Chapter 6
THE SEVEN SEALS
‘For nation shall rise against nation and kingdom against kingdom: and there shall be famines and pestilences, and earthquakes in divers places,all these things are the beginning of sorrows.’ (Mtt.24:7,8)
THE FOUR HORSEMEN OF THE APOCALYPSE
The symbolism is drawn from the old testament but modified to carry a radically new meaning. Zechariah had two visions, one of four chariots1, but both were sent out only to patrol the earth and to report on its peaceful condition; and the different colours of the horses correspond to the different winds or points of the compass (Zech.1:8-11, 6:1-8). But in John’s vision the four colours indicate a difference of commision and the emergence of each new rider betokens the release of a new disaster on earth: the victory of the gospel (a disaster for Judaism), the Herodian persecution, famine and the last horseman an intensification of all the previous. The heavenly voice which says, “come!” is not calling disasters into existence, rather the voice is declaring that nothing can now happen (not even the most fearsome evidence of man’s disobedience and its nemesis) which cannot be woven into the pattern of God’s gracious purpose. Because Christ now reigns from the cross onwards; even when the four horsemen ride out on their destructive missions they do so as emissaries of his redemptive love.
THE FIRST SEAL - THE WHITE HORSE
‘And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, “Come and see”. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer’. (Rev. 6:1-2)
This seal represents the victorious course of the gospel by the rider on the white horse. Some commentators argue that as the other seals represent judgments against Israel, with especially the last horsemen acting as a kind of summary, or epitome of all the others (to kill by sword, famine, plague and wild beasts), the first seal must therefore be similar in character. Moreover a crown, ‘was given’ (edothe) to the rider, a word frequently associated with divine permission to carry out retributive judgments.2
The crucifiction and the preaching of the gospel was not only a judgment on Adamic nature, but also on Judaism itself.
‘Now is the judgment of this world; now shall the prince of this world be cast out. And if I be lifted up (crucified and raised) from (out of R.V.) the earth, will draw all men to me’. (John.12:31,32)
Here we already have an indication of a major change in divine policy; after the resurrection the Jews would lose their priveledged position; all men (without distinction) would be drawn to the foot of the cross.
‘And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; then shall the end come’. (Mtt.24:14)
This period is defined by the conversion of Saul:
‘But the Lord said unto him, “Go thy way: for he is a chosen vessel unto me, to bear my name before the gentiles and kings and the children of Israel”’. (Acts 9:15)
The cavalier on the white horse is the Lord Jesus Christ, many commentators have drawn the comparisons with Rev 19.
REV chpt.6.
REV chpt.19.
- white horse
- white horse
- had a bow
- out of his mouth a sharp sword
- given a crown
- many crowns
KING OF KINGS AND LORD OF LORDS
That the cavalier is awarded a crown before he rides out may be constructed as a promise of victory: he went forth conquering and to conquer. Literally – conquering (overcoming) that he might conquer. This conveys a different meaning i.e., overcoming (his flesh) that he might conquer (his enemies) and compares favourably with the literal translation of Rev.5:5; conquered to open i.e., he overcame his flesh in order to open the book.
The crown that he is given, is the crown of life; promised to all those who suffer persecution for their witness (Rev.2:10). In the days of his flesh he was awarded a crown of thorns (associated with the curse – Gen 3:18) by the Roman soldiers (Mk.15:17): the irony of the situation was that the CORONA GRAMINEA or OBSIDIONALIS (= grass crown) was the rarest of all Roman military decorations. It was made out of grass or wheat, if the battle took place in a field (of grain) and was awarded ‘on the spot’ by the soldiers. It was given to a man who had by personal efforts saved a whole legion – or a whole army: Julius Caesar had been awarded one in the field. It was a cherished award attesting personal valour, and if worn in the senate, the senators were obliged to acknowledge the wearer with a standing ovation. In Rev.14:14 we have, ‘one like unto the son of man’ with a golden crown on his head, when he is encountered in Rev.chpt.19 he wears, many crowns:
‘Take silver and gold, and make crowns and set them upon the head of Joshua the son of Jehozodak, the high priest; and speak unto him, saying, Thus speaketh the Lord of hosts, saying Behold the man whose name is THE BRANCH and he shall grow up
out of his place, and he shall build the temple of the Lord: even he shall build the temple of the Lord’.
It is not a coincidence that this coronation passage occurs in the Zechariah prophecy immediately after the mention of the four horses (Zech.6:11-15). The ‘many crowns’ represent the saints, who are his crowning glory in the age to come, the travail of his soul.
‘They shall be on the head of Joseph, And on the crown of the head of him that was separate (a Nazareen) from (among R.V.) his brethren’. (Gen.49:26) 1
It is significant that we have arrived at this quote from the blessing on Joseph in Genesis 49, for the cavalier on the white horse is based on this passage as the table on the next page demonstrates.
GENESIS 49
PSALM 211
PSALM 89
REVELATION 6
v.24: Page_5
His bow abode in strength and the arms of his hands were made strong by the hands of the mighty one (R.V.) of Jacob.
v.1:
The King shall joy in thy strength, O Lord.
v.12: Thou shalt make ready thy bowstrings against the face of them.
v.21:
Mine arm shall also strengthen 2 him.
v.10: Thou hast scattered thine enemies with thine strong arm.
v.8: Who is a mighty one like unto thee, O Yah? (R.V.)
v.2:
He that sat thereon had a bow.
v.25-26:
Blessings of El Shaddai (Almighty).
(Offspring/children)
v.4:
For thou hast made him most blessed forever.
v.29:
His seed also will I make to endure forever.
