I saw . . (or I watched) . . John was an eyewitness of this revelation that came to him as action scenes in a film rather than as words from the pages of a book. - Constable
the Lamb opened . . Christ was the only One found worthy to open the little scroll. As he breaks the 7 seals that secure the scroll, each seal unleashes a new demonstration of God’s judgment on the earth.
The seventh seal contains the 7 trumpets; the seventh trumpet contains the 7 bowls.
one of the four living creatures . . Each of the four living creatures summons one of the riders as the first four seals are broken. - FSB
voice like thunder . . This voice, like thunder, is also mentioned in Revelation 14:2 and Revelation 19:6. A deep, impressive, awe-inspiring sound.
Presumably the Lion, as the other voices are described as those of the second, third, and fourth. But the voice (so the word “noise” should be rendered: cf. 10:3, 4) like thunder does not refer to the lion’s roaring: no doubt the other three voices were as loud. - CBSC
"Come" . . = imperative, present.Cf. vv. 3, 5, 7; 22:17, 20. Does this command refer to John to "come and see" or to the rider on the white horse to "come"?
When the Lamb broke the first of the seven seals on the scroll that He had taken from God, one of the four creatures invited someone to “Come.” This was probably an invitation to the first horseman rather than to John or to Christ. The angel gave this command (Gr. imperative) four times (vv. 1, 3, 5, 7), and each time a horseman on a horse came forth. - Constable
Come and see . . [Or only Come! ] This term means either “come” or “go forth.” The text of the ancient Greek uncial manuscript Sinaiticus (à) adds “and see” (cf. KJV), but Alexandrinus (A) has only “come.” In context this command (PRESENT IMPERATIVE) does not refer to John or the church, but to the four horsemen (cf. Revelation 6:3; Revelation 6:5; Revelation 6:7). - Utley
The "Horse" in the scripture is always connected with war.
Some mistakenly think this white horse rider is Christ. [It seems highly unusual that an angel could command Jesus to come.] Christ is the rider of the white horse in Revelation 19:11, but not here.
white . . victory. The Romans, and Persians, etc. would ride a white horse in victory parades. It symbolizes conquest.
The four colored horses allude to Zechariah 1:8-10 ff; Zechariah 6:1-8 ff; Zechariah 6:8 ; Revelation 9:7; Revelation 9:9
The "bow" is the heavy war bow. The bow was typical Graeco-Roman military hardware; here it is a symbol of war.
a crown was given . . This rider is given a crown (a symbol of victory, a winner) by God to execute His judgments. This word refers to the kind of laurel wreath awarded winning athletes.
It “was given to him", so apparently he comes into view armed with the bow, either that of a honoured soldier or of a king, is given to him afterwards perhaps as his title to the dominion he conquorers. - CBSC
But the phrase “was given” is from Daniel 7:4, Daniel 7:6, Daniel 7:14: which may indicate that it is not necessary to suppose that the Seer actually saw some one crown him.
The "crown" is the stephanos, or victor’s crown Revelation 4:10.
conquering . . = Present, participle of "overcoming"
to Conquer . . = subjunctive.
win many battles … gain the victory . . [NLT] The double use of the Greek word nikaō (conquer) confirms that this political rider is powerful. The focus is on war and conquest.
He represents the most powerful military and political power "bent on conquest," the Roman empire.
... probably symbolizes political and military leaders’ destabilizing quest to expand their realms, leading to war (red horse), famine (black horse), and epidemic disease (pale horse). - ESVSB
fiery red . . War, blood shed. (Mark 13:7-8; Matthew 24:10 ) Represents bloodshed from violence (cf. Zechariah 1:8; Zechariah 6:2).
it was granted . . Passive, someone else gave permission and permitted him to take peace from the earth. ( 1st Aorist, indictive)
The red horse probably symbolizes bloodshed and war. The rider of this horse removes peace from the earth and begins war. There do not seem to me to be sufficient similarities between this red horse rider and the one in Zechariah 1:7 to identify them as the same individual. The one in Zechariah is probably the Angel of the Lord. - Constable
Although peace was what the Roman empire promised (the pax Romana), war, slaughter, including civil upheavals and ethnic cleansing was soon coming upon the Jewish nation and Jerusalem.
should kill one another . . The phrase “to make men slaughter one another” is interesting because in the OT this is one of the means YHWH used to judge His enemies (cf. Judges 7:22; 1 Samuel 14:20; 2 Chronicles 20:22). - Utley
a great sword . . It was a "sword" for killing sacrifices, not a battle sword. The violence against the Jews included their violence and persecution of the church, Revelation 2:9-10; Revelation 3:9; Acts 12:1-3; Revelation 6:9-10;
The "sword" is the word used in the LXX for the knife Abraham used to almost kill Isaac. It is the knife used in killing a sacrifice. Many early saints were martyred because of their faith. These where like sacrifice to God, Mark 13:9-12; Revelation 6:9;
the third living creature . . The four living creatures are each opening one of the first four seals.
Come and see . . cf. note on Revelation 6:1; This seems to be a call for the revelation of the third seal to come forth, for a statement directed to John.
black . . Mournful. Famine is the key to this imagery, Revelation 6:6; Mark 13:8; Matthew 24:7; Also consider: ( Ezekiel 4:17 ) Jeremiah 4:28 ; and Jeremiah 8:21 . Distress and Dilemma - Matthew 24:7
The black horse represents economic and social dysfunction, indicated by scales used in commerce. Rampant inflation is shown by the cost of the staples of life: - NLTSB
black horse. Symbolizes mourning from famine caused by war (cf. 2 Kings 6:24-33; Zechariah 6:2). - NIVZSB
The rider on the black horse carries scales for measuring grains and their prices. A heavenly voice comments on the scales’ significance, citing inflated grain prices (8 to 10 times normal). Siege and disruption of commercial routes will produce scarcity, driving prices up (see Deuteronomy 28:49-57; 2 Kings 6:24-25; 2 Kings 7:1-2). - ESVSB
had a balance scale in his hand . . The scale will aid in rationing out food and drink at exorbitantly high prices. Supplies left over after war (see Revelation 6:2) will need to be carefully apportioned. - FSB [ cf. Leviticus 26:26; Ezekiel 4:16. WG ]
heard a voice . . Apparently the voice of God ??? One in the midst of the four living creatures.
