Revelation 6:14

Rev 6:6. The opening of the fourth seal; the pale horse, Rev 6:7, Rev 6:8. The opening of the fifth seal; the souls of men under the altar, Rev 6:9-11. The opening of the sixth seal; the earthquake, the darkening of the sun and moon, and falling of the stars, Rev 6:12-14. The terrible consternation of the kings and great men of the earth, Rev 6:15-17. Verse 1 When the Lamb opened one of the seals - It is worthy of remark that the opening of the seals is not merely a declaration of what God will do, but is the exhibition of a purpose then accomplished; for whenever the seal is opened, the sentence appears to be executed. It is supposed that, from Revelation 6:1-11:19, the calamities which should fall on the enemies of Christianity, and particularly the Jews, are pointed out under various images, as well as the preservation of the Christians under those calamities. One of the four beasts - Probably that with the face of a lion. See Rev 4:7. Come and see - Attend to what is about to be exhibited. It is very likely that all was exhibited before his eyes as in a scene, and he saw every act represented which was to take place, and all the persons and things which were to be the chief actors. Verse 2 A white horse - Supposed to represent the Gospel system, and pointing out its excellence, swiftness, and purity. He that sat on him - Supposed to represent Jesus Christ. A bow - The preaching of the Gospel, darting conviction into the hearts of sinners. A crown - The emblem of the kingdom which Christ is to establish on earth. Conquering, and to conquer - Overcoming and confounding the Jews first, and then the Gentiles; spreading more and more the doctrine and influence of the cross over the face of the earth. Verse 3 The second beast - That which had the face of an ox. Verse 4 Another horse - red - The emblem of war; perhaps also of severe persecution, and the martyrdom of the saints. Him that sat thereon - Same say, Christ; others, Vespasian; others, the Roman armies; others, Artabanus, king of the Parthians, etc., etc. Take peace from the earth - To deprive Judea of all tranquillity. They should kill one another - This was literally the case with the Jews, while besieged by the Romans. A great sword - Great influence and success, producing terrible carnage. Verse 5 The third beast - That which had the face of a man. A black horse - The emblem of famine. Some think that which took place under Claudius. See Mat 24:7; the same which was predicted by Agabus, Act 11:28. A pair of balances - To show that the scarcity would be such, that every person must be put under an allowance. Verse 6 A measure of wheat for a penny - The chaenix here mentioned was a measure of dry things; and although the capacity is not exactly known, yet it is generally agreed that it contained as much as one man could consume in a day; and a penny, the Roman denarius, was the ordinary pay of a laborer. So it appears that in this scarcity each might be able to obtain a bare subsistence by his daily labor; but a man could not, in such cases, provide for a family. Three measures of barley - This seems to have been the proportion of value between the wheat and the barley. Barley was allowed to afford a poor aliment, and was given to the Roman soldiers instead of wheat, by way of punishment. Hurt not the oil and the wine - Be sparing of these: use them not as delicacies, but for necessity; because neither the vines nor the olives will be productive. Verse 7 The fourth beast - That which had the face of an eagle. Verse 8 A pale horse - The symbol of death. Pallida mors, pale death, was a very usual poetic epithet; of this symbol there can be no doubt, because it is immediately said, His name that sat on him was Death. And hell followed with him - The grave, or state of the dead, received the slain. This is a very elegant prosopopaeia, or personification. Over the fourth part of the earth - One fourth of mankind was to feel the desolating effects of this seal. To kill with sword - War; with hunger - Famine; with death - Pestilence; and with the beasts of the earth - lions, tigers, hyenas, etc., which would multiply in consequence of the devastations occasioned by war, famine, and pestilence. Verse 9 The fifth seal - There is no animal nor any other being to introduce this seal, nor does there appear to be any new event predicted; but the whole is intended to comfort the followers of God under their persecutions, and to encourage them to bear up under their distresses. I saw under the altar - A symbolical vision was exhibited, in which he saw an altar; and under it the souls of those who had been slain for the word of God - martyred for their attachment to Christianity, are represented as being newly slain as victims to idolatry and superstition. The altar is upon earth, not in heaven. Verse 10 And they cried with a loud voice - That is, their blood, like that of Abel, cried for vengeance; for we are not to suppose that there was any thing like a vindictive spirit in those happy and holy souls who had shed their blood for the testimony of Jesus. We sometimes say Blood cries for blood; that is, in the order of Divine justice, every murderer, and every murdering persecutor, shall be punished. O Lord - Ὁ Δεσποτης· Sovereign Lord, supreme Ruler; one having and exercising unlimited and uncontrolled authority. Holy - In thy own nature, hating iniquity; And true - In all thy promises and threatenings; Dost thou not judge - The persecutors; And avenge our blood - Inflict signal punishment; On them that dwell on the earth? - Probably meaning the persecuting Jews; they dwelt επι της γης, upon that land, a form of speech by which Judea is often signified in the New Testament. Verse 11 White robes - The emblems of purity, innocence, and triumph. They should rest yet for a little season - This is a declaration that, when the cup of the