(of the tribe of Joseph were sealed 12,000 – see chapter chpt.7:8)
v.26:
They shall be on the head of Joseph, And on the crown of the head of him that was separate from his brethren.
v.3:
Thou settest a crown of pure gold on his head.
v.2:
A crown of gold was given him.
v.27:
Benjamin shall ravin as a wolf.
v.22-23: The enemy shall not exact upon him, nor the son of wickedness afflict him. And I will beat down his foes before his face, And plague them that hate him.
CONVERSION OF SAUL IN ACTS
The blessing – although it can hardly be called such, it is more appropriately a prophecy; ‘that I may tell you that which shall befall you in the last days’ (Gen.49:1), concludes with the tribe of Benjamin. This is also appropriate to the white horse period;
‘Benjamin shall ravin as a wolf: In the morning he shall devour the prey, And at even (R.V.) he shall divide the spoil’ (Gen.49:27).
The apostle Paul (formerly Saul) was from the tribe of Benjamin (Philip.3:5) and just as his progenitor and namesake Saul had persecuted David in the morning of Israel’s history, so too Paul had persecuted Christ in the evening of Israel’s history (Acts 9:4).
This persecution was however for a purpose, the proclamation of the gospel to the gentiles was the outcome – God had, ‘added another son’.
In Ancient Rome the horse was a powerful symbol, the title – MASTER OF THE HORSE or MAGISTER EQUITUM was given to the lieutenant of the dictator in crisis situations with powers of imperium. Imperium involved the power of supreme authority, incorporating command of the army, law interpretation and execution including the right to inflict capitol punishment. Magistrates with imperium were assisted by lictors who carried the symbols of imperium – fasces (bundle of rods). The MAGISTER EQUITAE had 12 lictors (compare12 disciples) and the dictator (absolute power) had 24 lictors. (contrast the 24 elders, 4:4 around the throne of God, who in 5:8 fall down before the Lamb and who carry vials full of prayers as symbols of their imperium! – these 24 are based on the courses of the priests)
It is intresting to note that Pompey Magnus who was voted special powers by the senate and who defeated eastern potentate Mithridates and annexed Judea as a Roman client state in B.C.63, was accorded a white horse and bestowed upon himself the eastern title KING OF KINGS (cp.19:16).
Alexander was also known for his legendary black horse Bacaphalus. Alexander conquered the civilized world and died in Babylon at the age of 33. Jesus refused the ‘kingdoms of the world’ and chose the way of suffering. He also died at the age of 33 but in so doing he gained salvation for the whole world.
‘For what is a man profited if he gain the whole world (like Alexander), and loose his own soul?’ (Mtt.16:26)
(Compare the similarity of the incidents in Mtt.16:22-26 with Mtt.4:8-10; Jesus unlike Alexander chose the way of suffering and obedience – in so doing he has inherited the whole world and the, ‘fullness thereof’, now he rides forth to conquer).
THE SECOND SEAL – A RED HORSE
‘And when he had opened the second seal, I heard the second living creature, saying come. And another horse came forth, a red horse and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword’ (Rev.6:3,4).
This period is characterised by the Herodian persecution, which culminated in the death of James and the arrest of Peter, who was arrested at Passover (Acts 12:3):
‘to take peace from the earth that they should kill one another’.
Christ himself had warned that he had not come to send peace on the earth: ‘I come not to send peace, but a sword. For I am come to set a man at variance against his father, and a daughter against her mother…...’ (Mtt.10:34-39). This was not a deliberate choice of the Lord, but rather a consequence of the attitudes toward his messianic claims – which resulted in divisions and even martyrdom:
v.38…………take up your cross…..
v.39…………he that loseth his life for my sake shall find it….
The divisions caused is apparent in the epistle of James:
‘Ye kill and desire to have, and cannot obtain, ye fight and war’ (James 4:1).
Does this indicate that brethren in Christ were murdering each other? God forbid. In order to understand the epistle of James it must be put into context. It has been proposed by H.A.W. in his book Seven Short Epistles, that the author of the epistle was James the son of Zebedee. This is important, for it would make the epistle one of the earliest - if not the earliest - in the New Testament. Moreover, it has been proposed that the epistle contains parts of a discourse that James gave at the funeral of Stephen.
‘Ye adulterers and adulteresses1 know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God. Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?” (James 4:4,5)
The ‘world’ in this passage is the Jewish world, James is referring to Num.11:24-29. In this incident two men, Eldad (friend of God) and Medad (more than a friend) had received the holy spirit and prophesied in the camp, away from the Tabernacle. This made the seventy (Sanhedrin) of Moses envious until he reprimanded them. Who is the friend of God and the one who is more than a friend? I would suggest that they are the friend of the bridegroom, John the Baptist and the other was Stephen. Both men were full of the holy spirit, both were martyred because of their friendship with Jesus.
Abraham was called, the friend of God (James 2:23) but these Jews were no longer friends of God, for unlike their father Abraham they were disobedient and faithless, for , ‘ye are my friends, if ye do whatsoever I command you’ (John 15:17). The breaking of bread (agapae) is the greatest expression of love for God and the brethren.
Murdering Stephen was not the way to friendship with God.
‘If the world (Jewish world) hate you, ye know that it hated me before it hated you. If ye were of the world (friend of the world) the world would love its own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” (John 15:18,19)
The epistle of James therefore reflects the situation in the early ecclesia, where the congregation encompassed Jewish Christians and Judaists (non converts), this circumstance only lasted momentarily, for animosity and persecution soon led to a complete separation of the two communities.1 It does not require much imagination to conclude that James’ speech would provoke dire consequences from the establishment. The Sanhedrin used a tried and tested technique and approached the Machiavellian statesman Herod Aggripa I, who for pollitical reasons had converted to Pharisaism,2 and who had James arrested.
