THE FIRST SIX SEALS - Chapter Six
STRUCTURAL DIAGRAM
Revelation 6:1
(1) Then I saw when the Lamb broke one of the seven seals, and I heard one of (2) the four living creatures saying as with a voice of thunder, (3) "Come."
1. Then I saw = is a very important linking phrase used thirty-three times throughout the book of Revelation. It can introduce a new vision or a major segment of a continuing vision. Here it is obviously introducing a new segment in a continuing vision. The Lamb receives the scroll in chapter five and breaks the first seal in chapter six. There is no indication of a time lapse between these two chapters. One could argue that the Lamb has not actually received the scroll, but one day in the future will and thus will execute its content. This will prove a very important interpretive key to John’s Revelation. That is, distinguishing between the events that have historically occurred and those merely described as occurring, but will in fact occur in the future.
2. The four living creatures = this is the first example of an angelic being commanding another angelic being to do a particular deed. This indicates a hierarchical structure among the angelic host.
3. Come = this verb can mean "to go" or "to come" depending on the context. The more natural sense seems to be something like "get going".
Revelation 6:2
I looked, and behold, (1) a white horse, and he who sat on it had (2) a bow; and (3) a crown was given to him, and (4) he went out conquering and to conquer.
1. A white horse = the fact that the horse is white is symbolic. However, what is symbolically represented by the white horse is not certain. Equally, the rider on the white horse is not certain. Some argue that the rider is Jesus Christ--a position that does not contextually fit. That the Lamb is breaking the seals and at the same time represented as a rider is unlikely. Equally, there is no prophetic indication that Christ comes at the beginning of the eschatological events. The only similarity between the rider of Revelation 6 and Revelation 19 is the "white horse", which is hardly a basis to claim equality. The identity or actions indicated by the breaking of the first seal can only be discerned from prophetic parallels throughout Scripture. A conquering rider fits best with the lawless one prophetically depicted in 2 Thessalonians 2.
2. A bow = is used in Scripture in both a literal and figurative manner. It is hardly possible that a literal bow is intended here. It was not the favorite weapon of choice for Roman soldiers and in modern warfare, a bow would be useless. The bow is used figuratively in Scripture as a symbol of war.
3. A crown was given to him = a crown is a symbol of authority or right to rule. Was given indicates that this rider does not take authority, but that it is given to him. This is an example of the passive voice in which the subject is acted upon instead of doing the acting. In other words, the subject receives the action. The particular Greek word used here appears 22 times throughout the book of Revelation. The giver is not explicitly identified, but context indicates that either God or Satan is the ultimate cause behind each action indicated in these passages.
4. He went out conquering and to conquer = here we see the purpose of the rider. He conquers. What he conquers is not indicated.
There are several questions, which the seals foster. First, what is the relationship of the Lamb to the events unleashed by the broken seals? The second question: who is the rider on the white horse? The last question concerns the timing of the rider’s conquest.
It is clear that the first four seals are different from the final three seals, a distinction also recognized in the trumpet judgments. In addition, it is clear that the breaking of a seal inaugurates the events of that seal. Therefore, what term properly reflects the Lamb’s relationship to these events? Does the Lamb cause or allow the events? Is He directly or indirectly responsible for the events?
In relation to the first four seals, a third party causes the first, second, and fourth seals. The third seal indicates that "a voice in the center of the four living creatures" announces the impact of the third seal. David Aune concludes that these facts support the conclusion that God commissions or enables these events (Aune, Revelation 6-16, Thomas Nelson Publishers, 393). We, therefore, agree that God is the direct cause of these events. This is not to say that the first four seals are the wrath of God. A point proven by the question of the fifth seal martyrs, which we will discuss later. Rather, these are prophesied events of the future, which God will superintend to insure fulfillment. As all events on earth are controlled by heaven, the first four seals are broken in heaven to allow the riders to ride on earth. As in all cases, God allows evil, but is never its author or agent.
The second question fostered by the first seal concerns the identity of
the rider. Out of the many possibilities offered, we prefer the person who will later be identified as the abomination of desolation (Mtt. 24: 15). As the primary antagonist and counterpart to the Lamb in the Revelation, the beast best accords with the description given in the first seal.
First, the rider is mounted on a white horse. This is compared to the Lord who rides a white horse when He comes at Armageddon as detailed in Revelation 19:11-21. This has led some commentators to argue that the reader is Christ Himself. This can hardly be the case given that Christ breaks the seals. Equally, it is clear that the seals initiate events on the earth in connection with the end of the age during which the Lord will return to earth from heaven. During this period, there is no prophetic indication that the Lord will initiate this period by conquering on the earth. The white horse imagery is the first indicator of the rider’s identity. As the imitator of Christ and world-deceiver, the beast fulfills his destiny. The white horse is a part of his deception.
The second descriptive detail associated with this rider is a bow. The bow is an ancient instrument of war. This rider is prepared for war. The third descriptive detail concerns a crown. The crown (stephanos) denotes rule or authority (II Sam 12:29-30). The fourth and final descriptive detail concerns the rider’s conduct—"he went out conquering and that he might conquer". To rule over others by conquest is the goal of this rider. As will be evident later, these are descriptive details related to the beast.
The Lord Jesus predicted that the end of the age would begin with a dramatic increase in false proclaimers. These false proclaimers will proclaim one message, but have false motives (Matt 24:5).
Revelation 6:3-4
When He broke the second seal, I heard the second living creature saying,
"Come". And another, (1) a red horse, went out; and to him who sat on it, (2) it was granted to take peace (3) from the earth, and (4) that men would (5) slay one another; and (6) a great sword was given to him.
1. A red horse = is the color designation for the second horse. Unlike white, which is a possible color for a horse, fiery red clearly is not intended to be taken literally. Given the nature of the second seal, fiery red may be intended to be symbolic of bloodshed.
2. It was granted = is another indication that a third party is controlling
these events.
3. From the earth = suggests that this rider’s influence will be felt worldwide. John does not intend that every nation on the face of the earth will be at war, but that the climate of the earth will be one of warfare and unrest.
