Revelation - Breaking Seven Seals
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
This chapter has nothing to do with those adorable whiskered aquatic
mammals that bark, smack their flippers together, and balance beach balls
on their noses. Even though these seven seals do kind of bark, they also bite
and are not at all cute. Like adhesive flaps on envelopes, these seals serve
as locks securing the very important contents of a special scroll.
Taken together, the seven seals of Revelation 6:1–8:1 are similar to a master
key to a building. When you have the right master key, then unlocking doors
is a straightforward task. But with the wrong key, getting inside can be
impossible. That’s why we believe unlocking this section of the book of
Revelation, discussing the seven seals, is critical to understanding the entire
book.
Getting a good grip on the themes and imagery associated with the seals
helps the rest of the imagery and timelines fall into place. In this chapter,
you find out how the seven seals in Revelation 6:1–8:1 preview the events
that lead up to and climax with Jesus’s return to earth. You also see how Old
Testament references to the end times and the return of Jesus explain much
of the imagery in this section of Revelation. The chapter concludes with hints
about the meaning of the mysterious 144,000 whom God has sealed on their
foreheads.
Unsealing the beginning of the end
In Revelation 5 (see chapter 8), the Lamb emerges as the only being worthy
to take the scroll, break its seals, and thereby reveal its contents (Rev. 5:5).
In Revelation 6, the Lamb now breaks the seals — an act that triggers a
series of events leading to his triumph. John watches as one of the four living
creatures around the throne calls upon other creatures, each of which plays
a part in the unfolding of this cosmic drama.
Exploring the connection of the three series of sevens
The Old Testament prophets warned that before the kingdom of God
triumphs, fearful judgments will impact the earth. They refer to this time of
intense suffering as the Day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel
7, 25; Amos 5:18–29; Zephaniah 1–3). Although John doesn’t use that term,
his prophecy picks up this concept and organizes it into three series of seven
judgments. This section explains how these judgments compare.
The number of judgments in each series may derive from the ancient doom
prophecy in Leviticus 26. There, the Lord forewarns his people Israel, “And if
despite this you will not obey me, I will continue to punish you sevenfold for
your sins” (Leviticus 26:18); this warning repeats three more times in the
same chapter (26:21, 26:24, 26:28). At any rate, in apocalyptic writing, the
number seven generally signifies that which is complete, finished, or perfect.
For example, when the last series of seven bowls are about to be poured out,
John comments, “For with them the wrath of God is ended” (Rev. 15:1).
Breaking the seals to gain access to the scroll
Visualize how you’d open a sealed scroll. Instead of a book containing a set
of bound pages, think of a roll of papyrus (an early form of paper) several
feet long. String tied around the scroll prevented it from unraveling. To this
was added a clay seal impressed with the owner’s signature. An intact seal
guaranteed the authenticity of the document and provided evidence that no
one had tampered with the contents.
The scroll in Revelation 5–8 has seven such seals. To open the scroll,
someone first has to break all seven seals. A number of interpreters go awry
here by failing to understand this rather basic point: The seals are not the
contents of the scroll! They’re preliminary events that must happen before
the contents can be read. The sealed scroll is a last will and testament (see
chapter 8). In it are the names of the heirs and a description of their
inheritance. Before the heirs receive their inheritance, certain events must
first unfold.
Scoping out the seven seals
The seven seals in Revelation 6:1–8:1 fall into four categories:
The first four seals: Identified as horsemen on four differently colored
horses, these seals depict terrestrial events.
The fifth seal: Although not depicted as a horse and rider, this seal is
closely related to the first four. It presents a heavenly perspective: a brief
snapshot of Christian martyrs (killed because of their beliefs) beneath an
altar, crying out for justice.
The sixth seal: This seal brings the reader to a display of terrifying
disturbances on the earth and in the heavens, including the sun’s turning
black, stars’ falling to earth, and the moon’s turning into red as blood.
The seventh seal: After a parenthetical section including explanatory
visions, the final seal ushers in silence in heaven, a rather unexpected
outcome.
Comparing notes with Jesus
The synoptic Gospels (Matthew, Mark, and Luke — every Gospel except
John’s) provide a key to unlocking the meaning of the seals. In Revelation,
everything under the first seven seals parallels a message Jesus gave to his
disciples. This teaching — where Jesus explains what will happen before the
end of the world — is commonly called the Olivet Discourse (named after the
Mount of Olives, where he gave this teaching); it appears in Matthew 24:3–
44, Mark 13:3–37, and Luke 21:7–36. In his teaching, Jesus emphasizes that
catastrophic events such as war, famine, earthquakes, pestilence, and
persecution will recur throughout the present age.
When Jesus lists the events in the Olivet Discourse, he doesn’t say they’re
specific signs of the end (Matthew 24:6); rather, he simply says, “All this is
but the beginning of the birth pangs” (Matthew 24:8). The distinction is huge.
Jewish apocalyptic literature also typically anticipated an intense period of
suffering, sometimes called the woes of Messiah, to precede the Messiah’s
appearance (1 Enoch 62:4; 2 Esdras 4:42; and Babylonian Talmud: Tractate
Sanhedrin 96b–97a). Note: The Jewish community by and large rejected early
Christians’ claim that Jesus was the anticipated Messiah. Most Orthodox Jews
(observing the rites and traditions of Judaism) today are still awaiting the
coming of their Messiah; meanwhile, non-observant Jews have, for the most
part, abandoned belief in a personal Messiah and think instead in terms of a
messianic age — that is, a future time of universal peace and prosperity.