James himself was killed with the sword (Acts 12:2). Clement of Alexandria has an impressive story, preserved by Eusebius in his church history (2:9), that the man who ‘led James to the Judgment–seat’ (betrayed him? Was chief witness against him?) was so impressed with the apostles’ bearing that he thereupon confessed belief in Christ and was condemned to the same fate. ‘On their way, he entreated James to be forgiven of him; and James, considering a little, replied: “Peace be unto thee”, and kissed him; and then both were beheaded at the same time. The rider on the red horse had come to take away peace on the earth but James, showing the spirit of Christ, forgave his persecutor (Stephen cried for Saul’s forgiveness and Christ answered the prayer by converting Saul) and granted him peace. James did indeed drink from his Lord’s cup and suffer the same baptism! (Mtt.20:23)
How strange, and comforting that the apostle John should find himself recording a vision relating to the death of his brother James. The death of James was already an historic event when John received the RED HORSE vision on Patmos. This would have reassured the brethren that the witnessing, persecution and martyrdom of the saints was all part of the divine redemptive purpose - Herod and the Jews may kill and persecute, but God rules in the kingdom of men.
The date of these events is precisely fixed by the death of Herod as being the spring of A.D.44.
THE THIRD SEAL – A BLACK HORSE
‘And when he had opened the third seal, I heard the third living creature saying Come. And I saw, and behold a black horse; and he that sat on him had a pair of balances in his hand. And I heard as it were a voice in the midst of the four living creatures saying, “A measure of wheat for a penny, and three measures of barely for a penny; and the oil and the wine hurt thou not”’. (Rev.6:5,6)
This is a strange famine indeed, for it does not affect the oil or the wine. During the occasion of the famine in 1Kgs.17. Elijah produced the miracle of the constantly full cruse of oil, which would not fail, ‘until the Lord sendeth rain upon the earth’ (v.14) Later in 2 Kgs.4:6 he produced a similar miracle for another widow, who was in danger of having her sons sold into bondage (Judaism). The widows are obviously types of the Jews and Gentiles and the oil, is olive oil:
‘…pure olive oil beaten for the light to burn before the Lord continually.’ (Lev.24:2)
This represents the gifts of the holy spirit, given for the enlightenment of the ecclesia. The ecclesia at Ephesus was warned that these gifts would be removed (lampstand) unless repentance was forthcoming, but at this juncture in time the oil would not fail.
During his flight from the rebellion of Absalom David had been provided with a bottle of wine, ‘that such as be faint in the wilderness may drink’ (2 Sam.16:2). This was the ‘new wine’ (Mk.2:22) of the covenant provided to sustain them in the wilderness wanderings.
Although there was a literal famine during this seal, the holy spirit and the breaking of bread would sustain the brethren. The famine conditions are severe, a quart of wheat will cost a days wages (a denarius). Agabus the prophet (Acts 11:27-30) warns of a famine throughout the Roman world, which the author of Acts links specifically with the reign of Claudius (A.D.41-54 and especially severe in 45,46) a period we know from other sources to have been a troubled one. As Bruce de Winter remarks in chapter 3 of Acts In Its First Century Setting: “The unearthing of epigraphic evidence relating to the experience of grain shortages has provided insights into a first century situation of civil unrest and benefaction which relates in revealing ways to the actions and motivations of characters in the book of Acts, and the conditions in which they find themselves”.1
THE FOURTH SEAL – PALE RIDER
‘And when he opened the fourth seal, I heard the voice of the fourth living creature (R.V.) saying, “Come”. And I looked and behold, a pale horse: and his name that sat upon him was Death and Hell (Hades) followed with him. And power was given unto them over a fourth part of the earth, to kill with the sword, and with famine (R.V.), and with death2, and with the beasts of the earth’ (Rev.6:7-8).
The language used in this passage is a direct cross reference to Ezek.14:21;
‘For thus says the Lord God: “How much more when I send my four sore judgments upon Jerusalem, the sword, famine, evil beasts, and pestilence, to cut off from it man and animal”’.
These are God’s judgments on Jerusalem, they are the same judgments set out by Moses (Lev.26:25,26) sword, famine and pestilence is a trio of divine judgment that is directed at Israel in scripture (and no one else). [Jer.14:21; 21:9; 24:10; 38:2 Ezk.7:15 see especially 2 Sam.24:13]
This trio is now expanded with ‘beasts of the earth’ – the Roman empire. This seal not only summarises the previous ones, it also intensifies the judgments. The pale rider is the angel of death called Abaddon or Apollyon in 9:11, that is, the destroyer. The colour of the horse is chloros (from which chlorine is derived) being the greenish pallor of a decaying corpse or diseased flesh. The pale hue is reminiscent of Jeremiah.
‘And these are the words that the LORD spake concerning Israel and concerning Judah. For thus saith the LORD; we have heard a voice of trembling, of fear, and not of peace. Ask ye now, and see whether a man doth travail with child? Wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?’ (Jer.30:4-6)
Jacob was not saved out of his time of trouble in the first century, an indication that the ‘time of the end’ (trumpet section) will see a repeat of a similar national disaster.
