the general analogy of this book that they were safe. Now we know that they are not only safe, but that they are enriched with every blessing. They have oil that makes the face of man to shine, and bread that strengthened his heart.3 (1 Psa 23:5; 2 Joh 10:10; 3 Psa 104:15)

The fourth Seal is now broken, and the fourth rider follows: –

“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 (Rev 6:7-8).”

The color of the fourth horse is pale; it has the livid color of a corpse, corresponding to its rider, whose name, Death, is in this case given. Hades followed with him, not after him, thus showing that a gloomy and dark region beyond the grave is his inseparable attendant, and that it too is an instrument of Gods wrath. In Rev 1:18 these two dire companions had also been associated with one another; and it is important to notice the combination, as the fact will afterwards throw light upon one of the most difficult visions of the book. “Death” is not neutral death, that separation between soul and body which awaits every individual of the human family until the Saviour comes. It is death in the deeper meaning which it so often bears in Scripture, and especially in the writings of St John, – death as judgment. In like manner Hades is not the neutral grave where the rich and the poor meet together, where the wicked cease from troubling, and where the weary are at rest. It is the region occupied by those who have not found life in Christ; and, not less than death, it is judgment “Death” and “Hades” then are the culminating judgments of God upon the earth, that is, upon the wicked; and they execute their mission in a fourfold manner: by the sword, and famine, and death, and the wild beasts of the earth. The world, the symbolical number of which is four, instead of blessing such as submit themselves to its sway, turns round upon them with all the powers at its command and kills them. The wicked ” are sunk down in the pit that they made: in the net which they hid is their own foot taken.”* (* Psa 9:15)

It is not easy to say why authority is given death and Hades over no more than the fourth part of the earth, when we might rather have expected that their dominion would be extended over the whole. The question may be asked whether it is possible so to understand the Seer as to connect a “fourth part” of the earth, not with all the instruments together, but with each separate instrument of judgment afterwards named – one fourth to be killed with the sword, a second with famine, a third with death, and a fourth by wild beasts. Should such an idea be regarded as untenable, the probability is that a fourth part is mentioned in order to make room for the climactic rise to a “third part” afterwards met under, the trumpet judgments.

The end of the first four Seals has now been reached, and at this point there is an obvious break in the hitherto harmonious progress of the visions. No fifth rider appears when the fifth Seal is broken, and we pass from the material into the spiritual from the visible into the invisible, world. That the transition is not accidental, but deliberately made, appears from this, that the very same principle of division marks the series of the trumpets at Rev 9:1, and of the bowls at Rev 16:10. We have thus the number seven divided into its two parts four and three, while in chaps. 2 and 3 we had it divided into three and four. The difference is easily accounted for, three being the number of God, or the Divine, and therefore taking precedence when we are concerned with the existence of the Church, four being the number of the world, and therefore coming first when judgment on the world is described. It is of more consequence, however, to note the fact than to explain it, for it helps in no small degree to illustrate that artificial structure of the Apocalypse which is so completely at variance with the supposition that it describes in its successive paragraphs the successive historical events of the Christian age.

Passing then into a different region of thought, the fifth Seal is now broken: –

“And when He opened the fifth seal, I saw underneath the altar the souls of them that had been slaughtered for the word of God, and for the testimony which they held: 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? 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, which should be killed even as they were, should be fulfilled (Rev 6:9-11).”