In short, the events Jesus foretells in both Revelation and the Gospels aren’t
literally items on a heavenly to-do list, dates in a calendar of events, or
specific signs of the nearness of the end of time. Life between Jesus’s
existence on earth (that ended with his death and resurrection) and his
return to earth is punctuated by disasters and devastating events, none of
which is a sure sign of Jesus’s immediate return. In fact, he cites only one
specific accomplishment that foreshadows his return: “And this good news of
the kingdom will be proclaimed throughout the world, as a testimony to all
the nations; and then the end will come” (Matthew 24:14).
The first four Seals: The four Horsemen of the Apocalypse
(6:1–8)
Galloping forth like figures from a Hogwarts School of Witchcraft and
Wizardry dinner (think Harry Potter) come four horses and their riders. Each
one signifies disaster for the planet. The first four seals in Revelation 6 serve
as preliminaries leading up to the earth-shaking events associated with the
sixth seal. Also, John may be drawing from Jeremiah’s prophecy of four
judgments (pestilence, sword, famine, and captivity) and four destroyers
(sword, dogs, birds, and wild animals) of the sinful people of Jerusalem
(Jeremiah 15:2–3). Ezekiel likewise prophesied “four deadly acts of judgment,
sword, famine, wild animals, and pestilence” against Jerusalem (Ezekiel
14:21). In this section, we take a close look at John’s four horsemen of the
apocalypse.
White horse and rider with a bow
This first seal is arguably the most difficult of the seven seals to interpret. In
Revelation 6:2, John says, “I looked, and there was a white horse! Its rider
had a bow; a crown was given to him, and he came out conquering and to
conquer.” Commentators are divided between two primary interpretations of
who this rider on a white horse is:
Jesus: This view is linked to Revelation 19:11–16, where Jesus is depicted
riding a white horse in his victorious return to earth.
The Antichrist: This view argues that because the other three horses
represent negative, destructive forces, it’s more consistent that all four
share a common negative character.
So which is it? Well, remember that white horses don’t always equate to the
good guys in white hats. Generals of armies in the ancient world often rode
white horses as a sign of status, not moral character. Furthermore, it seems
inappropriate for an angelic being to summon Jesus to go forth; being
summoned is more fitting for someone of lesser status and dignity. Also, the
bow in the hand of the rider on the white horse doesn’t seem suitable for
Jesus and deviates from the references in Revelation where Jesus has a
sword issuing from his mouth (Rev. 1:16, 2:12, 2:16, 19:15). Bows in
scriptural imagery often carry a negative image of war and destruction
(Jeremiah 6:23, 50:14, 50:29, 51:3; Hosea 1:5, 2:18; Zechariah 9:10). Hence,
the white horse rider is more likely the Antichrist. In the prelude to the final
judgment of earth, the Antichrist is seen going forth to conquer.
Red horse and rider with a sword
John then watches as the Lamb breaks the second seal: “And out came
another horse, bright red; its rider was permitted to take peace from the
earth, so that people would slaughter one another; and he was given a great
sword” (Rev. 6:4). The rider’s sword was the Roman machaira, a relatively
short, broad sword used in close combat. In the broader view of the seals,
this rider represents continuous, recurring warfare that wreaks havoc among
humanity — war that people inflict on one another.
Black horse and rider with a balance scale
In Rev. 6:5–6, John writes, “And I looked, and there was a black horse! Its
rider held a pair of scales in his hand, and I heard what seemed to be a voice
in the midst of the four living creatures saying, ‘A quart of wheat for a day’s
pay, and three quarts of barley for a day’s pay, but do not damage the olive
oil and the wine!’” In the ancient world, scales were commonly used to
measure out grain. The day’s pay refers to a denarius, which was a day’s
wage for a common laborer. This seal thus signifies severe famine, where
food prices skyrocket and people’s daily wages can barely afford them food.
The phrase about not damaging the olive oil and the wine suggests that
some luxury goods might still be available, indicating the famine’s selective
impact.
Pale horse and rider named Death
The fourth seal reveals a pale horse whose rider’s name was Death,
accompanied by Hades: “They were given authority over a fourth of the
earth, to kill with sword, famine, and pestilence, and by the wild animals of
the earth” (Rev. 6:8). The color of this horse, often described as ashen or
pale green, resembles the color of a corpse. This rider symbolizes
widespread death caused by a combination of war, famine, disease, and wild
beasts, impacting a significant portion of the earth’s population.
The fifth Seal: Martyrs under the Altar (6:9–11)
In contrast to the first four seals, the fifth seal shifts the focus from earthly
calamities to a heavenly scene. John sees the souls of martyrs beneath an
altar, crying out for justice: “How long, Sovereign Lord, holy and true, until
you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10).
They are given white robes and told to rest a little longer until the number of
their fellow servants and brothers who were to be killed as they had been
was completed. This seal represents the plea for divine justice by those who
have been persecuted and martyred for their faith.
The sixth Seal: Cosmic Disturbances (6:12–17)
When the Lamb opens the sixth seal, there is a great earthquake, and the
sun becomes black as sackcloth, the moon becomes like blood, and the stars
fall to the earth. The sky vanishes like a scroll being rolled up, and every
mountain and island is removed from its place. People of all social statuses
hide in caves and call out for the mountains and rocks to fall on them to hide
them from the wrath of the Lamb, for the great day of their wrath has come,
and who can stand? This seal’s dramatic imagery signifies a series of cosmic
disturbances, indicating a significant upheaval in the natural order as a
prelude to the final judgment.
The seventh Seal: Silence in Heaven (8:1)
The seventh seal brings about a surprising result: silence in heaven for about
half an hour. This silence contrasts sharply with the preceding dramatic
events and may signify a pause or a moment of awe before the final set of
judgments unfolds. The silence can also be seen as a form of solemnity and
reverence, highlighting the gravity of the impending final judgments
contained in the seven trumpets that follow.
