Objective in Studying this Chapter:
To consider what may be the meaning of the different seals and their symbols.
An Introduction
Just to remind us, we are still in that heavenly scene—that heavenly view—that heavenly vision—that John has been given. We saw there in Chapter 5 that as the call went out, and the search went out throughout heaven and on earth, and even under the earth, no one was found worthy to take the scroll—to open the scroll—except for One—the Lamb Who had been slain.
We closed out Chapter 5 with the Lamb stepping forward and taking the scroll. The heavenly host—the four living creatures, the twenty-four elders, a host of angelic beings—yea, even the entire creation were singing a new song, falling down to worship the Lamb.
We transition from that scene to now seeing what the Lamb is going to do with the scroll in opening those seven seals. Here in the 6th Chapter, we will see Him open six of those seven seals. This we can look at. You remember that the scroll was written within and without—on the back and on the front, which made it quite unusual, and it was sealed with seven seals, which indicated that no one had tampered with it, it had not been opened, no one knew the contents. If we accept that what is contained in the scroll is God’s plan for mankind—that great plan of all eternity—then, as the seals are being opened, we will begin to see that plan revealed.
We want to notice that what we’re going to see is not so much what is contained in words. In other words, it’s not going to be an oral description of events, but, rather, it’s going to be a scene which unfolds, which John is going to be privileged to see. Then, he’s going to be privileged to write that down.
It’s going to have various elements, various characters, if you will. There are going to be horses and riders of those horses. They’re going to have different elements—different components, and so on. The contents of the scroll, in effect, are going to be played out. It’s interesting that if you put this in the context of the scene being played out in front of John (perhaps in front of even the heavenly host), the riders and the horses come on the scene, and in a sense, they ride across, and then they “ride off into the sunset,” so to speak, without really saying who it is, or even what they represent.
But we must always remember that we are interpreting symbols here. We are seeing symbols. We are seeing God’s great plan for mankind, and all the events that surround that, being played out through these characters—through the implements—these components, and so on. We must interpret them. Thus, it is true that there are variations on the interpretation. But again, keep in mind that these are symbols—that these are visions. We look at this in the context of how it’s presented and try to understand and appreciate what the Holy Spirit, through John, is relating to the people who would have been reading this for the very first time in the latter part of the 1st Century, and what Message may be held for those of us even here in the 21st Century.
As an example, there are some who get rather— Well, not to make too much of play on words here, but they “get wrapped around the axel” right away, because in that first image that’s going to be seen here, we’re going to suggest that that rider is the Lord Himself.
There are some people who would say, “Well, you know, that just isn’t possible, because, after all, isn’t the Lamb the Lord, and He’s the One Who has the scroll; He’s the One Who’s opening the seals; and so, how can He be the same One Who is the rider on this white horse?”
Again, we’re interpreting visions—we’re interpreting symbols. Many symbols are contained in the Bible—many in the Old Testament. We’re going to refer to many symbols in the Old Testament which parallel some of these. But take, for example, from Ezekiel, chapter 1, verse 16, where Ezekiel has a vision of a chariot, and his vision is a wheel within a wheel such that, according to the description which he gives there, the chariot can go any direction without making a turn.
Well, you scratch you head and say, “How can that be?” In the natural realm—in the physical realm—it can’t be, because you can’t have a wheel within a wheel. A vehicle of any kind can’t change directions, and whatnot, without turning, without cornering, and so on. And wheels must be connected by axels. Again, that is a vision—it’s an image—it’s a symbol.
So, in a sense, anything is possible. Let’s keep this frame of mind, then, as we begin to open the seals of this scroll and we think about the images, and we try to ascertain what these images are.
Let’s go ahead and read the 6th chapter of Revelation. It’s only seventeen verses. We’ll just read this entire chapter as we get started here. I’m reading from the English Standard Version for a couple of reasons, one of which we’ll mention in just a moment.
A Reading of Revelation, Chapter 6, Verses 1-17 [English Standard Version]
6:1Now I watched when the Lamb opened one of the seven seals, and I heard one of the four living creatures say with a voice like thunder, “Come!” 2 And I looked, and behold, a white horse! And its rider had a bow, and a crown was given to Him, and He came out conquering, and to conquer.
3 When He opened the second seal, I heard the second living creature say, “Come!” 4 And out came another horse, bright red. Its rider was permitted to take peace from the earth, so that men should slay one another, and he was given a great sword.
5 When He opened the third seal, I heard the third living creature say, “Come!” And I looked, and behold, a black horse! And its rider had a pair of scales in his hand. 6 And I heard what seemed to be a voice in the midst of the four living creatures, saying, “A quart1 of wheat for a denarius2, and three quarts of barley for a denarius, and do not harm the oil and wine!”
7 When He opened the fourth seal, I heard the voice of the fourth living creature say, “Come!” 8 And I looked, and behold, a pale horse! And its rider's name was Death, and Hades followed him. And they were given authority over a fourth of the earth, to kill with sword and with famine and with pestilence and by wild beasts of the earth.
9 When He opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the witness they had borne. 10 They cried out with a loud voice, “O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?” 11 Then they were each given a white robe and told to rest a little longer, until the number of their fellow servants3 and their brothers4 should be complete, who were to be killed as they themselves had been.
12 When He opened the sixth seal, I looked, and behold, there was a great earthquake, and the sun became black as sackcloth, the full moon became like blood, 13 and the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale. 14 The sky vanished like a scroll that is being rolled up, and every mountain and island was removed from its place. 15 Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave5 and free, hid themselves in the caves and among the rocks of the mountains, 16 calling to the mountains and rocks, “Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, 17 for the great day of their wrath has come, and who can stand?”
[Footnotes:
1 6:6 Greek
choinix, a dry measure equal to about a quart
2 6:6 A denarius was a day's wage for a
laborer
3 6:11 Greek fellow bondservants
4 6:11 Or brothers and sisters. The plural
Greek word adelphoi (translated “brothers”) refers to
siblings in a family. In New Testament usage, depending on the
context, adelphoi may refer either to men or to both men and women
who are siblings (brothers and sisters) in God's family, the
church
56:15 Or servant; Greek
bondservant]
First Seal – Rider on the White Horse (verses 1-2)
1Now I watched when the Lamb opened one of the seven seals, and I heard one of the four living creatures say with a voice like thunder, “Come!” 2 And I looked, and behold, a white horse! And its rider had a bow, and a crown was given to Him, and He came out conquering, and to conquer.