4. That = indicates the purpose of the unrest caused by the rider.
5. Slay one another = connotes violence and savagery (Louw-Nida, §
20.72). This does not mean that all nations will be at war, but that many will be at war and death will be brutal.
6. A great sword = is symbolic of authority to put to death (Rom. 13:4). Again, the agency of a third party is required. This proves what heaven authorizes earth executes.
Revelation 6:5-6
When He broke the third seal, I heard the third living creature saying, "Come". I looked, and behold, (1) a black horse; and he who sat on it had (2) a pair of scales in his hand. And I heard something like (3) a voice in the center of the four living creatures saying, "A quart of (4) wheat for a denarius, and three quarts of barley for a (5) denarius; and (6) do not damage (7) the oil and the wine".
1. A black horse = is symbolic of famine. Since black is a possible color for a horse, some are tempted to argue for a literal black horse here. However, this horse, as the previous ones, represents a condition about to be let loose on the earth.
2. A pair of scales = represents the dire situation some will face on the earth. A balance scale would be used for weighing bread only in a severe famine. Leviticus 26:26 and Ezekiel 4:16-17 both indicate that weighed bread is a condition of severe famine.
3. A voice in the center of the four living creatures = is previously identified as the Lamb (Rev. 4:6, 5:6). The voice declares the condition of the earth. Again, heaven is actively involved in the events connected with the seals. However, at no point can the first four seals be shown to be the wrath of God.
4. Wheat…barley = is one of two harvest in the Middle East. Wheat is necessary for bread and barley for porridge and the stalk for feeding animals.
5. Denarius = was indicated to be a day’s wage by the Lord in Matthew 20:1-16.
6. Do not harm = the Greek suggests that no harm has come to the earth prior to this command.
7. Wine and oil = is the second of two harvest in the Middle East. Olives and grapes are spared destruction.
Revelation 6:7-8
When the Lamb broke the fourth seal, I heard the voice of the fourth living creature saying, "Come". I looked, and behold, (1) an ashen horse; and he who sat on it had the name (2) Death; and Hades was following with (3) him. (4) Authority was given to them over (5) a fourth of the earth, (6) to kill with (7) sword and with famine and with pestilence and by the wild beasts of the earth.
1. An ashen horse = green, which indicates a symbol, perhaps of life.
2. Death and Hades = is referred to here as a person. This is called "personification" and is a figure of speech. This occurs four times in the Revelation (1:18; 6:8; 20:13, 14). The term death is always followed by the term Hades. Since Hades is a result of death (there would be no Hades if there was no death); death is primary.
3. Him = death, which is spoken of as a person.
4. Authority = dominion.
5. A fourth of the earth = is speaking either geographically or demographically.
The focus is clearly on the people of this "fourth of the earth". The Antichrist will be given "a fourth of the earth", but he will attempt to take control of the whole earth. Based on Daniel 2 and Ezekiel 38 the final Beast Empire will consist of peoples from modern day Greece, Turkey, Syria, Iraq, Iran, Israel, Ethiopia, Libya; and peoples from other lands of the Middle East. These nations at present combine populations equal to about one-tenth the total population of the earth. However, geographically, these nations equal one-fourth the earth’s total landmass. (9 million square miles)
6. To kill = this is the purpose of Antichrist’s dominion. This does not mean that he will kill "a fourth of the earth", but that he could if he wanted to do so. The "fourth of the earth" references does not refer to Christians. If "a fourth of the earth" was Christians and the beast killed them all, there would be none left when the Lord appears from heaven.
7. Sword, famine, pestilence and wild beasts of the earth = Commentators are quick to find an Old Testament parallel for this phrase. While it is true that God used the sword, famine and pestilence to discipline Israel in the past (Jer 24:10, Ezek 12:16). There is no prophecy of a future judgment of this nature against Israel. There is only one occurrence where "wild beasts" is added to the list—Ezekiel 14:21. Context limits that judgment to the city of Jerusalem only.
However, Revelation 6:8 speaks about "a fourth of the earth" suffering the events mentioned above. The fact that the term "wild beasts" is used in some translations has led some to a false interpretation. It should be first admitted that "wild beast" is not the correct translation of the Greek in Revelation 6:8. The word is tharion and its basic meaning is beast. It can be translated beast (Titus 1:12) or wild beast (Acts 11:6). Context determines which translation is best. It is used thirty-nine times in the book of Revelation. In thirtyeight occurrences, the term refers either to the beast, the false prophet (the second beast) or the image of the beast, and it is correctly translated beast. However, the translators attempting to clarify the meaning in Revelation 6:8 incorrectly translated the text wild beasts.
There is no grounds for the translation wild beast in Revelation 6:8.
Since the first beast (Rev. 13:1), the false prophet (Rev. 13:15), and
the image of the beast (Rev. 13:15) all have power to put to death; and since both the first beast (Rev.13:1) and the false prophet (Rev. 13:11) are of the earth, they are better referents for "beasts" in Revelation 6:8.
Revelation 6:9-11
And when he broke (1) the fifth seal, I saw underneath (2) the altar (3) the souls of those (4) who had been slain (5) because of the word of God, and because of the testimony which they had maintained; and they creed out with a loud voice, saying, (6) "How long, O Lord, holy and true, (7) wilt Thou refrain from judging and avenging (8) our blood on (9) those who dwell on the earth?" And there was given to each of them (10) a white robe; and they were told that they should (11) rest for a little while longer, until the number of their (12) fellow servants and their brethren (13) who were to be killed even as they had been, should be completed also.
1. The fifth seal = initiates a second series of seals that are unlike the first four. Gone are the horses and riders who initiate events. The fact that death reigned over "a fourth of the earth" in the fourth seal makes the fifth seal a probable result. The relationship between seals five, six and seven is the wrath of God: seal 5 asks for it; seal 6 announces the imminent outbreak of God's wrath; and seal 7 highlights it. THIS IS A VERY IMPORTANT KEY TO THE BOOK OF REVELATION
2. The altar = a very definite altar is in view here. Yet, this is the first of eight occurrences of the term in the Revelation. Two distinct "altars" are represented in the Revelation. The altar of incense is mentioned in Revelation 8:5 and 9:13. The altar of burnt offerings is mentioned in Revelation 6:9; 11:1; and 16:7. The altar of burnt offerings was located in the court of the priests. The altar of incense was located in the holy place before the curtain that separated the holy place from the most holy place. Therefore, the altar mentioned in Revelation 6:8 is likely the altar of incense which may suggest why the souls "cry out with a loud voice".