A quart of wheat for a denarius . . Suggestive of someone rationing out supplies in a government food line and selling them at inflated prices (compare 2 Kings 6:24-25). A denarius, the coin mentioned here in the Greek text, was a day’s wage earned by a common laborer. Such rations could feed only one person, so a worker would not have been able to afford to feed his family. The result would have been widespread hunger and starvation. - FSB
a penny . . = a day’s wage. ( This would means these commodities would cost about 12 times the regular cost.)
wheat ... barley . . Primary food staples in Israel Deuteronomy 8:8. The famine prices are inflated 8 to 16 time the normal rate. NIVZSB
Barley was usually fed to animals or ate by the poor as it is low in nutrients and cheaper than wheat.
the olive oil and the wine . . The necessities (wheat and barley) are sold for exorbitant prices, but luxury items (oil and wine) are unaffected. This may point to the role greed can play in intensifying the effects of a famine. - FSB
A loaf of wheat bread or three loaves of barley will cost a day’s pay . . (Greek A choinix [1 quart or 1 liter] of wheat for a denarius, and 3 choinix of barley for a denarius. A denarius was equivalent to a laborer’s full day’s wage). Yet the prices of luxuries such as oil and wine would remain unchanged. It is an image of social and economic imbalance. - NLTSB
do not damage the oil and the wine . . Sets limits on the rider’s destruction. Olive trees and vines are not immediately impacted by drought, suggesting a limited shortage rather than a severe famine as in Joel 1:10-11. - NIVZSB
don’t harm . . NLT "don’t waste". Because of the feminine and the need to cook the grain, be very cautious and don’t wase the oil and wine.
oil and the wine . . Although the point could be that these foods will not be affected by the famine, a more straightforward meaning is that bare staples -- oil was used in the preparation of bread, and wine was considered necessary for cooking and purifying water -- suddenly will become luxuries that have to be carefully protected. - MSB
The fact that these were not hurt shows a limited famine. This limitation can also be seen in Revelation 6:8. God limits His judgment so that unbelievers will have time to repent (cf. 16:9). It is also possible that both of these were used for medical purposes. - Utley
a pale horse . . = a pale green-yellowish color (corpse like). In the ancient world, pale green was the color for depicting a corpse. This presents a picture of the horrible conditions during the destruction of Jerusalem - Matthew 24:6-7.
pale green horse . . May indicate pestilence and death, as its rider signifies. Expanding on Mark’s version of Jesus’ apocalyptic discourse, Luke adds “plagues” to famines (see Luke 21:11; compare Leviticus 26:25; Ezekiel 14:19; [Ezekiel 14:21; 2 Kings 17:25 ff ]. - FSB
Death and Hades ride the pale horse (Gk. chlōros, “pale green”; either yellowish green or grayish green, the color of corpses). Their authority to kill is limited to a fourth of the earth: - ESVSB
“Pale,” the Gr. word from which the English word “chlorophyll” comes, describes the pale, ashen-green, pallor characteristic of the decomposition of a corpse. - MSB
that sat on him . . Alford remarks on the fact that the phrase for “upon him” is different from that used of the previous riders, and may be rendered “on the top of him,” perhaps taking it to suggest that the spectre (or skeleton, or demon?) did not ride astride and manage his horse, but simply sat clumsily on his back. - CBSC
named Death . . This personification of death is in direct contrast to the life offered by the Lamb, Jesus (Revelation 7:14).
he who sat on it had the name Death; and Hades was following . . This is an OT allusion to Proverbs 5:5 or Hosea 13:14. It is a personification of the terms for termination of physical life. They are used together quite often in the Revelation (cf. Revelation 1:18; Revelation 20:13-14). - Utley
"Hades" What follows war and famine? Plagues and pestilences.
Physical, bodily death is connected to the netherworld of Greek mythology— the place where people go after their bodily death. This personification, along with the personification of death, is likely meant to evoke the idea that these two evil powers are at work in the world—physical death and the spiritual death that can follow it (compare Hosea 13:14). - FSB
the grave . . NTL Greek Hades. In Greek thought, Hades was the underworld abode of bodiless beings. The Hebrew idea of Sheol, the place of the dead (1 Samuel 28:15), was similar. - NLTSB
a fourth of the earth . . Severe, yet restrained, judgment. - NIVZSB
The death of “a fourth of the earth” would be a “great tribulation, such as has not been from the beginning of the world until now” (Matthew 24:21) - ESVSB
[Does this mean that a fourth of the world’s Jews were killed in the Judean invasion and conquest 67-73 AD led by Vespasian and Titus? See the estimates given by Josephus.]
kill with the sword, with hunger, with death, . . This fourfold set of woes (sword and famine and diseaseand wild animals; cp. Ezekiel 14:21) summarizes the tragedies [of war] - NLTSB
to kill with . . These four horsemen represent the OT covenant judgments (cf. Leviticus 26:21-26; Jeremiah 15:2; Jeremiah 24:10; Jeremiah 27:8; Jeremiah 19:7-8; Jeremiah 32:24, Jeremiah 32:36; Jeremiah 34:17; Ezekiel 5:12, Ezekiel 5:17; Ezekiel 14:21; Amos 4:6-10).
The term for “sword” is different from v. 4. This refers to the large battle sword. All 4 of the OT judgments of war, famine, plague, and wild animals are listed in Leviticus 26:21-26 and Ezekiel 14:21. These covenant judgments are clearly discussed in Deuteronomy 27:1-29.
Remember, originally their purpose was to cause Israel to repent and turn back to YHWH. They function in that same redemptive sense here (cf. Revelation 11:13; Revelation 14:7). - Utley
and by the beasts of the earth . . In addition to the tactics of the second and third horsemen, Death and Hades also employed wild animals (see Leviticus 26:22; Ezekiel 14:15). - FSB
God’s “four dreadful judgments” against Israel (Ezekiel 14:21; cf. Deuteronomy 32:24-26; Jeremiah 24:10). NIVZSB
The same parallel prediction was made by Ezekiel against Jerusalem, Ezekiel 14:21. Another tie-in with Revelation being about a judgment of God against Israel and Jerusalem in particular. See the note on Revelation 18:24;
Fifth Seal = v. 9-11; Beheaded souls under the altar - asking for avenging judgment. - Exodus 39:39 ; Exodus 40:29
See Revelation 6:7 for Pattern of Seals, Trumpets, bowls, etc. 4-2-1.
