Revelation 6

The worship described in Revelation 4—5 is preparation for the wrath described in Revelation

6—19. It seems strange to us that worship and judgment should go together, but this is because we do not fully understand either the holiness of God or the sinfulness of man. Nor do we grasp the total picture of what God wants to accomplish and how the forces of evil have opposed Him. God is longsuffering, but eventually He must judge sin and vindicate His servants.

According to Daniel 9:27, seven years are assigned to Israel in God’s prophetic calendar, beginning with the signing of an agreement with the world dictator (the Antichrist), and ending with Christ’s return to earth to judge evil and establish His kingdom. It is this period that is described in Revelation 6—19. By referring to John’s outline (Rev. 1), you will see that his description is in three parts: the first three and a half years (Rev. 6—9), the events at the middle of the period (Rev. 10—14), and the last three and a half years (Rev. 15—19).

What is so significant about the middle of the tribulation? That is when the Antichrist breaks his covenant with Israel and becomes their persecutor instead of their protector (Dan. 9:27).

As you study these fourteen action-filled chapters, keep in mind that John wrote to encourage God’s people in every age of history. He was not only writing prophecy that would be fulfilled in the end times, but he was also writing great theology and dramatically revealing the character of God and the principles of His kingdom. These chapters describe the cosmic conflict between God and Satan, the New Jerusalem and Babylon, and no matter what “key” a student may use to unlock Revelation, he cannot help but see the exalted King of kings as He vindicates His people and gives victory to His overcomers.

Since the church never knows when Christ will return, each generation must live in expectancy of His coming. Therefore the book of Revelation must be able to communicate truth to each generation, not just to the people who will be alive when these events occur. Verses like Revelation 13:9; 16:15; and 22:7, 18–20 all indicate the timelessness of John’s message. This also explains why the apostle used so much symbolism, for symbols never lose their meaning. In every era of its history, the church has had to contend with Babylon (compare Rev. 18: with Jer. 50—51) and Antichrist (see 1 John 2:18ff.). Revelation 6—19 is merely the climax of this conflict.

In Revelation 6—7, John characterized the opening days of the tribulation as a time of retribution, response, and redemption.

In this section, John recorded the opening of the first four seals, and as each seal was opened, one of the four living creatures summoned a rider on a horse. (“Come and see” should read, “Come!”) In other words, events take place on earth because of the sovereign direction of God in heaven.

The horse imagery is probably related to the vision described in Zechariah 1:7–17. Horses represent God’s activity on earth, the forces He uses to accomplish His divine purposes. The center of His program is Israel, particularly the city of Jerusalem. (Jerusalem is mentioned thirty-nine times in Zech.) God has a covenant purpose for Israel, and that purpose will be fulfilled just as He promised.

Now, let’s try to identify these horses and their riders.

Antichrist (vv. 1–2). Daniel states that there is a “prince that shall come,” who will make a covenant with Israel to protect her from her enemies (Dan. 9:26–27). In other words, the future world dictator begins his career as a peacemaker! He will go from victory to victory and finally control the whole world.

Some have suggested that the rider on the white horse is actually a symbol of the “conquering Christ” who today is defeating the forces of evil in the world. They point to Revelation 19: as proof, but the only similarity is the presence of a white horse. If this rider is indeed Jesus Christ, it seems strange that He should be named at the end of the book and not at the beginning!

We would expect the Antichrist to resemble the Christ, because Antichrist is Satan’s great imitation! Even the Jews (who ought to know the Scriptures) will be deceived by him (John 5:43; 2 Thess. 2:1–12). This great deceiver will come as a peaceful leader, holding a bow but no arrows! (Our Lord’s weapon is a sword; Rev. 19:15.) Antichrist will solve the world’s problems and be received as the Great Liberator.

The word for crown in Revelation 6: is Stephanas, which means “the victor’s crown.” The crown that Jesus Christ wears is diadema, “the kingly crown” (Rev. 19:12). Antichrist could never wear the diadem, because it belongs only to the Son of God.