Why would these faithful souls be kept underneath this particular altar? No explicit reason is given. However, inasmuch as these individuals paid the ultimate sacrifice for God (physical death), they are symbolically kept at the place nearest to God, the very place from which God receives fragrant aromas, the altar of incense. We should discern that God finds great pleasure in these souls.
3. The souls = this term is used twice in the Revelation (Rev. 6:9 and 20:4). In both cases, those represented have not been resurrected.
4. Who had been slain = the term used here occurs throughout the Revelation. It can be used to describe death from a variety of causes. In Revelation 5:12 and 13:8, it describes the Lord’s death by crucifixion. In Revelation 18:24, it describes the death of "all who have been slain on the earth". Therefore, we can say that this term does not focus on any particular mode of death. The result is the important issue—death. The same cannot be said for the martyrs mentioned in Revelation 20:4. There, the specific issue of beheading is important as the mode of death. It is important to remember concerning the martyrs of Revelation 6:9 that all believers of all the ages are not represented by this reference. Only those recently killed are in focus. This point is defended by the martyrs’ own statement that God is to avenge their blood "on those who dwell on the earth". Those living on the earth at this time are the only ones responsible for the death of the martyrs since they are the only one who will receive God’s judgment. Nothing is stated about the dead would also include some who would be guilty of the death of God’s righteous ones.
5. Because of the word of God, and because of the testimony which they had maintained = here we have two reasons given for the physical death of these saints.
a. Because of the word of God = concerns truth. These people died for the truth, which they did not deny.
b. Because of the testimony which they had maintained = both this and the phrase above is similar to the statement of Revelation 1:2 and 9. There, testimony is followed by of Jesus Christ. These individuals died for the same reason John suffered. They maintained or continued to witness to the fact Jesus is Lord. This clearly establishes what the primary issue will be for those who claim the name of Jesus during the persecution of "death and hades": the word of God and the believer’s testimony for Jesus, the Christ. There is nothing here to preclude these people from being members of the body of Christ as was John, the apostle.
6. How long = the importance of the martyrs comes to light at this point. They question the Lord concerning their persecutors. The phrase "how long?" in the context of a prayer is not uncommon in Scripture—particularly the Old Testament (Pss 6:3-4; 13:1-2; 35:17; 74:9-10; 79:5; 80:4). The martyrs cry out for vengeance. Their question echoes the sentiment that too much time has passed between the deed and punishment. This is very similar to many Psalms which demand of God that He punish evil doers (Pss 7, 35, 55, 58, 59, 69, 79, 139). King David prayed such a prayer (2 Sam 3:28-29). Nehemiah prayed a similar prayer (Neh 4:4-5).
7. Wilt Thou refrain from judging and avenging = this is the essence of their question. The Greek literally says, "how long you not judge and avenge?" The words will and refrain from do not appear in the original Greek. Both the verbs to judge and to avenge are in the present tense, but it is a special use of the present tense, thus the insertion of the terms will and refrain from. It is critical that the reader understands that at this point in the narration God has not begun to judge and avenge. The verb to avenge will appear again in Revelation 19:2, which depicts the end of God’s wrath. No clue has yet surfaced to indicate that the wrath of God has begun through Revelation 6:10. THIS IS A VERY IMPORTANT POINT FOR THE TIMING OF THE RAPTURE
8. Our blood = this is the reason God is implored to take vengeance. Blood is used here as a figure of speech. Blood stands for the act that caused it to be poured from the body. In other words, blood stands for murder. These individuals died violent deaths, which demands justice.
9. Those who dwell on the earth = is a technical phrase that refers to the same group each time it is used in the book of Revelation. It is used nine times in the book:
a. Revelation 3:10 – those represented by the phrase are the object of the test that faithful followers of Christ are promised deliverance from.
b. Revelation 6:10 – they are directly responsible for the violent deaths of the faithful followers of Christ under the altar in heaven.
c. Revelation 8:13 – they are the expressed objects of the three "woes" expressed in trumpets five, six and seven.
d. Revelation 11:10a – they rejoice when the beast from the bottomless pit is finally able to put the two witnesses of God to death.
e. Revelation 11:10b – they are the objects of the torment of the two witnesses.
f. Revelation 13:8 – they are the non-elect worshippers of the beast who comes up out of the sea.
g. Revelation 13: 14a – the beast that comes up out of earth deceives them.
h. Revelation 13:14b – they make an image of the beast that comes up out of the sea.
i. Revelation 17:8 – they are the non-elect who wonder at the restoration of the beast from the abyss. In each verse quoted above, those represented by the phrase "those who dwell upon the earth" are either hostile to the people of God or supportive of the beast and his endeavors.
10. A white robe = white garments are clearly the proper attire of those in the presence of God. Notice it will be the attire of:
a. The overcomers, (Rev. 3:4-5, 18).
b. The Elders, (Rev. 4:4).
c. The martyrs, (Rev. 6:11).
d. The universally innumerable multitude, (Rev. 7:9).
e. The armies of heaven, (Rev. 19:14).
It is not altogether certain that literal "white robes" are the intent of John. More than likely, "white robes" are a metaphor (a figure of speech) that connotes moral purity. Moral purity can be possessed in this life as well as the life to come in the presence of God. John indicates that the Lord instructs the church at Laodicea "to buy from Me…white garments that you may clothe yourself". In other words, they can wear the robes, now. Yet, the Sardis church is promised "white garments" when the Lord returns. This supports the conclusion that "white garments" represent moral purity and not necessarily literal attire.
