Revelation 6

Re 6:1-17.

THE

OPENING OF THE

FIRST

SIX OF THE

SEVEN

SEALS.

Compare Note, see on

Re 5:1.

Many (MEDE, FLEMING,

NEWTON, &c.) hold that all these seals have been

fulfilled, the sixth having been so by the overthrow of paganism and

establishment of Christianity under Constantine's edict,

A.D. 312. There can, however, be no doubt that at

least the sixth seal is future, and is to be at the coming again of

Christ. The great objection to supposing the seals to be finally and

exhaustively fulfilled (though, probably, particular events may be

partial fulfilments typical of the final and fullest one), is that, if

so, they ought to furnish (as the destruction of Jerusalem, according

to Christ's prophecy, does) a strong external evidence of Revelation.

But it is clear they cannot be used for this, as hardly any two

interpreters of this school are agreed on what events constitute the

fulfilment of each seal. Probably not isolated facts, but

classes of events preparing the way for Christ's coming kingdom,

are intended by the opening of the seals. The four living creatures

severally cry at the opening of the first four seals, "Come," which

fact marks the division of the seven, as often occurs in this

sacred number, into four and three.

1. one of the seals--The oldest manuscripts, A, B, C,

Vulgate, and Syriac read, "one of the seven

seals."

noise--The three oldest manuscripts read this in the nominative

or dative, not the genitive, as English Version, "I heard one

from among the four living creatures saying, as (it were) the

voice (or, 'as with the voice') of thunder." The first

living creature was like a lion

(Re 4:7):

his voice is in consonance. Implying the lion-like boldness with which,

in the successive great revivals, the faithful have testified for

Christ, and especially a little before His coming shall testify.

Or, rather, their earnestness in praying for Christ's coming.

Come and see--One oldest manuscript, B, has "And see." But A, C,

and Vulgate reject it. ALFORD rightly

objects to English Version reading: "Whither was John to come?

Separated as he was by the glassy sea from the throne, was he to cross

it?" Contrast the form of expression,

Re 10:8.

It is much more likely to be the cry of the redeemed to the Redeemer,

"Come" and deliver the groaning creature from the bondage of

corruption. Thus,

Re 6:2

is an answer to the cry, went (literally, "came") forth

corresponding to "Come." "Come," says GROTIUS, is

the living creature's address to John, calling his earnest

attention. But it seems hard to see how "Come" by itself can mean

this. Compare the only other places in Revelation where it is used,

Re 4:1; 22:17.

If the four living creatures represent the four Gospels, the "Come"

will be their invitation to everyone (for it is not written that they

addressed John) to accept Christ's salvation while there

is time, as the opening of the seals marks a progressive step towards

the end (compare

Re 22:17).

Judgments are foretold as accompanying the preaching of the Gospel

as a witness to all nations

(Re 14:6-11;

Mt 24:6-14).

Thus the invitation, "Come," here, is aptly parallel to

Mt 24:14.

The opening of the first four seals is followed by judgments

preparatory for His coming. At the opening of the fifth seal, the

martyrs above express the same

(Re 6:9, 10;

compare

Zec 1:10).

At the opening of the sixth seal, the Lord's coming is ushered in with

terrors to the ungodly. At the seventh, the consummation is fully

attained

(Re 11:15).

2. Evidently Christ, whether in person, or by His angel,

preparatory to His coming again, as appears from

Re 19:11, 12.

bow--

(Ps 45:4, 5).

crown--Greek, "stephanos," the garland or wreath

of a conqueror, which is also implied by His white horse,

white being the emblem of victory. In

Re 19:11, 12

the last step in His victorious progress is represented; accordingly

there He wears many diadems (Greek, "diademata";

not merely Greek, "stephanoi," "crowns" or "wreaths"),

and is personally attended by the hosts of heaven. Compare

Zec 1:7-17; 6:1-8;

especially

Re 6:10

below, with

Zec 1:12;

also compare the colors of the four horses.

and to conquer--that is, so as to gain a lasting victory. All

four seals usher in judgments on the earth, as the power which

opposes the reign of Himself and His Church. This, rather than the work

of conversion and conviction, is primarily meant, though doubtless,

secondarily, the elect will be gathered out through His word and His

judgments.