The fifth seal reveals the Lamb’s rationale for releasing combatants to devastate the earth. Under the altar in heaven, where sacrificial blood would pool (Exodus 29:12), John sees the souls of believers who were slain (thus they are pictured as sacrifices) for bearing witness about Jesus (cf. Revelation 20:4). - ESVSB
I saw underneath the altar . . There has been much discussion as to which altar this refers. The term “altar” is used quite often in Revelation (cf. Revelation 8:3, Revelation 8:5; Revelation 9:13; Revelation 11:1; Revelation 14:18; Revelation 16:7). Some believe that this refers to the sacrificial altar mentioned in Leviticus 4:7 and by Paul in Philippians 2:17, while others believe that it is the altar of incense in the Holy Place of the Tabernacle or temple of Revelation 11:1. It is probably the altar of sacrifice because (1) the rabbis saw this as a place of great honor and (2) it is referring to death (i.e. blood) of the martyrs. - Utley
I saw under the altar the souls of them that were slain for the word of God. . These are clearly Christians who had suffered martyrdom. They had died “for the word of God.” They were under the altar. ... The brazen altar stood at the door of the tabernacle, and at the bottom of it all the blood of the offerings was poured (Leviticus 4:7; Exodus 29:12 ). Their position probably points out that their own blood was poured out for Christ. - PNT
altar . . This altar was evidently an altar of sacrifice rather than an incense altar (cf. Revelation 5:8; Revelation 8:3-5; Revelation 14:17-18). Under this altar were the souls (Gr. psyche, lives) of people who had died for their faith in God and their faithfulness to Him Perhaps the idea is that the lives of these martyrs were sacrifices to God (cf. Philippians 2:17; 2 Timothy 4:6). The “and” (Gr. kai) is again probably ascensive (cf. Revelation 1:2, Revelation 1:9) meaning the word of God “even” the testimony they maintained.-Constable
the souls of those who had been slaughtered . . The martyrs are under the altar: They were sacrificed because of their faith in Christ (see Revelation 20:4) and implies violence. - FSB
the souls of those who had been slain . . These souls are the disembodied (between death and resurrection) martyred believers (cf. Revelation 13:15; Revelation 18:24; Revelation 20:4). All Christians are called to be martyrs if the situation demands (cf. Revelation 2:10, Revelation 2:13; Matthew 10:38-39; Matthew 16:24). - Utley
souls . . There is undoubtedly here no distinction between the word for "soul" ψυχὰς (the mere principle of natural life) and "spirit", the immortal and heavenly part of man 1 Corinthians 15:44. See Acts 2:41 for a similar interchange of the words.
slain . . = The term has a sacrificial significance.
those who had been slain . . Christian martyrs (Revelation 20:4), who were “slain” like the Lamb and God’s prophets (Revelation 5:9; Revelation 18:24). Like John (Revelation 1:9), they suffered for their faithful “testimony.” - NIVZSB
the souls of those who had been slain . . Christians martyred for their faith (cf. Revelation 7:9, Revelation 7:13-15; Revelation 17:6; Matthew 24:9-14; see also Mark 13:9-13; Luke 21:12-19). - MSB
for . . dia = Revelation 1:9 "because of" or "on account of" : Revelation 20:4 they had been "beheaded" for their testimony which they held.
cried with a loud voice . . The martyrs shouted to the Lord because they trusted in his power to redress their grievances. - NLTSB
How long . . This prayer often shows up in the midst of persecution (e.g., Zechariah 1:12; Psalms 13:1-2; Isaiah 6:11; Habakkuk 1:2 ).
God’s answer is in a "little while" for "the time is at hand" and God’s judgment would "shortly" be rendered, Revelation 1:1-3; and Revelation 22:6; Revelation 22:10.
With the coming wrath of God on their enemies (the fall of Jerusalem, AD 70) the saints would see their vengeance, Revelation 18:20.
John closes the book of Revelation with the Lord promising to "come quickly" to bring this avenging judgment, Revelation 22:20.
how long . . Is God slow to act? Will justice be done? God does act decisively (see Revelation 6:12-14); his wrath (Revelation 6:16-17) must be understood in terms of justice, fairness, and righteousness (see Exodus 34:5-7; Psalms 103:8; Psalms 145:8; Nehemiah 9:17; Joel 2:13; Jonah 4:2; Romans 2:6-11). - NLTSB
how long . . The rest of the book progressively shows how the Lord answers their prayers to avenge their deaths, beginning in Revelation 6:15-17 with the very ones who had put them to death. - ESVSB
O Lord . . [ Christ, "one who controls every thing"] This term “Lord” (despotēs) describes total authority. We get the English term “despot” from this Greek word. It is used of YHWH in Luke 2:29 and Acts 4:24 and of Jesus in 2 Peter 2:1 and Judges 1:4. - Utley
avenge our blood . . The Lord described the Days of vengeance for the saints whose blood had been shed as the time when Israel (with its leaders who rejected Christ and all God’s prophets) and Jerusalem would be destroyed (AD 70) Revelation 18:20 cf Luke 21:22 . See the notes on Matthew 23:35 and Luke 21:22.
avenge our blood . . This cry for God’s justice follows the pattern of OT imprecatory (vengeance) psalms (see “Prayers for Vengeance” at Psalms 137:1, p. 1017; cp. Psalms 6:3; Psalms 74:10; Psalms 79:5; Psalms 80:4).