11. Rest = this is the second of two commands the martyrs receive from God. Louw-Nida indicates about the verb to rest that "the focus of meaning seems to be upon the restorative character of rest rather than mere cessation of activity" (Louw-Nida § 23.80). This indicates that the souls were in a state that allows for refreshment from the labors of this life.
12. Fellow servants and their brethren = an important question to be answered about this phrase is whether one or two groups are represented. There is no significance to a possible difference. Both will be killed. The phrase Fellow servants (sundouloi) is used three times in the book of Revelation (6:11; 19:10; 22:9). Twice, the apostle Paul uses it (Col 1:7; 4:7). In every case, faithful followers of God are intended. These are clearly church-age saints. There is nothing to preclude them from it.
13. Who were to be killed = is a clear indication that God has set a number of those who will be killed during the period represented in the Revelation. Equally, this indicates that death is not a sign of unfaithfulness, but in fact might be a sign of faithfulness. Some believers will die, no doubt, because of their unfaithfulness, but these are killed for their faithfulness. How many people will actually be killed may be indicated by the phrase "a little while longer". This tells us how long the killing will last. The exact Greek grammatical phrase occurs in John 7:33 and 12:35. The time represented by the phrase in John’s gospel could be from several days to a little more than a year. We are unable to be dogmatic, but the time represented in the Revelation by "a little while longer" is certainly not indefinite. Therefore, the number of those to be killed is not unlimited. Of particular interest is the fact that Revelation 10:6 announces that "there shall be delay no longer". This is a possible reference to Revelation 6:11. (A point to be discussed at length at that location.)
Revelation 6:12-17
And I looked when He broke (1) the sixth seal, and (2) there was (2a) a great earthquake; and (2b) the sun became black as sackcloth made of hair, and (2c)the whole moon became like blood; and (2d) the stars of the sky fell to the earth, (2e) as a fig tree casts its unripe figs when shaken by a great wind. And (2f) the sky was split apart like a scroll when it is rolled up; and (2g) every mountain and island were moved out of their places. (3)And the (3a) kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man, (3b) hid themselves in the caves and among the rocks of the mountains; and (3c) they said to the mountains and to the rocks, (3d) "Fall on us and hide us (3e) from the presence of Him who sits on the throne, and (3f) from the wrath of the Lamb; (3g) for the (3h) great day of their wrath has come; and (3i) who is able to stand?"
1. The sixth seal = the sixth seal continues a pattern begun at seal five, which demonstrates a difference between seals one through four and seals five through seven. No horse and rider is indicated. The question of the Martyrs is answered indirectly. The sign that announces the imminent arrival of the wrath of God is given in the form of earthly and cosmic disturbances unparalleled in human history. The impact is obvious—"men fainting from fear and the expectation of the things which are coming upon the world (Luke 21:26)".
2. John introduces earthly and cosmic disturbances, which are unparalleled in human history. This event has both Old and New Testament parallels.
2a. A great earthquake = the first sign of the imminent outbreak of the wrath of God is "a great earthquake". The NASB’s translation at this point may be a bit misleading. Seismos (the Greek word from which we get the English word seismology) literally means shaking. Whether the heavens or the earth is shaking is not clear here. Luke 21:26 indicates that "the powers of the heavens will be shaken". This is also supported by both Matthew 24:29 and mark 13:25. However, Isaiah 12:13 and Joel 3:16 both indicate that both the heavens and the earth will be shaken during the Day of the Lord. Therefore, both the heavens and the earth will shake violently. It is not clear how the shaking of the heavens will be experienced by those on the earth. The evangelists indicate that "the powers of heaven will be shaken".
2b. The sun became black as sackcloth made of hair = this phrase indicates that something very dramatic will happen to the sun. The figure of speech—black as sackcloth made of hair—indicates that the sun will not give light, i.e. darkness in the universe. This point is echoed in Matthew 24:29. Now some find this point difficult to understand and therefore would rather understand this event to be symbolic and not literal. After all, they reason, it would not be just a matter of loss of light, but heat as well. This seems impossible, but this event will be unparalleled in human history. Many would have argued the impossibility of stopping the sun at high noon for twelve hours, but Joshua would argue differently, particularly given the effects of a solar eclipse. A total solar eclipse renders the earth dark, but does not cause a drop in temperature.
2c. The whole moon became like blood = this third sign concerns the moon’s loss as a light source. The term Like blood indicates a figure of speech is used here.
Metaphors and similes are two examples of a particular kind of figure of speech that deals with comparisons. A metaphor says "one thing is another thing", i.e., "the Lord is my shepherd". In this case, this statement intends every attribute of a shepherd. In other words, everything about a shepherd is exactly what the Lord is. However, a simile is different in what it imports. A simile says one thing is like or as another, i.e., "the Lord is like a shepherd". Now this statement is much narrower than the metaphor. Unlike the metaphor, which is very broad in its application, the simile focuses on a contextually defined attribute. Usually that attribute is defined in the context. In our example above, "the Lord is like a shepherd" in that He protects me from my enemies.
Therefore, when John says, "the moon became like blood", we discern quickly that a simile is used. Now the question is this: what attribute of blood does John intend here? Based on the context and given what happens to the sun and the stars, John’s point concerns light—specifically the absence of light. Therefore, the moon will cease to be a light source for the night. Matthew 24:29 states, "the moon will not give its light".
2d. The stars of the sky fell to the earth = this is the fourth sign that will indicate the imminent outbreak of the wrath of God. Immediately, we have a problem. Given modern science, we know that it would be impossible for the stars, given their size, to fall literally upon the earth. However, the context suggests that a figure of speech is intended. The loss of their light is what is meant here.
2e. As a fig tree casts its unripe figs when shaken by a great wind = this simile explains John's intent concerning the stars. Echoing Isaiah 34:4, which depicts both the leaves and the figs dropping, John highlights the figs. Matthew 24:29 states, "the stars will fall from the sky". Mark 13:25 says, "the stars will be falling from heaven". Joel 3:15 records, "the stars [will] lose their brightness". This is in concert with that which happens to the sun and the moon, i.e. the stars give off no light. It will look as if the stars have fallen from the heavens. There will be no light in the universe.