3. and see--omitted in the three oldest manuscripts, A, B, C,

and Vulgate.

4. red--the color of blood. The color of the horse in

each case answers to the mission of the rider. Compare

Mt 10:24-36,

"Think not I am come to send peace on earth; I came not to send

peace, but a sword." The white horse of Christ's

bloodless victories is soon followed, through man's perversion of the

Gospel, by the red horse of bloodshed; but this is overruled to

the clearing away of the obstacles to Christ's coming kingdom. The

patient ox is the emblem of the second living creature

who, at the opening of this seal, saith, "Come." The saints amidst

judgments on the earth in patience "endure to the end."

that they should kill--The Greek is indicative future,

"that they may, as they also shall, kill one another."

5. Come and see--The two oldest manuscripts, A, C, and

Vulgate omit "and see." B retains the words.

black--implying sadness and want.

had--Greek, "having."

a pair of balances--the symbol of scarcity of provisions, the

bread being doled out by weight.

6. a voice--Two oldest manuscripts, A, C, read, "as it

were a voice." B reads as English Version. The voice is

heard "in the midst of the four living creatures" (as Jehovah in the

Shekinah-cloud manifested His presence between the cherubim); because

it is only for the sake of, and in connection with, His redeemed, that

God mitigates His judgments on the earth.

A measure--"A chœnix." While making food scarce, do not

make it so much so that a chœnix (about a day's provision of

wheat, variously estimated at two or three pints) shall not be

obtainable "for a penny" (denarius, eight and a half pence of

our money, probably the day's wages of a laborer). Famine

generally follows the sword. Ordinarily, from sixteen to twenty

measures were given for a denarius. The sword, famine, noisome

beasts, and the pestilence, are God's four judgments on the

earth. A spiritual famine, too, may be included in the judgment. The

"Come," in the case of this third seal, is said by the third of the

four living creatures, whose likeness is a man indicative of

sympathy and human compassion for the sufferers. God in it tempers

judgment with mercy. Compare

Mt 24:7,

which indicates the very calamities foretold in these seals, nation

rising against nation (the sword), famines, pestilences

(Re 6:8),

and earthquakes

(Re 6:12).

three measures of barley for a penny--the cheaper and less

nutritious grain, bought by the laborer who could not buy enough wheat

for his family with his day's wages, a denarius, and, therefore, buys

barley.

see thou hurt not the oil, and the wine--the luxuries of life,

rather than necessaries; the oil and wine were to be spared for the

refreshment of the sufferers.

7. and see--supported by B; omitted by A, C, and Vulgate.

The fourth living creature, who was "like a flying eagle,"

introduces this seal; implying high-soaring intelligence, and judgment

descending from on high fatally on the ungodly, as the king of birds on

his prey.

8. pale--"livid" [ALFORD].

Death--personified.

Hell--Hades personified.

unto them--Death and Hades. So A, C read. But B

and Vulgate read, "to him."

fourth part of the earth--answering to the first four seals; his

portion as one of the four, being a fourth part.

death--pestilence; compare

Eze 14:21

with the four judgments here, the sword, famine, pestilence, and

wild beasts; the famine the consequence of the sword;

pestilence, that of famine; and beasts multiplying by

the consequent depopulation.

with the beasts--Greek, "by"; more direct agency. These

four seals are marked off from the three last, by the four living

creatures introducing them with "Come." The calamities indicated are

not restricted to one time, but extend through the whole period of

Church history to the coming of Christ, before which last great and

terrible day of the Lord they shall reach highest aggravation. The

first seal is the summary, Christ going forth conquering till

all enemies are subdued under Him, with a view to which the judgments

subsequently specified accompany the preaching of the Gospel for a

witness to all nations.

9. The three last seals relate to the invisible, as the first

four to the visible world; the fifth, to the martyrs who have died as

believers; the sixth, to those who have died, or who shall be found at

Christ's coming, unbelievers, namely, "the kings . . . great

men . . . bondman . . . freeman"; the seventh, to

the silence in heaven. The scene changes from earth to heaven; so that

interpretations which make these three last consecutive to the first

four seals, are very doubtful.