This seal is characterised by the passover revolt under the Roman procurator Ventidius Cumanus (A.D.48-52). Josephus informs us that on the day of the feast one of the Roman soldiers, ‘pulled back his garment and, cowering down after an indecent manner, turned his breech towards the Jews and spake such words as you might expect upon such a posture.” (Jos.Wars 2.12.1) As a consequence a riot ensued in which 10,000 were killed in the crush. This whole period is characterised by, ‘robbings, rapings and insurrections of the bolder sort… over the whole country.’ (Jos.Wars.2.12.5) During the procuratorship of Antonius Felix (A.D.52-60) we have the incident of the Egyptian false prophet who gathered 30,000 people on the Mount of Olives and attempted to expel the Romans by force. This was followed by a band of robbers and insurrectionists who, ‘filled all Judea with their madness and thus the flame was every day more blown up, till it came to direct war’. As if this was not bad enough, trouble erupted between the Syrian Greeks and the Jews of Caesarea. The Galilee region was a hotbed of trouble, this was originally the domain of Herod, tetrarch of Galilee – the Romans adopting the term tetrachy from Philip of Macedon, a term meaning a fourth part (power was given over a fourth part of the earth). Later the term was applied to minor dignataries.
This was also a period of terrorism in which assassins known as sicarri killed prominent people in broad daylight (Jos.Wars. book 2. –read chpt.13). The background to all this civil unrest was the famine that still continued to affect the population until 53,54. Famine is always the precursor to civil unrest and plague. Nero’s reign (54-68) also began during this period (52-59), setting the scene for the horrors to come.
THE FIFTH SEAL - THE SLAIN UNDER THE ALTAR
‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, “How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow-servants also and their brethren that should be killed as they were, should be fulfilled.” (Rev.6:9-11)
‘Precious in the sight of the Lord is the death of his saints.’ (Ps.116:15)
This period is characterised by the death of Paul1 (A.D.64?) who was put on trial before Nero, the Nero persecution of the Christians and the death of Peter (A.D.66?). The persecutors of the ecclesia are called ‘inhabitants of the earth’, this is in contrast with those whose citizenship is in heaven. More specifically, the inhabitants of the earth refers to Jews. It was the Jews who caused the apostle Paul’s arrest and even the Nero persecution probably had its roots in Jewish antagonism, for Nero’s wife2 was a convert to Judaism.
The altar is the altar of burnt offering in the heavenly sanctuary. The incense altar is to be found in 8:3. (golden altar, see pg.3 of chapter 8). Martyrdom of the saints is connected with self–sacrifice in order to ‘complete that which is lacking of the afflictions of Christ’ (Col.1:24).
The souls under the altar is an allusion to the old covenant ritual of pouring3 out the blood at the foot of the altar (Lev.1:5; 3:8; 4:25), the reason being that, ‘the life (nephesh = soul) is in the blood’ (Lev.17:11). These martyrs had been ‘slain for the word of God and the testimony (witness) which they held’. Several commentators, including H.A.W., point out that the souls are under the altar because at some time in the past they have been offered upon it.
This view equates the martyrs with the saints of the old covenant, such as Abel, whose blood cries from the ground (Gen.4:10). H.A.W. quotes Mtt.23:34,35 to show that from the blood of Abel (in Genesis – the first book in the Hebrew Bible) to Zacharias (2 Chron.24:20,21 – last book in the Hebrew Bible) refers to all the martyrs under the old covenant. The point that requires emphasis here is that all the blood shed from the foundation of the world would be required from this generation (Lk.11:50). They were encouraged to fill up the measure of their fathers (Mtt.23:32) and they did! The Old Testament saints could not be made perfect until their numbers had been complemented by their New Testament counterparts. (Heb.11: 39,40)
These Old Testament witnesses (martyrs) were told that they should, ‘rest for a little season’ (cp. Daniel 12:13; ‘thou shalt rest, and stand in thy lot at the end of days’). Once again there is every indication that it would only be a short time before their prayer for vengeance would be answered. Is this then a vindictive prayer for personal vengeance? God forbid! They have gone to their death in the confidence that God’s word, attested in the life and death of Jesus, is the ultimate truth; but unless in the end tyranny and other forms of wickedness meet with retribution, that faith is an illusion. “Vengeance is mine saith the Lord” and it requires faith to leave matters of justice in the hands of the righteous judge (Deut.32:35; Rom.12:19).
The martyrs had been condemned in a human court of law, and that decision stands against them unless it can be reversed in a higher court. But the heavenly judge cannot declare them to be in the right without at the same time declaring their persecutors to be in the wrong and passing sentence against them. Justice must not only be done; it must seen to be done.
The souls under the altar had to wait until their fellow-servants (Gentile Christians) and their brethren (Jewish Christians) which should be killed (even) as they were, should be fulfilled. The living and the dead share the solidarity of the same faith, metaphorically they are not dead at all, for our God is a God of the living not of the dead!
Though John writes here about the dead, he does so in the interest of the living, for whom the question of the martyrs’ faith is a question of supreme moment, because they are experiencing the same tribulations. The cry, “How long?” had echoed down centuries of oppression. (Ps. 6:3; 13:1; 35:17; 74:9; 79:5; 80:4; 89:46; 90:13; 94:3; Isa 6:11; Jer.47: 6; Hab.1:2; Zech.1:2 )
The cry is particularly pertinent to these fellow-servants and brethren for they are also facing martyrdom.
Was their cry (prayer) answered?
It is the belief of the present author that their prayer was answered. The answer was two-fold.
(1) The giving of the book of Revelation in ~ A.D. 65
(2) The vindication of the martyrs by the destruction of Jerusalem.
The parallel between the first century and the future is instructive: During the first century witnessing the cry, ‘how long’ goes forth. They are given the book of Revelation and martyred – their death is followed by a great earthquake (6th seal).