2f. The sky was split apart like a scroll when it is rolled up = this is fifth cosmic disturbance John records. Literally, the text says the heaven. "The heaven was split", John says. The verb used here has several nuances. It can mean, "to split" or "to disappear". The simile, "like a scroll when it is rolled up", is not helpful at this point. Both nuances are possible. Many have experienced the phenomenon of placing on a desk a map that is continually rolled up. It will only lay flat as long as force is applied, but immediately if let go, the map will roll up quickly. In this sense, the map disappeared. However, a tightly wound up map recoils with a fast rate of speed when let go by a tight grip. Therefore, it is possible that John is emphasizing the speed with which the heaven will split.
Isaiah 34:4 is helpful at this point. There the prophet states, "And the host of heaven will rot, and the sky will be rolled up like a scroll…". The Greek translation of the Old Testament (the Septuagint) uses the same word to translate the Hebrew that is used in the Revelation—to roll up. The sense is this: the sky will split apart in the same way a scroll is rolled up. The Hebrew scrolls of Isaiah’s day were rolled between two spindles. The issue of speed is therefore removed. A rolled up scroll removes the content of the scroll from sight. The heaven will move apart, which will allow the earth dwellers to see the spectacular descent of the Lamb from the very throne of God.
2g. Every mountain and island were moved out of their places = is the final event of this spectacular display of cosmic and earthly signs to signal the imminent outbreak of the wrath of God. Every single mountain and island will be moved out of its original place. This should not be confused with the seventh and final bowl judgment of Revelation 16:20. There, John indicates that no mountain shall be found and every island will flee away. Here the emphasis is on disappearance or ceasing to exist, but in Revelation 6:14 the emphasis is simple transition from one place to another. This textual detail should not be overlooked or minimized. Two distinct events are described in these two passages and only by minimizing the textual details can these two passages be described as the same event.
Clearly, these six cataclysms are designed to accomplish one thing—to get man’s attention. No man on the face of the earth at this time can possibly conclude anything other than the fact that the great God of heaven is coming in wrath, particularly when the Lamb is seen descending from heaven!
These six signs described above have a rich history in the Old Testament. The single most important event prophetically depicted in the Old Testament is the eschatological wrath of God—The Day of the Lord. John has eclectically gathered from Isaiah and Joel those cataclysms, which the Lord Jesus Himself depicted in Matthew 24:29-30.
Significantly, Joel 2:31 places an important time marker in relationship to these events. Joel declares, "The sun will be turned into darkness, and the moon into blood, before the great and awesome day of the Lord comes". Any and everyone who attempts to make the sign that initiates the Day of the Lord and Day of the Lord equal must violate this verse. Joel is clear: the sign occurs before the Day of the Lord comes. Whatever else the first four seals are, they are not a part of the eschatological wrath of God, a fact to be substantiated later.
3. The second significant portion of the sixth seal is the response of
"those who dwell upon the earth" in Revelation 6:14-17.
3a. Kings…the great men…the commanders…the rich… the strong…every slave…free man = John lists a very broad cross section of humanity who respond to the sign that signals the imminent outbreak of the wrath of God. This list is intended to show that all unbelievers living on the earth at this time are the subjects of the coming wrath. Revelation 19:18-19 indicates that these are the very groups God shall sacrifice to the birds at His great supper.
3b. Hid themselves in the caves and among the rocks of the mountains = this phrase indicates that the wide circle of humanity recognizes the import of these signs. This supports our claim that the "mountains" and "islands" do not disappear at this point, but move out of their original locations. Notice, they "hid themselves", which is past tense. These people are in the caves and mountains.
3c. They said to the mountains and to the rocks = indicates that the wicked desire death.
3d. Fall on us and hide us = this phrase is a bit strange. Perhaps, the strangeness of this verse demonstrates the level of fear the wicked are experiencing at this point. Death is not the immediate goal of the wicked at this point. Obviously, if the mountain falls on them, they will die, but they request not only to die, but also to be hidden from the sight of God. This suggests that the "presence of God" is beyond human appreciation unless man is holy. A wicked man in the presence of a holy God is beyond human tolerance. To be dead is not enough. To merely commit suicide is not enough. For the wicked, even to be dead in the presence of a holy God is not enough. They want to be buried. They want to be out of sight.
3e. From the presence of Him who sits on the throne = is a clear reference to God the Father. Throughout the book of Revelation, and in this context (notice the Lamb), God the Father is seated on the throne. Some argue that "the presence of Him who sits on the throne" is a roundabout way of referring to God the Father without mentioning His name directly. Who is seated is not an issue! For this author, we are more interested in what is seen by the wicked.
Isaiah 2:19 states, "And men will go into caves of the rocks, and into holes of the ground before the terror of the Lord, and before the splendor of His majesty, when He arises to make the earth tremble". The terror of the Lord and the splendor of His majesty may refer to the glory of God. Peter declares in his second letter that Jesus, "received honor and glory from God the Father…the Majestic Glory…". Job 13:11 records, "Will not His majesty terrify you, and the dread of Him fall on you?" The point is this: there is going to be a manifestation of God the Father at this event. It will involve His glory, which might be depicted through a great throne since God is invisible.
3f. From the wrath of the Lamb = is the second object of terror for the wicked who seek death and burial as an escape. It is clear that the Lamb is Jesus Christ, the second member of the Trinity.
With the Lamb is connected wrath. This is the first explicit usage of the term wrath in the book of Revelation. That it is connected with the Lamb should not be taken lightly. Jesus is the eschatological Judge (John 5:27, Acts 10:42 and Daniel 7:13-14). He executes the Father’s wishes.
3g. For = indicates the reason for the conduct of the wicked. The reason the wicked call upon the mountains and the rocks to kill and bury them is because of the great day of wrath initiated by the cataclysms.
3h. Great day of their (His) wrath has come = is an important clause for several reasons. However, before we look at the significance of the complete clause, the reader may be aware of a slight difference in wording of this verse in different translations. Their verses His wrath is an ongoing discussion. One cannot be dogmatic either way. There is no theological difference regardless of the adopted reading. The Lord Jesus clearly states that He and the Father are one in ever way important. Therefore, His wrath is their wrath and their wrath is His wrath.