John is watching as the Lamb opens the first seal on the scroll. One of those living creatures—you remember that we had been introduced to the four living creatures back in Chapter 4. One of those creatures had something to say. Now, there is no specific order here in which these ones are identified, and it makes no difference, anyway. I did some reading on this. There are some scholars who speculate as to which one of the four creatures might be making each of these statements. But, in my judgment, it really makes no difference. It doesn’t alter or change what is being done here.
So, one of the living creatures speaks. John says that his voice was “like thunder,” [verse 1]. That may signify any number of things: perhaps it what is being said is a revelation of God; perhaps it might indicate some form of divine judgment about to go forth; or, it most probably simply indicates that the living creature could be heard throughout heaven, and even upon the earth.
His cry is, “Come!” [verse 1]. The King James Version and the New King James Version, as well as a couple of other older translations, add “Come and see!” Well, the “and see” part is not in the transcript. This is not a fatal flaw. I don’t mean to suggest that or imply that at all. But it does affect what is being viewed here, because when the “and see” is added, it would appear that the creature is asking John to “Come and see!” But John is already in the position to look—he’s already seen the seal opened. In reality, what most Bible scholars believe on this matter is that this not an invitation for John to “Come!” It’s not an invitation for the Lord Himself to “Come!” After all, He’s already there—He’s the One Who is involved in opening these seals. Rather, the creature is inviting, yea, perhaps, even commanding the rider on the horse to come forth. This thunderous call that is heard throughout heaven calls each horse and each rider that follows this first horse and rider.
As the living creature calls forth the first horse and rider, what is it that John sees there? He sees a rider on a white horse, [verse 2]. He sees that the “rider had a bow,” and then He is given “a crown.” He came forth “conquering, and to conquer.”
The “white horse” is indicative, if we think about it in a purely secular/military-type way. The “white horse” represents a victorious military battle. Generals of the day, conquering military men, Romans, Parthenians, and others, typically rode white horses. Because of this, and because, also, that that the rider is carrying a weapon—a weapon which can be a weapon of war—there are many who would say, “Well, you see, this has to do with an earthly military battle.” This begins that idea (I don’t want to call it “doctrine”), the thinking, that so many have about the great military battle that is going to take place in the last days.
However, there are a number of things that we can look at in this regard. First of all, thinking about “horses.” I hadn’t really considered that there as much said in the Scriptures, in the Old Testament particularly, as there is about “horses.” Horses, indeed, are a symbol of battle, a symbol of strength, a symbol of speed.
For example, Job 39, beginning with verse 19, God eulogizes the horse [as He chastises Job]. He describes the majesty and the fearlessness of a horse in battle. [Job 19:25: (God said to Job,) “Have you given the horse strength? Have you clothed his neck with thunder? Can you frighten him like a locust? His majestic snorting strikes terror. He paws in the valley, and rejoices in his strength; He gallops into the clash of arms. He mocks at fear, and is not frightened; Nor does he turn back from the sword. The quiver rattles against him, The glittering spear and javelin. He devours the distance with fierceness and rage; Nor does he come to a halt because the trumpet has sounded. At the blast of the trumpet he says, ‘Aha!’ He smells the battle from afar, The thunder of captains and shouting.”]
Also, in Jeremiah, chapter 4, there is a description of the horse in the siege as being “swifter than eagles.” [Jeremiah 4:13: “Behold, he shall come up like clouds, And his chariots like a whirlwind. His horses are swifter than eagles. Woe to us, for we are plundered!”] Habakkuk says “Their horses also are swifter than leopards, and more fierce than evening wolves.” That’s Habakkuk 1, and verse 8.
Zechariahwill describe horses of various colors. He
describes horses of red, of sorrel, of white. He speaks in
Zechariah 1, verse 8 and following of riders
patrolling the earth on horses. [“I saw by night,
and behold, a man riding on a red horse, and it stood among the
myrtle trees in the hollow; and behind him were horses: red,
sorrel, and white. 9Then I said, ‘My lord, what
are these?’ So the angel who talked with me said to me,
‘I will show you what they are.’
10And the man who stood among the myrtle trees answered
and said, ‘These are the ones whom the LORD has sent to walk
to and fro throughout the earth.’
11So they answered the Angel of the LORD, who stood
among the myrtle trees, and said, ‘We have walked to and fro
throughout the earth, and behold, all the earth is resting
quietly.’”]
Later,
Zechariah sees red, black, white and speckled horses pulling
chariots with riders, symbolizing those that go forth on missions
for Jehovah, that “quiet His spirit,”
Zechariah 6:1-8. [“Then I turned
and raised my eyes and looked, and behold, four chariots were
coming from between two mountains, and the mountains were mountains
of bronze. 2With the first chariot were red horses, with
the second chariot black horses, 3with the third chariot
white horses, and with the fourth chariot dappled
horses—strong steeds. 4Then I answered and said to
the angel who talked with me, ‘What are these, my
lord?’
5And the angel answered and said to me, ‘These
are four spirits of heaven, who go out from their station before
the Lord of all the earth. 6The one with the black
horses is going to the north country, the white are going after
them, and the dappled are going toward the south country.’
7Then the strong steeds went out, eager to go, that they
might walk to and fro throughout the earth. And He said, ‘Go,
walk to and fro throughout the earth.’ So they walked to and
fro throughout the earth. 8And He called to me, and
spoke to me, saying, ‘See, those who go toward the north
country have given rest to My Spirit in the north
country.’”]
Prophetically speaking, the Lord said He would use Judah as His “goodly horse” in the battle, Zechariah 10, verse 3. ["My anger is kindled against the shepherds, And I will punish the goatherds. For the LORD of hosts will visit His flock, The house of Judah, And will make them as His royal horse in the battle.”]
Thinking about the symbolism of a horse, “white” is a heavenly color, and it indicates holiness. The rider of the white horse represents Christ Himself coming forth, going forth into the nations with the might of the Gospel, symbolizing a heavenly mission of conquest.
