Chapter Five - The Sealed Scroll (4:1-6:17)

 

1. INTRODUCTION

1.1. The Church Is Out of the Picture

After chapter 3 of the book of Revelation, the church is not expressly mentioned by the apostle John until Revelation 19:7-11. The church as the Body of Christ is out of the picture, and saints who come to know the Lord in this period are described as saved Israelites or saved Gentiles, never by terms which are characteristic of the church, the Body of Christ. Those who believe in the Pretribulation rapture, will conclude that the rapture of the church will take place after the end of chapter 3 and before chapter 4 begins. Then, the church could be viewed as in heaven and not related to events which will take place on the earth in preparation for Christ's return in power and glory.

It could be asked, if the rapture is such an important event, why didn't God clearly point it out in the text? In order to answer that question, it would be necessary to understand perfectly the mind of God. It is not the reader's place to question why God did not explain everything, but to rejoice in the revelation that He has given. Perhaps the reason that the rapture was not mentioned clearly at this point is that John is primarily interested in the work of Christ as Judge and therefore the timing of the rapture was not pointed out. John has viewed Christ as the Judge in the past, he had just viewed Him as the Judge ministering among the churches, and he hastens on to see Him as the Judge in the future. What is clear is that in order to receive this revelation John is raptured to the heaven, where he is given a glorious vision of God.

1.2. Revelation Chapters 4 and 5 Are the Background of Prophetic Events

In 1:19, the Lord Jesus commanded John to write down the vision, "that you have seen", "those that are" and "those that are to take place after this." This verse gives us an outline of the book of Revelation:

  1. What John had seen in the vision of Christ (chapter 1);

  2. The things that are, the conditions in the seven churches (chapters 2-3); and

  3. Future things (chapters 4 to 22).

After writing in chapter 1 of his past impressions of the glorified Christ and in chapters 2 and 3 of present conditions in the churches, John now turns in chapter 4 to future visions that he receives. Since the prophecies beginning in chapter 4 is not fulfilled in any historic event, it must be regarded from the futuristic viewpoint if it is indeed valid prophecy.

Chapters 4 and 5 are the background of prophetic events in that they prepare the reader for the future events unfolded in chapters 6-22. While chapter 4 is a prologue to the future things of chapters 6 through 22, chapter 5 is an introduction to the seven seals, the seven trumpets, and the seven vial judgments of chapters 6 through 19.

In chapter 1, John has been prepared to receive it through the vision of Christ. In chapters 2 and 3, the seven churches have received their instructions regarding moral preparation that is the intended practical effect of the prophecy. At this point in the book of Revelation, John begins recording what is the heart of the book, that is the prophecy itself.

 

2. THE INVITATION FROM HEAVEN (4:1)

Verse 4:1

After these things I looked, and behold, a door standing open in heaven! And the first voice, which I had heard speaking to me like a trumpet, said, "Come up here, and I will show you what must take place after this."

The expression "after these things" identifies the revelation as subsequent to that of chapters 2 and 3. John having been the channel of revelation to the seven churches existing in the first century, now is being introduced to a new field of prophecy.

As he beheld, he saw "a door standing open in heaven." The reference to heaven is not to the atmospheric heavens nor to the starry heavens but the place that is beyond the naked eye and cannot be seen even with the best of telescopes. This is the third heaven, the immediate presence of God (compare 2 Corinthians 12:2). This is the dwelling place of God (Revelation 3:12). This is where Christ ascended following His resurrection (Acts 1:10-11; 3:21; 7:55-56; Romans 10:6; Colossians 3:1; 1 Thessalonians 4:16-17).

John also hears a voice described as "the first voice, which I had heard," that is, a reference to the same voice he heard in Revelation 1:10. It is described as the voice of a trumpet (compare 1:10), and he understands it to say, "Come up here, and I will show you what must take place after this." It is an announcement of the purpose of God to show him that which will be "after this." John was still in his natural body on the island of Patmos. He was translated into scenes of heaven temporarily. To be raptured into heaven is the best way of describing John's penetration into the heavenly mysteries (2 Corinthians 12:1-2).

The rapture of John to the heaven seems to be a typical representation of the order of events, namely, the church age first, then the rapture, then the church in heaven. From a practical standpoint, the rapture may be viewed as having already occurred in the scheme of God before the events of chapter 4 of Revelation unfold. The church, so prominent in chapters 2 and 3, does not occur again until 19:7 and 22:16. It implies that the church is not a participant in the Tribulation which form the major content of the book of Revelation.

 

3. THE VIEWING OF GOD'S THRONE (4:2-3)

3.1. The God's Throne (4:2)

Verse 4:2

Immediately I was in the Spirit, and behold, a throne stood in heaven, with one seated on the throne.

The major focus of chapter 4 upon the throne is its symbolism of God's sovereignty exercised in judgment. Though evil reigns for a time on earth, God will ultimately prevail.

The phrase "immediately I was in the Spirit" (compare 1:10) describes John's instantaneous translation into a prophetic view of the heavenly sphere wrought by the Spirit of God. All of John's senses were operative: his ears heard, his eyes saw, and his emotions were as real as though his body was literally in heaven instead of remaining on Patmos. He was in a state of spiritual sensitivity, which is always necessary in order to receive a revelation from God.

This kind of experience is totally different from the experiences of demon possession and also the religious false cults who speaks in tongues in which the possessed man is usually in unconscious state and know nothing about what is happening during the period of demon possession and / or speaking in tongues. If a person is filled by the Holy Spirit, then he must be in a conscious state, he knows exactly what he is doing at that glorious moment and it is unnecessary to involve another man for translating the tongues.

The first object which appears to John's eyes is "a throne stood in heaven, with one seated on the throne." In the Old Testament Temple, God's throne was a prominent part. The Old Testament also pictures heaven itself as God's throne (Isaiah 66:1) and sometimes sees Him enthroned in heaven (1 Kings 22:19; Isaiah 6:1; Ezekiel 1:26; Daniel 7:9). It also relates to a heavenly temple (Revelation 16:17; Psalms 18:6; Micah 1:2; Habakkuk 2:20). The temple and the throne are interrelated throughout the book of Revelation (7:15; 11:19). The heavenly throne was probably a part of the heavenly temple as seen by the presence of the golden altar of incense and the ark of the covenant therein also (8:3; 11:19).

The verb "stood" (Greek: ἔκειτο, transliteration: ekeito, tense: passive imperfect), John is telling us this throne was purposefully set in heaven for the coming events or judgments.

"With one seated on the throne," this person is undoubtedly God the Father, because He is distinguished from the Lamb, i.e., the Lord Jesus Christ in (5:6, 7; 6:16; 7:10) and from the Spirit in (4:5).

The verb "seated" denotes the activity of reigning not resting.

3.2. The Description of the God the Father (4:3)

Verse 4:3

And the one sitting was similar in appearance of jasper and carnelian, and around the throne was a rainbow that had the appearance of an emerald.

John proceeds with his description of the God the Father. He had the "appearance of jasper and carnelian." How is the expression "appearance" to be understood?

On one side are those who see no need to analyze the symbolism of the scene in detail. The objective of John's description is only the general impression of the glory of God. This approach compares various Old Testament attempts to give visible pictures of the glory of God. In Ezekiel 1:26-28, God and His throne are like the brilliance of glowing metal. In Exodus 24:10, God appears standing on a pavement of sapphire. In Daniel 7:9, His raiment was as white as snow and His throne as fiery flames. In 1 Kings 22:19, He is seen on His throne with all the host of heaven standing around Him. In Isaiah 6:1, He sits on His throne, lofty and exalted, with the train of His robe filling the Temple. These verses describe the glory of God in various ways. However, this approach overlooks the important lessons of the Holy Scriptures. Details of Scripture are always significant. There must be a reason for the use of these symbols instead of others.

Modern ignorance of ancient terminology makes precise identification of the stones quite tentative. Probably the equation of "jasper" (Greek: ἴασπις, transliteration: iaspis) to the modern jasper which is dull and opaque is wrong because the modern jasper is not considered costly as the text implies. Unlikelihood exists in regarding it as green jade too, because this duplicates the color of the emerald at the end of the verse. The correct identification of this stone is Revelation 21:11 where it represents a watery crystalline brightness, just like a shiny diamond.

ANCIENT JASPER (DIAMOND)

Carnelian was a fiery and deep red stone. In antiquity, it was most often the one used for engraved gems.

CARNELIAN

Based on the identifications of the stones above, the symbolic connotation to them is the holiness of God (i.e., bright white light, like diamond) and the justice of God (i.e., fiery red, like carnelian). The mixture of white light with fire corresponds the Old Testament and apocalyptic visions of divine majesty (Ezekiel 1:4; 8:2; Daniel 7:9; Revelation 1:14; 10:1). The picture is that of His anger because of His holy nature reacting in response to the prevailing sinfulness of mankind, resulting in the judgment He is about to send upon the earth.

The next part of the verse "a rainbow" (Greek: ἶρις, transliteration: iris) was around the throne similar in appearance to an emerald." The shape of the iris is a circle (Ezekiel 1:28). In Genesis show clearly that this rainbow is a reminiscence of the covenant that God made with Noah (Genesis 9:11-17). It is a reminder that God's mercy is as great as His majesty.

The "rainbow" is distinguishable from other rainbows. It has a green color "the appearance of an emerald." Nominal rainbows have seven colors. The "rainbow" possessed a number of shades of green similar to a rainbow. The symbolism of the stone lies in its green color, which represents the grace and mercy of God.

THE HEAVENLY THRONE ROOM

 

4. THE TWENTY FOUR ELDERS (4:4)

Verse 4:4

And around the throne [were] twenty-four thrones, and upon the thrones twenty-four elders sitting, clothed in white garments, and upon their heads [wearing] golden crowns.

Besides the rainbow, twenty four thrones were also positioned around the throne. These thrones were surely subordinate to the throne around which they were arranged. And upon the thrones, John saw "twenty-four elders sitting, clothed in white garments, and upon their heads wearing golden crowns." They are called "elders" and are the first group of created beings to come to John's attention in this heavenly setting. The adjective "elders" (Greek: πρεσβύτερος, transliteration: presbyterous) means an older person in the community involved in important religious and social decisions. The identification of the elders may be fallen into the following two broad categories:

  1. they are angels

  2. they are men

Each category has three variations. The angels are representatives of:

  1. the Old Testament priestly orders

  2. the faithful of all ages

  3. a special class of angels

The men are representatives of:

  1. Israel

  2. the church

  3. both

4.1. The Identity of the Twenty-Four Elders

4.1.1. They are angels

The reasons for identifying the elders as angels are:

  1. The "elders" may refer to a heavenly assembly, presumably angels (Isaiah 24:23).

  2. The angels may wear white garments (Matthew 28:3; Mark 16:5; John 20:12; Acts 1:10).

  3. Nothing in Scripture prohibits angels from wearing crowns. Golden crowns do not denote redemption in Revelation 9:7 and 14:14.

  4. There is no compelling evidence here to prove that they represent a larger body.

  5. They are distinguished from the saints (Revelation 7:13-14; 14:3; 19:4-8). They are seated on their thrones already, but the saints will not be so positioned until some point in the future (Revelation 20:4; 1 Corinthians 6:2).

  6. They are a special class of angels, members of high authority that belong to the heavenly council. They are part of the assembly of heavenly beings that are regularly pictured as present with God in heaven (1 Kings 22:19; Psalms 89:7; Isaiah 24:23).

  7. They are a class of angels is illustrated when one of the elders performs the same function of offering bowls of incense that is later performed by an angel (Revelation 5:8; 8:3).

  8. In Revelation 7:13, the expression "one of the elders" indicates that the elders were separate created beings rather than corporately representing a larger group. He is separate and different both from the great multitude and from John (Revelation 7:9-15).

  9. In Revelation 7:14, this elder acts as an agent of revelation in much the same manner as angels function in the book (Revelation 1:1; 17:3; 22:6). Such duties belong only to angels (Daniel 9:21-27).

  10. John calling an elder "lord" in Revelation 7:14 making it likely that this is a supernatural being, not a redeemed human.

4.1.2. They are men

The reasons for identifying the elders as men are:

  1. The literal interpretation of "elders" is more easily applied to men than it is to angels (compare "people of old" in Hebrews 11:2) because angels have no ageing problem.

  2. White garments in the book of Revelation is generally the clothing of saints (Revelation 3:5, 18; 6:11; 7:14; 19:8).

  3. Golden crowns (Greek: στέφανος, transliteration: stephanos) are usually associated with redeemed men. Only the church will have achieved victory by this time (Revelation 2:10; 3:11).