I saw--in spirit. For souls are not naturally visible.

under the altar--As the blood of sacrificial victims slain on

the altar was poured at the bottom of the altar, so the souls of

those sacrificed for Christ's testimony are symbolically represented as

under the altar, in heaven; for the life or animal soul

is in the blood, and blood is often represented as crying for

vengeance

(Ge 4:10).

The altar in heaven, antitypical to the altar of sacrifice, is Christ

crucified. As it is the altar that sanctifies the gift, so it is Christ

alone who makes our obedience, and even our sacrifice of life for the

truth, acceptable to God. The sacrificial altar was not in the

sanctuary, but outside; so Christ's literal sacrifice and the

figurative sacrifice of the martyrs took place, not in the heavenly

sanctuary, but outside, here on earth. The only altar in heaven is that

antitypical to the temple altar of incense. The blood of the martyrs

cries from the earth under Christ's cross, whereon they may be

considered virtually to have been sacrificed; their souls cry from

under the altar of incense, which is Christ in heaven, by whom alone

the incense of praise is accepted before God. They are under

Christ, in His immediate presence, shut up unto Him in joyful eager

expectancy until He shall come to raise the sleeping dead. Compare the

language of

2 Maccabees 7:36

as indicating Jewish opinion on the subject. Our brethren who have now

suffered a short pain are dead under (Greek) God's

covenant of everlasting life.

testimony which they held--that is, which they bore, as

committed to them to bear. Compare

Re 12:17,

"Have (same Greek as here) the testimony of Jesus."

10. How long--Greek, "Until when?" As in the parable the

woman (symbol of the Church) cries day and night to the unjust

judge for justice against her adversary who is always oppressing her

(compare below,

Re 12:10);

so the elect (not only on earth, but under Christ's covering,

and in His presence in Paradise) cry day and night to God, who

will assuredly, in His own time, avenge His and their cause, "though He

bear long with them." These passages need not be

restricted to some particular martyrdoms, but have been, and are

receiving, and shall receive partial fulfilments, until their last

exhaustive fulfilment before Christ's coming. So as to the other events

foretold here. The glory even of those in Paradise will only be

complete when Christ's and the Church's foes are cast out, and the

earth will become Christ's kingdom at His coming to raise the sleeping

saints.

Lord--Greek, "Master"; implying that He has them and

their foes and all His creatures as absolutely at His disposal, as a

master has his slaves; hence, in

Re 6:11,

"fellow servants," or fellow slaves follows.

holy--Greek, "the Holy one."

avenge--"exact vengeance for our blood."

on--Greek, "from them."

that dwell on the earth--the ungodly, of earth, earthly, as

distinguished from the Church, whose home and heart are even now in

heavenly places.

11. white robes--The three oldest manuscripts, A, B, C, read, "A

white robe was given."

every one of--One oldest manuscript, B, omits this. A and C

read, "unto them, unto each," that is, unto them severally. Though

their joint cry for the riddance of the earth from the ungodly is not

yet granted, it is intimated that it will be so in due time; meanwhile,

individually they receive the white robe, indicative of light,

joy, and triumphant victory over their foes; even as the Captain of

their salvation goes forth on a white horse conquering and to

conquer; also of purity and sanctity through Christ. MAIMONIDES says that the Jews used to array priests, when

approved of, in white robes; thus the sense is, they are

admitted among the blessed ones, who, as spotless priests, minister

unto God and the Lamb.

should--So C reads. But A and B, "shall rest."

a little season--One oldest manuscript, B, omits "little." A and

C support it. Even if it be omitted, is it to be inferred that the

"season" is short as compared with eternity? BENGEL fancifully made a season (Greek,

"chronus," the word here used) to be one thousand one hundred

and eleven one-ninth years, and a time

(Re 12:12, 14,

Greek, "kairos") to be a fifth of a season, that

is, two hundred and twenty-two two-ninths years. The only distinction

in the Greek is, a season (Greek,

"chronus") is a sort of aggregate of times. Greek,

"kairos," a specific time, and so of short duration. As to their

rest, compare

Re 14:13

(the same Greek, "anapauomai");

Isa 57:2;

Da 12:13.

until their . . . brethren . . . be

fulfilled--in number. Until their full number shall have been

completed. The number of the elect is definitely fixed: perhaps to fill

up that of the fallen angels. But this is mere conjecture. The

full blessedness and glory of all the saints shall be

simultaneous. The earlier shall not anticipate the later saints. A and

C read, "shall have been accomplished"; B and Aleph read, "shall

have accomplished (their course)."