The future witnessing echoes the same cry, ‘how long?’ (see chpt.10 pg.7 ) they are given a little book (10:8), are also killed, and their death is followed by a great earthquake (11:13).
‘And he spake a parable unto them to this end, that men ought always to pray, and not to faint, saying: “There was in a city a judge, which feared not God, neither regarded man. And there was a widow in that city and she came unto him saying, avenge me of mine adversary; and he would not for a while, but afterward he said within himself, though I fear not God, nor regard man, yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me’. And the Lord said, “Hear what the unjust judge saith. And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?”’ (Lk.18:1-7)
THE SIXTH SEAL – THE GREAT EARTHQUAKE
‘And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; and the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand?’ (Rev.6:12-17)
Although it is not the intention of this exposition to expose the flaws in the orthodox interpretation the author feels that the traditional view has remained unchallenged for too long. Before we examine the sixth seal let us then satisfy ourselves that the alternative is illogical and even unscriptural for it ignores all the principles of sound hermeneutics. The following exposition is drawn from the verse by verse exposition of Revelation by H.P.Mansfield in the series known as the ‘Christadelphian Expositor’.
‘On being opened, the seven-sealed scroll reveals the course of future events in relation to the pagan Roman empire, in accordance with the purpose of Yahweh. In succession, four horsemen ride forth, bringing with them a series of judgments upon an empire that dared lay its hands on Yahweh’s people. Nevertheless, Christians are subjected to intense persecution, and as it increases in intensity, their prayers ascend to heaven, appealing for relief. A measure of this is provided with the opening of the sixth seal, for it pictures a great earthquake that overturns the prevailing order, symbolising the demise of paganism, and the establishment of a pseudo-Christianity as a state religion in the time of Constantine’ (page 84).
We are informed that the sixth seal was opened in A.D.311\12 and closed in A.D.324. According to this view it represents the historical period when Constantine emerged victorious from the battle of Chrysopolis and instituted Christianity as the state religion. The exegisis of verse sixteen is as follows:
‘And they said to the mountains and rocks, “Fall on us, and hide us from the face of him that sitteth on the throne - (this describes the attitude of pagans previously in power, [i.e., they are afraid] as they witnessed the elevation of Constantine, the so-called ‘first Christian Emperor’ and from the wrath of the Lamb”. As pagans saw so-called Christians now in power, they assumed that they were the true representatives of Christ and that the successes attached to the conquests of Constantine were manifestations therefore of the Lamb’s power’.
The exposition quotes the historian Scutari, who says that the greater part of the fugitives retired to the mountains. This they did of course for the purpose of concealment from the conqueror who had won the wreath, as predicted in the seal. (pg.98)
Presumably then the historian Scutari and H.P.Mansfield equate the ‘conqueror (Constantine) winning the wreath’, with his elevation to the throne. According to this convoluted reasoning Constantine is the one that sits on the throne.
Once again this is reductio ad absurdum, for the one that sits on the throne is God.
‘The four and twenty elders fall down before him that sitteth on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, “Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created”’ (Rev.4:10-11).
In chapter 4 it is God that is worthy of praise for his new creation; in chapter 5 it is the Lamb, the agent of the creative work, who is worthy of praise and who opens the seals. That Lamb is Christ. (5:6)
This language can be applied to no one else:
‘And no man in heaven and earth, neither under the earth, was able to open the book.’ (5:3)
Are we to believe, that this language (even by proxy) can be applied to Constantine?
Are we to believe, that the most cataclysmic event in Jewish history, as prophesied by Christ, finds absolutely no mention in Revelation? Even if Revelation was written after the fall of Jerusalem, we would still expect a retrospective reference to the fulfilment of this prophecy. Scripture always reminds the reader of God’s past judgments (Sodom, Egypt, Babylon etc., etc.).
Are we to believe that God answered the prayers of the saints for vengeance (i.e., justice) by replacing true Christianity with false Christianity?
‘It witnessed an epoch of political triumph of pseudo-Christianity, of spiritual declension for the Truth as a whole. In an endeavour to make Christianity attractive to pagans, errors which challenged the fundamental teaching of the apostles were superimposed upon the Truth, whilst practices unseemly to saints were freely indulged in’ (page 98).
This is a strange way for God to answer prayers for justice. Traditionalists cannot explain what hermeneutical principles they use for interpreting scripture, because their interpretation is completely arbitrary. Accordingly, their interpretation throws up the following anomalies:
Rev. chpt. 4 -the one on the throne = God
Rev. chpt. 5 -Lamb = Christ
Rev. chpt. 6 -the one on the throne = Constantine
-Lamb = false Christianity perceived by pagans as true Christianity
Rev. chpt.12 -man child caught up to the throne = Constantine
Rev. chpt.20 -the one on the great white throne = Christ
What criteria is determinative in this approach? Is scripture so inconsistent that it applies the same symbol (within the same book) to more than one application?
The reason for this arbitrary treatment of scripture rests on two false assumptions.
(1) That Revelation has a late date and therefore no further application to the Jews until the very end when Christ returns.
(2) That Revelation follows the history of the Catholic church from A.D.96 until the end.
These two false assumptions force the expositor to do violence to the text, indeed we can no longer speak of exegesis but of eisegisis.