iniquity of the Jews should be full, they should then be punished in a mass. They were determined to proceed farther, and God permits them so to do; reserving the fullness of their punishment till they had filled up the measure of their iniquity. If this book was written before the destruction of Jerusalem, as is most likely, then this destruction is that which was to fall upon the Jews; and the little time or season was that which elapsed between their martyrdom, or the date of this book, and the final destruction of Jerusalem by the Romans, under Vespasian and his son Titus, about a.d. 70. What follows may refer to the destruction of the heathen Roman empire. Verse 12 The sixth seal - This seal also is opened and introduced by Jesus Christ alone. A great earthquake - A most stupendous change in the civil and religious constitution of the world. If it refer to Constantine the Great, the change that was made by his conversion to Christianity might be very properly represented under the emblem of an earthquake, and the other symbols mentioned in this and the following verses. The sun - the ancient pagan government of the Roman empire, was totally darkened; and, like a black hair sackcloth, was degraded and humbled to the dust. The moon - the ecclesiastical state of the same empire, became as blood - was totally ruined, their sacred rites abrogated, their priests and religious institutions desecrated, their altars cast down, their temples destroyed, or turned into places for Christian worship. Verse 13 The stars of heaven - The gods and goddesses, demi-gods, and deified heroes, of their poetical and mythological heaven, were prostrated indiscriminately, and lay as useless as the figs or fruit of a tree shaken down before ripe by a tempestuous wind. Verse 14 And the heaven departed as a scroll - The whole system of pagan and idolatrous worship, with all its spiritual, secular, and superstitious influence, was blasted, shrivelled up, and rendered null and void, as a parchment scroll when exposed to the action of a strong fire. And every mountain - All the props, supports, and dependencies of the empire, whether regal allies, tributary kings, dependent colonies, or mercenary troops, were all moved out of their places, so as to stand no longer in the same relation to that empire, and its worship, support, and maintenance, as they formerly did. And island - The heathen temples, with their precincts and enclosures, cut off from the common people, and into which none could come but the privileged, may be here represented by islands, for the same reasons. Verse 15 The kings of the earth, etc. - All the secular powers who had endeavored to support the pagan worship by authority, influence, riches, political wisdom, and military skill; with every bondman - all slaves, who were in life and limb addicted to their masters or owners. And every freeman - Those who had been manumitted, commonly called freedmen, and who were attached, through gratitude, to the families of their liberators. All hid themselves - were astonished at the total overthrow of the heathen empire, and the revolution which had then taken place. Verse 16 Said to the mountains and rocks - Expressions which denote the strongest perturbation and alarm. They preferred any kind of death to that which they apprehended from this most awful revolution. From the face of him that sitteth on the throne - They now saw that all these terrible judgments came from the Almighty; and that Christ, the author of Christianity, was now judging, condemning, and destroying them for their cruel persecutions of his followers. Verse 17 For the great day of his wrath - The decisive and manifest time in which he will execute judgment on the oppressors of his people. Who shall be able to stand? - No might can prevail against the might of God. All these things may literally apply to the final destruction of Jerusalem, and to the revolution which took place in the Roman empire under Constantine the Great. Some apply them to the day of judgment; but they do not seem to have that awful event in view. These two events were the greatest that have ever taken place in the world, from the flood to the eighteenth century of the Christian era; and may well justify the strong figurative language used above. Through I do not pretend to say that my remarks on this chapter point out its true signification, yet I find others have applied it in the same way. Dr. Dodd observes that the fall of Babylon, Idumea, Judah, Egypt, and Jerusalem, has been described by the prophets in language equally pompous, figurative, and strong. See Isa 13:10; Isa 34:4, concerning Babylon and Idumea; Jer 4:23, Jer 4:24, concerning Judah; Eze 32:7, concerning Egypt; Joe 2:10, Joe 2:31, concerning Jerusalem; and our Lord himself, Mat 24:29, concerning the same city. "Now," says he, "it is certain that the fall of any of these cities or kingdoms was not of greater concern or consequence to the world, nor more deserving to be described in pompous figures, than the fall of the pagan Roman empire, when the great lights of the heathen world, the sun, moon, and stars, the powers civil and ecclesiastical, were all eclipsed and obscured, the heathen emperors and Caesars were slain, the heathen priests and augurs were extirpated, the heathen officers and magistrates were removed, the temples were demolished, and their revenues were devoted to better uses. It is customary with the prophets, after they have described a thing in the most symbolical and figurative manner, to represent the same again in plainer language; and the same method is observed here, Rev 6:15-17: And the kings of the earth, etc. That is, Maximin, Galerius, Maxentius, Licinius, etc., with all their adherents and followers, were so routed and dispersed that they hid themselves in dens, etc.; expressions used to denote the utmost terror and confusion. This