The vision contained in these words is unquestionably a crucial one for the interpretation of the Apocalypse, and it will be necessary to dwell upon it for a little. The minor details may be easily disposed of. By the consent of all commentators of note, the altar referred to is the brazen altar of sacrifice, which stood in the outer court both of the Tabernacle and the Temple; the souls, or lives, seen under it are probably seen under the form of blood, for the blood was the life: and the law of Moses commanded that when animals were sacrificed the blood should be poured out “at the bottom of the altar of burnt-offering, which in before the tabernacle of the congregation;”* while the little time mentioned in Rev 6:11 can mean nothing else than the interval between the moment when the souls were spoken to and that when the killing of their brethren should be brought to a close. (* Lev 4:7)

The main question to be answered is, Whom do these “souls” represent? Are they Christian martyrs, suffering perhaps at the hands of the Jews before the fall of Jerusalem, perhaps at the hands of the world to the end of time? Or are they the martyrs of the Old Testament dispensation, Jewish martyrs, who had lived and died in faith? Both suppositions have been entertained, though the former has been, and still is, that almost universally adopted. Yet there can be little doubt that the latter is correct, and that several important particulars of the passage demand its acceptance.

1. Let us observe how these martyrs are designated. They had been slain for the word of God, and for the testimony which they held. But that is not the full expression of Christian testimony. As we read in many other passages of the book before us, Christians have “the testimony of Jesus.”* The addition needed to bring out the Christian character of the testimony referred to is wanting here. No doubt the saints of old looked forward to the coming of the Christ; but the testimony “of Jesus” is the testimony pertaining to Him as a Saviour come, in all the glory of His person and in all the completeness of His work. It is a testimony embracing a full knowledge of the Messiah, and the inference is natural and legitimate that it is not ascribed to the souls under the altar, because they neither had nor could have possessed it. (*Comp. Rev 1:2; Rev 1:9; Rev 11:7; Rev 12:11; Rev 12:17; Rev 19:10)

2. The cry of these “souls” is worthy of notice, How long, O Master, the holy and the true, where the word “Master,” applied also in Act 4:24 and Jud 1:4* to God as distinguished from Christ, corresponds better to the spirit of the Old than of the New Testament dispensation. (*Margin of Revised Version)

3. The time at which the martyrs had been killed belongs not to the present or the future, but to the past. Like all the other Seals, the fifth is opened at the very beginning of the Christian era; and no sooner is it opened than the souls are seen. It is true that the Seer might be supposed to transport himself forward into the future, and, at some point of Christian history more or less distant, to console Christian martyrs who had already fallen with the assurance that they had only to wait a little time, until such as were to be their later companions in martyrdom should have shared their fate. But such a supposition is inconsistent with the fact that St. John in the Apocalypse always thinks of the Christian age as one hardly capable of being divided; while, as we shall immediately see more clearly, it would make it impossible to explain the consolation afforded by the bestowal of the white robe.

4. The altar under which the blood is seen may help to confirm this conclusion, for that blood is not preserved in the inner sanctuary, in that “heaven” which is the ideal home of all the disciples of Jesus: it lies beneath the altar of the outer court.

5. The main argument, however, in favor of the view now contended for, is to be found in the act by which these souls were comforted: And there was given them to each one a white robe. The white robe, then, they had not obtained before; and yet that robe belongs during his life on earth to every follower of Christ. Nothing is more frequently spoken of in these visions than the “white robe” of the redeemed, and it is obviously theirs from the first moment when they are united to their Lord. It is the robe of the priesthood, and at their very entrance upon true spiritual life they are priests in Him. It is the robe with which the faithful remnant in Sardis had been arrayed before they are introduced to us, for they had not “defiled” it; and the emphasis in the promise there given, “They shall walk with Me in white,” appears to lie upon its first rather than its second clause.1 Again, the promise to everyone in that church that “overcometh” is that he ” shall be arrayed in white garments;”2 and it is beyond dispute that the promises of the seven epistles belong to the victory of faith gained in this world, not less than to the perfected reward of victory in the world to come. In like manner the Laodicean church is exhorted to buy of her Lord “white garments” that she may be clothed, as well as “gold” that she may be enriched, and “eyesalve” that she may see3; and, as the two latter purchases refer to her present state, so also must the former. When, too, the Lord is united in marriage to His Church, it is said that “it was given unto her that she should array herself in fine linen, bright and pure;” and that fine linen is immediately explained to be “the righteous acts of the saints.”4 (1 Rev 3:4; 2 Rev 3:5; 3 Rev 3:18; 4 Rev 19:8)

