The fourth seal (Rev. 6:7-8)

Previously: Do not harm the olive oil and the wine (Rev. 6:5-6)

The scripture

Rev. 6:7 – When He opened the fourth seal, I heard the voice of the fourth living creature say, “Come!” 8And I looked, and there was a pale green horse. The horseman on it was named Death, and Hades was following after him. Authority was given to them over a fourth of the earth, to kill by the sword, by famine, by plague, and by the wild animals of the earth” (HCSB).

When Jesus opens the fourth seal, the fourth living creature thunders, “Come!” and a horse and rider appear. This horse, the last of the four, is a ghastly grayish green. The rider is called by name – Hades, the Greek word for the abode of the dead – and Death follows closely behind. This frightful duo is granted authority to strike a fourth of the population by sword, famine, plague and wild animals.

What does all this mean to John’s first-century readers? And what does it mean to us today? Let’s take a closer look.

The fourth seal

The Lamb opens the fourth seal, enabling the fourth living creature to call for the fourth horse and rider. Recapping what’s been written in previous chapters before about seals, they likely are pieces of wax or clay that have been stamped with a ring or other metal object bearing the insignia of the owner. They identify the person who has authorized what’s been written. The seal may be broken only by a designated authority, in this case the Lamb. As each seal is broken, it gives way to another portion of the scroll until all seven seals are removed and the full message is revealed.

As the seal is opened, John hears the fourth living creature say, “Come!” This call probably is not to John but to the horse and rider, who appear at once.

A pale green horse

This horse is described as pale green or greenish gray, the ashen color of death. And no wonder, for the rider upon him is named Death. The Greek word used here to describe the horse’s color, chloros, is the same word used elsewhere in the New Testament to describe vegetation. In Mark 6:39, for example, the Gospel writer records that Jesus has the multitudes sit down in groups on the “green grass.” In Rev. 8:7, at the first trumpet judgment, the “green grass” is burned up. And in Rev. 9:4, the locusts are told not to harm the “grass of the earth.”

What a stark contrast this horse is to the others: white, fiery red (yes, horses can be varying hues of red), and black. But what horse is the color of faded summer vegetation? Perhaps like the grass, which eventually withers and dies, this horse symbolizes the fleeting nature of human life – “As for man, his days are like grass,” Ps. 103:15 – and the inevitability of death and judgment. Consider these passages of scripture, particularly as they speak to death and judgment of the wicked:

  • Ps. 92:7 – “though the wicked sprout like grass and all evildoers flourish, they will eventually be destroyed.”
  • Ps. 129:6 –“Let them [all who hate Zion] be like grass on the rooftops, which withers before it grows up.”
  • Isa. 5:24 – “Therefore, as a tongue of fire consumes straw and as dry grass shrivels in the flame, so their roots [those of the wicked in Judah] will become like something rotten and their blossoms will blow away like dust.”
  • James 1:11 – “For the sun rises with its scorching heat and dries up the grass; its flower falls off, and its beautiful appearance is destroyed. In the same way, the rich man will wither away while pursuing his activities.”
  • 1 Peter 1:24-25 – “All flesh is like grass, and all its glory like a flower of the grass. The grass withers, and the flower drops off, but the word of the Lord endures forever” (quoting Isa. 40:6-8)

Ultimately, youth gives way to old age, vitality to inertia, health to illness, riches to ashes, life to death. While the clock ticks on the life of the unbeliever as he speeds headlong into a Christ-less eternity, the stark reality of death involves even the faithful Christian and is a reminder that the whole world groans beneath the weight of sin (Rom. 8:22). The difference, however, is that Christians – and creation itself – wait eagerly to “be set free from the bondage of corruption” (Rom. 8:21). For the wicked, Death comes on a pale green horse, with Hades close behind.

Next: A horseman named Death (Rev. 6:7-8)

Lost originals. Multiple copies. Thousands of variations. Can we trust the Bible?

Two commonly raised objections to the Bible are: 1) No one really knows what the Bible says because the original manuscripts are lost; and 2) The Bible has been copied so many times, with so many variations, there’s no way to know what was originally scripted.