Let us now turn to a constructive scriptural exegesis of the sixth seal. The sixth seal concerns the ‘wrath of the Lamb’ and the, ‘great day of their (R.V.) wrath’. This is the day of vengeance, in accordance with the prayers of the saints in the previous seal, who ask to be avenged (justified). At the commencement of his ministry Jesus had refused to proclaim the day of vengeance, for he ‘closed the scroll and gave it back to the minister, and sat down. And the eyes of all them that were in the synagogue were upon him’. (Lk.4:20)
But now the Lamb breaks all the seals and opens the scroll. The penultimate seal to be opened, is the great day of wrath, it describes the fall of Jerusalem, the dissolution of the nation state and the end of temple worship – the most cataclysmic event in Jewish history and the commencement of a 2,000 year diaspora.
As one scroll is about to be opened, another is about to be closed; for ‘heaven and earth was removed as a scroll when it is rolled up’. Just as the Lord had closed the scroll in the synagogue, even so now, he again closes the scroll of the law.
Jesus had warned them in the Olivet prophecy: “ Heaven and earth shall pass away, but my words shall not pass away”. (Mtt.24:35) Although that whole dispensation would disappear, Christ’s words would still have a future application. This indicates that ‘heaven and earth’ will pass away again, some time in the future, when it will be replaced with, ‘a new heaven and earth’. (21:1)
The sixth seal describes the end of an epoch, the closure of the Mosaic dispensation, it is fitting that we receive a vision of the 144,000 sealed at this juncture. The 144,000 sealed are in answer to the question, ‘who is able to stand?’
‘For the day of the Lord is great and very terrible and who can abide it?’ (Joel 2:11)
Indeed, this was terrible, but deserved retribution; for what will the Lord of the vineyard do?
‘He will miserably destroy those wicked men and let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons’ (Mtt.21:41 and this sentence came from their own mouths!) Jesus pronounced that – ”there shall be great distress in the land and wrath upon this people.” (Lk.21:23)
The Lord found no figs on the tree and cursed it (Mtt.21:19,20) he had sought fruit on the tree for three years and finding none, ordered it cut down. The vinedresser begged his Lord for one last chance; “Lord let it alone this year also, till I shall dig about it, and dung it: and if it bear fruit well; but if not, then after that thou shalt cut it down”. (Lk.13:6-9)
The fig tree in the sixth seal was already withered and dry and its immature fruit ready to drop.
‘Then they will begin to say to the mountains, “Fall on us!” and to the hills, “Cover us!” For if they do these things (i.e. arrest and crucify Christ) when the tree is green, what shall be done when it is dry?’ (Lk.23:28-31)
These words were spoken by Christ to the ‘daughters of Jerusalem’ on his way to the cross, in so doing he paraphrased Hosea 10:8, which he repeats in Revelation 6:14,15:
‘every mountain and island were moved out of their places….to the mountains and rocks fall on us, and hide us……….’
The metaphor of the most stable features of the world, such as mountains, islands, coastlands, ‘shaken’ and ‘moved’ occurs in the context of divine theophany or divine judgment (Judg.5:5; Ps.18:7 [LXX 17:7]; 46:2-3; Isa.5:25; 54:10; 64:1; Jer.4:24; Ezk.26:18; 38:20; Mic.1:4; Nah.1:5; Hab.1:6; Zech. 14:4 )
‘And this word, yet once more signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain’. (Heb.12:27)
The ‘mountain’ represents the temple mount (Mtt.21:21 – this passage also mentions the fig tree) and the island probably represents Massada, Herod’s fortress, which rocky prominence was isolated like an island in a sea of sand. This fortress in the Negev desert was the last bastion of Jewish resistance, where nearly a thousand Jews committed suicide rather than surrender to the Romans. The etymology of the word Massada probably comes from the Hebrew word foundation, but this house was built on a foundation of sand.
‘and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell, and great was the fall of that house’. (Mtt.7:27)
The fig tree is shaken of a mighty wind.
‘Behold, your house (the Temple) is left unto you desolate’ (Mtt.23:38)
God is democratic in his judgments, for no one was spared (except the sealed), from the highest, to the lowest in the land. A similar judgment occurs in Rev.19:18. Many passages in Isaiah reflect the terror of these judgments.
Rev.6:16 Isa.2:19
from the presence of from the presence of
the one seated on the throne the fear of the Lord
and from the wrath and from the glory
of the Lamb of his might
shaken of a mighty wind (v.14) to shake terribly the earth
‘The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day’. (Isa.2:11)
Isaiah 34:1-5 also forms part of the woven Revelation context:
ISAIAH 34
REVELATION 6
The host of heaven dissolve
heaven and earth shall pass away
The heavens rolled up like a scroll
heaven rolled up like a scroll
All their host shall fall down
the stars of heaven fall to earth
As leaves fall from the fig tree
fig tree, casting unripe figs
This is clearly a judgment on Israel, God says, “For my sword has drunk its fill in the heavens (ISRAEL); behold it descends upon Edom for judgment, upon the people I have cursed.”
Judgment must begin at the house of God (1 Pet.4:17) – the Isaiah context is plain, God judges Israel and Judah first – with the Assyrian invasion of Sennacherib (and his predecessors Sargon, Shalmaneser and Tiglath-pileser) then he judges the Assyrian and his allies, including Edom.
This passage is very appropriate to the first century, for the Jews had a wicked Edomite ruler who they proclaimed to be, ‘their brother’ and a Caesar who they declared was their king. The Messiah’s blood was indeed, on their heads and on that of their children, they had pronounced their own doom.