It also reflects the covenant curses of Deuteronomy 28:53-57; Deuteronomy 32:35 quoted in Romans 12:19.
avenge . . These people are not asking for vengeance, but for justice! This request follows Paul’s admonition in Romans 12:19. - Utley
blood . . Similar to blood crying out - Genesis 4:10 ; Hebrews 12:24; Hebrews 11:4
those who dwell on the earth . . This is a very common phrase in Revelation; it always refers to unbelievers (cf. Revelation 3:10; Revelation 8:13; Revelation 11:10; Revelation 13:8, Revelation 13:14; Revelation 17:8). - Utley
a white robe . . is symbolic of the martyrs’ victory and of God’s full acceptance. - NLTSB
white robe . . of victory and purity (cf. note on Revelation 2:17; also Revelation 3:4-5; Revelation 7:9, Revelation 7:14). - ESVSB
robes . . Greek stole, long festive dress for special occasions. Remember they are spirits without a body, so a robe is given to each one to cloth them. - WG
We see that the “souls” appeared in some visible form, like enough to bodies to wear garments: one of the considerations against regarding them as abstractions, not personal beings. - CBSC
The theological problem involved here is how a disembodied soul could wear a piece of clothing. Be careful of hyper literalism, especially when interpreting an apocalyptic drama! The fact that commentators even discuss this shows how much they misunderstand the genre of the book! Do not push the details in Revelation! - Utley
told they should rest . . The martyrs are to await God’s justice. In a little while God will answer their pleads for justice.
wait . . translated "rest". cf. Revelation 14:13 b.
yet for a little season , , Revelation is about things "which must shortly come to pass."Revelation 1:1-3.
until fellow servants an brethren . . God’s mercy in giving the saints’ enemies time to repent. 2 Peter 3:9. God allows certain things to happen though he is still in command.
God told these martyrs to be patient. More people would experience martyrdom before it would be God’s time for Jesus Christ to return ... and judge their living adversaries. - Constable
brethren . . a generic term that refers to both male and female believers. NLTSB
should be killed . . = Gk mellontes = about to occur.
The Sixth Seal - Destruction of Jerusalem, God’s judgment.
Revelation of God’s Day of Wrath.
This seal show’s God’s answer to the prayers of those pictured in Seal Five Revelation 5:9-10; and reveals in graphic symbolic language like that of the Old Testament prophets the vengeance of God upon the enemy of His people
He . . The Lamb, Revelation 6:1
earthquake = A symbol used in the scriptures of the shaking, upheaval, overthrow, of the persecuting powers. (e.g., Isaiah 13:4-6; Ezekiel 32:7-8; Ezekiel 38:19; Joel 2:10; Mark 13:8). - WG
On such a day when God’s judgment and wrath is poured out on his enemies it is described in such cataclysmic signs and called "the day of the Lord." (see Isaiah 13:4-12; Isaiah 34:1-4; Joel 2:10; Joel 2:30-31; Zephaniah 2:1-3; Mark 13:1-37). - WG
sun black . . From Isaiah 50:3; Isaiah 13:10 ff. Isaiah used similar language to foretell Babylon’s fall. Ezekiel 32:7-8; Isaiah 34:4;
moon as blood . . From Joel 2:31; (quoted in Acts 2:20)
** The western mind should not take these as literal events, but remember that the mid-east mind used such graphic pictures to speak of the overthrow of nations, the overthrow of their royal power (kings and princes, etc) , the lost of their military might, the loss of their economic base, and the overthrow of all facets of national and civil life. The powers that are referenced to can be seen inRevelation 6:15.
The darkening of the sun (cf. Isaiah 13:10; Ezekiel 32:7-8; Joel 2:10, Joel 2:31; Amos 8:9; Matthew 24:29; Mark 13:24-25; Luke 21:25), the reddening of the moon (cf. Joel 2:31; Acts 2:20), and the falling of the stars to earth . - WG
stars fell ... as figs . . Isaiah 34:4. Context of Isaiah 34:4 is God’s judgment of the Edomites. Not to be taken literally, but in the oriental mind-set of the picture of God’s judgment and wrath. Matthew 24:29.
Revelation 6:12-16 pictures a nation suffering God’s wrath to the utmost. It is a graphic picture of the overthrow of the Jewish nation, along with its government, and religious and civil leaders. This happened in AD 70 with Rome’s destruction of Jerusalem.
[See Bible Study Text Books, p. 124 of Rev for sermon and illustration.]
David Bradley "No Place to Hide" wrote of his experience in dropping the first atomic bomb on Japan.
sky receded . .
every mountain and island . . The continued picture of the effect of a cataclysmic earthquake and associated in Scripture with the day of the Lord, when God’s judgment will overturn the whole created order (see Isaiah 13:4-12; Isaiah 34:1-4; Joel 2:1-32; Zephaniah 2:1-3; Mark 13:1-37).
It continues to picture the upheaval in government, religious, economic, and civil life of a nation suffering God’s wrath and vengeance (Revelation 6:10). Vs
who is ale to stand . . The question about Who Can Stand ( Joel 2:11; Malachi 3:2) will be answered in the next chapter. Answer is also in Luke 21:36.
Parallel: Matthew 24:4; Matthew 25:1 ff Mark 13:5 thru v. 37 ; Luke 21:8 - 21; Luke 17:20-37
* The sixth seal show’s God’s answer to the prayers of those pictured in Seal Five Revelation 5:9-10; and reveals in graphic symbolic language like that of the Old Testament prophets the vengeance of God upon the enemy of His people.
Bibliographical Information Gann, Windell. "Commentary on Revelation 6". Gann's Commentary on the Bible. https://www.studylight.org/commentaries/eng/gbc/revelation-6.html. 2021.
Verse 1
Revelation 6:1
Chapter 6 - The Opening of the First Six Seals
The First Seal, vv.1-2
The Second Seal, vv. 3-4
The Third Seal, vv. 5-6
The Fourth Seal, vv. 7-8
The Fifth Seal, vv. 9-11
The Sixth Seal, vv. 12-17
- - - - - -
Revelation 6:1 The opening of the six seals.
I saw . . (or I watched) . . John was an eyewitness of this revelation that came to him as action scenes in a film rather than as words from the pages of a book. - Constable
the Lamb opened . . Christ was the only One found worthy to open the little scroll. As he breaks the 7 seals that secure the scroll, each seal unleashes a new demonstration of God’s judgment on the earth.
The seventh seal contains the 7 trumpets; the seventh trumpet contains the 7 bowls.
one of the four living creatures . . Each of the four living creatures summons one of the riders as the first four seals are broken. - FSB
voice like thunder . . This voice, like thunder, is also mentioned in Revelation 14:2 and Revelation 19:6. A deep, impressive, awe-inspiring sound.