  4. Elders are a representative group in local churches (Acts 14:23; 15:6; 20:17; 21:18).

  5. They are seen to be resurrected, raptured to heaven, judged, rewarded, enthroned before the beginning of the Tribulation. Of all groups of the redeemed, only the church is promised by the Lord Jesus Christ to have co-enthronement (Revelation 3:21).

  6. The church must have been raptured before the beginning of the 7-years Tribulation. If the church is not resurrected and raptured here, how could the church (i.e., bride) be in heaven in Revelation 19:7-9?

  7. The number "twenty four" represented the thousands of priests in Israel (1 Chronicles 23:4; 24:7-19; 25:9-31).

  8. The number "twenty four" is the symbol of the combined number of the twelve patriarchs of Israel in the Old Testament (Exodus 4:29; 12:21; 19:7; 24:1; Hebrews 11:2) and the twelve apostles in the New Testament (Acts 14:23; 20:17; 21:18). The description of the new heavenly holy city Jerusalem in Revelation 21:12-14 is taken as verification of this, because both groups are a part of the heavenly city.

  9. The analogy of Christ's statement about the twelve apostles sitting on twelve thrones judging the twelve tribes of Israel is also taken as proof (Matthew 19:28; Luke 22:30). The dual reference to the song of Moses and the song of the Lamb in Revelation 15:3 also support for this view.

  10. Some Greek manuscripts recorded the testimony of the "elders" sing about their own redemption, "have made us kings and priests to our God" (Revelation 5:9-10) marks them as representing the church because Revelation 5:9-10 reflects the Christian doctrines relating to the death, resurrection and redemption of the Lord Jesus. Angels cannot sing about their own redemption the way these elders do (Hebrews 2:16).   

4.1.3. My opinions

In my opinions, the twenty four elders are neither angels nor Old Testament saints, they are the representatives of the raptured church due to the following reasons:

  1. The adjective "elders" is never used in Scripture to refer to angels, but always to men. Some believe that "elders" in Isaiah 24:23 refers to angels, but it could as well refer to humans. Further, "elders" would be an inappropriate term to describe angels, who do not age.

  2. While angels do appear in white (John 20:12; Acts 1:10), white garments in the book of Revelation is generally the clothing of saints (Revelation 3:5, 18; 6:11; 7:14; 19:8).

  3. There are two kinds of crowns in Revelation, involving two different Greek words. One is the crown of a king (Greek: διάδημα, transliteration: diadēma). The other is the crown of a victor (Greek: στέφανος, transliteration: stephanos). The Greek word used in Revelation 4:4 is the crown of a victor (Greek: στέφανος). Therefore, it eliminates the possibility of interpreting as angels.

  4. Elders are a representative group in local churches (Acts 14:23; 15:6; 20:17; 21:18).

  5. The saints in Revelation 7:13-14 and 14:3 are the Gentiles and Jews respectively who will be protected by the Lord Jesus Christ during the 7 years Tribulation. These saints and the Old Testament saints will not be resurrected, judged, and rewarded until the end of the Tribulation (Daniel 12:1-2; Revelation 20:4-5). These elders are distinguished from the Tribulation saints and Old Testament saints because they are the representatives of the raptured church. In this connection, this point should not be used to support that the twenty four elders are angels.

  6. They are called "elders" because that position represents the highest office of the church (Acts 15:6; 20:28).

  7. Angels are never pictured in Scripture as seated on thrones; rather, they are always standing ministering in some way. The elders are seen to be enthroned, only the church is promised by the Lord Jesus Christ to have co-enthronement (Revelation 3:21). The raptured church will accompany with the Lord Jesus Christ in heaven (John 17:24; 1 Thessalonians 4:17). Therefore, they may be seen as a part of the assembly of heavenly beings.

  8. The expression "one of the elders" (Revelation 7:13) has not clearly indicated that the elders cannot represent the raptured church.

  9. The testimony of the "elders" sing about their own redemption, "have made us kings and priests to our God" (Revelation 5:9-10). Angels cannot sing about their own redemption the way these elders do.       

  10. The title "lord" (Greek: κύριος, transliteration: kyrios) has other meanings in the New Testament, for example: land owner (Matthew 13: 27; 20:8), therefore it is not conclusive to identity the "elders" as supernatural being.

  11. The twenty four elders should not be seen as a combination of the saints from the Old Testament period and the saints from the church period. It could not be Old Testament saints, for their resurrection will not occur until the second coming of Christ (cf. Daniel 12:1-3). The only group of people that possibly could be in heaven by this time is the church, the body of Christ, assuming that its rapture occurs between chapters 3 and 4.

According to the above reasons, it is more convincing that the elders may represent the church instead of angels.

4.2. The Function of the Twenty-Four Elders

More important than the identification of the elders is the function that they serve in John’s vision, including:

  1. They participate continually in the worship and praise of God, prostrating themselves, offering prayers and incense, and playing their harps to provide music for the heavenly liturgy (Revelation 4:10-11; 5:8-14; 19:4). They are heavenly exemplars of the worship of God, models for the churches on earth to follow.

  2. They like a royal council they sit on thrones arranged in a circle "around God’s throne" (4:4).

  3. They are "clothed in white garments," symbolizing the holiness expected of those who approach God.

  4. They have "golden crowns upon their heads," representing their exalted status and perhaps victory in the face of struggle.

  5. They interact with John in his visionary experiences (5:5; 7:13-14).

4.3. The Significance of the Number Twenty-Four

Scholars have proposed several meanings of the number twenty-four:

  1. It represents the Jewish and Gentile believers who were one in Christ. Therefore, the number symbolizes the totality of the church. This view is supported by John’s description of the wall of the new Jerusalem, which states that on the gates "are inscribed the names of the twelve tribes of the Israelites" and on the twelve foundations of the wall "are the names of the twelve apostles of the Lamb" (21:12-14).

  2. It represents the twenty-four orders of priests in the Jerusalem temple (cf. 1 Chronicles 24:1-19), functioning somewhat as priests in their continual worship of God and in their offering to God the prayers of the people (Revelation 5:8).

  3. It refers to the twenty-four hours in a day. Accordingly, the twenty-four elders represent before God the fullness of time and their purpose is to praise God ceaselessly, day and night.

 

5. THE SEVEN SPIRITS OF GOD (4:5)

Verse 4:5

And from the throne came flashes of lightning, and rumblings and peals of thunder, and before the throne were burning seven torches of fire, which are the seven spirits of God,

5.1. The Flashes of Lightning and Rumblings and Peals of Thunder

"Flashes of lightning, and rumblings and peals of thunder" are the manifestations of the God's displeasure. They are found in conjunction with the seventh seal (Revelation 8:5), the seventh trumpet (11:19) and the seventh bowl of wrath (16:18). In the Old Testament, such phenomena are common manifestations of the glory of God (Exodus 9:23, 28; 1 Samuel 7:10; 12:17-18) and a display of His omnipotence (Psalms 29:3), particularly as exercised in judgment against a sinful world (Ezekiel 1:4, 13, 24). The most direct allusion of these judgment phenomena is to the occasion of the giving of the law to Moses where occurrences of "voices and flashes of lightning" are recorded (Exodus 19:16-18; 1 Samuel 2:10; Job 37:2-12; Psalms 18:13-15).

5.2. The Burning of Seven Torches

A second thing seen in heaven is the "burning seven torches of fire." The torches should be distinguished from the lampstands of 1:12, 20. These fire torches symbolize judgment. Here is the divine preparedness for the battle against wickedness (Judges 7:16, 20; Nahum 2:3-4). The close proximity of these torches "before the throne" harmonizes with the continuing emphasis of the chapter upon God's wrath against sinful humanity.

5.3. The Seven Spirits of God

The "burning seven torches of fire" were identified as "the seven spirits of God" equated them with the Holy Spirit which had already been introduced in Revelation 1:4 and 3:1. There the Holy Spirit was seen as part of the source of divine grace and peace with which John greeted the seven churches.

The number "seven" is characteristic of the perfection of the Spirit and is in keeping with the revelation of Isaiah 11:2-3. These are best understood as a representation of the Holy Spirit in a sevenfold way rather than seven individual spirits (Isaiah 11:2-3). The sevenfold nature of the Holy Spirit here is also due to the fact that He ministers to the seven churches of Asia, where the Spirit is the basis of the message and the key to their understanding and obedience.

Building on Zechariah 4:1-10, which speaks of "seven lamps" as the "seven eyes" of God, this indicates that the perfect Spirit is the means by which God will oversee and judge His creation.

Ordinarily, the Holy Spirit is not humanly visible unless embodied in some way (Acts 2:3). The "burning seven torches of fire" therefore the means by which John is informed of the presence of the Holy Spirit.

In the heavenly scene it may be concluded on the basis of both chapters 4 and 5 that all three Persons of the Trinity are in witness, each in His particular form of revelation.

 

6. THE SEA OF GLASS LIKE UNTO CRYSTAL (4:6a)

Verse 4:6a

and before the throne [there was something] like a sea of glass similar to crystal.

Another part of the scene that catches John's attention was something like "a sea of glass similar to crystal." There are two possible interpretations of "a sea of glass":

  1. The Old Testament mentioned the concept of a watery expanse between earth and heaven (Genesis 1:7; Exodus 24:10-11; 1 Kings 7:23; Psalms 104:3; Ezekiel 1:22, 26).

  2. It pictures the splendor and majesty of God on His throne that set Him apart from all His creation, a separation stemming from His purity and absolute holiness, which He shares with no one else. The term crystal enhances the emphasis on God's purity (compare Revelation 21:11, Ezekiel 1:22). It was John's way of expressing the fact that there was an expanse or a distance between himself and God's throne. I think that this is the most probable interpretation.

 

7. THE FOUR LIVING BEINGS (4:6b-8)

7.1. The Location of the Four Living Beings

Verse 4:6b

And around the throne, on each side of the throne, [are] four living beings, full of eyes in front and behind:

John's eyes are now occupied with the "four living beings" described as in the midst of the throne and round about the throne. The Lamb (i.e., the Lord Jesus Christ) is really central (Revelation 5:6; 7:17), but these living beings are closer than the twenty four elders.

"Living beings" (Greek: ζωά, transliteration: Zǭa) is a noun related to the verb (Greek: ζω, transliteration: Zō), which means "to live." It is not derived from the verb meaning "create" (Greek: κτίζω, transliteration: ktizō), so it should not be translated as "living creatures." Nor are they "beasts" (Greek: θήριον, transliteration: thērion)(Revelation 13:1 ; 17:3).

The location of the four living beings is fixed by the words "each side" and "around." "Each side" means that the four were in the immediate vicinity of the throne, one can either side, one behind and one in front. "Around" furnishes the picture of a circle, with one always seen before the throne and the others on either side and behind. They form an inner circle closest to the throne as they offer worship to the one sitting on the throne (Revelation 4:8; 19:4).

7.2. The First Characteristic of the Four Living Beings

The first characteristic of the four living beings is "full of eyes in front and behind." This is similar to Ezekiel's four living beings who have eyes in "their whole body, and their backs, and their hands, and their wings (Ezekiel 10:12). The thorough endowment of eyesight capabilities of the four beings here is emphasized through statements of:

  1. "full" - the completeness of their coverage; and

  2. "in front and behind" - the multiple visions of the eyes.

Both emphasize the alertness and comprehensive knowledge of these beings. God has created them with such penetrative intelligence that they are immediately aware of happenings pertaining to their judicial responsibility.

7.3. The Distinct Characteristic of Each of the Four Living Beings (4:7)

Verse 4:7

and the first living beings like a lion, the second living beings like an ox, the third living beings with the face of a man, and the fourth living beings like an eagle in flight.

It seems that the four living beings of Revelation have a special relationship to animate creation. Each of the four looked like a different creature:

  1. A lion - a wild animal.

  2. An ox - a tame animal.

  3. A man - the most intelligent animal.

  4. An eagle - a great flying animal.

So, the four living beings represent all living creatures in the world. They are also considered different aspects of divine majesty. All of these are supreme in their respective categories:

  1. The first one is similar to a lion. Among the wild animals, the lion is viewed as "king of the jungle" and it is the king of all animals (Proverbs 30:30). It represents what is the most noble and majesty.

  2. The second one is similar to an ox. The ox, which is the most important domestic animals, is used to serve man or as a sacrifice (Genesis 12:16; Exodus 21:36; 24:5; 29:10; Leviticus 22:23; 1 Kings 19:19). It signifies patience and continuous labour.

  3. The third one has the face as that of a man. Man is the greatest of all God's creatures, especially in intelligence and rational power.

  4. The fourth one is similar to an eagle flying. The eagle, which is the greatest among birds, is the swiftest in animate creation. It can fly high in the sky and can see better than most birds or animals. It is symbolic of supremacy and omniscient.