The context clearly identifies this day as the eschatological Day of the Lord, which in the Old Testament is God the Father’s day of wrath. However, in the New Testament, the term Lord comes to represent Jesus as well (Acts 2:36). Therefore, the Day of the Lord is both Jesus’ and the Father’s eschatological wrath.
Has come properly translates the grammatical construction, but the sense of the Greek verb is missing. The Greek suggests the sense "is about to come". The emphasis is on the initiation of the action. This fits well with the question of the Martyrs in the fifth seal. The fifth seal requests the coming of the wrath of God. The sixth seal announces the impending or imminent arrival of the wrath of God and the seventh seal demonstrates the wrath of God.
3i. Who is able to stand? = This rhetorical question demands an answer, which is "no one!" There is no wicked person able to stand up against the wrath of God.
DELIVERANCE - Chapter Seven
Revelation 7:1
(1) After this I saw (2) four angels standing at the four corners of the earth, holding back (3) the four winds of the earth, (4) so that no wind should blow on the earth or on the sea or on any tree.
1. After this I saw = a popular formula used by John to introduce a new unit of material. It indicates a new sequence, but not necessarily a new time factor. In sequence, the fact that the sixth seal renders the earth absent of all light demands a temporary darkness. There is no justification on the part of those who attempt to assign a permanent end to sun, moon, and stars at the sixth seal. Only by ignoring textual details and/or maximizing textual similarities with regards to seal six, trumpet four and bowl four can one make a case against a limited cessation of light during the sixth seal. The use of the sun to scorch men on the earth at the fourth bowl judgment demands that whatever happens at the sixth seals, it is limited in duration.
2. Four angels = we are not told who these angles are. We are told that they are positioned at the four corners of the earth. The significance of their position is seen in the fact that they control the whole earth.
3. The four winds of the earth = refers to the directions North, South, East and West (Eze 37:9; Jer 49:36 and Dan 7:2; 8:8 and 11:4). 4. So that = indicates the purpose of the restraining angels. They are holding back the wind. We are not told why the wind needs to be restrained, but the implication is danger. That is, these winds will cause great destruction on the earth once let lose. By implication, only those divinely protected will be safe from the blowing wind.
Revelation 7:2-3
And I saw another angel ascending (1) from the rising of the sun, having (2) the seal of the living God; and he cried out with a loud voice to the four angels to whom it was granted (3) to harm the earth and the sea, saying, "Do not harm the earth or the sea or the trees, until (4) we have sealed (5) the bond-servants of our God on their foreheads".
1. From the rising of the sun = is a figure of speech that means the East.
2. The seal of the living God = is not explicitly defined at this point.
Neither are we told what the sealing is for. Later in the book, we will see that God divinely protects Israel by giving her seclusion in a special place from the wrath of Satan/Antichrist. However, those sealed by the angelic beings will not be secluded. This marks a distinction between the wrath of God and the wrath of man. Seclusion will not be a defense against the wrath of God.
3. To harm = this Greek verb means "to hurt or harm, with the implication of doing something which is wrong or undeserved (Louw & Nida, § 20:25). This is an appropriate verb to use at this point. The earth, sea and trees will very much receive undeserved wrath. Nature, locked in a perpetual fallen state since Adam’s sin (Rom 8:18-22), finally begins her journey to rebirth. Like Christ, she must suffer before ultimate freedom comes.
4. We have sealed = "we" implies multiple angles are involved in the sealing process. Given the number to be sealed, this is understandable. The context clearly indicates what will be done. Each person will receive a special mark on his or her forehead, which will clearly identify said person as God’s property. The context also demonstrates what the purpose of the mark or brand is. Some argue that the seal is salvation, but there is no evidence of this claim. Those who take this position are reading into this passage ideas taken from the writings of the apostle Paul (Eph 1:13). In context, the sealing is to prevent harm. It is a sealing of protection. Revelation 9:4 explicitly declares that those who have the seal of God are protected from the fallout of the fifth trumpet.
5. The bond-servants = the context will eventually designate the bond-servants explicitly. However, it is strange that this term is used to designate the 144, 000 Jews. Strange because this term in the New Testament is usually used to refer to believers. However, clearly the folk who are sealed are not believers. The primary argument against the notion that the sealed are believers is the fact that only a limited number are sealed. Only by spiritualizing the number 144, 000 can one argue that this number refers to the whole Church. Slave or bond-servant is used here in the true sense of ownership. God owns, claims, and seals His property. Such a view is not inconsistent with the long held biblical notion that Israel is God’s unique people.
Revelation 7:4-8
And (1) I heard the number of those who were sealed, (2) one hundred and forty-four thousand sealed from (3) every tribe of the sons of (4) Israel: from Judah, twelve thousand were sealed, from the tribe of Reuben… Gad… Asher… Naphtali… Manasseh… Simeon… Levi… Issachar… Zebulun… Joseph… Benjamin, twelve thousand were sealed.
1. I heard = is an important textual detail. Many would suspect John of making up this material if it were not clear that he got this information from a direct source. As with everything else in the book, this information is given by a voice, which is not defined explicitly!
2. One hundred and forty-four thousand = this number has received great consideration. Speculations abound. It is sad that commentators do not take this number literally. To denominate the number by 12, 000 adds to the literal nature of this figure. We are not told why 12, 000 are chosen, but that twelve thousand are chosen is clear.
There is no textual basis to support those who claim that the 144, 000 are any entity other than physical descendants of Abraham, Isaac and Jacob. To spiritualize the 144, 000 into a Christian group violates the plain sense of the text. John gives the reader every detail necessary to correctly identify this group. The critical phrase "from every tribe of the sons of Israel" should settle any debate about their identity. This phrase always refers to physical descendants of Abraham, Isaac and Jacob. Out of six hundred and thirty-five occurrences of this phrase throughout the Scriptures, Revelation 7:4 would be the only exception. There is no compelling reason to spiritualize away the literal sense. Every tribe of the sons of Israel has solid biblical support as a referent of Jews only.