Presumably the Lion, as the other voices are described as those of the second, third, and fourth. But the voice (so the word “noise” should be rendered: cf. 10:3, 4) like thunder does not refer to the lion’s roaring: no doubt the other three voices were as loud. - CBSC
"Come" . . = imperative, present.Cf. vv. 3, 5, 7; 22:17, 20. Does this command refer to John to "come and see" or to the rider on the white horse to "come"?
When the Lamb broke the first of the seven seals on the scroll that He had taken from God, one of the four creatures invited someone to “Come.” This was probably an invitation to the first horseman rather than to John or to Christ. The angel gave this command (Gr. imperative) four times (vv. 1, 3, 5, 7), and each time a horseman on a horse came forth. - Constable
Come and see . . [Or only Come! ] This term means either “come” or “go forth.” The text of the ancient Greek uncial manuscript Sinaiticus (à) adds “and see” (cf. KJV), but Alexandrinus (A) has only “come.” In context this command (PRESENT IMPERATIVE) does not refer to John or the church, but to the four horsemen (cf. Revelation 6:3; Revelation 6:5; Revelation 6:7). - Utley
Pattern of Seals and Trumpets, etc. 4 - 2 - 1.
1. White horse
2. Red Horse
3. Black Horse
4. Pale Horse
5. Spirits under the altar
6. Great earthquake
7. Silence for 30 minutes.
(or it includes the next seven.)
Verse 2
Revelation 6:2
The White Horse
The "Horse" in the scripture is always connected with war.
Some mistakenly think this white horse rider is Christ. [It seems highly unusual that an angel could command Jesus to come.] Christ is the rider of the white horse in Revelation 19:11, but not here.
white . . victory. The Romans, and Persians, etc. would ride a white horse in victory parades. It symbolizes conquest.
The four colored horses allude to Zechariah 1:8-10 ff; Zechariah 6:1-8 ff; Zechariah 6:8 ; Revelation 9:7; Revelation 9:9
The "bow" is the heavy war bow. The bow was typical Graeco-Roman military hardware; here it is a symbol of war.
a crown was given . . This rider is given a crown (a symbol of victory, a winner) by God to execute His judgments. This word refers to the kind of laurel wreath awarded winning athletes.
It “was given to him", so apparently he comes into view armed with the bow, either that of a honoured soldier or of a king, is given to him afterwards perhaps as his title to the dominion he conquorers. - CBSC
But the phrase “was given” is from Daniel 7:4, Daniel 7:6, Daniel 7:14: which may indicate that it is not necessary to suppose that the Seer actually saw some one crown him.
The "crown" is the stephanos, or victor’s crown Revelation 4:10.
conquering . . = Present, participle of "overcoming"
to Conquer . . = subjunctive.
win many battles … gain the victory . . [NLT] The double use of the Greek word nikaō (conquer) confirms that this political rider is powerful. The focus is on war and conquest.
He represents the most powerful military and political power "bent on conquest," the Roman empire.
... probably symbolizes political and military leaders’ destabilizing quest to expand their realms, leading to war (red horse), famine (black horse), and epidemic disease (pale horse). - ESVSB
Verse 3
Revelation 6:3
Second Seal. -- The Red Horse.
Bloodshed.
The second creature.
Verse 4
Revelation 6:4
The Red Horse
fiery red . . War, blood shed. (Mark 13:7-8; Matthew 24:10 ) Represents bloodshed from violence (cf. Zechariah 1:8; Zechariah 6:2).
it was granted . . Passive, someone else gave permission and permitted him to take peace from the earth. ( 1st Aorist, indictive)
The red horse probably symbolizes bloodshed and war. The rider of this horse removes peace from the earth and begins war. There do not seem to me to be sufficient similarities between this red horse rider and the one in Zechariah 1:7 to identify them as the same individual. The one in Zechariah is probably the Angel of the Lord. - Constable
Although peace was what the Roman empire promised (the pax Romana), war, slaughter, including civil upheavals and ethnic cleansing was soon coming upon the Jewish nation and Jerusalem.
should kill one another . . The phrase “to make men slaughter one another” is interesting because in the OT this is one of the means YHWH used to judge His enemies (cf. Judges 7:22; 1 Samuel 14:20; 2 Chronicles 20:22). - Utley
a great sword . . It was a "sword" for killing sacrifices, not a battle sword. The violence against the Jews included their violence and persecution of the church, Revelation 2:9-10; Revelation 3:9; Acts 12:1-3; Revelation 6:9-10;
The "sword" is the word used in the LXX for the knife Abraham used to almost kill Isaac. It is the knife used in killing a sacrifice. Many early saints were martyred because of their faith. These where like sacrifice to God, Mark 13:9-12; Revelation 6:9;
Psalms 45:3-6;
Verse 5
Revelation 6:5
The Third Seal -- The Black Horse
the third living creature . . The four living creatures are each opening one of the first four seals.
Come and see . . cf. note on Revelation 6:1; This seems to be a call for the revelation of the third seal to come forth, for a statement directed to John.
black . . Mournful. Famine is the key to this imagery, Revelation 6:6; Mark 13:8; Matthew 24:7; Also consider: ( Ezekiel 4:17 ) Jeremiah 4:28 ; and Jeremiah 8:21 . Distress and Dilemma - Matthew 24:7
The black horse represents economic and social dysfunction, indicated by scales used in commerce. Rampant inflation is shown by the cost of the staples of life: - NLTSB
black horse. Symbolizes mourning from famine caused by war (cf. 2 Kings 6:24-33; Zechariah 6:2). - NIVZSB
The rider on the black horse carries scales for measuring grains and their prices. A heavenly voice comments on the scales’ significance, citing inflated grain prices (8 to 10 times normal). Siege and disruption of commercial routes will produce scarcity, driving prices up (see Deuteronomy 28:49-57; 2 Kings 6:24-25; 2 Kings 7:1-2). - ESVSB
had a balance scale in his hand . . The scale will aid in rationing out food and drink at exorbitantly high prices. Supplies left over after war (see Revelation 6:2) will need to be carefully apportioned. - FSB [ cf. Leviticus 26:26; Ezekiel 4:16. WG ]
a pair of scales . . Symbolize commerce.