It is true that the “autographs,” or original manuscripts, written on a variety of degradable surfaces from parchment to papyrus, no longer exist. But the fact that so many copies exist — dating back in some cases to within a generation of their authorship — is powerful evidence for the trustworthiness of scripture. In fact, no other book from the ancient world has more, earlier, or better copied manuscripts than the Bible.

Read. Listen. Learn more.

Do not harm the olive oil and the wine (Rev. 6:5-6)

Previously: A balance scale in the rider’s hand (Rev. 6:5-6)

The scripture

Rev. 6:5-6 – When He opened the third seal, I heard the third living creature say, “Come!” And I looked, and there was a black horse. The horseman on it had a balance scale in his hand. Then I heard something like a voice among the four living creatures say, “A quart of wheat for a denarius, and three quarts of barley for a denarius – but do not harm the olive oil and the wine” (HCSB).

Do not harm the olive oil and the wine

So what does this third seal mean to John’s audience in the first century – and to us today?

The preterist – who sees the events of Revelation primarily fulfilled in the first century – points to the severe food shortages of the Roman siege of Jerusalem in 70 A.D. “Though initially there was enough food stored up to last a long time, the warring factions in the city, out of sheer spite, regularly destroyed the grain stores of the opposing factions! Thus food became so scarce that Josephus records at least one case of a mother eating her infant (compare Deut. 28:53 and 2 Kings 6:28f). It was with reference to this time that Jesus had said, ‘But woe to those who are … nursing babies in those days!’ (see Luke 21:20-23; 23:28-29)” (Revelation: Four Views – A Parallel Commentary, p. 110).

In fact, in an eerie parallel to scripture, Josephus records, “Many there were indeed who sold what they had for one quart; it was of wheat, if they were of the richer sort, but of barley, if they were poorer” (Wars, 5:10-12). The phrase, “do not harm the olive oil and the wine” could be a reference to sacrilegious Jews who pillaged oil and wine from the temple.

The ESV Study Bible notes, “Some think the command not to harm the oil and wine … could also be a prediction of events like that of a.d. 92, when the emperor Domitian during a grain shortage ordered the vineyards cut down to make room for more wheat fields. This caused such a backlash that he rescinded the order. In other words, extreme measures would have to be taken due to the progressive pouring out of judgment.”

No doubt, as preterists contend, this passage of scripture is fulfilled before the very eyes of John’s first-century audience. But is there an application beyond that?

Many historicists – who view the events of Revelation as unfolding throughout the church age – see the black horse as financial oppression imposed by some of the Roman emperors in the third century. Taxes could be paid in cash or in produce, typically grain, oil and wine. Heavy taxation by such emperors as Caracalla (218-222 A.D.) crushed the Roman subjects and produced intense and widespread suffering.

Some historicists agree that the black horse symbolizes economic hardship, but place it at a later date. Grieved by heavy taxation, landowners resorted to destroying crops to avoid paying taxes. This practice became so widespread throughout the Roman Empire that the government forbade the destruction of olive trees and grapevines; thus the phrase “do not harm the olive oil and the wine” takes on special meaning.

Futurists – who interpret nearly all of Revelation as yet unfulfilled – contend that the events described at the opening of the third seal refer to worldwide famine during the seven-year Tribulation. Warren Wiersbe comments: “[D]uring the Tribulation, a man will have to work all day just to secure food for himself! There will be nothing for his family! At the same time, the rich will be enjoying plenty of oil and wine. No wonder Antichrist will eventually be able to control the economy (Rev. 13:17) as he promises to feed the hungry masses” (The Bible Exposition Commentary, Rev. 6:1).

Finally, spiritualists, or idealists – who see Revelation as setting forth timeless truths concerning the battle between good and evil – understand famine to be one form of God’s judgment upon sinners. It is one of the four severe judgments God uses to take vengeance on corrupt societies (see Ezek. 14:21). The phrase, “do not hurt the olive oil and the wine” may be taken as a timeless truth that the rich are better equipped than the poor to endure economic hardships, or it could be a message to John’s initial readers throughout Asia that Domitian’s efforts to interfere with the cultivation of grapes in the provinces would be abandoned.