3. Every = would seem to suggest that all twelve sons of Jacob are intended here. However, Manasseh is included and Dan is left out. Manasseh’s inclusion and Dan’s exclusion are interesting. Who is included or excluded from a list of Jacob’s sons is determined by the author’s intent.
A biological list of Jacob’s sons would include Reuben, Simeon, Levi, Judah, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Joseph, and Benjamin. A land grant list would include Reuben, Simeon, Judah, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, and Benjamin. Joseph and Levi would be excluded and Manasseh and Ephraim would be included reflecting that Joseph received the double portion of his father’s inheritance. A blessing/curse list would include or exclude those not affected by it. In the case of Moses’ blessings list of Deuteronomy 33, Simeon is not included.
A change in the list of Jacob’s sons occurs after Genesis 49. There, Jacob stripped Reuben of his rights as first-born. The right of the first-born to receive a double portion of the father’s inheritance passed to Joseph. The reason Reuben lost it is that he defiled Jacob by sleeping with Bilhah, Jacob’s concubine. This is how Ephraim and Manasseh received land grants from Joshua. Judah prevailed over his brothers and from him came the leader (king) of Israel (1 Chr 5:1- 2).
It is clear that the list of Revelation 7 is not based on the land grant, which would exclude Joseph and Levi. The list is not based on physical lineage, for Manasseh is not the biological child of Jacob, but is adopted. Like the list of those blessed by Moses in Deuteronomy 33, this list is based on blessings/curses. As Simeon was left out of that list, Dan is left out of this list. Dan is left out of the list because he is not blessed. The purpose of the sealing is to prevent harm to those sealed. The fact that no members of the tribe of Dan receive this special protection is at first surprising. However, the selection of only twelve thousand from each tribe indicates that only a few of the larger group receives this special protection. That not a single Danite receives this special protection indicates an unfavorable attitude towards him. Some have suggested that Dan’s idolatry is the reason for his exclusion at this point. There is no explicit biblical basis to be dogmatic either way.
Joseph can substitute for either Ephraim, Manasseh or both and in the Revelation list he is a substitute for Ephraim (Eze 37:16-19). The name Ephraim became synonymous with sin. Joseph is a substitute for Ephraim for two reasons. First, the name Ephraim became a substitute for Israel (the ten northern tribes) during the time of the prophets. Since that time, the name had an unfavorable connotation —willful rebellion. Second, the name Ephraim represents the 10 northern tribes and therefore was not fitting in the Revelation list, which is focusing on individual tribes.
4. Israel = refers to the father of the twelve tribes. It is amazing how many commentators attempt to argue that this is a reference to the church. Yet, the context screams against such a conclusion. For John to list out twelve historical sons of Jacob from which twelve thousand individuals are protected and yet be so misunderstood is mind numbing! There is but one passage in the whole Bible where the term Israel is disputed—Galatians 6:16. Given the hundreds of other clear passage, Galatians 6:16 should be interpreted in light of them. Israel always stands for a historical place; a man named Jacob or his physical descendants. There is not one clear biblical passage that uses the term Israel for spiritual descendants of Abraham. Therefore, the one hundred and forty-four thousand protected individuals are a divinely chosen remnant, physical descendants of Abraham, Isaac and Jacob.
Conclusion
With John’s depiction of God’s mercy to a divinely chosen remnant of Israel, the second major series of visions are finished.
Revelation 7:9-10
(1) After these things I looked, and behold, (2) a great multitude, (3) which no one could count, (4) from every nation and all tribes and peoples and tongues, (5) standing (6) before the throne and before the Lamb, (7) clothed in white robes, and (8) palm branches were in their hands; and they cry out with a loud voice, saying, (9) "Salvation to our God who sits on the throne and to the Lamb".
1. After these things = this is the second occurrence of this phrase in the Revelation to mark the beginning of a new vision sequence. How much time elapses between these two visions is not known. This vision sequence begins at Revelation 7:9 and will continue through Revelation 15:4.
2. A great multitude = the Greek literally says a much or many group or multitude. We would say "a huge crowd".
3. Which no one could count = this phrase is obviously a figure of speech. It is not intended to be taken literally. Logic requires this conclusion. If the language is forced to be literal, then John has lied. A man could certainly number the multitude given the time and cooperation of those to be counted. The author is emphasizing the vast number of individuals that compose this group. The contrast between the specific number of sealed Jews and the unlimited nature of the great multitude should not be missed. This is the first important contrastive point that we should glean from this text.
4. From every nation and all tribes and peoples and tongues = points out the second important contrastive point to be gleaned from this text. This innumerable multitude is Gentile and Jew in composition. This innumerable multitude represents a universal gathering unlike the 144, 000 who are specifically identified as Jewish.
5. Standing = is a perfect participle. This is very important because it indicates that the universally innumerable multitude is one group. In other words, they are not assembling, but have assembled. John sees the finished product. The importance of this point will become evident later.
6. Before the throne and before the Lamb = gives us the location of the standing universally innumerable multitude. This is the third important contrastive point John gives us. Unlike the earth bound 144, 000, this group is in heaven.
7. Clothed in white robes = signals a change in the status of these earthly beings who are in heaven in contrast to martyrs of the fifth seal. These individuals have bodies and are clothed. The fifth seal martyrs did not have bodies and were given robes to be worn later.
8. Palm branches in their hands = immediately reminds of us of the Lord’s entrance into Jerusalem days before His death. The palm frond is an ancient symbol of victory. That these individuals are no doubt waving them before God the Father and God the Son suggests a celebration is taking place. John 12:13 records a similar event. The multitude waved palm fronds before the Lord as He rode into Jerusalem. They said, "Hosanna! Blessed is he who comes in the name of the Lord (God the Father), even the King of Israel".
Hosanna is an Aramaic transliteration that means possibly, "save, I pray". That it was a term of supplication is without debate--a call to God for salvation. Yet, the universally innumerable multitude is not asking for salvation. They are praising God for salvation completed.
