REVELATION
Chapter 6
The Seals
I watched as the Lamb opened the first of the seven seals. Then I heard one of the four living creatures say in a voice like thunder, “Come!” 2 I looked, and there before me was a white horse! Its rider held a bow, and he was given a crown, and he rode out as a conqueror bent on conquest. 3 When the Lamb opened the second seal, I heard the second living creature say, “Come!” 4 Then another horse came out, a fiery red one. Its rider was given power to take peace from the earth and to make men slay each other. To him was given a large sword. 5 When the Lamb opened the third seal, I heard the third living creature say, “Come!” I looked, and there before me was a black horse! Its rider was holding a pair of scales in his hand. 6 Then I heard what sounded like a voice among the four living creatures, saying, “A quart a of wheat for a day’s wages, and three quarts of barley for a day’s wages, and do not damage the oil and the wine!” 7 When the Lamb opened the fourth seal, I heard the voice of the fourth living creature say, Come!” 8 I looked, and there before me was a pale horse! Its rider was named Death, and Hades was following close behind him. They were given power over a fourth of the earth to kill by sword, famine and plague, and by the wild beasts of the earth. 9 When he opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained. 10 They called out in a loud voice, “How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?” 11 Then each of them was given a white robe, and they were told to wait a little longer, until the number of their fellow servants and brothers who were to be killed as they had been was completed. 12 I watched as he opened the sixth seal. There was a great earthquake. The sun turned black like sackcloth made of goat hair, the whole moon turned blood red, 13 and the stars in the sky fell to earth, as late figs drop from a fig tree when shaken by a strong wind. 14 The sky receded like a scroll, rolling up, and every mountain and island was removed from its place. 15 Then the kings of the earth, the princes, the generals, the rich, the mighty, and every slave and every free man hid in caves and among the rocks of the mountains. 16 They called to the mountains and the rocks, “Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb! 17 For the great day of their wrath has come, and who can stand?”
6:1-16:21 Excursus – Three prophetic Visions of History – Each from Christ’s Ascension to the End
With chapter 6 the prophecy of Revelation begins. It consists of three visions of events taking place on earth (6:1–16:21). These three visions are diagrammed in figure 3. Each vision covers the same time period, from the ascension of Jesus up to the end of this present world upon Christ’s return. In addition to these three visions of earthly events there is a vision of the cosmic war between God and Satan which is interspersed between the second and third visions. After these three visions, there is also a lengthy conclusion which contains visions of the End, the judgment, the resurrection, and the new heaven and earth (17:1–22:5). (CC p. 150-154)
Each of the three visions of earthly events has seven scenes, making a total of twenty-one scenes. (See below for a discussion of why there are three visions of seven scenes each.) The first five scenes of each of the three visions cover the same time period: from Christ’s ascension up to the last great battle (Armageddon, 16:16) just before the End. The sixth scenes in the second and third visions cover this last great battle. In the first vision, the sixth scene (the sixth seal) pictures the end of this world, while in the second and third visions it is the seventh scene (the seventh trumpet and the seventh censer, respectively) that pictures the End. While the three visions cover the same time period and while each depicts events on earth, the three are not repetitious, for each vision displays its own particular events. (CC p. 150-154)
The events displayed in the three visions are not given for the purpose of predicting particular events in human history. Rather, they are presented so as to portray conditions, circumstances, situations, environments, and contexts in which people find themselves during the time period covered. While particular events in human history are to be, and must be, interpreted in view of and by these conditions, circumstances, and so on, no particular historical event or person at any given time exhausts the condition as prophetically revealed, for the conditions revealed in this prophetic message are prevalent throughout all of human history. The end result of the prophetic message, then, is not to give a predictable view of history, but rather to give a predictable view of the human condition in suffering and defeat because of human evil and rebellion against God, and a predictable knowledge of God’s terrible judgment. The purpose is to move all people to repentance and faith before the End, which in turn serves the ultimate purpose of displaying Christ’s majestic sovereignty for the salvation and hope of those who listen, repent, and believe. (CC p. 150-154)
Figure 3
First Vision: Seven Seals / Second Vision: Seven Trumpets / Third Vision: Seven CensersScenes 1–5: Seals 1–5 (6:1–11) / Scenes 1–5: Trumpets 1–5 (8:6–9:12) / Scenes 1–5: Censers 1–5 (15:1–16:11)
(no battle scene) / Scene 6: Sixth Trumpet, Great Battle (9:13–21) / Scene 6: Sixth Censer, Battle of Armageddon (16:12–16)