The rider carries a bow. We understand that the bow is a weapon of antiquity; a weapon that was used in warfare, but a weapon which is still in existence today—not used so much in warfare, but certainly used in target practice and hunting, and so on. But, in Bible times it was used in much the same way. It was used for hunting. David speaks about using a bow.
Then in Habakkuk’s psalm, Jehovah is described as “riding upon His horse and upon His chariots of salvation,” as He comes to rescue people and thresh the nations. In the conflict, His bow was made “quite bare,” meaning that His bow was unsheathed—it was ready for use. [Habakkuk 3:8-9: “Was Jehovah displeased with the rivers? Was Thine anger against the rivers, Or Thy wrath against the sea, That Thou didst ride upon Thy horses, Upon Thy chariots of salvation? 9 Thy bow was made quite bare; The oaths to the tribes were a sure word. Selah. Thou didst cleave the earth with rivers.”]
In the Messianic Psalm, it is said of the King, “Thine arrows are sharp; the peoples fall under Thee. They are in the heart of the King’s enemy,” Psalm 45, and verse 5.
So, we’ve seen the horse; we’ve seen the rider; we’ve seen that the rider has a bow. And then, there is a crown given to the rider. This word “crown” in the original language indicates a “victory crown,” indicating a victory that has been won in a conflict, as He has gone forth “conquering, and to conquer.”
Let’s see if we can put these things together. We’ve seen the symbolic use of horses, of bows and arrows; we’ve seen the symbolism of a “crown of victory.” It seems to me, what we’re looking at here is not an earthly conquest in a sense of some great battle which is going to be fought on the earth. But, rather, we’re looking at the victorious Christ carrying out the content of this sealed scroll. He is leading the charge—no, not of an earthly army, but of a spiritual army. The spiritual army has gone forth into battle, into a war. That was taking place in that day, and it has been taking place ever since. Even today, we are engaged in spiritual warfare. Christ the Lord is our Commander; He is our Leader. He is mounted upon—now, we’re speaking in symbols here again, but trying to capitalize upon the vision of John—He is riding upon this white steed—the heavenly, pure color of white. He leads the charge. We are IN the Lord’s army, participating in this divine, heavenly battle. We could point to any number of passages in the New Testament where we see the analogy of warfare being used. [Romans 13:12: “The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light.” 2 Corinthians 10:3-6: “For though we walk in the flesh, we do not war according to the flesh. 4 For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, 5 casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ, 6 and being ready to punish all disobedience when your obedience is fulfilled.” Ephesians 6:10-20: “Finally, my brethren, be strong in the Lord and in the power of His might. 11 Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 12 For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. 13 Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. 14 Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, 15 and having shod your feet with the preparation of the Gospel of peace; 16 above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. 17 And take the helmet of salvation, and the sword of the Spirit, which is the Word of God; 18 praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints — 19 and for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the Gospel, 20 for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.” 1 Thessalonians 5:8: “But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation.” Revelation 19:19: “And I saw the beast, the kings of the earth, and their armies, gathered together to make war against Him Who sat on the horse and against His army.”]
Again, what John sees here, as part of God’s divine plan, is not the mounting, the outfitting of a secular/physical army in that day, nor in this day. But rather, John sees a spiritual army to go forth to fight a spiritual fight against His enemies.
Second Seal – Rider on the Red Horse (verses 3-4)
3 When He opened the second seal, I heard the second living creature say, “Come!” 4 And out came another horse, bright red. Its rider was permitted to take peace from the earth, so that men should slay one another, and he was given a great sword.
Bible commentators generally believe that the color “red” indicates “blood and bloodshed.” But, once again, we’re speaking of a spiritual war and spiritual warfare. Indeed, there will be casualties in this war as there in any war. This second horse and its rider represent just that. In that day—we spoke a good bit about this as we began this study in Revelation—in that day, the Lord’s people were under intense persecution. They had been persecuted in the past, initially by the Jews. Beginning with Stephen as the first martyr that we know of, Acts, chapter 6, and continuing on, the persecution by the Jews became more and more intense. That same persecution was picked up by the Romans—by Emperor Nero, and then by Domician and others. This persecution became more and more intense. There were more and more of the Lord’s people who died, who were martyred, who were killed for their faith, not only at this time, but prior to this time.
So, they are represented here—not as individuals, but as a group. We will see when we get over to the fifth seal that they will have something to say. They have a request to make.
As part of this divine plan that we’re seeing unfolded here before us, there is spiritual warfare which is going to happen. As a part of that spiritual warfare, there are going to be casualties.
Third Seal – Rider on the Black Horse (verses 5-6)
5 When He opened the third seal, I heard the third living creature say, “Come!” And I looked, and behold, a black horse! And its rider had a pair of scales in his hand. 6 And I heard what seemed to be a voice in the midst of the four living creatures, saying, “A quart of wheat for a denarius, and three quarts of barley for a denarius, and do not harm the oil and wine!”
The color “black” portrays “grief and mourning.” In it is no light. Blackness describes the cheerless sky clothed in sackcloth when Jehovah stretches forth His hand in rebuke. That’s how Isaiah described it, Isaiah 50, and verse 3 [“I clothe the heavens with blackness, And I make sackcloth their covering.”]. The land was in desolation, and the earth mourns and the heavens are made black, according to Jeremiah, Jeremiah 4, verse 28 [“For this shall the earth mourn, And the heavens above be black, Because I have spoken. I have purposed and will not relent, Nor will I turn back from it.”]. And in the midst of the drought, the depressed people expressed their grief by sitting in black, Jeremiah 4, and verse 8 [“For this, clothe yourself with sackcloth, Lament and wail. For the fierce anger of the LORD Has not turned back from us.”] In the judgment that is described when we get to the fifth seal, the sun became black as sackcloth, Revelation 6, verse 12 [“I looked when He opened the sixth seal, and behold, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became like blood.”]
As we think about the relationship of what John saw here and how this image of blackness, of darkness, is related to grief and mourning, we can see, then, that the black horse symbolizes grief and woe, which was the lot of persecuted saints who followed the Lord, who preached the Gospel, who accepted the Gospel of Jesus Christ. So, there is the spiritual warfare; there are casualties; there is the grief and the mourning which will be a reality, as well.