The great earthquake covers the seven-year period of the Jewish war, starting in A.D. 66½ when Roman soldiers looted Jerusalem and it was consequently seized by Zealots. The Romans sent reinforcements from Syria, who were defeated by the Zealots. In the meantime the Jews began fighting amongst themselves, there being three different factions within Jerusalem. In A.D.67 Vespasian who was Nero’s general landed at Antioch and received the submission of the Jews of Sepphoris. The Jewish garrison of Jodepath was massacred after a two month siege, and by the end of 67 the Romans had overcome Jewish resistance in Galilee. In A.D.68 a revolt broke out in Italy against Nero, who committed suicide. Civil war raged in Rome as one military leader after another tried to gain control of the city and the Empire. Vespasian suspended the siege against Jerusalem and withdrew. This was seen by the Jews as divine intervention – the city was invincible. Huge numbers of Jewish pilgrims came up to Jerusalem to celebrate the Passover - the first century Christians, however, heeded the Lord’s warning (Mtt.24:15-21) and fled Jerusalem, for they knew that no deliverance would be forthcoming – the siege was about to start in earnest. Vespasian was proclaimed emperor at Alexandria, then left for Rome to restore order, leaving his son Titus in charge of the siege. The horrors now began in earnest, with the population of Jerusalem swollen for the Passover. Titus arrived a few days before the feast in A.D.70. As the siege wore on, the horrors of famine, and even cannibalism, were added to the dangers of the war. The vicious internal fighting amongst the Jews caused them to burn the city’s store of grain, stockpiled to withstand the siege. Joseph’s comments; “Yet did God avenge himself upon them, in a manner agreeable to justice” and “the Romans slew some of them, some they carried captives, and others they made search for underground, and when they found where they were, they broke up the ground and slew all they met with.” (Jos.Wars.vi.9.4)
They were indeed, hiding in the labyrinth of tunnels under the Temple, the temple mount literally fell on them (‘to the mountains fall on us! Cover us!’). Archaeologists have recently found the bones of people who had taken refuge in water tunnels beneath the streets and had been sealed up there by the Romans. Even though the Romans met no further opposition when they did enter the upper city three weeks later, they engaged in wholesale slaughter, rape and looting. In April A.D.73 the last Jewish resistance was crushed by the Romans. At Massada the last defenders killed themselves (after first killing their wives and their children) death being preferable to slavery.
Massada, the first Roman garrison to be captured by the Zealots in A.D.66, was the last to fall – seven years later on the day after Passover. (Jos.Wars.x.9.1.)
What had begun at PASSOVER with the Lamb opening the first seal was now finished 42 years later on the DAY AFTER PASSOVER. The wave offering (144,000) is about to be presented.
SUMMARY OF THE SEVEN SEALS
WHITE HORSE
(A.D.31-38)
Seal opened by the PASSOVER Lamb. (Rev.5:6)
Conquering gospel – witness of Stephen conversion of Saul, preaching to the Gentiles.
Acts 1-10
RED HORSE
(A.D.38-45)
Peter arrested at PASSOVER.
The Herodian persecution – death of James and arrest of Peter.
Acts 12
Epistle of James
BLACK HORSE
(A.D.45-52)
Famine – during the whole reign of Claudius.
Acts 11:27-30
PALE HORSE
(A.D.52-59)
Riots at PASSOVER.
Sword, famine, plague and wild beasts – Period of the procurators Ventidius Cumanus and Antonius Felix – Sedition, robbery, terrorism, famine, start of Nero’s reign.
SLAIN UNDER ALTAR
(A.D.59-66)
Nero persecution – death of Apostles, Saints cry, ‘HOW LONG?’ ANSWER: the book of Revelation given: It will shortly come to pass. (Rev 1:1)
1 PETER 5:8-13
2 PETER 3
GREAT EARTHQUAKE
(A.D. 66-73)
Jerusalem besieged at PASSOVER A.D.70
Massada falls day after PASSOVER.
Jewish war - dissolution of the Jewish state – end of the Mosaic dispensation. Rome also judged see digression 8.1 page 3
HEBREWS 12:25-29
NOTES
1 ‘the chariots of Israel and the horsemen thereof’ (2Kgs.2:11,12; 6:17; 13:14; 1 Chron.28:18; Ps.18:10) The chariots, are the cherubim and the angels are the drivers of the horses. This is symbolic language - the cherubim with four faces represents the glory of God in all aspects of creation (Isa.6:3; Rev.4:11). All creation was made for his pleasure and glory and is ultimately under his control. The cherubim – chariot was seen by Ezekiel (ch.1) at the beginning of the captivity in Babylon, and again by Zechariah at the end of the captivity.
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2 ‘was given’ (edothe) is less frequently used in association with God’s redemptive grace
‘there was given to each one of them a white robe’ (6:11)
‘there was given to the woman two wings’ (12:4)
‘and it was given unto her…..to be arrayed in fine linen’ (19:8)
NOTES
1 Compare the commision to the witness in Rev.10:11.
NOTES
1 The word ‘separate”’ is nâ zî yr from the word Nazarite, i.e., consecrated as a Nazarite; hence figuratively from the later an unpruned vine (cp. Gen.49:22 – like an unshorn Nazarite) by false alliteration it is associated with Nazareth where Jesus was brought up. A comparison of Mtt.2:23 with the Hebrew text of Isa.11:1 favours the derivation of the name Nazareth from the root which appears in Heb. neser and Aramaic nisarA, sprout: Nazareth accordingly would mean verdant place or offshoot. This corresponds with the one who is the ‘branch”’or sprout in Zechariah. (although a different word is used in the Hebrew – tsemach). The prophecy in Genesis 49 does not make it apparent whether the blessing of Messiah would come to the tribe of Judah or Joseph (Ephraim = Israel). Ancestoraly Jesus was from the tribe of Judah but geographically from Nazareth of Galillee (Ephraim).