Putting all these passages together, we are distinctly taught that in the language of the Apocalypse the “white robe” denotes that perfect righteousness of Christ, both external and internal, which is bestowed upon the believer from the moment when he is by faith made one with Jesus. It is that more perfect justification of which St. Paul spoke at Antioch in Pisidia when he said to the Jews, “By Him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses.”1 It had been longed for by the saints of the Old Testament, but had never been fully bestowed upon them until Jesus came. David had prayed for it: “Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow;”2 Isaiah had anticipated it when he looked forward to the acceptable year of the Lord: “I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels;”3 and Ezekiel had celebrated it as the chief blessing of Gospel times: “Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. . . . And ye shall be My people, and I will be your God. I will also save you from all your uncleannesses.”4 But while thus prayed for, anticipated, and greeted from afar, the fullness of blessing belonging to the New Testament had not been actually received under the Old. “He that is but little in the kingdom of heaven is greater than John.”5 As we are taught in the Epistle to the Hebrews, even Abel, Enoch, Noah, Abraham, Isaac, Jacob, Moses, and all those heroes of faith who had subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, waxed mighty in war, turned to flight armies of aliens – even “these all, having had witness borne to them through their faith, received not the promise: God having provided some better thing concerning us, that apart from us they should not be made perfect.”6 At death they were not made perfect. They passed rather into a holy rest where they waited until, like Abraham, who had “rejoiced that he should see Christs day,” they “saw it and were glad.”7 Then the “white robe” was given them. They were raised to the level of that Church which, now that Jesus had come, rejoiced in Him with “a joy unspeakable and glorified.”8 (1 Act 13:39; 2 Psa 51:7; 3 Isa 61:10; 4 Eze 36:25-29; 5 Mat 11:11; 6 Heb 11:39-40; 7 Joh 8:56; 8 1Pe 1:8 {R.V., margin})

These considerations appear sufficient to decide the point. The souls under the altar of the fifth Seal are the saints, not of Christianity, but of Judaism. It is true that all of them had not been literally “slaughtered.” But it is a peculiarity of this book, of which further proof will be afforded as we proceed, that it regards all true followers of Christ as martyrs. Christ was Himself a Martyr; His disciples “follow” Him: they are martyrs. Christs Church is a martyr Church. She dies in her Masters service, and for the worlds good.

One point more ought to be noticed before we leave this Seal. The language of these souls under the altar is apt to offend when they apparently cry for vengeance upon their murderers: How long dost Thou not avenge? Yet it is enough to say that so to interpret their cry is to do injustice to the whole spirit of this book Strictly speaking, in fact, they do not themselves cry. It is their blood that cries; it is the wrong done to them that demands reparation. In so far as they may be supposed to cry, they have in view, not their enemies as persons, but the evil that is in them, and that manifests itself through them. At first it may seem difficult to draw the distinction; but if we pause over the matter for a little, the difficulty will disappear. Never do we pity the sinner more, or feel for him with a keener sympathy, than when we are most indignant at sin and most earnest in prayer and effort for its destruction. The more anxious we are for the latter, the more must we compassionate the man who is enveloped in sin s fatal toils. When we long therefore for the hour at which sin shall be overtaken by the just judgment of God, we long only for the establishment of that righteous and holy kingdom which is inseparably bound up with the glory of God and the happiness of the world.

For this kingdom then the saints of the Old Testament, together with all their “brethren” under the New Testament, who like them are faithful unto death, now wait; and the opening of the sixth Seal tells us that it is at hand:

“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; 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 m scroll when it is rolled up; and every mountain and island were moved out of their places. 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? (Rev 6:12-17).”