The rider has scales in his hand. What’s this information here that speaks about the wheat and the barely, and the oil and the wine? There would be for those who were followers of the Lord, for those who were “in the Way,” a scarcity of food and a complete lack of luxury. Wheat and barley were staples of the diet in that day. A denarius [the plural is “denarii”; a small silver coin of ancient Rome; a gold coin of the Roman Empire equivalent to 25 denarii] (some translations use “shilling” or other denominations of money)…a denarius was a day’s wage for a laborer. A common laborer in that day was paid on a daily basis. Their daily pay was a denarius. Well, if a denarius bought one measure of wheat and three of barley, then things would be very scarce because, what of the family of the laborer? That amount that is stated there in verse 6, regardless of the measure, whether it’s a quart or whatever, that is a day’s wage for a day’s food for one laborer.
Well, what about the rest of the laborer’s family? What about the wife, the children? Things would be very scarce. Why was that the case? Was it because there was some great famine which was taking place in that day? Not necessarily. The implication is that because of who they were, because of what they believed, because of what they practiced, because they would not bow the knee to Caesar, because they would not “give in” to the demands that were placed upon them, then the saints would not be people who were looked upon with favor and they would suffer, even to the point of not having enough food to eat.
There are a couple of different points of view concerning the statement about not hurting the oil and the wine One view is that oil and wine, while they were common and they were part of the diet, even of the common man, the suggestion is that those items might, for the Christian, become luxury items. They were more expensive. They were harder to obtain and they would, perhaps, not have been as easily available.
There is another view. I thought this was interesting when I read it. Let me share it with you. This is from Brother W. B. West’s book [Revelation Through First Century Glasses]. I’ll just read the entire paragraph: “A measure of wheat for a denarius, or a penny, represented the pay for a complete day’s work by a man. Three measures of barley, in as much as barley was less expensive than wheat, indicated the same. ‘…hurt not the oil and wine.’ The oil and the wine in the Empire of Rome were very lucrative products. (Now, this is a little different view of this. jkp) We have an actual document stating that Domician, the contemporary Emperor, issued a decree to trim the vineyards in the provinces and destroy some of them, but he preserved the vineyards in Italy. So goes forth this decree, ‘don’t hurt the oil and the wine.’ ”
So, in the provinces and so on, they trimmed the vineyards; but in Rome, they kept them growing and “don’t hurt the oil and wine.” Interesting, I thought.
Fourth Seal – Rider on the Pale Horse (verses 7-8)
7 When He opened the fourth seal, I heard the voice of the fourth living creature say, “Come!” 8 And I looked, and behold, a pale horse! And its rider's name was Death, and Hades followed him. And they were given authority over a fourth of the earth, to kill with sword and with famine and with pestilence and by wild beasts of the earth.
This pale color is really a color of an indefinite hue in the original language. The word that is translated here “pale” is translated in some other places in the New Testament as “green” or “a bluish-type color.” The suggestion here is, perhaps, something that is pale, something that is sort of ashen in color, something that, if you will, represents death. The rider of this horse personifies Death.
This is an interesting image: Hades was traveling along with Death. How was Hades traveling? Was Hades on a horse as well? Was Hades sort of running along aside? Well, we don’t know. It doesn’t say.
And what kind of an image is this, anyway? Is this really a very clear image that we can see in our minds? It’s a very difficult image. We can certainly see a pale horse and a rider, but what is Hades, and how is that represented here?
Well, we know that each time Hades is mentioned in Revelation, it is associated with Death. Indeed, they are companions, one of the other. Christ has the keys to both Death and Hades we’re told in chapter 1, and verse 18 [“I am He Who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death.”]. Here, the horseman, who is Death, and his attendant, Hades, are, in a sense, working together, working in conjunction with one another.
The good news is—and we have to get all the way over to chapter 20, and verse 13, but at the end when we “get to the end of the story,” so to speak, we know that Death and Hades both give up the dead that are in them and both are cast into the lake of fire, Revelation 20, and verse 14. [Revelation 20:13-14: “The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works.14Then Death and Hades were cast into the lake of fire. This is the second death.”]
Here we have an image that, yes, it’s difficult for us to picture, but the implication has to do with Death and Hades, Hades being the realm, the place, of the dead.
They are given authority. Well, Christ has ALL authority in heaven and on the earth [“And Jesus came and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth,’” Matthew 28:18.]. He rules in all realms, but there is a permission which is granted here for Death, for the instruments of Death to have their way in a limited fashion. In some way that we do not understand or fully appreciate how it is done, the Lord uses the service of the rider (Death) to carry out and accomplish the divine purpose which is bound up in this sealed scroll.
The authority that they are given is over “a fourth of the earth.” I suggest that we not, as in everything else, try to make that something literal, but rather, an indication that, indeed, this is allowed—this permission has been granted. It’s not something that Satan, who is the administrator of Death, has been able to wrest away on his own by his own power and authority, but rather, this has been granted to him. He has, indeed, been granted some authority, albeit, limited authority. I believe that is what is represented here by the “a fourth of the earth.” No, he doesn’t have authority over ALL the earth, but he has some authority, which has been given to him.
We see here that the means of Death are detailed for us. First of all, we see that that he kills with the sword. This would be the sword that a soldier used in that day, the great Thracian sword, it was called. It would be distinguished from other types of cutting instruments, for example, a knife which was used for the butchering of animals, or used in the sacrificial offerings, and so on. This is actually the sword of war. We can see that it symbolizes, perhaps, carnal or military warfare. We had already spoken about spiritual warfare and those saints of God who would be martyred, who would be killed for their faith and belief. But we see represented here, I believe, this carnal, or this military warfare. This is, as a matter of fact, being introduced for the first time. The Lord permits, even uses the sword of nations to execute judgment upon the earth. We know that nation has been warring with nation for generations, for centuries, from prior to the 1st Century AD and continuing on, even to this day.
We see also that he kills with famine—famine which swept countries in those days, taking a tremendous toll. Famine, in a sense, can be viewed as a companion of warfare. Many times, famine follows the ravages of war. It did in that day. It continues, even to this day. Think about some of the problems that we see in countries in recent years, like Ethiopia, Liberia and others. But the point is, people war and fight against one another. There is civil war; there is cross-border war and things like that, and the result is oftentimes—during the war and at the end of the war—famine. Crops have been destroyed; communication systems are destroyed and so on and so forth. It worked in that day; it works in this day.