These living beings may present the four aspects of the person of Christ:

  1. As a lion, He is the Lion of the tribe of Judah, the Gospel of Matthew presented Him as the King of kings.

  2. As an ox, He is the faithful servant, the Gospel of Mark presented Him as the Servant of God.

  3. As a man, He is the intelligent and rational man, the Gospel of Luke presented Him as the perfect Man.

  4. As an eagle, He knows all things, the Gospel of John presented Him as the divine Son of God.

7.4. Further Features of the Four Living Beings (4:8a)

Verse 4:8a

And the four living beings, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say,

The phrase "the four living beings, each of them with six wings" adds further features of the living beings. The six wings possessed by each of the four living beings recalls the seraphim of Isaiah 's vision (Isaiah 6:2). Some Bible scholars suggested that the wings symbolize swiftness and unlimited mobility in responding to God's commands (Psalms 18:10; Ezekiel 10:16).

The seraphim of Isaiah 6:2 may provide some hints regarding the purpose of the six wings of the four living beings in the book of Revelation:

  1. Two wings covered the face, denoting awe, because the seraphim dared not look at God.

  2. Two covered the feet, denoting humility, because they stand in His presence.

  3. With two they would fly, denoting obedience, because they are ready to carry out His commands.

The expression "full of eyes all around and within" is a partial reiteration of verse 6 which described the four living beings as being "full of eyes in front and behind." The expression means that the four living beings had eyes all around their bodies and on the undersides of their wings (compare the cherubim in Ezekiel 10:12). Being so full of eyes positioned in this manner, they are able to move their wings without ever disrupting their vision. The significance of the eyes is alertness and comprehensive knowledge.

THE FOUR LIVING BEINGS

7.5. The Song of the Four Living Beings (4:8b)

Verse 4:8b

and day and night they never cease to say, "Holy, holy, holy, the Lord God Almighty, who was and is and is to come!"

The song of the four living beings focuses on three aspects of God's essential nature:

  1. His holiness;

  2. His omnipotence; and

  3. His eternity.

This is a fitting theme song in relation to His reign in the coming eschatological period.

The threefold ascription of holiness to Him, "Holy, Holy, Holy" (compare Isaiah 6:3), may have the following meanings:

  1. It refers to the three Persons of the Holy Trinity; and

  2. The repetition is for the sake of emphasis. God's distance from an unholy creation is thereby highlighted.

"The Lord God Almighty" is a title by which the Father was known in Revelation 1:8. It is a title especially applied to Him as the series of wrathful acts against a rebellious world moves to its climax (Revelation 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22).

7.6. The Ministry of the Four Living Beings (4:8b)

The phrase "day and night they never cease" shows that the four living beings offer continuous (or never ending) praise before the throne of God. Apart from continuous praise, they have other duties and functions as well. The ministry of the four living beings are summarized as follows:

  1. They are designed to emphasize the majesty, holiness, sovereignty, and eternity of God.

  2. They are responsible for summoning the riders to advance in portrayal of future wrath against rebellious mankind (Revelation 6:1, 3, 5, 7).

"Who is and who was and who is to come" is a title by which the Father was first encountered in Revelation 1:4 (compare 1:8; 11:17), but a shift in emphasis occurs here with the switch in position between "who was" and "who is." Earlier uses of the title have emphasized His present existence by giving "who is" the first position, but here "who was" is first, giving His past existence more attention. The change in sequence is due to the emphasis of the present chapter on the creative activity of God (Revelation 4:11). Their voicing of "who is to come" is akin to the eager longing of creation for its own redemption as expressed in Romans 8:19-22 and as ultimately fulfilled in Revelation 20:11; 21:1.

All praise to God thus far centers in His creative endeavors. The song is quite in keeping with the progress of the revelation to John up to this point.

7.7. The Identity of the Four Living Beings

There has been much speculation concerning the identity of these living beings and the significance of their presence and ministry in this heavenly scene. We may have the following proposals:

  1. Equated them with the four New Testament Gospels (see the discussion in the below Section 7.5). This proposal is inappropriate as the characters of the four living beings does not completely match by the Gospels. For examples, it is pointless to have four Gospels guarding the tree of life (Genesis 3:24) or occupying prominent places in the temple in heaven.

  2. They are an exalted order of angelic beings because of their special proximity to the throne of God. There are different ranks of angels (Romans 8:38; Ephesians 1:21; 3:10; 6:12; Colossians 1:16; 2:10, 15). Some angels are called seraphim (Isaiah 6:2, 6), others are cherubim (Genesis 3:24; Ezekiel 10:1). The four living beings of Revelation 4:6 are like the four living beings of Ezekiel (1:5-11) and these are called cherubim in Ezekiel 10:15. In some ways the living beings are like the seraphim. They have something to do with the judicial authority of the throne (Revelation 6:1, 3, 5, 7). The number four speaks of universality as in "the four winds" (Revelation 7:1). They represent all the animate creation in the world (Revelation 4:7, 11). In my opinion, it is the best interpretation.

7.8. Similarities and Differences Among the Four Living Beings, Cherubim and Seraphim

Their description shows them to resemble the "seraphim" of Isaiah 6:2 and the "cherubim" of Ezekiel 1:4-14; 9:3; 10:1-2, 20. Certain similarities among the living beings in Revelation and the Old Testament cherubim and seraphim are as follows:

  1. They are four in number as in Ezekiel 1:5.

  2. They are full of eyes as are the cherubim in Ezekiel 10:12.

  3. Individually, they have the faces of the lion, the ox, a man, and the eagle as in Ezekiel 1:10.

  4. Each has six wings as do the seraphim of Isaiah 6:2.

  5. Their ascription of praise to God (Revelation 4:8) is the same as that of the seraphim in Isaiah 6:2-3.

  6. Their name "living beings" is derived directly from Ezekiel 1:5, the name being used interchangeably with "cherubim" in Ezekiel 9:3; 10:2, 20.

  7. They are of an exalted angelic order engaged in worship and the administration of divine justice in the realm of animate creation.

Though closely akin to the cherubim of Ezekiel, these four living beings are not the same because of the following essential differences:

  1. In Ezekiel 1:6, 10, each has four faces, whereas in Revelation, the four faces are distributed among the four, one face apiece.

  2. In Ezekiel 1:6, the cherubim have only four wings instead of the six found in Revelation 4:8.

  3. In Ezekiel, the cherubim are winged supporters of God's throne, carrying Him as He moves throughout the world, but in Revelation, the four living beings attend the throne room of God's glory, leading in adoration directed toward God and the Lamb.

  4. The Ezekiel beings have wheels (Ezekiel 1:15-21; 10:2-17), but those of the Revelation have none (Revelation 4:6-9).

  5. The throne was above the beings in Ezekiel, but here they surround it.

Their similarities and differences are summarized in the following table:

SIMILARITIES AND DIFFERENCES AMONG THE FOUR LIVING BEINGS, CHERUBIM AND SERAPHIM

Living Beings
(Revelation 4)

Living Beings
(Ezekiel 1)

Cherubim
(Ezekiel 10)

Seraphim
(Isaiah 6)

around the throne (v. 6) under the throne (v. 26) under the throne (v. 1) above the throne (v. 2)
full of eyes before and behind (v. 6) rings full of eyes (v. 18) full of eyes (v. 12) -
one face each (v. 7) four faces each (v. 6) four faces each (v. 14) -
  1. like a lion

  2. like an ox

  3. like a man

  4. like an eagle
    (v. 7)

  1. like a lion

  2. like an ox

  3. like a man

  4. like an eagle
    (v. 10)

  1. like a lion

  2. like a cherub

  3. like a man

  4. like an eagle
    (v. 14)

-

six wings full of eyes within (v. 8)

four wings (v. 6)

four wings (v. 21)

six wings (v. 2)

Holy, holy, holy, Lord God Almighty (v. 8)

-

-

Holy, holy, holy, Lord of hosts (v. 3)

which was and is and is to come (v. 8)

-

-

The whole earth is full of His glory (v. 3)

-

feet straight (v. 7)

-

-

-

hands under wings (v. 8)

-

-

-

likeness of fire (v. 13)

-

-

-

wheels (v. 16)

-

-

It is probably best to identify the four living beings as a different type of angel than either the cherubim or seraphim due to the following reasons:

  1. Although there are similarities among the four living beings, cherubim and seraphim, there are striking differences among them.

  2. If the four living beings were actually cherubim or seraphim, then the apostle John would probably name them as cherubim or seraphim.

  3. They seem to be angelic beings of the highest class as they not only perform the duties of both cherubim and seraphim but also other special duties.

(For further discussion of the identity of the four living beings, please read Section 5.3 of Chapter Twenty Three of the course Systematic Theology.)

7.9. The Worship of the Four Living Beings and the Twenty Four Elders (4:9-11)

Verse 4:9

And whenever the living beings give glory and honor and thanks to him who is seated on the throne, who lives forever and ever,

The four living beings praise God because He is Holy and Eternal. They give Him glory, honour and thanks.

According to the introductory clause of Revelation 4:9, the twenty four elders engage in such vocal worship "whenever the living beings" do (4:10).

The God is further described as "who lives forever and ever." The expression is used again in 4:10 and 10:6; 15:7 (see also Daniel 12:7). This is another way of describing God's eternity, comparable to the last part of the four beings' song, "is to come" (4:8).

The same quality is attributed to the Lord Jesus Christ in 1:18.

Verse 4:10

the twenty-four elders fall down before him who is seated on the throne and worship him who lives forever and ever, and they cast their crowns before the throne, saying,

Here "the twenty four elders fall down" before God in His throne. This is the first of six times in the book of Revelation when the twenty four elders fall before either God or the Lamb (5:8, 14; 7:11; 11:16; 19:4). Three times they are joined by the four living beings (5:8; 7:11; 19:4) and once by all the angels (7:11).

These twenty four elders represent all God's people. In their worship, they "cast their crowns" from their heads and throw them at the feet of God and Savior Jesus Christ. In casting their crowns, they testify that if it had not been for God's grace, salvation, and goodness, they could not have had victory over sin and death. The crowns were their reward for faithful service (2:10; 3:11).

Verse 4:11

Worthy are you, our Lord and God, to receive glory and honour and power, because you created all things, and by your will they existed and were created."

The twenty four elders declare that the God is worthy of "glory, honour and power" because all things have been created by Him and for His pleasure. They praise Him for His great power and wisdom in creating the world. They not only worship and recognize the attributes of God (i.e., Holy, Almighty) but also recognize that the God is the sovereign Creator of the universe. He created everything according to His will, and everything is for His glory. We can thank Him for the beauties of His creation, from little flowers to huge trees, from the smallest insects to the greatest wild animals, the lakes, rivers and mountains, the stars, moon, and sun. The very air we breathe and the food we eat are the products of His loving hand. What a Great Creator!

Men refuse to give God the glory and try to teach that everything just happened by chance. Though men benefit from His goodness and live in a universe of His creation, they tend to neglect the worship of God. One of the important aims of the book of Revelation is to trace the divine movement of history toward the goal of universal recognition of God.

Chapter 4 is a fitting introduction to that which follows in the next chapter 5, where Christ as "the Lamb that was slain" (i.e., Redeemer) is an added reason for praise (5:12). Wise is the one who finds in the Scriptures the revelation of God and who worship the true God in this day of grace whom he will serve in eternity.

 

8. THE LAMB AND THE SEVEN-SEALED SCROLL (5:1-14)

8.1. The Seven-Sealed Scroll in the Right Hand of God (5:1-4)

Verse 5:1

Then I saw on the right hand of the one sitting upon the throne a scroll written within and on the back, sealed with seven seals.

The vision of the heavenly throne room continued as John saw "on the right hand of the one sitting upon the throne a scroll." The one "sitting upon the throne" (cf. 4:2, 3, 9, 10) is the King of kings, the Lord of the universe, the one who alone is worthy of worship. As elsewhere, the "right hand" symbolizes power and authority (cf. 1:16, 17, 20; 2:1). The seven-sealed scroll was a book like a scroll or roll of paper. This was the way the prophets and apostles wrote books in those days. For example, the book of Isaiah was a scroll (Luke 4:17).

The scroll "was written within and on the back" was often used to describe ancient documents whose authority continued in force. Writing on a scroll was usually limited to one side of the writing material, the inner side of the roll, but sometimes extended to the back of the material. The "spill-over" onto the back symbolizes the fullness of the contents. The decrees of God contained herein are extensive and comprehensive. They constitute the whole counsel of God regarding the future of the world.

