@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 chænix." While making food scarce, do not make it
so much so that a chænix (about a day's provision of wheat,
variously estimated at two or three pints) shall not be obtainable "for
a penny" (denarius, about twenty cents, 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.