Third, he kills with what some translations say is “death.” But, most commentators believe that that is a suggestion of “pestilence.” This, as well, often accompanies, is a companion of, both war and famine. As these things take place, the population experiences sickness and disease which can be brought on by infestations of various bugs, rats, and so on. (I don’t mean to get too descriptive of these things.) But notice, as well, that Jesus associated famine and pestilence when He was telling of the calamities which would come upon Jerusalem, Luke, chapter 21, and verse 11 [“And there will be great earthquakes in various places, and famines and pestilences; and there will be fearful sights and great signs from heaven.”] This also fits with an Old Testament verse that we’re going to look at in just a moment.
First, let’s notice the fourth way that he kills, and that is by “wild beasts of the earth.”
So, we have Death, which is brought on by war and warfare; Death that is brought on by famine; Death that is brought on by pestilence; and Death that is brought on by wild beasts of the earth. This corresponds with a fourscore judgment, which God presented through the prophet Ezekiel in the long ago. If we look over in Ezekiel, chapter 5, verses 16 through 17, we see that the Lord is speaking through the prophet about what the eventuality would be of Jerusalem itself: “…when I send against you the deadly arrows of famine, arrows for destruction, which I will send to destroy you, and when I bring more and more famine upon you and break your supply of bread. 17I will send famine and wild beasts against you, and they will rob you of your children. Pestilence and blood shall pass through you, and I will bring the sword upon you. I am the LORD; I have spoken.” Also, you might make note of Ezekiel 14, verse 21. That same scenario is given there. [“For thus says the Lord GOD: How much more when I send upon Jerusalem my four disastrous acts of judgment, sword, famine, wild beasts, and pestilence, to cut off from it man and beast!”]
Here, again, we mentioned that we’re looking at imagery; we’re looking at symbols. Many of things that we are looking at here, and will be looking at as we continue in the book of Revelation, will be things that have already been spoken of, things from the Old Testament that the Lord had spoken concerning His judgments against the children of Israel, against nations around the Hebrew nation also, even some things from the New Testament. We’re not talking here about absolutes or specifics; we’re talking about images.
The judgment symbolized by this rider is against the sinful world of people who have not named the Name of the Lord. But in such judgments, Christians must necessarily suffer with the rest.
There are the first four seals, all of them having to do with four horses, four riders, four colors, all representing something. As a quick review here, the first seal, we concluded, represented the going forth of Christ in the Gospel for the Word of redemption’s scheme as it had been symbolized by the single book [scroll]. The second seal represented the persecution of the saints which followed the preaching of the Truth, which brought saints and the world into conflict. The third seal represented discrimination in labor and business, which added to the suffering of Christians. The fourth seal represented the judgments that fell upon society as a result of pagan rejection of the Divine Message. That is the opening of the first four seals.
THE SOULS UNDER THE ALTAR (VERSES 9-11)
The Fifth Seal – Souls Under the Altar (verses 9-10)
9 When He opened the fifth seal, I saw under the altar the souls of those who had been slain for the Word of God and for the Witness they had borne. 10 They cried out with a loud voice, “O Sovereign Lord, holy and true, how long before You will judge and avenge our blood on those who dwell on the earth?”
This is a little different scene here that John has. There is not a rider coming forth, but rather, as this fifth seal opens, he sees the souls of slain saints of God under the altar.
The Hebrew term for the word “altar” in the Old Testament, as part of the Old Covenant, was from a word that meant “place for blood sacrifice.” This was derived from a word that meant “to slaughter,” or “to slay a victim.”
The New Testament term for the word “altar”—the Greek word—is derived from a word which means “to sacrifice.”
Well, in the Law it was said that the life is in the blood, Leviticus 17, verses 11 and 14, and Deuteronomy 12, and verse 23. [Leviticus 17: 11, 14: “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul…For it is the life of all flesh; the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off.” Deuteronomy 12:23: “Only be sure that thou eat not the blood: for the blood is the life; and thou mayest not eat the life with the flesh.”]
The blood of the sacrifices was to be poured out at the base of the altar, Leviticus 4:7; 4:18; 4:30 and others. [Leviticus 4:7, 18, 30: “And the priest shall put some of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation…And he shall put some of the blood upon the horns of the altar which is before the LORD, that is in the tabernacle of the congregation, and shall pour out all the blood at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation…And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar.”]
Therefore, when the blood was poured out it was, in effect, offering the life of the sacrifice. Here we have in this imagery, what John sees when this fifth seal is opened, those lives which have been given, those lives which were, in effect, sacrificed for the Word of God. They are at the base of, they are under, the altar. This imagery here is something of a throwback to the Old Testament—the Old Covenant—and that system of sacrifices.
The souls which John saw beneath the altar were the lives of those who had been sacrificed for Christ. A derivative of the word that is translated “souls” is also translated “life.” Jesus gave His life as a ransom for many, Matthew 20:28 [“Even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many.”] And, the saints love not their life, even unto death, we’ll read when we get over to Revelation 12, and verse 11 [“And they overcame him by the blood of the Lamb, and by the Word of their Testimony; and they loved not their lives unto the death.”].
These underneath the altar were those who had given up their own lives in sacrifice for the Word of God and the Testimony which they held. They were being sacrificed for the same reason that John had been exiled to Patmos. In Revelation, chapter 1, verse 9, it said that he was there—that he had been exiled to Patmos—for the Word of God and for the Testimony of Jesus Christ. [“I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the Word of God, and for the Testimony of Jesus Christ.”]
This image of sacrifice which is being put forth here is further confirmed by the word “slain,” which is used here [verse 9]. They were, in effect, slaughtered in sacrifice. They were “slain” because of the Word of God which they had accepted, which they had believed and which was the basis for their faith, the basis for their hope; they were slain for the Testimony which they held—that is the Testimony to that faith confessed in word and in life.
Later, John points out that one reason for their “overcoming” was because of “the Word of their Testimony; and they loved not their lives unto the death,” [Revelation 12:11]. “Martyr” is a proper word for these saints of God who were slain. In holding to the Word of God and to the Testimony of their faith, they had been “offered,” as it were, at the altar of sacrifice for His cause.