People used to seal important letters and records with wax so that no one could change them (Esther 3:12; 8:8; Isaiah 29:11; cf. Jeremiah 36:10-25; Ezekiel 2:9-10). The Roman law required a will to be sealed seven times as illustrated in the wills left by Augustus and Vespasian for their successors. The seal on a scroll kept it closed. It symbolizes an event still hidden in mystery, but divinely decreed.

John could have seen clearly all seven seals of the scroll if the seals were fixed at one end (i.e., longitudinal edge) of the scroll, though spaced at intervals throughout the inner part of the roll. The seven seals indicate that the scroll was written on and then sealed, etc., for a total of seven times. When a seal was broken, only the portion up to the next seal would unwind. The seals must be successively broken if the scroll is to be unrolled and read. This is the only explanation that harmonizes with the progressive nature of the revelation associated with the breaking of the seals, one by one. The beginning of the scroll's enactment does not await the opening of all seven seals fastened along the single outer extremity of the roll.

THE SEVEN-SEALED SCROLL

The contents of the scroll contained the counsels of God as revealed in the visions beginning at chapter 6 of the book of Revelation. Viewed from God's perspective, these are the judgments that will fall upon the earth during a relatively brief period, eventually at their conclusion issuing in the coming of the promised Messiah and His kingdom. This scroll concurs with the nature of Ezekiel's scroll (Ezekiel 2:9-10). Daniel heard similar data from the angel (Daniel 10:21) but was not permitted to give detailed circumstances of the latter days (Daniel 12:1-4, 9; 8:26). The hiddenness of the destiny of the world and the events of the last days spoken of in the Old Testament (Isaiah 29:11; Daniel 8:26) is now about to end. Just as promised to John in Revelation 4:1, the seals will be broken and everything about the future revealed (Revelation 1:19; 22:10).

Verse 5:2

And I saw a strong angel proclaiming with a loud voice, "Who [is] worthy to open the scroll and break its seals?"

Then John saw a "strong" angel asked if anyone was worthy to break the seals and open the scroll. In Revelation 1:10, the Lord Jesus spoke to John with a great voice, but here it is an angel speaking. Such an angel actively exerts his might in fulfillment of God's purpose. There are three proposals to the identity of this "strong" angel:

  1. He is perceived as the angel Gabriel, because elsewhere in Scripture Gabriel functions as a messenger of God (Daniel 8:16; 9:21; Luke 1:19, 26) and he ordered Daniel to close and seal the book (Daniel 12:4).

  2. His identity as Michael rests upon Michael's rank as an archangel and because of his special interest in the events of the last days (Daniel 12:1; Jude 1:9; Revelation 12:7).

  3. He is unnamed and identified only as a strong angel who performs God's will. It is because if the name of this angel had appeared elsewhere in Scripture, his name probably would have been given here as well. I prefer this proposal.

In the book of Revelation, John heard a voice total 33 times, and 20 times it was "a loud voice" (1:10; 5:12; 6:10; 7:2, 10; 8:13; 10:3; 11:12, 15; 12:10; 14:7, 9, 15, 18; 16:1, 17; 19:1, 17; 21:3). The combination of his strength and loud voice results in a proclamation that can reach remotest extremities of the universe.

The "strong" angel asks a question, "who is worthy to open the scroll and break its seals?" The worthiness required for this is so great that no created being can even contemplate it.

Verse 5:3

And no one in heaven or on earth or under the earth was able to open the scroll or to look into it.

No one was able to open the book, or even to look at it, including:

  1. in heaven;

  2. on earth; or

  3. under the earth.

The threefold division of creation expression follows the Biblical pattern found in Exodus 20:4, 11; Psalms 146:6 and Philippians 2:10. This includes angels and saints in heaven and living men on earth. Under the earth means Hades, the place of dead people; and also Satan, demons or wicked spirits. All created beings are included in the threefold expression.

Why is this scroll so important? It makes us think of Jeremiah's sealed scroll. This was the proof that he had paid the price and was the only true owner of the land which really belonged to him anyway (Jeremiah 32:8-12). The world belongs to the Creator, but Satan made a claim to the world and all its kingdom (Luke 4:6). Now in heaven Satan cannot prove this claim. Here in the highest court over held, in the presence of the Lord God, Satan and his demons are silent. The seven-sealed scroll is a deed of God's ownership of the whole world, therefore no one "was able to open the scroll or to look into it."

Verse 5:4

And I began to weep loudly because no one was found worthy to open the scroll or to look into it.

John was deeply grieved to the point of "weeping loudly" because they looked but could not find anyone who was "worthy to open the scroll or to look into it." "Weeping" is very common in the Scripture (Matthew 2:18; Mark 5:38, 39; Luke 7:13; 8:52; John 11:33, 35). The reason for John's "weeping" are as follows:

  1. He fears that the events contained in the revelatory scroll would remain unfulfilled, thus indefinite postponing God's final and decisive action.

  2. He did not want to see God's vindication of His people as a part of the Old Testament Messianic hope deferred for an undetermined period.

So, he broke out in tears.

8.2. Christ Alone Can Open the Scroll (5:5-7)

Verse 5:5

And one of the elders said to me, "Weep not; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals."

One of the twenty four elders told John to "weep not" because a Man had gained the victory and was able to break the seals and open the scroll. This Man is the "Lion of the tribe of Judah." The lion is the strongest of animals, and Judah was the chief tribe of Israel. Jacob said Judah would be like a lion and that his eleven brothers would bow down to him (Genesis 49:8-10). Jacob also prophesied that Judah's descendants would rule until "Shiloh comes" (Genesis 49:10). The name "Shiloh" (Hebrew: שִׁילֹה, transliteration: šîlōh) means "that which belongs him." Later God said to Ezekiel that He would overturn the wicked descendants of David "until he comes whose right it is" (Ezekiel 21:27). God prophesied that His Son would rule the world (Psalms 2:6, 7), and Christ has defeated Satan (Hebrews 2:14). Now in Revelation 5 we see that the true King, the Lion of Judah, alone has won the victory and has the right to open the scroll and rule over the world.

Here, this Man is called the "Root of David." In Matthew 1:6; Luke 3:31; Jeremiah 23:5; 33:15, we read that Christ as a Descendant of David. In Isaiah 11:1, the coming King is called the "Branch," and the "Root" of Jesse (i.e., David's father).

How could the Lord Jesus be both the "Branch" (i.e., descendant of Jesse) and the "Root" (i.e., the origin of Jesse)? The Lord Himself put this question to the Pharisees: "How could Christ be David's Son and his Lord?" (Mark 12:36, 37)

The answer is only as the "God-Man." As God, the Son is the Creator of Jesse and of all men, He is the "Root." As Man He descended from Jesse and David, He is the "Branch."

So, in verse 5 we see Christ as a Man of the tribe of Judah, the all-powerful King. He is the Root or Creator of all men including His own ancestors. He "conquered" Satan, and He alone is worthy and able to open this great book containing the title deed of the world.

Verse 5:6

And I saw in the middle of the throne and of the four living beings and in the middle of the elders a Lamb standing as one slain, having seven horns and seven eyes which are the seven spirits of God sent into all the earth.

John stopped weeping and saw a Person in the centre of the throne, surrounded by elders and angels. This Person looked more like a dead "Lamb" than a strong lion. John the Baptist pointed to Christ and called Him the "Lamb of God" (John 1:29, 36). Isaiah and Peter said the Lord was like a "Lamb" in His death (Isaiah 53:7; Acts 8:32; 1 Peter 1:19).

The "Lamb" was used for a burnt offering (Exodus 29:39, 42; Numbers 6:14), including:

  1. a peace offering (Leviticus 23:19); and

  2. a sin offering (Leviticus 4:32; Numbers 6:14).

The Lord Jesus is called the "Lamb" 28 times in Revelation, and here in 5:6 He is the "Lamb slain."

The Lord Jesus died as the Lamb of God, but He rose from death and sat down with God (Revelation 3:21). More still, He has "seven horns and seven eyes." The "horn" speaks of strength (Deuteronomy 33:17; Zechariah 1:19) and the number "seven" means perfection. So, this Lamb has perfect strength, He is God Almighty.

The "eyes" speak of knowledge, the Lamb has perfect knowledge as God. The Father and the Son sent the "Holy Spirit" (John 14:26; 15:26) and the "Spirit" in His fullness is in every part of the earth (Zechariah 4:10). God can see and know everything which happens in the whole world. So, we have here God on His throne, the Lamb of God with Him, and the Holy Spirit in "all the earth." 

Verse 5:7

And he came and took [the scroll] from the right hand of him who was seated on the throne.

God held the scroll with seven seals in His right hand, and the Lamb (i.e., the Lord Jesus Christ) "came and took it." In the act of receiving the book from God the Father, it is made evident that judgment and power over the earth are committed to Christ. Daniel 7:13-14 is a parallel passage, where the Son of Man came to the Ancient of Days and received from Him dominion, glory, and a kingdom. There, Daniel reveals the ultimate triumph of Christ when the kingdoms of the world are given to Christ.

In summary, the Lamb is:

Man

King

God

Tribe of Judah

Lion of Judah

Root of David

Put to death

Victorious

Seven horns, seven eyes

8.3. The Living Beings, the Elders and All Redeemed People Worshipping the Lamb (5:8-10)

Verse 5:8

And when he had taken the scroll, the four living beings and the twenty-four elders fell before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints.

There was a great joy in heaven when "the Lamb" took the scroll. The elders sang a new song of praise, angels worshipped Him and every creature gave Him glory.

At once the four living beings and the twenty four elders fell down before the Lamb, as the elders do before God (Revelation 4:10). The elders play "harps" and "gold bowls" give forth the sweet smell of incense. The twenty four elders represent all redeemed people, and here they offer the prayers of the saints to "the Lamb." Later an angel did the same (8:3).

The musical instrument, a "harp," is the traditional one associated with psalmody in the Old Testament. It is associated with joy (1 Chronicles 25:1, 6; 2 Chronicles 29:25; Psalms 71:22; 92:3-4; 149:3). It is also connected with prophecy (1 Samuel 10:5; Psalms 49:4). The "harp" is employed in Scripture in direct praise and worship of God. Later in the book of Revelation, it is used to describe celestial music in 14:2 and 15:2.

"Golden bowls" were the kinds of receptacles that belonged to the Old Testament altar (Zechariah 14:20) and also the vessel found in the Tabernacle and the Temple (Exodus 27:3; Numbers 4:14; 2 Chronicles 4:21). The phrase "the bowls were full of incense" refers to the Jewish ritual where incense offering was considered appropriate for prayer, with the smoke signifying the worshiper calling upon God (Judith 9:1; Luke 1:10). This symbolized the sweet odour of prayer rising to God. Here, it is a symbol of the prayers of the saints (Psalms 141:2; Luke 1:10). In Old Testament worship, the offering of incense was the prerogative of the priest (Numbers 16:6, 7). Nowadays, all Christians are the priests of the God (1 Peter 2:9), we can offer our incense (i.e., worship, prayer) to the God directly (read Hebrews chapters 9 and 10).

"The prayers of the saints" are not come from the Church because the Church will be raptured to the Heaven before the Tribulation. These saints will be the Jewish believers and Gentile believers who are still living on the earth during the Tribulation. These are the specific prayers of saints from the future time of trial. The prayers seek for the sending forth of judgment and the establishment of Christ's kingdom (Luke 18:7-8; Revelation 6:10; 8:3-5).

Verse 5:9

And they sang a new song, saying, Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you redeemed [people] for God from every tribe and language and people and nation,

And they sang a new song, saying: You are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed [us] to God by Your blood Out of every tribe and tongue and people and nation, (The New King James Version 1982)

The elders sang a new song, the song of redemption. The Lamb was worthy and able to open the scroll because He died and by His blood He bought back God's lost people. The phrase "you were slain ... redeemed [people]" look back to the once-for-all action of the redemption work at Calvary. Through His death Christ has "redeemed" the faithful for God by the shedding of His blood. Paul and Peter also look at Salvation as a matter of "redeemed" (1 Corinthians 6:20; 7:23; 1 Peter 1:18-19; 2 Peter 2:1). The term "redeemed" may have the following meanings:

  1. The release from the bondage of sin to allow the "redeemed" to become saints;

  2. Redemption from all hostile power including the forces of the beasts (Revelation 14:2-3; 15:2-4); and

  3. Results in the creation of a new people of God to rule upon the earth (5:10).

The phrase "every tribe and language and people and nation" is similar to Daniel (3:4, 7, 29; 5:19; 6:25; 7:14). The "redeemed" ones come from every part of the human race. The enumeration includes representatives of every nationality, without distinction of race, geographical location, or political persuasion. In the Old Testament only those of the chosen race, Israel, were called the people of God. Now by grace some from every nation will be in heaven (Revelation 7:9). The benefits of Christ's redemptive work must be appropriated by placing faith in Him.