Certainly, there is a sense in which Jesus Christ is conquering today, as He releases people from the bondage of sin and Satan (Acts 26:18; Col. 1:13). But this conquest began with His victory on the cross and certainly did not have to wait for the opening of a seal! We shall note later that the sequence of events in Revelation 6 closely parallels the sequence given by our Lord in His Olivet discourse, and the first item mentioned is the appearance of false Christs (Matt. 24:5).

War (vv. 3–4). Antichrist’s conquest begins in peace, but soon he exchanges the empty bow for a sword. The color red is often associated with terror and death: the red dragon (Rev. 12:3), the red beast (Rev. 17:3). It is a picture of wanton bloodshed. War has been a part of man’s experience since Cain killed Abel, so this image would speak to believers in every age, reminding them that God is ultimately in control, even though He is not responsible for the lawless deeds of men and nations.

Famine (w. 5–6). The color black is often connected with famine (Jer. 14:1–2; Lam. 5:10). Famine and war go together. A shortage of food will always drive up prices and force the government to ration what is available. “To eat bread by weight” is a Jewish phrase indicating that food is scarce (Lev. 26:26). A penny (denarius) a day was a standard wage for laborers (Matt. 20:2), but, of course, it had much greater buying power than the common penny does today. A “measure” of wheat was about two pints, sufficient for the daily needs of one person. Ordinarily, a person could buy eight to twelve measures for a penny, and much more of barley, which was the cheaper grain.

However, during the tribulation, a man will have to work all day just to secure food for himself! There will be nothing for his family! At the same time, the rich will be enjoying plenty of oil and wine. No wonder Antichrist will eventually be able to control the economy (Rev. 13:17) as he promises to feed the hungry masses.

Death (vv. 7–8). John saw two personages: Death riding a pale horse and hades (the realm of the dead) following him. Christ has the keys of death and hades (Rev. 1:18), and both will one day be cast into hell (Rev. 20:14). Death claims the body while hades claims the soul of the dead (Rev. 20:13). John saw these enemies going forth to claim their prey, armed with weapons of the sword, hunger, pestilence (death), and wild beasts. In ancient times, hunger, pestilence, and the ravages of beasts would be expected to accompany war (note also Jer. 15:2; 24:10; Ezek. 14:21).

Conquering tyrants who bring the world war, famine, and pestilence are certainly nothing new. Suffering people from the days of the Roman Empire to the most recent war can easily recognize anticipations of these four dreaded horsemen. This is why the book of Revelation has been a source of encouragement to suffering believers throughout history. As they see the Lamb opening the seals, they realize that God is in control and that His purposes will be accomplished.

John recorded two responses to the opening of the seals, one in heaven and the other on earth.

The martyrs (vv. 9–11). When the Old Testament priest presented an animal sacrifice, the victim’s blood was poured out at the base of the brazen altar (Lev. 4:7, 18, 25, 30). In Old Testament imagery, blood represents life (Lev. 17:11). So, here in Revelation, the souls of the martyrs “under the altar” indicates that their lives were given sacrificially to the glory of God. The apostle Paul had the same idea in mind when he wrote Philippians 2: and 2 Timothy 4:6.

The Greek word martus, which gives us our English word martyr, simply means “a witness” (see Rev. 2:13; 17:6). These saints were slain by the enemy because of their witness to the truth of God and the message of Jesus Christ. The forces of Antichrist do not accept the truth, because Satan wants them to be deceived and accept his lies (see Rev. 19:20; 20:10; also 2 Thess. 2:9–12).

Since their murderers are still alive on earth, these martyrs are apparently from the early part of the tribulation. But they represent all who have laid down their lives for Jesus Christ and the cause of God’s truth, and they are an encouragement to all today who may be called to follow them. They assure us that the souls of the martyrs are in heaven, awaiting the resurrection (Rev. 20:4), and that they are at rest, robed in heavenly glory.

But is it “Christian” for these martyred saints to pray for vengeance on their murderers? After all, both Jesus and Stephen prayed that God would forgive those who killed them. I have no doubt that, when they were slain on earth, these martyrs also prayed for their slayers, and this is the right thing to do (Matt. 5:10–12, 43–48).