We might be reminded that the apostle Paul would use similar language to speak of his readiness to be offered as a sacrifice for the saints and for the cause of Christ. Look over in Philippians, chapter 2 and verse 17 for example. This is to help us confirm this point of what this image represents: “Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am glad and rejoice with you all.” He will say something similar in 2 Timothy, chapter 4 and verse 6. He will talk about, once again, his readiness to be offered as a sacrifice [“For I am already being poured out as a drink offering, and the time of my departure has come.”].
The cry of the souls under the altar is great, perhaps because of the number who where there, but possibly because of the importance of their cause and of their plea. They cry out, “…how long…?” The implication there is that this was not the beginning of the struggle, but that the struggle had been continuing for some time. Indeed, it had, virtually from the point of the Jewish persecution which began with the stoning of Stephen that we can read about in Acts, chapter 6, through the reign of the evil Emperor Nero and now the persecution that was continuing under the reign of Domician, the Roman Caesar at this time. When would it end? That’s their question. How long? But this question, we see, is not answered.
This same question or a similar question—this same plea—had been one that was fairly common that we can see from the pages of the Old Testament. It was often asked. Let me just give you some Scriptures to make note of: Psalm 6:3 [“My soul also is greatly troubled; But You, O LORD — how long?”]; Psalm 13: 1-2 [“How long, O LORD? Will You forget me forever? How long will You hide Your face from me? 2 How long shall I take counsel in my soul, Having sorrow in my heart daily? How long will my enemy be exalted over me?”]; Psalm 35:17 [“Lord, how long will You look on? Rescue me from their destructions, My precious life from the lions.”] and several more in the Psalms; Isaiah 6:11 [“Then I said, ‘Lord, how long?’ And He answered: ‘Until the cities are laid waste and without inhabitant, The houses are without a man, The land is utterly desolate….”]; Jeremiah 47:6 [“O you sword of the LORD, How long until you are quiet? Put yourself up into your scabbard, Rest and be still!”]; Habakkuk 1:2 [“O LORD, how long shall I cry, And You will not hear? Even cry out to You, ‘Violence!’ And You will not save.”]; Zechariah 1:12 [“Then the Angel of the LORD answered and said, ‘O LORD of hosts, how long will You not have mercy on Jerusalem and on the cities of Judah, against which You were angry these seventy years?’”].
So, this cry of “…how long…?” was a familiar cry in the ears of God. The saints under the altar are calling out to the Master, to the Father. As servants of Jesus Christ, they recognize Him as the Master of life, the Master of their destiny.
Their cry is not a cry for revenge, but rather, it is a cry for vindication of their deaths and for the cause for which they died. The question is, “How long will it be before He—that is, the Master, the Judge—will judge? How long will it be before He determines? How long will it be before He pronounces a judgment in their behalf, in their favor? How long before He avenges their death, sees that they get justice against their opponents?” They’re crying for the JUST judgment that is due them.
The Consolation of the Souls Under the Altar (verse 11)
11 Then they were each given a white robe and told to rest a little longer, until the number of their fellow servants and their brothers should be complete, who were to be killed as they themselves had been.
In verse 11, we see that each one of the saints under the altar were given a white robe and told to “rest a little longer.” The robe that is mentioned here was, in the original language, “a long, flowing garment of the victorious heavenly color.” That victorious heavenly color is the color “white.” We mentioned when we talked about the opening of the first seal—the white horse and its rider. Interestingly enough, the Greek word here that is translated “robe” is “stole.” We know what a “stole” is, but this is different. This is a long, flowing garment.
The saints had won the battle and they were now at rest. But, they were not, are not, yet in that final state of glory. This would not, and will not, be theirs until after the final judgment. They first have to rest a little time longer. What’s going to transpire during this continued period of rest? Well, there is going to be more persecution; there’s going to be more tribulation. It was in progress at that time, in that day, as John saw this vision. It continued after this point. It continues even today. There will be others who will be joining these ones who have already sacrificed their lives, who have been slain, if you will, on the altar for the Word of God and for their Testimony of the Word of God. There will be others to join them. Of course, this has been going on for, well, nineteen-hundred-plus years.
COSMIC DISRUPTIONS IN THE DAY OF THE LAMB’S WRATH (VERSES 12-17)
12 When He opened the sixth seal, I looked, and behold, there was a great earthquake, and the sun became black as sackcloth, the full moon became like blood, 13 and the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale. 14 The sky vanished like a scroll that is being rolled up, and every mountain and island was removed from its place. 15 Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, 16 calling to the mountains and rocks, “Fall on us and hide us from the face of Him Who is seated on the throne, and from the wrath of the Lamb, 17 for the great day of Their wrath has come, and who can stand?” (ESV)
12I looked when He opened the sixth seal, and behold, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became like blood. 13And the stars of heaven fell to the earth, as a fig tree drops its late figs when it is shaken by a mighty wind. 14Then the sky receded as a scroll when it is rolled up, and every mountain and island was moved out of its place. 15And the kings of the earth, the great men, the rich men, the commanders, the mighty men, every slave and every free man, hid themselves in the caves and in the rocks of the mountains, 16and said to the mountains and rocks, “Fall on us and hide us from the face of Him Who sits on the throne and from the wrath of the Lamb! 17For the great day of His wrath has come, and who is able to stand?” (NKJV)
The Sixth Seal – Cosmic Disruptions (verses 12-14)
12 When He opened the sixth seal, I looked, and behold, there was a great earthquake, and the sun became black as sackcloth, the full moon became like blood, 13 and the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale. 14 The sky vanished like a scroll that is being rolled up, and every mountain and island was removed from its place. (ESV)
It’s evident that the opening of this sixth seal brings a judgment into view. Many scholars and writers and expositors are certain that what is in view here is the great and final judgment, the end of the world. They believe this is describing those events, but not, perhaps, those specific events. But once again, through the symbolic language, this apocryphal language that is being used here, this would describe that great and fateful day which will take place at the Lord’s return, when the earth is consumed by fire, when all will be brought before the judgment seat of Christ. That, certainly, can be fit in to what we read here.