Verse 5:10

and you made them a kingdom and priests to our God, and they shall reign on the earth.”

and you have made us kings and priests to our God, and we shall reign on the earth." (The New King James Version 1982)

More than that, Christ has "made them a kingdom and priests / made us kings and priests" (compare Revelation 1:6). We thank Him for bringing us into His kingdom by the new birth (John 3:5). Christ alone is King, but we will rule with Him in the coming Millennial kingdom (Revelation 20:4, 6; 22:5).

Christ is the Great High Priest. The idea of priesthood means immediate access into God's presence for the purpose of praise and worship. Although Christians are currently viewed as a royal priesthood (1 Peter 2:9), this is only to prepare them to fully perform their duties with Christ in the Millennial kingdom (Revelation 20:4) and the eternal state (Revelation 22:5). They will join with Christ in His continual reign following His second advent to the earth. This all stems from the redemptive work of the Lamb.

In the comment on Revelation 4:4, there is difference of opinion as to the identity of the twenty-four elders. Here in 5:9-10, additional light is cast upon their identity. If the Greek text adopted by the New King James Version 1982 is correct, then the twenty-four elders in their new song declare that God has redeemed us by His blood out of every kindred, tongue, people, and nation and has made us kings and priests. If the twenty-four elders are actually redeemed by the blood of Christ, it is clear that they could not be angels but must be the representatives of the raptured church.

The Greek text adopted by the New King James Version 1982 is as follows:

ἠγόρασας τῷ θεῷ ἡμᾶς (you have redeemed us to God) (5:9)

ἐποίησας ἡμᾶς (you have made us) (5:10)

Another Greek text has the following variation:

ἠγόρασας τῷ θεῷ (you redeemed for God) (5:9)

ἐποίησας αὐτοὺς (you made them) (5:10)

This variation shift the twenty-four elders of 5:9-10 from singing of themselves (us) to singing of others (them).

8.4. Millions of Angels Worshipping the Lamb (5:11-12)

Verse 5:11

Then I looked, and I heard the voice of many angels around the throne and of the living beings and of the elders, and their number was ten thousands of ten thousands and thousands of thousands,

Then John looked and heard a loud voice of more than a hundred million angels around the throne. For the first time a more general company of angels joins the heavenly chorus heretofore composed of only the living beings and the elders (4:8, 10-11; 5:8-9). The expression "ten thousands of ten thousands and thousands of thousands" is not to be numerically explicit, but to stipulate the extremely high number of angels joining this attribution of worthiness to the Lamb. This expression is an echo of Daniel's description of the attendants of the Ancient of Days in one of his prophecies (Daniel 7:9-10).

They too praised the Lamb. Many angels fell with Satan (Revelation 12:3-4, 7-9). There is no Salvation for them because they knew quite well what they were doing when they rebelled against God. Man's first sin was different. Eve was deceived by a greater being, Satan, and so God offers men a way to be saved.

Verse 5:12

saying with a loud voice, Worthy is the Lamb who was slain to receive power and wealth and wisdom and strength and honor and glory and blessing!"

The holy angels sing with a loud voice. Though they stand outside personal involvement in Christ's redemption, they are spectators (Ephesians 3:10; 1 Peter 1:12). They recognize the splendor of His sacrificial act. They do say He is worthy to receive "power" and "wealth" and "wisdom" and "strength" and "honor" and "glory" and "blessing" (compare 1 Chronicles 29:11-12). The meanings of the seven features of the Lamb's worthiness are as follows:

  1. Power emphasis upon Christ's ability, that is to say, He is omnipotent.

  2. Riches includes not just spiritual wealth, but also unconditional wealth in all realms as befitting an all-sufficient God (Ephesians 3:8).

  3. Wisdom designates the attribute of God that demonstrates itself in the purposeful creation and government of the world. It establishes the rule of righteousness on earth and is the moral power pervading and effecting the progress of world history. To believers Christ becomes the wisdom of God (1 Corinthians 1:24, 30).

  4. Strength is His possession whether actively exerted or not (Luke 11:22; Ephesians 6:10; 2 Thessalonians 1:9).

  5. Honour belongs to Christ because of His sacrificial death (Hebrews 2:9).

  6. Glory connotes the loftiness and majesty of God. Glory is associated with Christ in His incarnation (John 1:14).

  7. Blessing or praise is that quality of Christ evoking man's thankful response for benefits received (Revelation 4:9). It is what makes Him worthy of the ascription of praise.

As the Son of God, Christ has all power, riches, wisdom, and strength and in His kingdom. Christ gave up the honour and glory which were His in heaven, and became a Man, the God-Man. God has commanded that Christ will receive honour and glory here on earth when He comes to rule. All living men will bless Him and call Him blessed (Matthew 23:39) even as God is called (2 Corinthians 1:3; Ephesians 1:3; 1 Peter 1:3; Revelation 7:12).

8.5. All Creatures Worshipping the Lamb (5:13-14)

Verse 5:13

And every creature in heaven and on earth and under the earth and on the sea, and all that is in them, I heard saying, To the one sitting upon the throne and to the Lamb [be] blessing and honor and glory and might forever and ever!"

With the conclusion of the angelic doxology, the company of singers now broadens to incorporate the whole creation. John heard all the creatures in the world giving praise to God and to the Lamb.

The phrase "in heaven and on earth and under the earth and on the sea, and all that is in them" is possibly an echo of Psalms 146:6, which speaks of God who made heaven and earth, the sea and all that is in them. The threefold division of creation of Revelation 5:3 is now a fourfold one through the addition of the sea. The gathering is exhaustive and not one creature being omitted. The creatures are intelligent beings who have an intellectual appreciation of God and the Lamb.

The fourfold division of creation in this verse may exclude saints, holy angels, and wicked spirits. Saints has already been included in 5:8-10, holy angels have already been included in 5:11-12, therefore it is reasonable to exclude them from the classification of creatures in verse 13. In addition, Satan and the wicked spirits will not praise the God and the Lamb at that time. The fourfold division of creation are as follows:

  1. In heaven: all birds flying in the sky.

  2. On the earth: all men and animals which are still living on the earth.

  3. Under the earth: all living organisms living under the earth.

  4. In the sea: all fishes and organisms living in the sea.

God created all things and the whole universe glorifies Him by showing His power and wisdom (Romans 1:20). It is true that the whole creation is waiting for Christ to come (Romans 8:19-22).

Verse 5:14

And the four living beings kept saying, "Amen!" and the elders fell and worshiped.

In this chapter, redeemed men, holy angels, and all creatures, give praise to the Lamb of God. So, in the last verse, the four living beings say "Amen" to show that they fully agree. The twenty four elders represent all believers of all ages. They sang their praise in verses 9 and 10, and here they fall down again as in Revelation 4:10 and worship God eternal.

All in heaven and earth agree that the Lamb of God is the only One who is worthy to open the scroll with seven seals. He made the earth and it is all His (Psalms 24:1). Even so, Satan still claims that he can rule over men, and he will not give up without a fight. The Tribulation will be the time when God starts to use His great power to control men and Satan.

Here in Revelation, we will study in detail in the Tribulation, chapters 6 through 18, and then a little about the Millennium in chapter 20.

 

9. THE FIRST SIX SEALS, THE "BEGINNING OF SORROWS OR BIRTH PAINS" (6:1-17)

9.1. Introduction

The time of singing has finally ceased, for the hour of judgment has come. The Lamb has received the world’s title deed and now must begin to take possession of His kingdom. Before the great claim can be verified officially, the seals must be broken and the text content openly displayed. By the same token, the invaders of earth and their human lackeys must be expelled before the Lamb’s divine ownership will ever be openly recognized. Thus, the opening of the seals coincides with the judgments on the earth. As each successive seal is broken, the wrath of God takes successive toll on the earth and its inhabitants. Since the seals are a series of judgments that are all within the sealed scroll, the character of the entire series must be understood as the period of time that is declared to be the wrath of God.

The opening of chapter 6 of the book of Revelation marks an important milestone in the progressive revelation of the end of the age. In chapter 5 John is introduced to the seven-sealed book in the hand of Christ. In chapter 6 the first six seals are opened with the resultant tremendous events occurring in the earth. Men on earth will have great trouble, but this is only "the beginning of sorrows, like the first pains of childbirth" (Matthew 24:8). Chapter 7 tell us about God's people, some on earth, some in Heaven. The seventh seal is opened in (8:1), followed by still greater trouble on earth.

9.1.1. The six seals seem to unfold successively in a chronological pattern

The first of the seals is broken by the Lord Jesus Himself in the sixth chapter, at that point the judgments of God begin to be poured out on the earth. When the seventh seal is broken, seven trumpets begin to sound one after the other (8:1). When the seventh trumpet sounds, Christ receives the kingdoms of this world (11:15). Therefore, this scroll seems to be picturing the chronology of events that will lead to Jesus Christ's receiving authority as the rightful descendant in the Davidic line. The seven-sealed book therefore is the comprehensive program of God culminating in the second coming of Christ. Please see below chart for illustration:

CHRONOLOGICAL PATTERN OF THE SEALS, TRUMPETS AND BOWLS

The revelation here given indicates a succession of events. The six seals seem to unfold successively in a chronological pattern. Out of the seventh seal will come another series of seven trumpets and out of the seventh trumpet will come another series of seven bowls.

9.1.2. Significance of Revelation chapters 6-19 to Christians and non-Christians

The picture before us is God's revelation of the dramatic and terrible judgment which will climax the present age. This constitutes a warning to those who are living carelessly in unbelief to beware lest this age engulf them. The prophecy of the end of the age is a spur for Christians to hurry up and save lost souls from the punishment of eternal fire and thus prepare them for the Lord's return.

9.1.3. Remarkable similarity between Revelation chapters 6-19 and the Old & New Testament Prophecies

There is close relationship between the events at the end of the age and Daniel's seventieth week, to be understood as the last seven years of Israel's program prophesied in Daniel 9:27. The events of earth in chapter 6 through 19 coincide with the seven years of Israel's program culminating in the second coming of Christ.

In His teaching, the Lord Jesus divided the time of the seven years Tribulation into two periods:

  1. first half - the "beginning of sorrows or birth pains" (Matthew 24:8); and

  2. second half - the "Great Tribulation" (Matthew 24:21).

Please see below chart for the timeline of future events presented in chronological order:

TIMELINE OF FUTURE EVENTS

The first half closely parallels the first six seals in particular. There is also a remarkable similarity between the progress of chapter 6 as a whole and the description given by our Lord Jesus of the end of the age (Matthew 24:4-31; cf. Mark 13:5-26; Luke 21:8-27). In both passages the order is:

  1. war (Matthew 24:6-7; Revelation 6:3-4);

  2. famine (Matthew 24:7; Revelation 6:5-6);

  3. death (Matthew 24:7-9; Revelation 6:7-8);

  4. martyrdom (Matthew 24:9-10, 16-22; Revelation 6:9-11);

  5. the sun darkened, the moon darkened, and the stars falling (Matthew 24:29; Revelation 6:12-14); and

  6. a time of divine judgment (Matthew 24:32-25:26; Revelation 6:15-17).

9.2. The First Seal: Peaceful Conquest (6:1-2)

When Christ opens each of the first four seals, in each case, a horse with a rider appears (Revelation 6:1-8). In Zechariah 6:1-7, we read about four chariots and horses of different colours, and the afflictions resemble those predicted in Jeremiah 14:12; 24:10. In Zechariah, the horses are sent to patrol the earth, but in Revelation, their release brings great disaster to the earth. As is often the case, horses are connected with war, and horsemen are associated with an omen of the end (Job 39:19-25; Psalms 76:6; Proverbs 21:31).

COMPARISON OF HORSES

Zechariah Chapter 6 Revelation Chapter 6
red white
black red
white black
spotted pale or green

There are spirits sent out by God to judge men (Zechariah 6:5, 8). They were standing before the Lord, and the horses walked to and fro on the earth like Satan (Zechariah 6:7; Job 1:6, 7; 2:1, 2). God can use wicked spirits to punish men, and to accomplish His purposes.

Verse 6:1

And I looked when the Lamb opened [the] first one of the seven seals, and I heard one of the four living beings say with a voice like thunder, "Come!"

It is the Lamb (i.e., Christ) Himself who opens the first seal. He alone is worthy to set into motion those events that will bring about the culmination of human history. When Christ opened the first seal, John heard one of the four living beings saying as the "voice like thunder" speaks, "Come."

The noun "thunder" (Greek: βροντῆς, transliteration: brontēs) is indicative of a manifestation of God. Thunder accompanied the theophany at Mountain Sinai at the giving of the Torah (Exodus 20:18). A comparable manifestation is signalled by the thunderous voice of this living being. The thundering voices will later celebrate God's victories (Revelation 14:2; 19:6).