Scene 6: Sixth Seal, End of This World (6:12–17) / Scene 7: Seventh Trumpet, End of This World (11:15–19) / Scene 7: Seventh Censer, End of This World (16:17–21)
Scene 7: Seventh Seal Introduces the Second Vision (8:1–5) (CC p. 150-154)
Many of the events displayed for the purpose of depicting these conditions, contexts, and so on are dramatized by means of symbols. The circumstantial events are presented by these symbols not only to educate, but also as visual aids to grip the heart and the emotions, as well as the mind, so that the conditions they represent will not so easily be forgotten. On the one hand, the symbols strike fear in the human heart. On the other hand, for those who repent and trust in the slain Lamb, they fill the heart with peace and joy and hope. To accomplish both ends—fear and comfort—different symbols are used. (CC p. 150-154)
This question may be asked: Why are there three visions of events on earth, all covering the same time period? Could not all the events, twenty-one in total, be revealed in one sweeping vision instead of in three? It could be suggested that the twenty-one scenes contain too much information for John to digest all at once. Perhaps for that reason, after John had received the first sevenfold vision, he was given time to digest and to record it before the next set of seven scenes was given to him in the second vision. And then after he assimilated that, finally the third and last set of seven scenes was visually displayed before him. That may be true. But there are two other possible answers, the first arising from a consideration of the literary design and structure of Revelation, and the second from the theological thrust of its message. (CC p. 150-154)
The literary structure of Revelation is controlled by the number seven. The prophetic message is to be given to seven churches, and the message itself is visually presented in three visions of seven segments each. This sevenfold pattern is modeled after the seven days of creation. It is for that reason that the number seven in biblical literature usually is reserved for God, for his holy and complete presence and for his holy and perfect creative activity, especially when related to the seventh day.5 If the contents of the twenty-one scenes were given in a single visual presentation, this sevenfold literary structure would be lost. It was important for John and his audience to receive and understand the message of Revelation by way of this sevenfold pattern, so that they would realize that the message is from God’s own holy and perfect presence, and that it is his holy and complete revelation. (CC p. 150-154)
A sevenfold structure, present in the three visions in 6:1–16:21, is a common motif in the Jewish tradition known to John. The number seven, the holy number of God, was the chief number in recording the chronology of historical time periods, especially in view of eschatology. This was because all history was seen to be under the providence of God. The use of the number seven in this manner may also have arisen because the solar year of 364 days was divisible by seven, resulting in a year of fifty-two weeks. Seven became the number for interpreting the meaning of history, because God created the world in seven days. For example, the Book of Jubilees (also called the Little Genesis and the Apocalypse of Moses) has a sevenfold literary structure or framework. This sevenfold structure is patterned after the system of jubilees in which each jubilee consists of forty-nine years and in which each year represents a day of the week. (CC p. 150-154)
The ultimate purpose and thrust of the message itself suggests a second possible reason why the twenty-one scenes were given in three visions. While it may be true that it would have been too much for John to assimilate the entire message in one visual presentation, it is also true—and more to the point—that in this scheme John and his hearers have three opportunities to understand and apply the same message, one portion at a time. For the message to accomplish its purpose, time is needed for the mind to receive each of the three visions in turn. After the first vision of seven scenes has been observed and digested, then comes the second, and after that the third. For each of the three visions is complete in and of itself, as structurally indicated by the number of seven scenes in each. And each is to accomplish basically the same purpose. (CC p. 150-154)
The purpose of each vision is to work repentance and give the encouragement of faith and hope.The hearer is meant to receive each vision in such a way that, as he fearfully heeds its sevenfold message, he is moved to repentance and faithful hope in the reigning Christ. If one takes lightly the first warning of the first sevenfold vision, he will be hit harder by the second warning of the second vision, and thus be given another opportunity to repent. Finally there is the dire third warning, in which the reader is impacted even harder. Thus the three sevenfold visions are three warnings by which God endeavors to bring home to his people on earth the seriousness of what he desires his church to hear and heed. God’s people are to believe in the reigning Christ and to hope in his promise to come soon. Indeed, the ultimate purpose of Revelation is to inspire the church to pray with John (in response to the Lord’s promise in 22:20, “Yes, I am coming quickly”): “Amen, come now, Lord Jesus” (22:20). (CC p. 150-154)