Verse 6
Revelation 6:6
heard a voice . . Apparently the voice of God ??? One in the midst of the four living creatures.
A quart of wheat for a denarius . . Suggestive of someone rationing out supplies in a government food line and selling them at inflated prices (compare 2 Kings 6:24-25). A denarius, the coin mentioned here in the Greek text, was a day’s wage earned by a common laborer. Such rations could feed only one person, so a worker would not have been able to afford to feed his family. The result would have been widespread hunger and starvation. - FSB
a penny . . = a day’s wage. ( This would means these commodities would cost about 12 times the regular cost.)
wheat ... barley . . Primary food staples in Israel Deuteronomy 8:8. The famine prices are inflated 8 to 16 time the normal rate. NIVZSB
Barley was usually fed to animals or ate by the poor as it is low in nutrients and cheaper than wheat.
the olive oil and the wine . . The necessities (wheat and barley) are sold for exorbitant prices, but luxury items (oil and wine) are unaffected. This may point to the role greed can play in intensifying the effects of a famine. - FSB
A loaf of wheat bread or three loaves of barley will cost a day’s pay . . (Greek A choinix [1 quart or 1 liter] of wheat for a denarius, and 3 choinix of barley for a denarius. A denarius was equivalent to a laborer’s full day’s wage). Yet the prices of luxuries such as oil and wine would remain unchanged. It is an image of social and economic imbalance. - NLTSB
do not damage the oil and the wine . . Sets limits on the rider’s destruction. Olive trees and vines are not immediately impacted by drought, suggesting a limited shortage rather than a severe famine as in Joel 1:10-11. - NIVZSB
don’t harm . . NLT "don’t waste". Because of the feminine and the need to cook the grain, be very cautious and don’t wase the oil and wine.
oil and the wine . . Although the point could be that these foods will not be affected by the famine, a more straightforward meaning is that bare staples -- oil was used in the preparation of bread, and wine was considered necessary for cooking and purifying water -- suddenly will become luxuries that have to be carefully protected. - MSB
The fact that these were not hurt shows a limited famine. This limitation can also be seen in Revelation 6:8. God limits His judgment so that unbelievers will have time to repent (cf. 16:9). It is also possible that both of these were used for medical purposes. - Utley
Verse 7
Revelation 6:7
The fourth Seal - The Pale Horse
Pattern of Seal, Trumpets, etc. 4 - 2 - 1.
1. White horse
2. Red Horse
3. Black Horse
4. Pale Horse
5. Spirits under the altar
6. Great earthquake
7. Silence for 30 minutes.
(and it includes the next seven.)
voice of the fourth living creature . .
"Come and see" . .
Verse 8
Revelation 6:8
a pale horse . . = a pale green-yellowish color (corpse like). In the ancient world, pale green was the color for depicting a corpse. This presents a picture of the horrible conditions during the destruction of Jerusalem - Matthew 24:6-7.
pale green horse . . May indicate pestilence and death, as its rider signifies. Expanding on Mark’s version of Jesus’ apocalyptic discourse, Luke adds “plagues” to famines (see Luke 21:11; compare Leviticus 26:25; Ezekiel 14:19; [Ezekiel 14:21; 2 Kings 17:25 ff ]. - FSB
Death and Hades ride the pale horse (Gk. chlōros, “pale green”; either yellowish green or grayish green, the color of corpses). Their authority to kill is limited to a fourth of the earth: - ESVSB
“Pale,” the Gr. word from which the English word “chlorophyll” comes, describes the pale, ashen-green, pallor characteristic of the decomposition of a corpse. - MSB
that sat on him . . Alford remarks on the fact that the phrase for “upon him” is different from that used of the previous riders, and may be rendered “on the top of him,” perhaps taking it to suggest that the spectre (or skeleton, or demon?) did not ride astride and manage his horse, but simply sat clumsily on his back. - CBSC
named Death . . This personification of death is in direct contrast to the life offered by the Lamb, Jesus (Revelation 7:14).
he who sat on it had the name Death; and Hades was following . . This is an OT allusion to Proverbs 5:5 or Hosea 13:14. It is a personification of the terms for termination of physical life. They are used together quite often in the Revelation (cf. Revelation 1:18; Revelation 20:13-14). - Utley
"Hades" What follows war and famine? Plagues and pestilences.
Physical, bodily death is connected to the netherworld of Greek mythology— the place where people go after their bodily death. This personification, along with the personification of death, is likely meant to evoke the idea that these two evil powers are at work in the world—physical death and the spiritual death that can follow it (compare Hosea 13:14). - FSB
the grave . . NTL Greek Hades. In Greek thought, Hades was the underworld abode of bodiless beings. The Hebrew idea of Sheol, the place of the dead (1 Samuel 28:15), was similar. - NLTSB
a fourth of the earth . . Severe, yet restrained, judgment. - NIVZSB
The death of “a fourth of the earth” would be a “great tribulation, such as has not been from the beginning of the world until now” (Matthew 24:21) - ESVSB
[Does this mean that a fourth of the world’s Jews were killed in the Judean invasion and conquest 67-73 AD led by Vespasian and Titus? See the estimates given by Josephus.]
kill with the sword, with hunger, with death, . . This fourfold set of woes (sword and famine and disease and wild animals; cp. Ezekiel 14:21) summarizes the tragedies [of war] - NLTSB
to kill with . . These four horsemen represent the OT covenant judgments (cf. Leviticus 26:21-26; Jeremiah 15:2; Jeremiah 24:10; Jeremiah 27:8; Jeremiah 19:7-8; Jeremiah 32:24, Jeremiah 32:36; Jeremiah 34:17; Ezekiel 5:12, Ezekiel 5:17; Ezekiel 14:21; Amos 4:6-10).
The term for “sword” is different from v. 4. This refers to the large battle sword. All 4 of the OT judgments of war, famine, plague, and wild animals are listed in Leviticus 26:21-26 and Ezekiel 14:21. These covenant judgments are clearly discussed in Deuteronomy 27:1-29.