The verb "Come" (Greek: ἔρχου, transliteration: erchou)" is a present imperative that states the summons. This is a summons to the first horseman. The response to the command of verse 1 is the immediate appearance of a white horse in verse 2. The same is true with the other three commands in verses 4, 5 and 8.

Verse 6:2

And I looked, and behold! a white horse, and the one who sat upon it had a bow, and a crown was given to him, and he came out conquering, and to conquer.

The expression "and I looked, and behold!" indicates that John witnesses a prophetic event enacted in vision rather than reading from the scroll.

In response to the summons of the first living being, "a white horse, and the one who sat upon it had a bow" appears. There are several possible interpretations of the "white horse, and the one who sat upon it":

  1. The rider is the Lord Jesus Christ in Revelation 19, who comes riding on a white horse (cf. 19:11-16). A close comparison of the two passages, however, reveals that the only similarity is the white horse. Throughout the sixth chapter the Lord Jesus is the One who is breaking the seals, not the one who emerges when the first seal is broken.

  2. The rider is the "prince that shall come" of Daniel 9:26 and also the "beast rising out of the sea" from Revelation 13:1-8, who is to head up the revived ancient Roman Empire and ultimately become the world ruler. This rider represents the Antichrist who come and try to win men's worship (Matthew 24:5). The underlying reasons for this interpretation are:

    1. "White" carries the symbolism of righteousness and holiness. This is consistent with the usage of the white colour throughout the book of Revelation to describe Christ's righteousness or His victory (1:14; 2:17; 3:4-5, 18; 4:4; 6:11; 7:9, 13-14; 14:14; 19:11, 14; 20:11). The Lord Jesus Christ will ride a white horse to conquer all the enemies at the end of the Tribulation (19:11-16). Because of this, the horse's rider in this verse must be the Antichrist. He is the counterfeit of all that Christ is.

    2. When the first seal is broken and this rider emerges, the "seventieth week of Daniel" will begin and the final Gentile world ruler (i.e., Antichrist) will make a covenant with the nation of Israel, promising them protection and peace. If the seven-sealed scroll is revealing a chronology of events that extends from the Tribulation to the return of Christ in glory to the earth, it should not be surprising that when the first seal is broken, the one who emerges would be the coming Gentile world dictator.

  3. This rider, like the other three (i.e., war, famine, and death), is not an individual, but a personification of a growing force that will be at work during the early stage of Tribulation. That force is best defined as a worldwide peace movement. The Bible repeatedly warns of the deadly lure of false peace (Jeremiah 14:13; Matthew 24:4-6; 1 Thessalonians 5:3). At the very beginning of the Tribulation, the Antichrist (Revelation 13:1-8) will be one of many impostors, and on his way to the top he will play a role in promoting this deception of seeking world peace, but in the period represented by the first seal, he will not have risen to be the leader of that force. Therefore, the image of the first rider may include reference to:

    1. the Antichrist;

    2. governments that persecute Christians; or

    3. the Devil’s servants in general.

This interpretation is the best.

The expression "had a bow" indicates that war is threatened. The noun "bow" (Greek: τόξον, transliteration: toxon) is a weapon for shooting arrows. It is a ranged weapon that can attack targets beyond hand-to-hand distance. The "bow" traditionally has been associated with one who is a warrior. Frequently it is a symbol for victory (Zechariah 9:13-14).

The absence of any reference to arrows accompanying the bow is a symbol of bloodless victory. In modern military terms, "bow without arrows" may refer to the symbolic meaning of the threat of using long range missile weapons in world war but the missiles are still not launched yet. Although the war is threatened, but never actually occurs because victory is accomplished through peaceful means. Worldwide peace is the condition at the beginning of the first-seal period, because one of the results of the second seal is to take that peace away (Revelation 6:4). Without arrows, the bow is not a deadly weapon as the sword under the second seal is. Wherever active warfare is described, specific mention is usually made of arrows also (Numbers 24:8; Psalms 45:5; Zechariah 9:14). Because death is not alluded to under this seal, this explanation of the "bow without arrows" is preferable.

The noun "crown" (Greek: στέφανος, transliteration: stephanos) speaks of the crown of a victor was given to him. It is the divine permission for evil powers to carry out their wicked mission (Revelation 9:1, 3, 5; 13:5, 7, 14, 15).

The career of the rider is illustrated in this phrase, "he came out conquering, and to conquer." The former form of "conquering" (Greek: νικῶν, transliteration: nikon) is in present participle tense, it portrays a long series of victories, while the latter form of "to conquer" (Greek: νικήσῃ, transliteration: nikēsę̄) is in aorist tense, it points to an ultimate victory. His victory is final only in a limited sense. It is complete in the sense that the counterfeit Christian forces of the future will attain worldwide domination, but that domination will be only temporary. The real King of kings will appear and put an end to it (19:11-16). The triumphs of this rider are purely temporal.

9.3. The Second Seal: Warfare and Bloodshed (6:3-4)

Verse 6:3

And when he opened the second seal, I heard the second living being say, "Come!"

The second seal begins the same way the first did, with Christ breaking the seal and opening it, then the second living creature commanding the horse to come forth. The divine control of these horsemen is quite evident in this apocalyptic scene, and the sovereignty of God is once more the controlling theme. Moreover, it seems likely that this is not just judgment that is being poured out. Rather, God is allowing human depravity to come full circle. There is a distinct progression, seen in the parallelism and the movement from one living creature to the next. Moreover, the details fit this progression. Each horse represents an aspect of depravity, and each one leads into the other. In the second horse the lust for conquest turns to civil war, as human depravity turns upon itself and becomes self-destructive.

Verse 6:4

And came out another horse, fiery-red, and to the one who sat upon him it was given to take peace from the earth, so that people should slay one another, and he was given a great sword.

As the Lamb opens the second seal of the seven-sealed book, John saw another fiery-red horse with a rider. This rider was permitted to "take peace from the earth, so that people should slay one another."

The second seal is within the period called "the beginning of sorrows or birth pains" (Matthew 24:8). Such an assignment of the seal is fixed by Christ's parallel teaching in His Olivet discourse where He predicts wars and rumours of wars and nations antagonistic toward one another as part of the period that will signal His return (Matthew 24:6-7a; Mark 13:7-8a; Luke 21:9-10).

The adjective "another" indicates that this rider is another of the same kind under the first seal. It not only shows a connection between the two, it also implies a separation in time. As it is obvious that peace and war cannot exist simultaneously, the events of the first two seals do not occur at the same time.

The horse's color is "fiery-red" which is a symbol of slaughter and bloodshed (2 Kings 3:22, 23). The horse rider is a personification of all the forces of war and bloodshed with their consequent horrors. This observes the parallelism between the seals and the Olivet discourse.

The verb "it was given" (Greek: ἐδόθη, transliteration: edothē) is in passive aorist tense, recall that this rider is an agent appointed by God for the purpose of taking the peace from the earth. It will happen during the first half of Daniel's seventieth week. The analogy of the sequence in the Olivet discourse (Matthew 24:6-7a; Mark 13:7-8a; Luke 21:9-10) is a strong reason. The Lord Jesus called this development part of the beginning of the birth pains, so they belong with the preliminary part of the period. It is likely that this second rider is picturing the invasion of Israel that will occur at approximately the midpoint of the Daniel's seventieth week (Ezekiel 38-39) when the authority of the world dictator seems to be challenged by a contingent of nations. They will, in effect, challenge his ability to keep the peace for Israel; thus, open hostility on a great scale will break out in the world.

The phrase "to take peace from the earth" shows that the impact of this seal is worldwide. It is not limited to Israel or the Roman Empire.

The phrase "so that people should slay one another" indicates that it is the violent taking of life through warfare. This will be a visitation resulting in great carnage.

The phrase "he was given a great sword" indicates that the authority of this rider to take the peace away is actually come from the Lord. The "great sword" refers to a long sword carried in battle by Roman soldiers. It is a symbol for a specific period of dreadful bloodshed, violent death and war.

The constant tension among nations and the ambitions of men have their climax in this period before Christ comes. Though "wars and rumours of wars" (Matthew 24:6) are characteristic of the age, it is evident that warfare occupies a large place in the consummation of the age with a resultant great loss of life. There apparently is a series of wars, the greatest of which is under way at the 7 years Tribulation. The hope of permanent peace by means of the United Nations and other human efforts is doomed to failure.

9.4. The Third Seal: Widespread Famine (6:5-6)

Verse 6:5

And when he opened the third seal, I heard the third living being say, "Come!" And I looked, and behold! a black horse, and the one who sat upon him had a pair of scales in his hand.

In verses 5 and 6, the aftermath of war is seen, that is, a great famine is revealed. The third seal and the third living beings brought out a black horse. John records that he sees "a black horse, and the one who sat upon him had a pair of scales in his hand" used to weigh different commodities.

The horse's colour is "black," suggesting a time of lamentation and mourning. The sorrowing results from a scarcity of food and anxiety created by this shortage (Lamentations 4:8-9). Provisions are so expensive that only the wealthy have enough.

The black horse's rider should be identified as a personification of famine. Under the second seal, the world has experienced widespread war. Hunger is one of the aftermaths of war. This interpretation also concurs with the sequence of the Lord Jesus' parallel prophecy in the Olivet discourse, "nation will rise against nation ... there will be famines" (Matthew 24:7b).

The weighing instrument "a pair of scales" symbolizes the meaning of careful weighing of food because it will be in short supply. Eating food by weight denotes conditions of famine (Ezekiel 4:16-17).

SCALE A reconstruction of a Roman scale

Verse 6:6

And I heard what seemed to be a voice in the midst of the four living beings, saying, "A quart of wheat for a denarius, and three quarts of barley for a denarius, and do not harm the oil and wine!"

John heard a special announcement from the midst of the four living beings saying, "A quart of wheat for a denarius, and three quarts of barley for a denarius, and do not harm the oil and wine!" This announcement was spoken from the one sitting upon the throne (i.e., the God) as He had sent famines in former times (2 Kings 8:1; Jeremiah 16:4; Haggai 1:11; 2:16-17).

In order to determine the meaning of this vision it must be understood that the silver coin designated as a penny is actually the Roman "denarius." A "denarius" was the normal pay a working man would receive for one day of labour. Usually, he would be able to purchase eight measures of wheat or twenty-four measures of barley with this pay. But when the effects of the third horseman are felt, a denarius will purchase only one measure of wheat or three of barley, or one-eighth of the normal supply. In other words, the price for the essential foods will be inflated eight times. There would be no money left to buy other luxurious things, such as "oil or wine."

However, the famine will not be universal. Protection of an element of the population from it is reflected in the expression "do not harm the oil and wine." "Oil" is part of the staple food supply as were wheat, barley, and wine, whether in a time of shortage or prosperity (Deuteronomy 7:13; 11:14; 28:51; 2 Chronicles 32:28; Joel 2:19; Haggai 1:11). "Oil and wine" are particularly associated with the rich men. People could not live on oil and wine, so "oil and wine" must be seen as extras i.e., luxurious life-style instead of essential foods. As the rich men will have enough money to buy essential foods such as wheat and bread. This is a disparity between the poor and the rich. It indicates that inequity will prevail. The poor will have it extremely hard while the wealthy will experience no interruption to their luxurious life-style.

9.5. The Fourth Seal: Death to A Fourth of Earth's Inhabitants (6:7-8)

Verse 6:7

And when he opened the fourth seal, I heard the voice of the fourth living being say, "Come!"

A conspicuous increase in severity comes with the opening of the fourth seal. The increased intensity raises the question of the time of this visitation. The possibility of assigning the fourth seal to some period of past history must be ruled out. Never has there been a time when the four afflictions of the fourth seal have operated simultaneously over a fourth of the earth. The best proposal is to assign this seal to the same period as the first three seals, the time of "the beginning of sorrows or birth-pains." Along with famine, "pestilence" will also contribute its share of misery to this period. The Lord Jesus also spoke of this problem in His Olivet discourse (Matthew 24:7Luke 21:11). It describes sweeping plagues that will attack the world's population.

Verse 6:8

And I looked, and behold! a pale green horse, and the one who sat upon him had the name Death, and Hades was following him. And they were given authority over a fourth of the earth, to kill with sword and with famine and with pestilence and by the beasts of the earth.

John saw a "pale green" horse. The adjective "pale green" (Greek: χλωρός, transliteration: chlōros) means yellowish green or pale. The adjective to describe the fourth horse's colour "pale green" is the colour of grass in Mark 6:39 and Revelation 8:7 and 9:4, but in the present situation, designates the yellowish green of decay, the colour of death.  It is a pale ashen colour that images a face bleached because of terror. It recalls a corpse in the advanced state of corruption.