The great question, however, was not whether their enemies would be judged, but when. “How long, O Lord?” has been the cry of God’s suffering people throughout the ages (see Ps. 74:9–10; 79:5; 94:3–4; also Hab. 1:2). The saints in heaven know that God will eventually judge sin and establish righteousness in the earth, but they do not know God’s exact schedule. It is not personal revenge that they seek, but vindication of God’s holiness and the establishment of God’s justice. Every believer today who sincerely prays, “Thy kingdom come!” is echoing their petition.

God made clear to these martyrs that their sacrifice was an appointment, not an accident, and that others would join them. Even in the death of His people, God is in control (Ps. 116:15); so there is nothing to fear.

Many others would be slain for their faith before the Lord would return and establish His kingdom (see Rev. 11:7; 12:11; 14:13; and 20:4–5). Then as today, it appears that the enemy is winning, but God will have the last word. Even in our “enlightened” twentieth century, multiplied thousands of true believers have laid down their lives for Christ; certainly they will receive the crown of life (Rev. 2:10).

The earth-dwellers (vv. 12–17). The martyrs cried, “Avenge us!” but the unbelievers on earth will cry, “Hide us!” The opening of the sixth seal will produce worldwide convulsions and catastrophes, including the first of three great earthquakes (Rev. 6:12; 11:13; 16:18–19). All of nature will be affected: the sun, moon, and stars, as well as the heavens, the mountains, and the islands. Compare this scene with Joel 2:30–31 and 3: as well as with Isaiah 13:9–10 and 34:2–4.

Even though John wrote using symbolic language, these verses describe a scene that would frighten even the most courageous person. People will try to hide from the face of God and from the face of the Lamb! Imagine wanting to hide from a lamb! I once heard Dr. Vance Havner say that the day would come when the most expensive piece of real estate would be a hole in the ground, and he was right.

We will see more of “the wrath of God” as we progress through Revelation (Rev. 11:18; 14:10; 16:19; 19:15). We will also encounter the wrath of Satan (Rev. 12:17) and the wrath of the nations as they oppose God (Rev. 11:18). If men and women will not yield to the love of God and be changed by the grace of God, then there is no way for them to escape the wrath of God.

Rank and wealth will not deliver anyone in that terrible day. John’s list included kings, captains, and slaves, the rich and the poor. “Who shall be able to stand?”

The phrase “wrath of the Lamb” seems a paradox. “Wrath of the lion” would be more consistent. We are so accustomed to emphasizing the meekness and gentleness of Christ (Matt. 11:28–30) that we forget His holiness and justice. The same Christ who welcomed the children also drove the merchants from the temple. God’s wrath is not like a child’s temper tantrum or punishment meted out by an impatient parent. God’s wrath is the evidence of His holy love for all that is right and His holy hatred for all that is evil. Only a soft and sentimental person would want to worship a God who did not deal justly with evil in the world.

Furthermore, the people mentioned here are impenitent. They refuse to submit to God’s will. They would rather hide from God in fear (remember Adam and Eve?) than run to Him in faith. They are proof that judgment by itself does not change the human heart. Not only will men seek to hide from God, but they will blaspheme Him as well (Rev. 16:9, 11, 21)!

But is there any hope for believers during this terrible time of judgment? And what about God’s special people, the Jews, who made a covenant with the Antichrist? Certainly people will trust the Lord even after the church is taken to heaven, but how will they manage? We turn to Revelation 7 for some of the answers.

But before considering John’s third theme in this section—redemption—we must note the parallels that exist between Christ’s prophetic words recorded in Matthew 24 and what John wrote in Revelation 6. The following summary outline makes this clear. Matthew 24 Revelation 6 False Christs (vv. 4–5) White horse rider (vv. 1–2) Wars (v. 6) Red horse—war (vv. 3–4) Famines (v. 7a) Black horse—famine (vv. 5–6) Death (vv. 7b–8) Pale horse—death (vv. 7–8) Martyrs (v. 9) Martyrs under the altar (vv. 9–11) Worldwide chaos (vv. Worldwide chaos (vv. 10–13) 12–17)

Matthew 24: introduces the preaching of the gospel of the kingdom throughout the whole world, and this may well be where Revelation 7 fits in. God may use the sealed 144,000 Jews to share His Word with the world, resulting in the salvation of multitudes.