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The Revelation to John - Chapter 6
Revised 2013
- Now the Lamb opens the seals allowing the events recorded on the Scroll to take place. As the 7 seals are opened, 6 disasters occur (chaps 6-7), then 6 more as 7 trumpets sound (chaps 8-11), then 7 plagues (chaps 15-16). But the triumph of God shines through in chaps 7, 10, 11, 12, 13, 14. For John, and for tradition of Jewish writers, heaven is not remote and peaceful, full of praise, but it is where the future of the world is prepared. A revelation of heaven is a revelation of the secret destinies which are working themselves out in earth. John sees the heavenly counterparts of predestined events in human history. Groups of 7, with 7th preparing for next group of catastrophes. Order is in level of intensity, not temporal. These visions help John’s communities to put their sufferings into context of God’s overall plan. Confidence that God will vindicate those who suffer for the gospel, just as he has vindicated Jesus. They will share in the ultimate victory of the Lamb. God is sovereign, his justice will rule and vindicate the righteous & punish the wicked.
- 1 Lamb opens a seal. As each seal is opened one of the living creatures calls the apparition to come.
- 2 Now angels appear as horsemen to visit God’s judgement on unfaithful people (angels have no bodies, but appear this way for us). Pharoah as victor: shown in chariot with drawn bow (cf figures on Egyptian temples). White horse = a conquering power, general rode white horse to celebrate victory in war, possibly alluding to the Parthians to east (Persia), who use bows and constantly harass Roman empire, with major victory AD 62. But signifying oppression of God’s people throughout time. Later the Parthians are summoned to attack Rome (Rev 9:13-21), the enemy of Christians, so joyful tone here. Parthia would not conquer Rome, but others would eventually. Horses or chariots punishing those who oppress the people of God (Zech 1:8-10; 6:1-8) symbolise traditional scourges seen as God’s punishments on the world. But with some contemporary allusions. Note the rider was given the crown - ie God allowed this to happen. God is sovereign.
- 4 Red horse symbolises bloody war, with great sword bringing war & violence. Perhaps civil war. Perhaps bloody sack of Jerusalem. Red horse rider can take away the (false) peace between nations within the Roman empire and to foment strife. Again rider was permitted to cause strife. God is in control of earthly events.
- 5 Black horse with rider holding pair of scales to weigh food symbolises famine. Possible allusion to famine AD 92 under Domitian.
- 6 Food is rationed, prices rise, weighed out meagrely by those who have it. Famine for some, rich ok or profit. Famine usual accompaniment to war (Lev 26:26; Ezek 4:16-17). Exorbitant prices: a day’s pay for a day’s sustenance. Usually price would be 8 to 16 times lower. Barley food of the poor and animals. Oil & wine to be used sparingly during famine times, and trees & vines not used for fuel, so not total annihilation. Or wine & oil used for religious ritual, so excluded from the famine. These famines were survivable, just, if not too long. The voice appears to come from God or Lamb: God knows about the famine, or even permits it.
- 8 Pale - sickly - green horse symbolises death itself & decay (Ezek 14:21). Hades is his page, implying more: this horse is more comprehensive, standing for the other 3 & for scourges to come. But power is limited: a quarter of the earth might be destroyed. All 4 riders have power to bring death, famine & disease to all the earth. Seen as chastisement by God (cf Ezek 5:12-17, where third of people killed by plague & hunger, third by war, third scattered in exile. Rev reduces to quarter - more to come!). (Lev 26).
- 9 5th seal reveals Christian martyrs under the altar. Under the altar of the Temple would collect blood from holocausts of sacrificial animals (Lev 4:7). Altar of incense was inside tent of meeting; plus altar of burnt offering at entrance of tent of meeting. So martyrs’ deaths seen as sacrificial. True sacrifice not animals but saints given their lives as witness to God’s faithfulness. So martyrs relics placed within Church altars. These already martyred, perhaps under Nero in early 60s.