The noun "Death" means the separation of a man's physical body with his soul. A lot of men's physical bodies will be destroyed by this rider. This rider is a personification of death. Only death can have "Hades" as its inseparable companion.

The presence of "Hades" with this rider shows that his impact upon the population covers more (Revelation 1:18; 20:13-14; Isaiah 28:15; Hosea 13:14). "Hades" is the place which contains the souls of dead men temporarily. Before the redemption works of the Lord Jesus Christ at the Calvary, "Hades" was a condition into which all human souls must pass at the time of physical death. After the resurrection of the Lord Jesus Christ, "Hades" is the intermediate place of only the ungodly souls, whereas all believers go immediately into the presence of the Lord Jesus Christ in the Heaven (Luke 23:42-43; 1 Peter 3:18-19; Ephesians 4:8-9). "Hades" together with "Death," it implies that both the physical and non-physical (i.e., souls) parts of men will be affected by this rider comprehensively.

The phrase "they were given authority over a fourth of the earth" shows that a lot of people will be killed by this rider. The magnitude of this catastrophe can hardly be grasped because nothing comparable has happened throughout history.

The phrase "to kill with sword and with famine and with pestilence and by the beasts of the earth" is similar to Ezekiel's warning to Jerusalem (Ezekiel 14:12-21). Sword, famine, and pestilence are associated with each other often in the Old Testament (1 Chronicles 21:12; Jeremiah 14:12; 21:7; 24:10; 44:13; Ezekiel 5:12; 6:11-12).

The "sword" is a symbol of death by violent means (i.e., wars).

"Famine" has already come on the scene under the third seal but will worsen under the fourth so that sizable numbers of people will die from it.

The inclusion of "pestilence" means that fatal incurable diseases will kill a lot of people.

"The beasts" who roam the earth, looking for prey and taking advantage of all who are defenseless (Numbers 21:6; Deuteronomy 32:24; Joshua 24:12; 2 Kings 2:24; 17:25; Isaiah 30:6; Jeremiah 5:6; Ezekiel 14:21; 33:27). These methods were used by God to punish men in the Old Testament and will be used again in the Tribulation.

From this introduction to the judgments portrayed in the book of Revelation, it is evident that the world is facing a time of trouble such as man has never known before. The dream of the optimist for a world becoming increasingly better scientifically, intellectually, morally, and religiously does not fit the pattern of God's prophetic Word. The ultimate triumph of God is assured, and as the book of Revelation makes plain, Christ will reign over the world and bring in a kingdom of peace and righteousness after the time of trouble has run its course. First, however, there must be the awful time of the Tribulation.

9.6. The Fifth Seal: The Martyred Souls in Heaven (6:9-11)

Verse 6:9

And when he opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the witness they had borne.

John saw an "altar" in Heaven, and under it the souls of believers who die for their faith. The reference to martyrdom fits well with the sequence of the companion prophecies of Christ in the Olivet discourse. He had taught earlier about the hardship awaiting His followers during the future "beginning of birth pains or sorrows" (Matthew 24:8-10; Mark 13:8-13; Luke 21:12-17).

The "altar" must be in Heaven as it is everywhere else in this book (Revelation 8:3, 5; 14:18). There were two altars in the Tabernacle: one covered with brass, used for sacrifices (Exodus 27:1-2); and one covered with gold, used for burning incense (Exodus 30:1-7; Luke 1:11). There are two possible interpretations of the "altar" in Heaven:

  1. It is the "altar of burnt offering" because the blood of the sacrifices was poured at the bottom of the altar (Revelation 6:9; Leviticus 4:7). If this were the altar of burnt offering, the souls of the martyrs would more likely to be "on" rather than "under" the altar. In the Old Testament, it was the blood that was beneath the altar of burnt offering, but here it is the souls. Another weakness of the view is that it undercuts the uniqueness of the Lamb's sacrificial death (Revelation 5:9).

  2. It is the "altar of incense." Throughout the book the Heavenly altar is connected with the execution of judgment for which the saints are praying, and the prayers of the saints are symbolized by incense (5:8; 8:3, 4). Otherwise, the continuity of the impact of the saints' prayers is lost. Heaven is often spoken of in terms of a sanctuary (11:19; 14:15, 17; 15:5, 8; Hebrews 9:24). The "altar of incense" was located adjacent to that sanctuary, but the "altar of burnt offering" was not. This is the best interpretation.

John saw only the souls because their bodies had not yet been resurrected (Revelation 20:4). Here, the souls of men are protected by the Lord Jesus Christ in the Heaven. These people have been killed during the "beginning of birth pains or sorrows" of the first half of Tribulation because they believe the Word of God and witness for our Lord Jesus Christ. Many believers have been killed during the church age (2:10), but millions more will die as martyrs during the Tribulation (7:9, 14; 12:11).

Who were these martyrs? There are two interpretations:

  1. They are church in its suffering state during the Tribulation. However, this interpretation is incorrect due to the following reasons:

    1. Their prayer in 6:10 show that they are not belong to the church. It is not a typical Christian prayer. The Lord Jesus Christ teaches us to forgive our enemies (Matthew 5:44; 6:12; Luke 23:34; Romans 12:19). As Stephen did not cry out for vengeance against his murderers (Acts 7:60), it is inadequate to interpret these martyrs as the church.

    2. Before the commencement of the Tribulation (1 Thessalonians 5:3-5, 9-10; Revelation 3:10), all Christians have already possessed their resurrected bodies during the rapture of church (1 Thessalonians 4:13-17). John saw only the souls, because their bodies had not yet been resurrected until the end of the Tribulation (Revelation 20:4).

  2. They are the believers after the rapture of the church. Daniel spoke of seventy "weeks" until Messiah (i.e., Christ) comes, with the 7 years Tribulation in the last week (each "week" is seven years). After 69 times seven years, 483 years, Messiah did come and was put to death (Daniel 9:25-27). He rose, sent the Holy Spirit and the church age started. The seventieth week will come when the Rapture ends the church age and God again deals with His people Israel. After the Rapture of the church, some Gentiles and Jewish people will turn to believe the Lord Jesus Christ during the Tribulation. They will face severe persecutions from the Antichrist and his controlled human governments and false religious systems, and therefore they will martyr for the testimony of the Lord Jesus Christ. They will not have their resurrected bodies until the end of the Tribulation (Revelation 20:4). As these martyrs are not belong to the Christian church, they ask for vengeance, as David did in Psalms 35:4-6; 40:14-15; 59:12-15; 69:25-29; 109:8-15. This is the best interpretation. See below table for illustration:

DANIEL'S SEVENTIETH SEVEN PROPHECY 

The martyrs consist of the Gentiles and Jewish people who turn to the Lord Jesus Christ during the Tribulation. The church has already been raptured, the dead in Christ have been raised from the dead before the time pictured here, and those pictured do not include the martyrs of the present church age (1 Thessalonians 4:13-17).

Verse 6:10

And they cried out with a loud voice, saying, "how long, the Lord, the holy and true, before you will judge and avenge our blood on those who dwell on the earth?"

John heard these martyrs asking "the Lord" how much larger they had to wait until He would take vengeance on these men who had killed them. Here, the "cry" is addressed to "the Lord" (Greek: δεσπότης, transliteration: despotēs), probably a title for God the Father. The title carries the implication of divine might, majesty, power, and authority. They called the Lord "holy" and "true." The same two are equally applied to Christ (Revelation 3:7). He is holy in His apartness from evil and true in His faithfulness to His Word. He cannot tolerate iniquity. He must avenge.

Their prayer contrasts greatly to that of Stephen in Acts 7:60. It calls for vengeance rather than for the forgiveness Stephen sought for his oppressors. This prayer follows the pattern of the "imprecatory" Psalms of the Old Testament such as Psalms 74:9-10. The manner of the petition is extraordinary. It is an outcry and it comes in a loud voice which describes the cry of Isaiah in Romans 9:27. How long is the cry of suffering Israel? This perplexing question has been on the lips of the righteous almost since the beginning of the history of the human race. It is the appeal of Abel's blood in Genesis 4:10. They simply pose the question of "how long ... before you will judge and avenge our blood on those who dwell on the earth?"

The petition is to carry out vengeance against those who have shed that blood, "those who dwell upon the earth." Throughout the book of Revelation, this expression is a designation for mankind in their hostility to God (3:10; 8:13; 11:10; 13:8, 12; 17:2, 8). They are ungodly people who have no heavenly home but earth and want no heavenly home but earth. It is not just the beast from the sea who will appear later to vent his wrath against the people of God. The whole race is rebellion and is set on removing as many of God's servants as possible. In the fact that the martyrs ask for judgment upon "those who dwell upon the earth" it is apparent that their persecutors are still living.

Verse 6:11

Then they were each given a white robe and it was said to them that they should rest a little longer, until the number of their fellow servants and their brothers should be complete, who were to be killed as they themselves had been.

In answer to their question as to how long it will be, the reply is given in Revelation 6:11 that there is still a little time required for the fulfillment of God's program, that other events must take place, that still additional martyrs must be added to their number. The number set in God's predetermined plan had not at this point been reached. This concurs with Jesus' teachings in Matthew 24:29-31. In a word, they are to wait until the time of Christ's return in power and glory before God will deal in summary judgment with the earth (Revelation 19:11-21). Until then, the already martyred are told to "rest" and enjoy their state of blessedness already attained in the Heaven.

"A white robe" was given to each of them. Here it is a reward of grace (Revelation 7:9, 14). Its colour pictures blessedness and the beauty of holiness. Here is the glory of the reward promised, similar to that promised the overcomers in the messages to the seven churches (Revelation 3:5).

The revelation of the fifth seal makes clear that in the future time of Tribulation it will be most difficult to declare one's faith in the Lord Jesus Christ. It may very well be that the majority of those who accept Christ as Saviour in that day will be put to death. This is confirmed in chapter 7 where another picture of the martyred dead of the Tribulation is provided, and in chapter 13 where death is inflicted on all who will not worship the beast. Those who trust in Christ in that day will be forced to stand for the acid test of being faithful even unto death.

9.7. The Sixth Seal: Cosmic and Terrestrial Disturbances (6:12-17)

There are three preliminary questions about the series of events in the sixth seal, they are:

  1. Whether the descriptions should be understood symbolically or literally? The most convincing reason to take the events of this seal literally is the Lord Jesus’ plain words in the Olivet discourse about coming earthquakes (Matthew 24:7; Mark 13:8; Luke 21:11). His language could hardly have been figurative.

  2. Does it come at the time of the end when Christ returns or is it a forerunner of the last calamities? Revelation 16:18 speaks of another earthquake at the very end (i.e., under the seventh bowl) that is unparalleled in human history. As severe as the sixth-seal earthquake is, no such statement accompanies its description. So, the sixth-seal events are best understood as a forerunner of the last calamities.

  3. Whether these events should be placed at the first half or second half of the Tribulation? Their chronological placement is best accomplished through comparison with the Lord Jesus' Olivet discourse. The placement of these events just before the beginning of the last half of the prophetic week of Daniel is most likely due to the following reasons:

    1. The series of events are listed during "the beginning of sorrows or birth-pains" (Matthew 24:7; Mark 13:8; cf. Luke 21:11) and before the abomination of desolation at the mid-point of Daniel's seventieth week (Matthew 24:15; Mark 13:14; cf. Daniel 9:27).

    2. Luke’s Olivet account of the discourse mentions the rest of the phenomena of this seal (i.e., the "fearful and great signs from heaven") in connection with the events of the other seals (Luke 21:11).

After the opening of the sixth seal, John saw what will happen here on earth:

  1. There was a great earthquake (6:12);

  2. The sun became black (6:12);

  3. The whole moon became like blood (6:12);

  4. The stars fell to the earth (6:13);

  5. The sky vanished (6:14);

  6. Every mountain and every island were moved (6:14); and

  7. People try to hide themselves (6:15-17).

9.7.1. There was a great earthquake

Verse 6:12

And I looked when he opened the sixth seal, and there was a great earthquake, and the sun became black as sackcloth, and the whole moon became like blood,

"A great earthquake" was the first thing to meet John's eyes. The noun "earthquake" (Greek: σεισμὸς, transliteration: seismos) means shaking. The English noun "earthquake" is not adequate to describe this seal because the heavens are shaken along with the land. "Convulsions" is a better term to describe this seal. There have been many earthquakes in recorded history but the earthquake John saw in this seal is to be far more powerful than any previous earthquake. However, this one is a forerunner of the final catastrophes yet to come (Isaiah 2:19; 29:6; Haggai 2:6-7; Zechariah 14:4-5). John also noted similar earthquakes in Revelation 8:5; 11:13, 19, but the greatest ever will take place after the seventh bowl of God's anger is poured out (Revelation 16:18).