Remember, originally their purpose was to cause Israel to repent and turn back to YHWH. They function in that same redemptive sense here (cf. Revelation 11:13; Revelation 14:7). - Utley
and by the beasts of the earth . . In addition to the tactics of the second and third horsemen, Death and Hades also employed wild animals (see Leviticus 26:22; Ezekiel 14:15). - FSB
God’s “four dreadful judgments” against Israel (Ezekiel 14:21; cf. Deuteronomy 32:24-26; Jeremiah 24:10). NIVZSB
The same parallel prediction was made by Ezekiel against Jerusalem, Ezekiel 14:21. Another tie-in with Revelation being about a judgment of God against Israel and Jerusalem in particular. See the note on Revelation 18:24;
Verse 9
Revelation 6:9
Fifth Seal = v. 9-11; Beheaded souls under the altar - asking for avenging judgment. - Exodus 39:39 ; Exodus 40:29
See Revelation 6:7 for Pattern of Seals, Trumpets, bowls, etc. 4-2-1.
The fifth seal reveals the Lamb’s rationale for releasing combatants to devastate the earth. Under the altar in heaven, where sacrificial blood would pool (Exodus 29:12), John sees the souls of believers who were slain (thus they are pictured as sacrifices) for bearing witness about Jesus (cf. Revelation 20:4). - ESVSB
I saw underneath the altar . . There has been much discussion as to which altar this refers. The term “altar” is used quite often in Revelation (cf. Revelation 8:3, Revelation 8:5; Revelation 9:13; Revelation 11:1; Revelation 14:18; Revelation 16:7). Some believe that this refers to the sacrificial altar mentioned in Leviticus 4:7 and by Paul in Philippians 2:17, while others believe that it is the altar of incense in the Holy Place of the Tabernacle or temple of Revelation 11:1. It is probably the altar of sacrifice because (1) the rabbis saw this as a place of great honor and (2) it is referring to death (i.e. blood) of the martyrs. - Utley
I saw under the altar the souls of them that were slain for the word of God. . These are clearly Christians who had suffered martyrdom. They had died “for the word of God.” They were under the altar. ... The brazen altar stood at the door of the tabernacle, and at the bottom of it all the blood of the offerings was poured (Leviticus 4:7; Exodus 29:12 ). Their position probably points out that their own blood was poured out for Christ. - PNT
altar . . This altar was evidently an altar of sacrifice rather than an incense altar (cf. Revelation 5:8; Revelation 8:3-5; Revelation 14:17-18). Under this altar were the souls (Gr. psyche, lives) of people who had died for their faith in God and their faithfulness to Him Perhaps the idea is that the lives of these martyrs were sacrifices to God (cf. Philippians 2:17; 2 Timothy 4:6). The “and” (Gr. kai) is again probably ascensive (cf. Revelation 1:2, Revelation 1:9) meaning the word of God “even” the testimony they maintained.- Constable
the souls of those who had been slaughtered . . The martyrs are under the altar: They were sacrificed because of their faith in Christ (see Revelation 20:4) and implies violence. - FSB
the souls of those who had been slain . . These souls are the disembodied (between death and resurrection) martyred believers (cf. Revelation 13:15; Revelation 18:24; Revelation 20:4). All Christians are called to be martyrs if the situation demands (cf. Revelation 2:10, Revelation 2:13; Matthew 10:38-39; Matthew 16:24). - Utley
souls . . There is undoubtedly here no distinction between the word for "soul"ψυχὰς (the mere principle of natural life) and "spirit", the immortal and heavenly part of man 1 Corinthians 15:44. See Acts 2:41 for a similar interchange of the words.
slain . . = The term has a sacrificial significance.
those who had been slain . . Christian martyrs (Revelation 20:4), who were “slain” like the Lamb and God’s prophets (Revelation 5:9; Revelation 18:24). Like John (Revelation 1:9), they suffered for their faithful “testimony.” - NIVZSB
the souls of those who had been slain . . Christians martyred for their faith (cf. Revelation 7:9, Revelation 7:13-15; Revelation 17:6; Matthew 24:9-14; see also Mark 13:9-13; Luke 21:12-19). - MSB
for . . dia = Revelation 1:9 "because of" or "on account of" : Revelation 20:4 they had been "beheaded" for their testimony which they held.
Verse 10
Revelation 6:10
cried with a loud voice . . The martyrs shouted to the Lord because they trusted in his power to redress their grievances. - NLTSB
How long . . This prayer often shows up in the midst of persecution (e.g., Zechariah 1:12; Psalms 13:1-2; Isaiah 6:11; Habakkuk 1:2 ).
God’s answer is in a "little while" for "the time is at hand" and God’s judgment would "shortly" be rendered, Revelation 1:1-3; and Revelation 22:6; Revelation 22:10.
With the coming wrath of God on their enemies (the fall of Jerusalem, AD 70) the saints would see their vengeance, Revelation 18:20.
John closes the book of Revelation with the Lord promising to "come quickly" to bring this avenging judgment, Revelation 22:20.
how long . . Is God slow to act? Will justice be done? God does act decisively (see Revelation 6:12-14); his wrath (Revelation 6:16-17) must be understood in terms of justice, fairness, and righteousness (see Exodus 34:5-7; Psalms 103:8; Psalms 145:8; Nehemiah 9:17; Joel 2:13; Jonah 4:2; Romans 2:6-11). - NLTSB
how long . . The rest of the book progressively shows how the Lord answers their prayers to avenge their deaths, beginning in Revelation 6:15-17 with the very ones who had put them to death. - ESVSB
O Lord . . [ Christ, "one who controls every thing"] This term “Lord” (despotēs) describes total authority. We get the English term “despot” from this Greek word. It is used of YHWH in Luke 2:29 and Acts 4:24 and of Jesus in 2 Peter 2:1 and Judges 1:4. - Utley
avenge our blood . . The Lord described the Days of vengeance for the saints whose blood had been shed as the time when Israel (with its leaders who rejected Christ and all God’s prophets) and Jerusalem would be destroyed (AD 70) Revelation 18:20 cf Luke 21:22 . See the notes on Matthew 23:35 and Luke 21:22.
avenge our blood . . This cry for God’s justice follows the pattern of OT imprecatory (vengeance) psalms (see “Prayers for Vengeance” at Psalms 137:1, p. 1017; cp. Psalms 6:3; Psalms 74:10; Psalms 79:5; Psalms 80:4).