The description is marked by almost unparalleled magnificence and sublimity, and any attempt to dwell upon details could only injure the general effect. The real question to be answered is, To what does it apply? Is it a picture of the destruction of Jerusalem or of the final Judgment? Or may it even represent every great calamity by which a sinful world is overtaken? In each of these senses, and in each of them with a certain degree of truth, has the passage been understood, Each is a part of the great thought which it embraces. The error of interpreters has consisted in confining the whole, or even the primary, sense to any one of them. The true reference of the passage appears to be to the Christian dispensation, especially on its side of judgment. That dispensation had often been spoken of by the prophets in a precisely similar way; and the whole description of these verses, alive with the rich glow of the Eastern imagination, is taken partly from their language, and partly from the language of our Lord in the more prophetic and impassioned moments of His life.

Thus it was that Joel had announced the purpose of God: “And I will show wonders in the heavens and the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come,” and again, “The sun and the moon shall be darkened, and the stars shall withdraw their shining;”1 while, apart altogether from the immediately preceding and following words, which prove the interpretation above given to be correct, this announcement of Joel was declared by St. Peter on the day of Pentecost to apply to the introduction of that kingdom of Christ which, in the gift of tongues, was at that moment exhibited in power.2 In like manner we read in the prophet Haggai, “For thus saith the Lord of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; and I will shake all nations.”3 While, again, without our needing to dwell on the connection in which the words occur, we find the writer of the Epistle to the Hebrews applying the prophecy to the circumstances of those to whom he wrote at a time when they had heard the voice that speaketh from heaven, and had received the kingdom that cannot be moved.4 The prophet Malachi also, whose words have been interpreted for us by our Lord Himself, describes the day of Him whom the Baptist was to precede and to introduce as the day that “burneth as a furnace,” as “the great and terrible day of the Lord.”5 This aspect, too, of any great era in the history of a land or of a people had always been presented by the voice of prophecy in language from which the words before us are obviously taken. Thus it was that when Isaiah described the coming of a time at which the mountain of the Lords house shall be established in the top of the mountains and shall be exalted above the hills, and all nations shall flow into it, he mentions, among its other characteristics, “And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of His majesty, when He ariseth to shake terribly the earth.”6 When the same prophet details the burden of Babylon which he saw, he exclaims, “Behold, the day of the Lord cometh, cruel both with wrath and fierce anger to make the land a desolation, and to destroy the sinners thereof out of it. For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine;”7 and again, when he widens his view from Babylon to a guilty world, “For the Lord hath indignation against all the nations, and fury against all their hosts. . . . And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fade away, as the leaf falleth from off the vine, and as a fading fig from the fig tree.”8 Many other passages of a similar kind might be quoted from the Old Testament; but, without quoting further from that source, it may be enough to call to mind that when our Lord delivered His discourse upon the last things He adopted a precisely similar strain: “Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken.”9 (1 Joe 2:30-31; Joe 3:15; 2 Act 2:16-21; 3 Hag 2:6-7; 4 Heb 12:25-29; 5 Mal 4:1; Mal 4:5; Mar 9:11-13; 6 Isa 2:19; 7 Isa 13:9-10; 8 Isa 34:2; Isa 34:4; 9 Mat 24:29)