Earthquakes were signs of:

  1. the presence of God (Exodus 19:18; Psalm 97:4-5; 99:1); and

  2. God’s coming judgment in the end time (Joel 2:10; Isaiah 24:19; Jeremiah 51:29; Ezekiel 38:20; Nahum 1:5-6; Revelation 6:12; 11:19; 16:18).

9.7.2. The sun became black

What causes this darkening? We are not told; we can only speculate. Perhaps it is caused by the ash, dust and debris which will fill the sky when the earth begins to quake. This will undoubtedly cause volcanic eruptions. When there is a large volcanic eruption, the sun becomes darkened by the substances in the air.

In both Old and New Testaments prophecy, references to the darkening of the sun are common (Isaiah 13:10; Ezekiel 32:7-8; Joel 2:10; Amos 8:9; Matthew 24:29; Mark 13:24-25). The darkening of the sun will be a blackness comparable to "black as sackcloth." This black garment was made of coarse cloth and worn as a visible expression of mourning and despair (Isaiah 50:3). The sun is the most conspicuous of the heavenly bodies and the most important to earth because of its warmth and light. Note its use in Scripture:

  1. To mark the time of day (Genesis 1:14, 16; Mark 1:32; Luke 4:40).

  2. It shows God’s order, permanence, consistency, grace, and faithfulness (Matthew 5:45; Psalms 19:1, 4–6); righteousness, beauty and light (Malachi 4:2; Matthew 13:43).

  3. It shows direction (Revelation 7:2; 16:12).

  4. It rules the day and separates the light from darkness or night (Genesis 1:14, 16).

  5. It serves as "signs" to mark seasons, days, and years (Genesis 1:14).

THE SUN BECOME BLACK

The "sign" aspect is one of the most important functions of the sun. The word "sign" recalls some spectacular display in the sun or moon, something foreign to normal experience. As God designed the sun and moon to be sources of light in the sky to give light and direction to men on earth, so God’s special acts with the sun and moon are designed to illuminate God to man and His actions in history (Joel 2:10, 31; Matthew 24:29; Acts 2:19-20; Isaiah 13:9-10; Ezekiel 32:7; Revelation 6:12). The blackening of the sun as a "sign," speaks of God’s judgment and the withdrawal of His longsuffering. It shows this will truly be a time of great despair for man. All these passages relate to the Lord’s return. These "signs" herald the return of Christ and His judgment.

9.7.3. The whole moon became like blood

The reddish colour expressed by "like blood" probably derives from the deep copper color of the moon during an eclipse when observed through atmospheric conditions (Joel 2:31; Acts 2:19-20). Evidently through the atmospheric changes brought about by the shaking of the earth and the heavens, particles or substances will be in the air which will cause the moon to take on a red cast. Because the whole moon is affected, this is a total eclipse that contributes to the panic of the world's population. How frightening this all will be to look up at night and see a blood red moon.

THE MOON BECOMES RED

As a sign, this speaks of the loss of life and death. The moon's blood color suggests:

  1. divine judgment (Joel 2:31; Acts 2:19-20); and

  2. violence (Revelation 6:10; 14:20; 18:24).

In Revelation, the sun and moon lose their light several times, with each occurrence expressing divine judgment (6:12; 8:12; 16:10).

9.7.4. The stars fell to the earth

Verse 6:13

and the stars of the sky fell to the earth as the fig tree sheds its unripe fruit when shaken by a gale.

The noun "star" is used of any heavenly body seen at night, i.e., stars, planets, asteroids, meteors, etc.

To the Jews, the idea "the stars of the sky fell to the earth" was especially terrible, for the order of the heavens was the very guarantee of the unchanging faithfulness of God. Take away the reliability of the heavens, and there was nothing left but chaos (1 Enoch 2:1; 41:5; 80:5-6). The end will be a time when the most reliable things in the universe will become a disorderly and chaos.

John compares them to "the fig tree sheds its unripe fruit when shaken by a gale." In the end time, the host of heaven would rot away and wither like a leaf falling from the vine and the fig from the fig tree (Isaiah 34:4; cf. Matthew 24:29). Here, because of their size, likened to unripe figs, these are apparently meteorites or perhaps asteroids which are larger. These are not stars as we often use the noun which are huge and often dwarf the earth in size. These are meteorites or asteroids stones which become very hot and glow like a star as they pass through the air at great speed. Sometimes meteorites have fallen from the sky and landed on the earth or in the sea. There will be many of these when the sixth seal is broken. The phenomenon is so large scale that it appears from man's perspective that the stars are falling.

STARS FALL ON THE EARTH

In this case the stars are not the ultimate reference because they are still in place by the time of the fourth trumpet (Revelation 8:12). Two greater stars will fall during the third and the fifth trumpet (8:10; 9:1). Thank God the church (i.e., body of Christ) will not be here!

In his book, There’s A New World Coming (1973), Lindsey refers to the fractional orbital bomb, and then he goes on to interpret this verse as nuclear attack: "It [the bomb] consists of a dozen or so nuclear tipped missiles which can be fired simultaneously from an orbiting space platform. Because the missiles come straight down from the sky, they can strike several cities simultaneously and with virtually no warning. When these missiles streak through the air they’ll look like meteors showering the atmosphere!"

9.7.5. The sky vanished

Verse 6:14

And the sky vanished like a scroll that is being rolled up, and every mountain and island were removed from its place.

The phrase "the sky vanished like a scroll that is being rolled up" concurs with an Old Testament prophecy that when God's wrath is poured out at the end of the age, "the sky roll up like a scroll" (Isaiah 34:4). This is the human perception of the magnitude of the disturbance, but is not the ultimate passage of the skies, which does not come until Revelation 20:11; 21:1 (compare Psalms 102:25-27; Matthew 24:35; Mark 13:31; Luke 21:33; Hebrews 1:10-12; 2 Peter 3:10).

The noun "sky" (Greek: οὐρανὸς, transliteration: ouranos) here refers to the sky where birds fly (Genesis 1:20; Revelation 19:17).

The verb "vanished" (Greek: ἀπεχωρίσθη, transliteration: apechōristhē) refers to open suddenly and violently.

The verb "being rolled up" (Greek: ἑλισσόμενον, transliteration: helissomenon) means to be formed into a cylindrical shape by rolling.

The conjunction "like" (Greek: ὡς, transliteration: hōs) indicated that the phrase should be interpreted as a simile.

This phrase is difficult to understand because the sky is actually a place of emptiness, and it cannot be rolled up in essence.

In my opinion, this phrase may foreshadow the spectacular display of nuclear explosion many centuries beyond the time of John due to the following hints in previous verses:

  1. "bow" may refer to long range missile weapons (6:2);

  2. "to take peace from the earth" may refer to a world war (6:4); and

  3. "the stars of the sky fell to the earth" may refer to nuclear attack (6:13).

John may describe in his own first century language to show a nuclear blast during the future world war. The violent opening of the sky "like a scroll that is being rolled up" perfectly describes the mushroom cloud of a nuclear blast. See below picture:

MUSHROOM CLOUD OF A NUCLEAR BLAST

For many centuries many could not have understood the words of John because many of these weapons of mass destruction were not invented until this present age in which we live today. These mysteries can be understood only now.

9.7.6. Every mountain and every island were moved

The phrase "every mountain and island were removed from its place" is probably tied to the great earthquake in 6:12. The effects mentioned here upon the sun, the moon, the stars, the sky and the mountains and islands, are apparently not successive occurrences, but occur simultaneously due to the great shaking.

Zephaniah and Joel both picture the Tribulation as a day of darkness and gloom, of clouds and thick darkness (Zephaniah 1:15; Joel 2:2). Revelation 6:14 describes a tremendous earthquake which causes volcanic eruptions that will fill the sky with smoke, volcanic ash, dust and rocks which will darken the sun and make the moon blood red. The meteorite showers will also surely add to all of this. Then with the sky black with these particles and nuclear mushroom clouds. Many mountains will be moved and even disappear, but complete abolition of all mountains will come at the seventh bowl judgment (16:20).

9.7.7. People try to hide themselves

Verse 6:15

Then the kings of the earth and the great ones and the military commanders and the rich and the strong, and every slave and free, hid themselves in the caves and among the rocks of the mountains,

People from every level of society, including "kings of the earth and the great ones and the military commanders and the rich and the strong, and every slave and free" are all filled with fear of God's judgments. All divisions of people responded in the same way. They will try to "hid themselves in the caves and among the rocks of the mountains." This passage concurs with the Old Testament prophecies that men will flee to caves in the rocks and to holes in the ground from dread of the Lord during the day of the Lord (Isaiah 2:10, 19, 21). They were seeking shelter from the collapse of the natural world. The unique circumstances they saw told them that the laws of nature they had become accustomed to were over and that their only option was to hide.

The U.S. government devised top-secret plans to ensure its survival if any countries launched a nuclear attack. These "Continuity of Government" preparations included building dozens of underground bunkers to protect from nuclear explosions and the evacuation of senior government officials from danger.

UNDERGROUND FORTRESS FOR THE NORTH AMERICAN AEROSPACE DEFENSE COMMAND (NORAD)

Verse 6:16

and they are calling to the mountains and rocks, "Fall on us and hide us from the face of the one sitting upon the throne, and from the wrath of the Lamb,

The great earthquake of Revelation 6:12 should have taught them that God is in control. They will try to commit suicide, and even ask the "mountains and rocks" to fall on them (Isaiah 2:10-21; Hosea 10:8; Luke 23:30). A fate that is relatively better than having to face the awful agony of God's wrath. Why are they so disturbed? They are afraid of God (they know He is on the throne) and of the Lamb (whom they have rejected as their Saviour). The lamb is a gentile animal, and the Lamb of God willingly died for our sakes. At His first coming, He showed God's love and defeated Satan by dying as a Lamb. At His second coming we read about His anger and His seven horns of power. He will punish men on earth. What sinners dread most is not death but having to stand before a holy and righteous God. They know they cannot stand in the day of judgment (Psalms 1:5). 

Verse 6:17

because the great day of their wrath has come, and who can stand?"

Mankind in his rebellion correctly analyzes the cosmic and terrestrial disturbances as a part of the "great day of their wrath" from the one sitting on the throne and from the Lamb. The "great day" is a title borrowed from the Old Testament (Joel 2:11, 31; Zephaniah 1:14; Malachi 4:5) and it is also mentioned in the New Testament (Matthew 24:22; 1 Thessalonians 5:2; 2 Peter 3:10). John's description of the sixth seal proves the reference of this phrase to be "the day of the Lord" in the Old Testament (Joel 2:11, 30-31; Isaiah 2:10-11, 19-21; 13:9-13; 34:4, 8; Ezekiel 32:7-8; Hosea 10:8). The Lord Jesus identified part of that "great day" with the "Great Tribulation" in particular and the whole of that "great day" with the "Daniel's seventieth week" in general (compare Matthew 24:21 with Jeremiah 30:7; Daniel 12:1; Joel 2:2).

The final part of this verse, "who can stand?", raises the question of who will have the capacity to survive what the future holds. The prophet Nahum asks the same question about that future day (Nahum 1:6). The despair of mankind is complete. What an incentive for people in the seven churches to follow Christ faithfully and seek deliverance from this indescribably terrifying period (Revelation 3:10-11).

The day of wrath is contrast to the day of grace. Though God in every dispensation deals with believers and saves them by grace, the present church age is supremely designed to manifest grace not only as the way of salvation but as the way of life. Today God is not attempting to bring divine judgment to bear upon sin. Though there may be some forms of immediate retribution, for the most part God is not settling accounts now. Neither the righteous are rewarded nor the wicked judged in a final sense today. This day of grace will be followed by the day of the Lord.

9.8. Summary of the Six Seals

In opening the seal judgments, the Lord Jesus is giving the revelation of what will take place on the earth during the beginning of the Tribulation or the seventieth week of Daniel. That time of His wrath will begin when the Gentile world ruler rises to power and makes a covenant of peace with the nation of Israel. The rider on the white horse pictures that same event.

After a period of relative peace on the earth, the second seal pictures warfare that will break out, perhaps as a challenge to the rule of the recently arisen leader of the western world. The results of that warfare are famine and death that take the lives of one-fourth of the world's population. Among those who die will be those who have come to faith in the Lord Jesus Christ. They are pictured as being in Heaven with their Lord Jesus, awaiting His final judgments on the earth.

A series of catastrophic judgments follow - yet the unsaved of the earth will not turn to God in faith. Even though they realize this is His wrath, they attempt to hide from Him.

 

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