is, therefore, a triumph of Christ over his heathen enemies, and a triumph after a severe persecution; so that the time and all the circumstances, as well as the series and order of the prophecy, agree perfectly with this interpretation. Galerius, Maximin, and Licinius, made even a public confession of their guilt, recalled their decrees and edicts against the Christians, and acknowledged the just judgments of God and of Christ in their own destruction." See Newton, Lowman, etc., and Dr. Dodd on this chapter, with the works of several more recent authors. Introduction The four angels holding the four winds of heaven, Rev 7:1. The angel with the seal of the living God, and sealing the servants of God out of the twelve tribes, whose number amounted to one hundred and forty-four thousand, Rev 7:2-8. Besides these, there was an innumerable multitude from all nations, who gave

The Opening of the Seals. ( a. d. 95.) 9 And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: 10 And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? 11 And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. 12 And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; 13 And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. 14 And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. 15 And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; 16 And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: 17 For the great day of his wrath is come; and who shall be able to stand? In the remaining part of this chapter we have the opening of the fifth and the sixth seals. I. The fifth seal. Here is no mention made of any one who called the apostle to make his observation, probably because the decorum of the vision was to be observed, and each of the four living creatures had discharged its duty of a monitor before, or because the events here opened lay out of the sight, and beyond the time, of the present ministers of the church; or because it does not contain a new prophecy of any future events, but rather opens a spring of support and consolation to those who had been and still were under great tribulation for the sake of Christ and the gospel. Here observe, 1. The sight this apostle saw at the opening of the fifth seal; it was a very affecting sight ( v. 9 ): I saw under the altar the souls of those that were slain for the word of God, and for the testimony which they held. He saw the souls of the martyrs. Here observe, (1.) Where he saw them— under the altar; at the foot of the altar of incense, in the most holy place; he saw them in heaven, at the foot of Christ. Hence note, [1.] Persecutors can only kill the body, and after that there is no more that they can do; their souls live. [2.] God has provided a good place in the better world for those who are faithful to death and are not allowed a place any longer on earth. [3.] Holy martyrs are very near to Christ in heaven, they have the highest place there. [4.] It is not their own death, but the sacrifice of Christ, that gives them a reception into heaven and a reward there; they do not wash their robes in their own blood, but in the blood of the Lamb. (2.) What was the cause in which they suffered— the word of God and the testimony which they held, for believing the word of God, and attesting or confessing the truth of it; this profession of their faith they held fast without wavering, even though they died for it. A noble cause, the best that any man can lay down his life for—faith in God's word and a confession of that faith. 2. The cry he heard; it was a loud cry, and contained a humble expostulation about the long delay of avenging justice against their enemies: How long, O Lord, holy and true, dost thou not judge and avenge our blood on those that dwell on the earth? v. 10 . Observe, (1.) Even the spirits of just men made perfect retain a proper resentment of the wrong they have sustained by their cruel enemies; and though they die in charity, praying, as Christ did, that God would forgive them, yet they are desirous that, for the honour of God, and Christ, and the gospel, and for the terror and conviction of others, God will take a just revenge upon the sin of persecution, even while he pardons and saves the persecutors. (2.) They commit their cause to him to whom vengeance belongeth, and leave it in his hand; they are not for avenging themselves, but leave all to God. (3.) There will be joy in heaven at the destruction of the implacable enemies of Christ and Christianity, as well as at the conversion of other sinners. When Babylon falls, it will be said, Rejoice over her, O thou heaven, and you holy apostles and prophets, for God hath avenged you on her, ch. xviii. 20 . 3. He observed the kind return that was made to this cry ( v. 11 ), both what was given to them and what was said to them. (1.) What was given to them— white robes, the robes of victory and of honour; their present happiness was an abundant recompence of their past sufferings. (2.) What was said to them—that they should be satisfied, and easy in themselves, for it would not be long ere the number of their fellow-sufferers would be fulfilled. This is a language rather suited to the imperfect state of the saints in this world than to the perfection of their state in heaven; there is no impatience, no uneasiness, no need of admonition; but in this world there is great need of patience. Observe, [1.] There is a number of Christians, known to God, who are appointed as sheep for the slaughter, set apart to be God's witnesses. [2.] As the measure of the sin of persecutors is filling up, so is the number of the persecuted martyred servants of Christ. [3.] When this number is fulfilled, God will take a just and glorious revenge upon their cruel persecutors; he will recompense tribulation to those who trouble them, and to those that are troubled full and uninterrupted rest. II. We have here the