9. Salvation = is a strange term to associate with God the Father and God the Son. However, the universally innumerable multitude is not indicating God’s need for salvation, rather, they are stating a fact: salvation or victory belongs to God. Their experience bears this out. God the Father and God the Son are both recognized as the source of deliverance for the universally innumerable multitude.
Revelation 7:11-12
And (1) all the angels were standing around the throne and around the elders and the four living creatures; and they fell on their faces before the throne and worshiped God, saying, (2) "Amen, (3) blessing and glory and wisdom and thanksgiving and honor and power and might, be to our God forever and ever. Amen".
1. All the angels were standing around the throne = indicates that the universally innumerable multitude has joined the "adorers of God" in heaven. In the fashion of a "round", first the universally innumerable multitude offers words of adoration. Then, "all the angels" follow. Closer yet to the throne of God, the elders and the closest group of all—the four living creatures join the heavenly praise session.
2. Amen = concludes the praise statement of the universally innumerable multitude. Then follows the praise statement of the angels, the elders and the four living creatures.
3. Blessing…glory…wisdom…thanksgiving…honor…power and might = is a unique sevenfold doxological predicate. This is another example of the author’s heavy use of the number seven to indicate the perfected nature of the end-time events.
Revelation 7:13
And (1) one of the elders answered, saying to me, "These who are clothed in the white robes, (2) who are they, and from where have they come?"
1. One of the elders answered = argues against any attempt to identify the twenty-four elders with the church as some pretribulationists attempt to do. The elders are not a monolith. They act as individuals as well as a group.
2. Who are they, and from where have they come? = indicates two important questions. First, the identity of the group is questioned. The second issue concerns their point of origination. These two questions will be answered in reverse order beginning in verse 14b. This is typical NT methodology. In Matthew 24:3, two questions are asked and Matthew 24:4-31 records the Lord’s answer in reverse order, i.e. the last question is answered first.
Revelation 7:14
And I said to him, "My lord, you know". And he said to me, (1) "These are the ones who come out of the great tribulation, and (2) they have washed their robes and made them white in the blood of the Lamb.
1. These are the ones who come out of the great tribulation = is full of interpretive insights. First, the elder is answering the second question asked in verse 13b, "from where have they come?" In English, a "where" question usually anticipates a specific location. However, a specific place is not given but a specific time is indicated. The great tribulation has one parallel in Scripture—Matthew 24:21. In that specific passage, the definite article the is not used. As one of the original recipients of the Olivet Discourse (Mark 13:3), John, the apostle, heard Jesus use this very specific term. Therefore, his use reflects previous knowledge. The great tribulation is not a place, but a specific time. This is reflected in the translation of NASB, which states, "For those days will be a time of tribulation…(Mark 13:19)". This is in harmony with Daniel 12:1, which also calls this period "a time of distress". This universally innumerable multitude will arrive in heaven during the period of the great tribulation.
Out of suggests that this universally innumerable multitude come out of the midst of the great tribulation. The phrase, the ones who come translates a Greek substantival participle. In the context, the universally innumerable multitude is composed of "the ones who come". The participle in and of itself does not speak to issue of the timing of their arrival. However, this group is not in the process of coming one by one, but they come as a group. This is supported by the following statement.
2. They have washed their robes and made them white in the blood of the Lamb = answers the second question posted in verse 13b above. The fact that the Lord states that overcomers "shall be clothed in white garments (Rev. 3:5)", and that the Laodiceans should purchase "white garments, that the shame [of their] nakedness may not be revealed…(Rev. 3:18)", limits the interpretation of Revelation 7:14b. The fact that every member of the universally innumerable multitude has "washed and made white" his robes removes any possibility that martyrdom is the action described here. While some members of the universally innumerable multitude did die the death of a martyr, this cannot be said for the entire group. Yet, every single member "washed and made white" his or her robe.
The fact that both the "washing" and the "making white" are described as past tense forces the participle "the ones who come" to be past tense as well. The Greek language works this way. This supports our conclusion that the universally innumerable multitude arrives in heaven as a group and not as individuals over a period of time.
Blood will not make anything white. Therefore, we know this is a figure of speech. The literal blood of Jesus is not intended here. Rather, the blood of Jesus is a metaphor for his life. Equally, literal white robes are not intended here either. Literally, the atoning death of Jesus has secured the eternal life of the universally innumerable multitude. These people are saved by the life of Jesus Christ.
Revelation 7:15
(1) For this reason, they are (2) before the throne of God; and (3) they serve Him day and night in His temple; and He who sits on the throne (4) shall spread His tabernacle over them.
1. For this reason = explains why the universally innumerable multitude is before the throne of God. The reason they can stand before the throne of God is because of their salvation, which they owe to the Lamb.
2. Before the throne of God = refers to God the Father.
3. They serve Him day and night in His temple = focuses on two issues. Day and night refers to the unceasing nature of praise and worship in heaven. The universally innumerable multitude joins in the eternal activity of the adorers of heaven. His temple refers to God’s dwelling place in heaven.
4. Shall spread His tabernacle over them = refers to God’s presence among the universally innumerable multitude.
Revelation 7:16-17
(1) They shall hunger no more, neither thirst any more; (2) neither shall the sun beat down on them, nor any heat; (3) for the Lamb in the center of the throne shall be their shepherd, and shall guide them to springs of (4) the water of life; and (5) God shall wipe every tear from their eyes".
1. They shall hunger…neither thirst any more = indicates the removal of physical discomforts. This is a clear sign of their resurrection.
2. Neither shall the sun beat down on them, nor any heat = indicates the removal of environmental discomforts.
3. For = indicates the reason for the removal of physical and environmental discomforts. The Lamb shepherds and guides the universally innumerable multitude.
4. Water of life = stands for the abundant life of glorified people. There will be no needs.
5. God will wipe every tear from their eyes = indicates the removal of all emotional discomforts.
Therefore I testify to you this day that I am innocent of the blood of all, for I did not shrink from declaring to you the whole counsel of God...(Acts 20:26,27). “Come now, let us reason together...” (Isaiah 1:18).