Some spiritualists understand the second and third seals to be consequences that follow the first seal, which they read as the advancement of the gospel. Therefore, Christians are persecuted by the sword and discriminated against in the marketplace. The first readers of John’s apocalypse can relate to these symbols, as can Christians throughout the church age. How often have Christ’s children been harassed, beaten, humiliated, impoverished, deprived, imprisoned, scorned, and killed because they stood firmly in their faith?

Next: The fourth seal (Rev. 6:7-8)

The Feast of Tabernacles (Sukkot)

Today marks the first day of the Jewish celebration of Sukkot, or the Feast of Tabernacles. It is the seventh and final feast God gave Israel. It is the most festive of all the feasts and is mentioned more often in scripture than any of the others. The word sukkot in Hebrew is translated “tabernacles” in English and means booths or huts. Throughout this seven-day feast, the Jews are required to live in temporary shelters to remind them of God’s provision during their 40 years of wilderness wandering. The holiday also is called the Feast of Ingathering (Ex. 23:16; 34:22) because it is observed after all the fall crops are harvested. This happy feast commemorates God’s past provision in the desert and His present goodness in providing the fall harvest.

The feast begins on the 15th day of Tishri (September/October), five days after the Day of Atonement. The first day of Tabernacles and the day after Tabernacles (known as Shemini Atzeret) are sacred assemblies, or Sabbaths. No work is permitted on these days. This is one of three pilgrim feasts, along with Unleavened Bread and Weeks (Pentecost), requiring all Jewish males to appear before the Lord in the Temple.

Learn more about the Feast of Tabernacles:

Sukkot – Part 1

Sukkot – Part 2

Download a free study:  Jesus in the Feasts of Israel

A balance scale in the rider’s hand (Rev. 6:5-6)

Previously: A black horse (Rev. 6:5-6)

The scripture

Rev. 6:5 – When He opened the third seal, I heard the third living creature say, “Come!” And I looked, and there was a black horse. The horseman on it had a balance scale in his hand. Then I heard something like a voice among the four living creatures say, “A quart of wheat for a denarius, and three quarts of barley for a denarius – but do not harm the olive oil and the wine” (HCSB).

A balance scale in the rider’s hand

The rider on the black horse holds in his hand a balance scale, an instrument used to measure such commodities as wheat and barley. John hears “something like a voice among the four living creatures say, ‘A quart of wheat for a denarius, and three quarts of barley for a denarius – but do not harm the olive oil and the wine’” (v. 6). While merchants sometimes rig their balances to profit from unsuspecting customers, scripture often uses this instrument as a symbol of fairness and justice. For example, in Job’s final claim of innocence he declares, “[L]et God weigh me with an accurate balance, and He will recognize my integrity” (Job 31:6). David writes in Psalm 62:9, “Men are only a vapor; exalted men, an illusion. On a balance scale, they go up; together they [weigh] less than a vapor.” And in Proverbs 11:1 Solomon reminds us that “Dishonest scales are detestable to the Lord, but an accurate weight is His delight.”

Wheat and barley are measured in Revelation 6, and it appears these staples are scarce because people are paying a denarius – a day’s wage for a laborer (see Matt. 20:2) – for a relatively small amount of these essential grains. “To eat bread by weight” is a Jewish phrase indicating that food supplies are sparse (Lev. 26:26). A quart of wheat is enough to sustain one person for one day; three quarts of barley are sufficient to feed three people for a day. So a laborer would have to resort to less-expensive grain in order to feed his family. Normally, a person in John’s time could buy eight to 12 quarts of wheat for a day’s wage, and much more barley. It seems this famine, as all others, falls most severely on the poor, who spend their entire wages on dwindling quantities of food, without spare funds for olive oil and wine, the delicacies of the rich.

Is there a spiritual message here? Matthew Henry comments: “When a people loathe their spiritual food, God may justly deprive them of their daily bread. One judgment seldom comes alone; the judgment of war naturally draws after it that of famine; and those who will not humble themselves under one judgment must expect another and yet greater, for when God contends he will prevail. The famine of bread is a terrible judgment; but the famine of the word is more so, though careless sinners are not sensible of it” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, Re 6:3-8).

Next: Do not harm the olive oil and the wine (Rev. 6:5-6)