Highly coloured, therefore, as the language used under the sixth Seal may appear to us, to the Jew, animated by the spirit of the Old Testament, it was simply that in which he had been accustomed to express his expectation of any new dispensation of the Almighty, of any striking crisis in the history of the world. Whenever he thought of the Judge of all the earth as manifesting Himself in a greater than ordinary degree, and as manifesting Himself in that truth and righteousness which was the glorious distinction of His character, he took advantage of such figures as we have now before us. To the fall of Jerusalem therefore, to every great crisis in human history, and to the close of all, they may be fittingly applied. In the eloquent language of Dr. Vaughan, “These words are wonderful in all senses, not least in this sense: that they are manifold in their accomplishment. Wherever there is a little flock in a waste wilderness; wherever there is a Church in a world; wherever there is a power of unbelief, ungodliness, and violence, throwing itself upon Christs faith and Christs people and seeking to overbear, and to demolish, and to destroy; whether that power be the power of Jewish bigotry and fanaticism, as in the days of the first disciples; or of pagan Rome, with its idolatries and its cruelties, as in the days of St. John and of the Revelation; or of papal Rome, with its lying wonders and its antichristian assumptions, in ages later still; or of open and rampant atheism, as in the days of the first French Revolution; or of a subtler and more insidious infidelity, like that which is threatening now to deceive, if it were possible, the very elect; wherever and whatever this power may be – and it has had a thousand forms, and may be destined yet to assume a thousand more – then, in each successive century, the words of Christ to His first disciples adapt themselves afresh to the circumstances of His struggling servants; warn them of danger, exhort them to patience, arouse them to hope, assure them of victory; tell of a near end for the individual and for the generation; tell also of a far end, not for ever to be postponed, for time itself and for the world; predict a destruction which shall befall each enemy of the truth, and predict a destruction which shall befall the enemy himself whom each in turn has represented and served; explain the meaning of tribulation, show whence it comes, and point to its swallowing up in glory; reveal the moving hand above, and disclose, from behind the cloud which conceals it, the clear definite purpose and the un changing loving will. Thus understood, each separate downfall of evil becomes a prophecy of the next and of the last; and the partial fulfillment of our Lords words in the destruction of Jerusalem, or of St. Johns words in the downfall of idolatry and the dismemberment of Rome, becomes itself in turn a new warrant for the Churchs expectation of the Second Advent and of the day of judgment.”* (*Lectures on the Revelation, p. 170)

While, however, the truth of these words may be allowed, it is still necessary to urge that the primary application of the language of the sixth Seal is to no one of such events in particular, but to something which includes them all. In other words, it applies to the Christian dispensation, viewed in its beginning, its progress, and its end, viewed in all those issues which it produces in the world, but especially on the side of judgment.

Nor ought such dark and terrible figures to startle us, as if they could not be suitably applied to a dispensation of mercy, of grace that we cannot fathom, of love that passeth knowledge. The Christian dispensation is not effeminacy. If it tells of abounding compassion for the sinner, it tells also of fire, and hail, and vapor of smoke for the sin. If it speaks at one time in a gentle voice, it speaks at another in a voice of thunder; and, when the latter is rightly listened to, the air is cleared as by the whirlwind.

Although, therefore, the language of the prophets and of this passage may at first sight appear to be marked by far too great a measure both of strength and of severity to make it applicable to the Gospel age, it is in reality neither too strong nor too severe. It is at variance only with the verdict of that superficial glance which is satisfied with looking at phenomena in their outward and temporary aspect, and which declines to penetrate into the heart of things. So long as man is content with such a spirit, he is naturally enough unstirred by any powerful emotion; and he can only say that words of prophetic fire are words of exaggeration and of false enthusiasm. But no sooner does he catch that spirit of the Bible which brings him into contact with eternal verities than his tone changes, He can no longer rest upon the surface. He can no longer dismiss the thought of mighty issues at stake around him with the reflection that “all the worlds a stage, and all the men and women on it only players.” When from the shore he looks out upon the mass of waters stretching before him, he thinks not merely of the light waves rippling at his feet and losing themselves in the sand, but of the unfathomed depths of the ocean from which they come, and of those mysterious movements of it which they indicate. He sees sights, he hears sounds, which the common eye does not see, and the common ear does not hear. The slightest motion of the soil speaks to him of earthquakes; the handful of snow loosened from the mountain-side, of avalanches; the simplest utterance of awe, of a cry that the mountains and the hills are falling. The great does not become to him little; but the little becomes great. There is thus no exaggeration in the strength or even in the severity of prophetic figures. The prophet has passed from the world of shadows, flitting past him and disappearing, into the world of realities, Divine, unchangeable, and everlasting.

Fuente: Expositors Bible Commentary