There are biblical precedents for this structure of three warnings and for sevenfold warnings. For example, in Leviticus 26, God instructed his people that if they would follow his decrees, he would bless their earthly life (Lev 26:1–13). But if they did not listen and did not carry out his instructions, God first warned that he would strike them with earthly plagues (Lev 26:14–22). If they did not heed that warning, then God warned them a second time that he would strike them with the sword of their enemies (Lev 26:23–26). And if they still would not listen and repent, then he warned a third time that he would punish them for their sins by destroying their children and bringing them into exile among the pagan nations (Lev 26:27–39). These three warnings aimed to move the people to live in constant repentance, so that they might also live under the grace of God according to his faithful covenant with them (Lev 26:40–45). Four times in Leviticus 26 God says that he would afflict and punish his people “seven times over” if they did not repent (Lev 26:18, 21, 24, 28). (CC p. 150-154)
So also now in Revelation, in three successive visions, God urges his people—and the world—to heed the message, the “seven times over” message of warning and hope. This is all for the purpose that they may enjoy the “Sabbath rest” (Heb 4:9) of God’s covenant with them in Christ (Lev. 26:42-45; cf. Rev. 2:5-7, 10-11, 16-17, 26-29; 3:5-6, 11-13, 20-22). (CC p. 150-154)
6:1-8:5 The first scene of the end times: Christ opening the seven seals. As each seal is broken, a calamity of the sort Jesus had predicted is unleashed (Mt. 24:3-28). (TLSB)
6:1–17† The list of calamities is a symbolic representation of one aspect of the entire NT era. The events are parallel to the description in Mt 24:5–14; Mk 13:6–13; Lk 21:8–17.(CSB)
6:1-8 The opening of the first four seals of the scroll by the Lamb of God introduces four horsemen who go forth to spread terror and sufferings of one kind or another. Throughout the Middle Ages, and earlier, the four horsemen were used in pictorial art and in literature to symbolize the ravages of war and pestilence, famine and death, especially in times of terrifying woes such as the Black Plague, when famine and death spread throughout Europe—made all the worse when there was also a war. Whatever the four horsemen symbolize and represent, it is quite clear they introduce woes and tribulations of various kinds. The symbolism of the horsemen indicates that the tribulations are of the sort that humans frequently experience in this fallen world; they are common and natural, not of the supernatural. For in apocalyptic literature, whenever an author wanted to portray events or personages common to human experience and senses, he would make use of symbols taken from human, earthly life. But when he wanted to portray supernatural events or personages which were beyond human experience and intelligence, he would create symbols which do not exist in empirical human knowledge. God employs these natural phenomena to express his judgment against human sin. (CC pp. 160-161)
6:1 LAMB OPENED – That means that the Lamb sees to it that the destinies, which are in his hands, are fulfilled. This fulfilling is sure and therefore is communicated to Christendom. Christians are to know what is to happen, and therefore to be well prepared for it. (Stoeckhardt p. 23)
The Lamb opens “one of the seven seals” (6:1). Though the exalted Lord Christ opens the seals, it is the four winged creatures who, in turn, invite John to look at the four horsemen. This is in contrast to what happens when the Lamb opens the fifth and sixth seals, for then no mediating angelic figure plays a role. This may be due to the fact that the four horsemen introduce and represent tribulations and sufferings which are under the sovereign God’s permissive will, which is carried out at times through his heavenly angels (e.g., 2 Ki 19:35–37). The Lord Christ controls, for his own purpose, whatever the four horsemen represent, and his purpose is, ultimately, for the benefit of God’s saints on earth and the Gospel message they proclaim. The heavenly angels can be used to mediate announcements of such judgments of God as are in the first four seals (see also Gen 19:1–15; cf. Heb 1:14). But when, in the opening of the fifth and sixth seals, there is revealed the souls of the saints before God in heaven and then the End itself, no mediating heavenly angelic figure is used to announce it, for these two last seals and what they introduce are for the hope and comfort of God’s people. (CC p. 161)
Seven seals. The first of sevenfold numbered series of judgments (cf. the trumpets in chs. 8–9 and the seven bowls in ch. 16). (CSB)
FOUR LIVING CREATURES – One other time in Revelation one of the four winged creatures fulfills a similar role. In 15:7 one of them gives to the seven angels the bowls or censers of God’s wrath, which is to be poured out on the human race as God’s judgment. The winged creature acts on behalf of God in giving the censers to the seven angels. Thus also in 6:1–8 the winged creatures act on behalf of God and the victorious Lamb as mediators to John of the vision of the horsemen, which represent tribulations permitted under the will of the sovereign God’s judgment. These are the only two instances (6:1–8; 15:7) where the winged creatures carry out any action other than being a part of God’s heavenly majesty by standing in his enthroned presence and by singing in his presence the great Te Deum. (CC p. 161)