12. As

Re 6:4, 6-8,

the sword, famine, and pestilence, answer to

Mt 24:6, 7;

Re 6:9, 10,

as to martyrdoms, answer to

Mt 24:9, 10;

so this passage,

Re 6:12, 17,

answers to

Mt 24:29, 30,

"the sun shall be darkened, and the moon shall not give her light, and

the stars shall fall from heaven; . . . then shall all the

tribes of the earth mourn, and they shall see the Son of man coming";

imagery describing the portents of the immediate coming of the

day of the Lord; but not the coming itself until the elect are

sealed, and the judgments invoked by the martyrs descend on the earth,

the sea, and the trees

(Re 7:1-3).

and, lo--So A reads. But B and C omit "lo."

earthquake--Greek, "shaking" of the heavens, the

sea, and the dry land; the shaking of these mutable things being the

necessary preliminary to the setting up of those things which cannot

be shaken. This is one of the catchwords

[WORDSWORTH] connecting the sixth seal with the

sixth trumpet

(Re 11:13)

and the seventh vial

(Re 16:17-21);

also the seventh seal

(Re 8:5).

sackcloth--One kind, made of the "hair" of Cilician goats, was

called "cilicium," or Cilician cloth, and was used for tents, &c. Paul,

a Cilician, made such tents

(Ac 18:3).

moon--A, B, C, and oldest versions read, "the whole moon"; the

full moon; not merely the crescent moon.

as blood--

(Joe 2:31).

13. stars . . . fell . . . as a fig tree casteth

her . . . figs--

(Isa 34:4;

Na 3:12).

The Church shall be then ripe for glorification, the Antichristian

world for destruction, which shall be accompanied with mighty phenomena

in nature. As to the stars falling to the earth, Scripture describes

natural phenomena as they would appear to the spectator, not in the

language of scientific accuracy; and yet, while thus adapting itself to

ordinary men, it drops hints which show that it anticipates the

discoveries of modern science.

14. departed--Greek, "was separated from" its

place; "was made to depart." Not as ALFORD,

"parted asunder"; for, on the contrary, it was rolled

together as a scroll which had been open is rolled up and laid

aside. There is no "asunder one from another" here in the Greek,

as in

Ac 15:39,

which ALFORD copies.

mountain . . . moved out of . . . places--

(Ps 121:1,

Margin;

Jer 3:23; 4:24;

Na 1:5).

This total disruption shall be the precursor of the new earth, just as

the pre-Adamic convulsions prepared it for its present occupants.

15. kings . . . hid themselves--Where was now the

spirit of those whom the world has so greatly feared? [BENGEL].

great men--statesmen and high civil officers.

rich men . . . chief captains--The three oldest

manuscripts, A, B, C, transpose thus, "chief captains . . .

rich men."

mighty--The three oldest manuscripts, A, B, and C read, "strong"

physically

(Ps 33:16).

in--literally "into"; ran into, so as to hide

themselves in.

dens--"caves."

16. from the face--

(Ps 34:16).

On the whole verse, compare

Ho 10:8;

Lu 23:30.

17. Literally, "the day, the great (day)," which can only mean

the last great day. After the Lord has exhausted all His ordinary

judgments, the sword, famine, pestilence, and wild beasts, and still

sinners are impenitent, the great day of the Lord itself' shall come.

Mt 24:6-29

plainly forms a perfect parallelism to the six seals, not only in the

events, but also in the order of their occurrence:

Mt 24:3,

the first seal;

Mt 24:6,

the second seal;

Mt 24:7,

the third seal;

Mt 24:7,

end, the fourth seal;

Mt 24:9,

the fifth seal, the persecutions and abounding iniquity under which, as

well as consequent judgments accompanied with gospel preaching to all

nations as a witness, are particularly detailed,

Mt 24:9-28;

Mt 24:29,

the sixth seal.

to stand--to stand justified, and not condemned before the

Judge. Thus the sixth seal brings us to the verge of the Lord's

coming. The ungodly "tribes of the earth" tremble at the signs of His

immediate approach. But before He actually inflicts the blow in person,

"the elect" must be "gathered "out.