- 10 Crying out - here “holy & true” implies to God, rather than to Christ - for judgement & vengeance. And crying out for justice - their cries will be heard since they come from under the altar. (Ps 79). The saints’ prayers call out to God for justice - the saints’ prayers have effects in history as well as at the end of time. Vengeance remains divine prerogative (Deut 32:35; Rom 12:19), but affected by prayers.
- The first 4 catastrophes were not unusual. But martyrdom was new. Why? What was the point? Jewish writers had described such death as “sacrifices” - eg Macc & Phil (2:17). Did that mean suffering of a few could ward off suffering of many? Sacrifice of these Christian martyrs was new reality symbolised by old Jewish ritual animal sacrifices. Also how would these martyrs sacrifices be vindicated and avenged? Surely righteous will be saved & vindicated by a just God, else either they are not righteous or God is not just. A common and frequent worry of those about to die as witnesses to the truth amid taunts of enemies. Surely a just God would eventually show their enemies who was right? Not seeking un-Christian revenge, but demonstration of his justice, to counter a world in which the unrighteous alway appear to triumph. The righteous call for God to demonstrate his justice. Surely God must eventually be seen to be just? Not seeking “wrath” of Lamb in sense of vengeance, but of justice, the inevitable consequences of human wrong-doing (cf Rom 1:18). The terrible wrong of Christ crucified must one day be made clear = wrath of the Lamb..
- 11 Martyrs given white robes to symbolise their victory. But they have to be patient & wait “a little longer” for justice. The end of history is imminent, but not quite yet. And more sacrifices of martyrs are still to come. Not filling a quota, but recognising that history will continue, there will be more martyrs, but God has pronounced sentence against the wicked, and his justice will be seen - eventually. Their suffering is not endless. Their sufferings are known about in heaven, God is paying attention. And somehow martyrs’ suffering is part of God’s plan in battle of good over evil.
- 12 The great tribulation (Mk 13:24-25; Mt 24:29; Lk 21:25-26), possibly the punishment of those responsible for the martyrs’ deaths. John now sees things on earth, though still presumably in heaven. Earthquake (Amos 8:8, 9:5; Joel 2:10; 1 Kings 19:11; Isa 29:6) & astronomical changes (Amos 8:9; Joel 2:10, 2:31, 3:4; Isa 50:3; Isa 34:4) herald the apocalypse, the end time, when martyrs prayers will be answered. Black skin of goat used as sackcloth for mourning. Earth & heaven seen as related, heavenly bodies controlled the seasons etc on earth, so a break in earthly season reflected in heavenly disturbances. The visions fit conflicts seen during these times: eruption of Vesuvius (AD 79) followed by fire & plague in Rome & famine is (Roman) Asia.
- 13 Even the stars fall like unripened. figs dropping winter (cf Nahum 3:12).
- 14 Sky split like a papyrus, each half then rolled up and put away, finished with. Everything would be put away, nothing left, even permanent things like mountains would be no more.
- 15 After describing cosmic signs, now the impact on people. “Magnates” literally “nobles” - ie courtiers etc. “Generals” - of 1,000 men. All ranks of society from kings to slaves affected by universal terror at impending doom and realise that these catastrophes are God’s judgement on themselves. The killer Lamb - some Lamb, to strike such fear into the hearts of the wicked.
- 16 Calling hills to fall on them (Hos 10:8; Isa 2:10, 19; Jer 4:29) to hide them from the definitive judgement of God & the “wrath” of the Lamb. A “wrathful Lamb”! But no ordinary lamb - lion of Judah, with 7 eyes & 7 horns. Their fear acknowledges their guilt & sovereignty of God & Lamb. Divine judgement is climax of opening 1st 6 seals.
- 17 Best mss have “their”, ie all ranks of society, but most have “his” - ie the Lamb’s wrath. “Great day” (Isa 2:10, 19; Zeph 1:14-17). It appears no one will escape. “Who can withstand it?” (Nah 1:5-6; Mal 3:2-3) will be answered by the sealing of the righteous in chap 7. Horrors piled up as prelude to the sealing, which assures the righteous that they can withstand them, just as they have withstood persecutions.