sixth seal opened, v. 12 . Some refer this to the great revolutions in the empire at Constantine's time, the downfall of paganism; others, with great probability, to the destruction of Jerusalem, as an emblem of the general judgment, and destruction of the wicked, at the end of the world; and, indeed, the awful characters of this event are so much the same with those signs mentioned by our Saviour as foreboding the destruction of Jerusalem, as hardly to leave any room for doubting but that the same thing is meant in both places, though some think that event was past already. See Matt. xxiv. 29, 30 . Here observe, 1. The tremendous events that were hastening; and here are several occurrences that contribute to make that day and dispensation very dreadful:—(1.) There was a great earthquake. This may be taken in a political sense; the very foundations of the Jewish church and state would be terribly shaken, though they seemed to be as stable as the earth itself. (2.) The sun became black as sackcloth of hair, either naturally, by a total eclipse, or politically, by the fall of the chief rulers and governors of the land. (3.) The moon should become as blood; the inferior officers, or their military men, should be all wallowing in their own blood. (4.) The stars of heaven shall fall to the earth ( v. 13 ), and that as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind. The stars may signify all the men of note and influence among them, though in lower spheres of activity; there should be a general desolation. (5.) The heaven should depart as a scroll when it is rolled together. This may signify that their ecclesiastical state should perish and be laid aside for ever. (6.) Every mountain and island shall be moved out of its place. The destruction of the Jewish nation should affect and affright all the nations round about, those who were highest in honour and those who seemed to be best secured; it would be a judgment that should astonish all the world. This leads to, 2. The dread and terror that would seize upon all sorts of men in that great and awful day, v. 15 . No authority, nor grandeur, nor riches, nor valour, nor strength, would be able to support men at that time; yea, the very poor slaves, who, one would think, had nothing to fear, because they had nothing to lose, would be all in amazement at that day. Here observe, (1.) The degree of their terror and astonishment: it should prevail so far as to make them, like distracted desperate men, call to the mountains to fall upon them, and to the hills to cover them; they would be glad to be no more seen; yea, to have no longer any being. (2.) The cause of their terror, namely, the angry countenance of him that sits on the throne, and the wrath of the Lamb. Observe, [1.] That which is matter of displeasure to Christ is so to God; they are so entirely one that what pleases or displeases the one pleases or displeases the other. [2.] Though God be invisible, he can make the inhabitants of this world sensible of his awful frowns. [3.] Though Christ be a lamb, yet he can be angry, even to wrath, and the wrath of the Lamb is exceedingly dreadful; for if the Redeemer, that appeases the wrath of God, himself be our wrathful enemy, where shall we have a friend to plead for us? Those perish without remedy who perish by the wrath of the Redeemer. [4.] As men have their day of opportunity, and their seasons of grace, so God has his day of righteous wrath; and, when that day shall come, the most stout-hearted sinners will not be able to stand before him: all these terrors actually fell upon the sinners in Judea and Jerusalem in the day of their destruction, and they will all, in the utmost degree, fall upon impenitent sinners, at the general judgment of the last day.

And the heavens departed as a book that is rolled together - When the scripture compares some very great with a little thing, the majesty and omnipotence of God, before whom great things are little, is highly exalted. Every mountain and island - What a mountain is to the land, that an island is to the sea.

ume--βιβλιον--rolled up. The heavens are here described as spread out, and their passing away is represented by the idea that they might be rolled up, and thus disappear. See Barnes "Isa 34:4". This too is a symbol, and we are not to suppose that it will literally occur. Indeed, it never can literally occur; and we are not, therefore, to look for the fulfilment of this in any physical fact that would correspond with what is here said. The plain meaning is, that there would be changes as if such an event would happen; that is, that revolutions would occur in the high places of the earth, and among those in power, as if the stars should fall, and the very heavens were swept away. This is the natural meaning of the symbol, and this accords with the usage of the language elsewhere. The removal of mountains and islands: And every mountain and island were moved out of their places. This would denote convulsions in the political or moral world, as great as would occur in the physical world if the very mountains were removed, and the islands should change their places. We are not to suppose that this would literally occur, but we should be authorized from this to expect that, in regard to those things which seemed to be permanent and fixed on an immovable basis, like mountains and islands, there would be violent and important changes. If thrones and dynasties long established were overthrown; if institutions that seemed to be fixed and permanent were abolished; if a new order of things should rise in the political world, the meaning of the symbol, so far as the language is concerned, would be fulfilled. (a) "heaven" Ps 102:26, Isa 34:4 (b) "mountain" Rev 16:20, Jer 4:23,24, Hab 3:6,10 Verse 15. The universal consternation: And the kings of the earth, etc. The design of this and the following verses,