However, let me present this from a little different approach and see if this does not meet with your understanding and approval, as well. Indeed, it is very obvious that there is a judgment of some kind which comes into view here with the opening of this sixth seal. We see that some great and catastrophic events are described. Once again, whether these are absolutely literal, or whether they are figurative in nature, could be discussed and debated.
But, think about it from the standpoint that in the fifth seal that we just studied, the saints underneath the altar had cried out with a great cry, “How long, O Lord, how long?” We said that they’re not looking for vengeance, but that they’re looking for justice. They were told that they would have to wait a little longer.
I think that as we will look at this sixth seal, we will see evidence which shows that the judgment that is described HERE, that is in view HERE, is not the great and final one. God gives assurance that He will avenge their cause; He will meet out justice by a judgment upon those who inflicted death upon these saints. This is a judgment against whatever ungodly power is persecuting the saints. Of course, there would be more than one ungodly power, wouldn’t there? This judgment is descriptive of any and all earthly powers that inflict persecution, suffering and death upon the people of God.
The picture here is of a crashing world, earth-shaking events, with no light to guide, darkness engulfing wicked people. The Spirit in the scene draws very heavily from the Old Testament pictures and descriptions of judgments—final judgments—that were brought upon heathen nations that had sought the destruction of God’s people in times past.
For example, Isaiah used some of these same symbols—word pictures—as he speaks concerning the destruction of ancient Babylon. Turn over to Isaiah 13 and verses 10 and 13. This is the prophet speaking concerning the destruction of the Babylonian Kingdom: “10For the stars of the heavens and their constellations will not give their light; the sun will be dark at its rising, and the moon will not shed its light…13Therefore I will make the heavens tremble, and the earth will be shaken out of its place (that sounds familiar, doesn’t it?), at the wrath of the LORD of hosts in the day of his fierce anger.”
We might also turn over to Isaiah 29 and verse 6: “6…you will be visited by the LORD of hosts with thunder and with earthquake and great noise, with whirlwind and tempest, and the flame of a devouring fire.”
Then, Isaiah, chapter 50 and verse 3: “I clothe the heavens with blackness, And I make sackcloth their covering.” This, again, is a reference to the destruction of the Babylonian Empire.
Joel also described a future judgment; this against Jerusalem itself. He will say in Joel 2, verse 31, “The sun shall be turned into darkness, And the moon into blood, Before the coming of the great and awesome day of the LORD.” Again, that’s very familiar, isn’t it?
Then, in the New Testament, Matthew 24, verse 29, Jesus will use some of these very same figures, these very same word pictures, as He will describe the nature of the calamities that will come upon the city of Jerusalem by the Romans when the city will be destroyed. [“Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken.”]
Viewed in light of the descriptions of former judgments, the picture before us here in this sixth seal describes bloodshed and total blackness, and the end of the world under consideration. However, this is not the ultimate end toward which we look. The goal is the destruction of the power or the powers responsible for the saints’ death. Specifically, we’ll see as we get over to chapter 13 of Revelation, the Roman Empire is, perhaps, chief on the list of the nations, or the empires, which will be destroyed. The description here can apply to them.
Speaking of the stars that would fall from heaven, the fig tree casting the unripe fruit [verse 13], and so on, in the writing of other prophets like Isaiah and Daniel, the rulers of nations are seen, or characterized, or represented, by stars. We can fit that into this description here. Once again, we’re looking at nations, at empires, beginning with the Roman Empire, coming under destruction and devastation because of what they have done to the people of God—specifically Emperors such as Nero and Domician and others whom we will mention.
One writer pointed out that this metaphor, “…the stars of heaven fell to the earth…,” may very well have been drawn from the meteor showers which we witness sometimes in our day. But in that day and, apparently, in that region of the world, the meteor showers were very evident, very prominent, and could very easily be seen. This was not necessarily because the meteor showers occurred more frequently. That’s not the implication. Think of the utter darkness that would exist in that day—no city lights, no light pollution to light up the night sky, but just that pure blackness—that dark sky. Maybe some of you have been in some remote areas away from any light where you’ve seen a meteor shower in a totally black sky. Perhaps, this is where this metaphor came from.
And then consider the description of the unripe fig, which grows during the winter. The description that I read from one commentator said that, indeed, fig trees in this region of the world did grow a fig in the winter time. Of course, the climatic conditions there are such that the growing season will last sometimes through the winter. These winter figs don’t come to maturity. So, in the Springtime of the year, with the winds, these figs fall off. Once again, the depiction here is of these world powers, these emperors, these rulers, being like the stars falling from heaven and like these immature, these unripe figs, falling from the tree.
In verse 14, there is an interesting description about the sky vanishing like a scroll that is being rolled up. We’ve discussed that all we are studying in Revelation is a scroll that the Lamb, who was worthy, has taken from the hand of Him Who sits on the throne. We might picture that this scroll is being unrolled. As each seal is opened, the scroll is unrolled a little bit further. We know what that imagery would be.
So it is, when a nation comes to an end, it is, as it were, rolled up—no longer visible. Isaiah had said of heathen nations as the end of their time had come, “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 the vine, and as the fading leaf from the fig,” Isaiah 34 and verse 4. Their heaven should pass away, for the nations and their world would be no more.
There are other symbols here in verse 14—the mountains and islands. Mountains, of course, were symbols of permanence, symbols of strength—the very foundations of the world, we might say. But those would be removed. The islands, or the isles, depending on your translations, were symbols to the people of that day of the most remote lands, the far-flung regions. We might say, “The corners of the earth.” These remote lands would be a nation’s possessions far from the ruling, or conquering, nation. Ezekiel wrote in Ezekiel 26, verse 15, speaking of the fall of the City of Tyre, which had been a great commercial power in its day. He said that the isles would shake [“Thus saith the Lord GOD to Tyre: Shall not the isles [their conquered lands/countries] shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee?”].
All of these symbols, the symbol of the mountains and the islands, indicate and illustrate the fall and the passing of a great national power when it is judged by Jehovah. They fall when God brings His mighty judgment upon that nation.
The Reaction of Mankind (verses 15-17)
15 Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, 16 calling to the mountains and rocks, “Fall on us and hide us from the face of Him Who is seated on the throne, and from the wrath of the Lamb, 17 for the great day of Their wrath has come, and who can stand?”