It also reflects the covenant curses of Deuteronomy 28:53-57; Deuteronomy 32:35 quoted in Romans 12:19.
avenge . . These people are not asking for vengeance, but for justice! This request follows Paul’s admonition in Romans 12:19. - Utley
blood . . Similar to blood crying out - Genesis 4:10 ; Hebrews 12:24; Hebrews 11:4
those who dwell on the earth . . This is a very common phrase in Revelation; it always refers to unbelievers (cf. Revelation 3:10; Revelation 8:13; Revelation 11:10; Revelation 13:8, Revelation 13:14; Revelation 17:8). - Utley
Verse 11
Revelation 6:11
a white robe . . is symbolic of the martyrs’ victory and of God’s full acceptance. - NLTSB
white robe . . of victory and purity (cf. note on Revelation 2:17; also Revelation 3:4-5; Revelation 7:9, Revelation 7:14). - ESVSB
robes . . Greek stole, long festive dress for special occasions. Remember they are spirits without a body, so a robe is given to each one to cloth them. - WG
We see that the “souls” appeared in some visible form, like enough to bodies to wear garments: one of the considerations against regarding them as abstractions, not personal beings. - CBSC
The theological problem involved here is how a disembodied soul could wear a piece of clothing. Be careful of hyper literalism, especially when interpreting an apocalyptic drama! The fact that commentators even discuss this shows how much they misunderstand the genre of the book! Do not push the details in Revelation! - Utley
told they should rest . . The martyrs are to await God’s justice. In a little while God will answer their pleads for justice.
wait . . translated "rest". cf. Revelation 14:13 b.
yet for a little season , , Revelation is about things "which must shortly come to pass." Revelation 1:1-3.
until fellow servants an brethren . . God’s mercy in giving the saints’ enemies time to repent. 2 Peter 3:9. God allows certain things to happen though he is still in command.
God told these martyrs to be patient. More people would experience martyrdom before it would be God’s time for Jesus Christ to return ... and judge their living adversaries. - Constable
brethren . . a generic term that refers to both male and female believers. NLTSB
should be killed . . = Gk mellontes = about to occur.
killed . . = slain or sacrificed.
Verse 12
Revelation 6:12
The Sixth Seal - Destruction of Jerusalem, God’s judgment.
Revelation of God’s Day of Wrath.
This seal show’s God’s answer to the prayers of those pictured in Seal Five Revelation 5:9-10; and reveals in graphic symbolic language like that of the Old Testament prophets the vengeance of God upon the enemy of His people
He . . The Lamb, Revelation 6:1
earthquake = A symbol used in the scriptures of the shaking, upheaval, overthrow, of the persecuting powers. (e.g., Isaiah 13:4-6; Ezekiel 32:7-8; Ezekiel 38:19; Joel 2:10; Mark 13:8). - WG
On such a day when God’s judgment and wrath is poured out on his enemies it is described in such cataclysmic signs and called "the day of the Lord." (see Isaiah 13:4-12; Isaiah 34:1-4; Joel 2:10; Joel 2:30-31; Zephaniah 2:1-3; Mark 13:1-37). - WG
sun black . . From Isaiah 50:3; Isaiah 13:10 ff. Isaiah used similar language to foretell Babylon’s fall. Ezekiel 32:7-8; Isaiah 34:4;
moon as blood . . From Joel 2:31; (quoted in Acts 2:20)
The darkening of the sun (cf. Isaiah 13:10; Ezekiel 32:7-8; Joel 2:10, Joel 2:31; Amos 8:9; Matthew 24:29; Mark 13:24-25; Luke 21:25), the reddening of the moon (cf. Joel 2:31; Acts 2:20), and the falling of the stars to earth . - WG
Verse 13
Revelation 6:13
stars fell ... as figs . . Isaiah 34:4. Context of Isaiah 34:4 is God’s judgment of the Edomites. Not to be taken literally, but in the oriental mind-set of the picture of God’s judgment and wrath. Matthew 24:29.
Revelation 6:12-16 pictures a nation suffering God’s wrath to the utmost. It is a graphic picture of the overthrow of the Jewish nation, along with its government, and religious and civil leaders. This happened in AD 70 with Rome’s destruction of Jerusalem.
[See Bible Study Text Books, p. 124 of Rev for sermon and illustration.]
See final note on Revelation 6:12.
Verse 14
Revelation 6:14
David Bradley "No Place to Hide" wrote of his experience in dropping the first atomic bomb on Japan.
sky receded . .
every mountain and island . . The continued picture of the effect of a cataclysmic earthquake and associated in Scripture with the day of the Lord, when God’s judgment will overturn the whole created order (see Isaiah 13:4-12; Isaiah 34:1-4; Joel 2:1-32; Zephaniah 2:1-3; Mark 13:1-37).
It continues to picture the upheaval in government, religious, economic, and civil life of a nation suffering God’s wrath and vengeance (Revelation 6:10). Vs
Verse 15
Revelation 6:15
kings -- great men ... rich men -- commanders ... etc. These are the powers that are referenced to in Revelation 6:12-14.
hide us . . Isaiah 2:10 Escape from God’s wrath will be impossible.
* Josephus’ War of the Jews reveals how the Romans put such a barrier around Jerusalem and allowed no escape from the city
Verse 16
Revelation 6:16
Mountains and rocks . . The language comes from Hosea 10:8; Luke 23:30
Wrath of the Lamb . . A paradox, a lamb is known for it gentleness, etc.
Verse 17
Revelation 6:17
For . . because
great day of His wrath . . judgment, the day of his vengeance of the souls under the altar, Revelation 6:10.
wrath = Zephaniah 1:14; Joel 2:11 ; Isaiah 13:6-7 ; Nahum 1:5-7 ; Malachi 3:2
who is ale to stand . . The question about Who Can Stand ( Joel 2:11; Malachi 3:2) will be answered in the next chapter. Answer is also in Luke 21:36.
Parallel: Matthew 24:4; Matthew 25:1 ff Mark 13:5 thru v. 37 ; Luke 21:8 - 21; Luke 17:20-37