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NOTES
1 Psalm 21:6; ‘Thou hast made him exceeding glad with thy countenance’. Literally, “thy faces” in this case the divine cherubim chariot with which David has won great victories (cp.18:7-15;contrast 20:7) The occasion of this Psalm is probably 2 Sam.12:30 were David was crowned with the crown of Malcam (or Milcom) the Ammonite god whose name means ‘king of the people’ or ‘their king’. It seems that the Massoretes repointed Milcom to Malcam to avoid associating David with false gods. War with Amalek represents war against sin in scripture. The crown was a massive crown of gold that weighed one talent, variously estimated at 10lbs, 54lbs and even 130lbs – and could not therefore be comfortably worn on an everyday basis. See H.A.W. Samuel, Saul & David. Pg.276
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2 The word ‘strenthen’ indicates that this is a Psalm contemporary with Hezekiah whose name means ‘strengthened of Yah’. The Psalm is reminding God of the blessings bestowed on Joseph and the covenant made with David. The question “How long Lord?” (v.46) is similar to that of Psalm 79:5 and the reproach of the enemy in 79:10 similar to that of 2 Kgs18:29.
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3 The title EL SHADDAI, is always associated with fecundity and fertility (see H.A.W. Bible Studies Pg.362). This corresponds with the name Joseph – which means, ‘add to me another son’ (Gen.30:24) or to increase. The sons of Joseph ,Ephraim (fruitful) and Manasseh (forgetting the toil of my father’s house – Gen.41:51,52) are also appropriate to the motif of the blessing. Ephraim was, ‘the fruitful bough whose branches ran over the wall’ (the tribe settled on both sides of the Jordan). Jesus would also forget the toil of his father’s house (Abraham = the Jews) and would become fruitful and increase by adding the Gentiles into the covenants of pomise. Joseph himself did not become a tribe, but his sons, Ephraim and Manasseh became progenitors of tribes, yet it is Joseph that is included in the 144,000 as a tribe (7:8) as well as Manasseh (7:6).
NOTES
1 Adulterers and adulteresses – an expression used by Christ, primarily against the Pharisees. (Mtt.12:39; 16:4. Mk.8:38)
NOTES
1 The epistle of James accurately portrays the persecution started by Saul when he sought to persecute the Jewish Christians of Damascus and bring them back bound to Jerusalem (Acts 9:1,2 see especially Acts 11:19 and note the similarity of language – these are, ‘the twelve tribes of the dispersion’ James 1:1). James warned that they would not be able to flee persecution by planning to trade in other cities (James 4:13,14). The lamentable condition of the ecclesia – too much teaching (of the law), an emphasis on works, the unbridled tongue, love of the (Jewish) world, deference to the rich and scorn of the poor, ‘jealousy and faction’, ‘wars and fighting’ depicts a primitive ecclesia with two distinct factions. James is obviously addressing two separate entities in his epistle. The fact that the epistle concludes without greetings suggests that James was killed before it was finished. Jerome, while acknowledging the genuineness of the epistle, remarks that it was said to have been published by another in the name of James, though it gradually acquired authority. For further reading see Seven Short Epistles and also Studies in the Acts of the Apostles pg.171-174 by H.A.W.
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2 There is a striking incident recorded in the Mishna that when at the feast of Tabernacles (in A.D.41) he read according to custom the book of Deuteronomy, he burst into tears at the passage, ‘Thou mayest not set a stranger over thee, which is not thy brother.’ (Dt.17:15) but the people cried out, ‘Be not grieved Agrippa!’ ‘Thou art our brother!’ (see Dt.23:7,8) This was magnificent play-acting by Herod Agrippa I, who was an Edomite. It was an Edomite acting as the henchman of Saul, who slew the priests of Nob. (1 Sam.chpt.22) David, who was fleeing from Saul, sustained himself with holy bread (and wine?) and he also took the (great) sword of Goliath (contrast, ‘there was given him a great sword’ Rev.6:4) The chapter concludes with: ‘Abide thou with me, fear not; for he that seeketh my life seeketh thy life: but with me thou shalt be safeguarded.’ (v.23).
NOTES
1 See chapter 3: ‘Acts And Food Shortages’ pg.59 - a whole chapter is devoted to grain shortages; Rome controlled the price and movement of grain, it was a major commodity like oil is today. Times of scarcity allowed speculators to make huge profits and cities inland (away from ports) suffered the worst effects. It is needless to say that Rome never suffered, as the city always secured its own supply first. The subject is extensively treated in the book.
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2 To kill with death is a tautology – how else can one kill? The word death is thantos in the Greek and should be translated as ‘pestilence’. This is how it is rendered in the R.V. margin.
NOTES
1 Tradition says that Paul was beheaded, this would seem to confirm that Paul died as a consequence of a separate judicial action and not during the Nero persecution.
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2 The erstwhile mistress of Nero, Poppaea was, ‘a religious woman’ and probably a proselyte (Jos. Antiq.xx.chpt.9.11) Poppaea favoured the Jews and protected them from the accusation of arson
which fell so savagely on the Christians – the Christians were a sect, indistinguishable to the Romans from the Jews. It would seem probable that Jews hostile to Christianty suggested this strategy (blaming Christians) to Poppaea, who in due course influenced Nero’s policy. At this time there were some 40,000 Jews and fourteen synagogues in Rome.
3 Paul wrote: ‘I am already being poured out as an offering, and the time of my departure is at hand’ (2 Tim.4:6; Philp.2:17)
NOTES
1 Read the whole chapter from v.5-21 it has an application to A.D. 70 and the future ; for idols read image of the beast note that the ships of Tarshish are also judged. (v.16)