In verse 15, we’re going to see several classes of people described. In a generic way, we see ALL classes of people being brought into view.
First of all, we see the kings of the earth, the rulers of kingdoms, and of provinces, and of sin-filled and unregenerate mankind. After kings, we see princes [NIV] [“the great ones”-ESV] listed here, another type of royalty who would be rulers and have authority over other people. Then we see mentioned “chief captains [KJV]” or “commanders [NKJV]” or “generals [ESV]”, suggesting that these would be the leaders of the military tribunes, the commanders of thousands of men. Then we see listed “the rich”—the wealthy of the earth, “the powerful”—the strong, those who were men of power and strength, perhaps in various positions of life, not necessarily referring to physical prowess. Also listed is “every bondman [KJV]” or “slave[ESV]”, that is, every slave, one who is owned by another. And then, “every free man [KJV].”
That just about takes it all in, doesn’t it? Everyone, from the top to the bottom, and all in between are listed. No one is going to be excluded from the judgment when it strikes. All of these, from the kings to the slaves, will be drawn together by a common calamity. They will seek refuge—try to hide in caves, ask the mountains and the rocks to fall on them, as we see here in verse 16.
One commentator says that this is, perhaps, further evidence that what is being revealed here in the opening of this sixth seal is, indeed, NOT the great and final judgment. He points out that, when THAT day comes, when THAT moment in time occurs, the Lord will come. Paul describes His coming as“in the twinkling of an eye,” 1 Corinthians 15:52. [1 Corinthians 15:51-52: “Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed--52in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed.”]
The Lord’s coming is also described by Peter, 2 Peter 3, saying that He will come as a thief, in which day the heavens will pass away, the earth and the works that are therein shall be burned up. [2 Peter 3:10: “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.”] The clear implication is that in that day when the Lord comes, there will be no time to seek a hiding place.
Further, this suggestion of men seeking refuge in caves and under rocks, and calling for mountains to fall on them actually occurs in other places in Scripture. In fact, at least three other times we see this referred to as it points out an impending calamity.
Hosea used this language to describe the destruction of Samaria by the Assyrians, Hosea 10 and verse 8 [“Also the high places of Aven, the sin of Israel, Shall be destroyed. The thorn and thistle shall grow on their altars; They shall say to the mountains, ‘Cover us!’ And to the hills, ‘Fall on us!’”].
Isaiah used a description very similar to this when he was prophesying of Jerusalem’s fall at the hands of Babylonia, Isaiah 2 and verse 19 [“They shall go into the holes of the rocks, And into the caves of the earth, From the terror of the LORD And the glory of His majesty, When He arises to shake the earth mightily.”].
Perhaps the Scripture that is most familiar to us is the one that Jesus uses, Luke, chapter 23, verses 28-30. As He is being led away to Calvary, there are women who are crying, who are mourning. He turns to them and says, “Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children. 29For indeed the days are coming in which they will say, ‘Blessed are the barren, wombs that never bore, and breasts which never nursed!’ 30Then they will begin ‘to say to the mountains, “Fall on us!” and to the hills, “Cover us!”’” So again, we see almost this exact description used by the Lord Himself.
Someone might say that what the Lord was talking about when He spoke these words was the final judgment. But not necessarily so. What He has in mind has to do with what is being done—the wrong, the evil that is being brought forth as the Son of God is marching off, carrying His cross to Calvary, about to be executed, about to be crucified. He concludes that section of Scripture, saying that if they do this when the wood is green—in the early days—if they do this kind of thing now, what is going to happen from this point forward? [Luke 23:31: “For if they do these things in the green wood, what will be done in the dry?”]
In verse 17 of Revelation, chapter 6, the conclusion is that “the great day of their wrath has come, and who can stand?” Indeed, good question. “Who is able to stand?”
Isaiah had described the day of Jehovah as cruel, with wrath and fierce anger, to make the land a desolation and to destroy the sinners thereof out of it, Isaiah 13 and verse 9 [“Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and He shall destroy the sinners thereof out of it.”].
We might also look at what some of the other prophets have to say along this line:
Joel 2:11, 30-31: “The LORD gives voice before His army, For His camp is very great; For strong is the One Who executes His Word. For the day of the LORD is great and very terrible; Who can endure it?... And I will show wonders in the heavens and in the earth: Blood and fire and pillars of smoke. The sun shall be turned into darkness, And the moon into blood, Before the coming of the great and awesome day of the LORD.”
Zephaniah 1:14-15: “The great day of the LORD is near; It is near and hastens quickly. The noise of the day of the LORD is bitter; There the mighty men shall cry out. That day is a day of wrath, A day of trouble and distress, A day of devastation and desolation, A day of darkness and gloominess, A day of clouds and thick darkness….”
The Lamb, the only One found to be worthy, has taken the scroll—the book. We’ve said that THAT is God’s purpose; that’s God’s plan. That is the unveiling of His plan for all of mankind for all of eternity. He has taken it out of the Father’s hand, and He has been delegated to carry out the plan. It IS “the great day of their wrath”, God’s and the Lamb’s. Thus, “who can stand?”
Nahum asked the same question as Jehovah’s impending judgment was about to fall on Nineveh in the long ago. He will ask, in Nahum 1 and verse 6, “Who can stand before His indignation? And who can endure the fierceness of His anger?”
“No one!” is the answer. [Nahum 1:6 continues: “His fury is poured out like fire, And the rocks are thrown down by Him.”]
No one was able to stand against Jehovah’s indignation in the city of Nineveh in the long ago. No one will be able to stand against the indignation of God as He brings punishment, or destruction, against nations on earth as time goes on, or whether it, indeed, is in that final day. Every knee WILL bow. Every tongue WILL confess that Jesus is Lord.
Let me share with you one commentator’s summary of Revelation, chapter 6. He says, “This lesson has presented us with the four horsemen, representing conquest, strife, famine and death. In contrast, the suffering of those who had been slain because of their faith called for the vindication of righteousness in a godless world, and the concluding seal emphasizes the terror of godless men, of godless nations and empires, as they confront the presence of God and Christ. The four horsemen of Revelation have ridden many times through human history, and the people of God have suffered persecution many times. The assurance of this lesson is that the persecuted triumph and the godless are judged.”