Tagged: four living creatures

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)

The third seal (Rev. 6:5-6)

Previously: A large sword was given to him (Rev. 6:3-4)

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).

As the Lamb opens the third seal, one of the living creatures thunders, “Come!” and a horse and rider appear. This horse is black, and the horseman rides onto the scene holding a balance scale. A voice from among the living creatures tells us what is happening: A full day’s wages buy barely enough food to survive – a crisis for working families – but there is no impact on the rich, who have their fill of more expensive olive oil and wine. It appears this horseman brings famine with him, worsening the widespread death and destruction of the previous rider on the fiery red horse.

Let’s take a closer look and see, first of all, if we may determine what this means to a first-century audience. Then we will explore the possibilities for today’s readers.

The third seal

Jesus opens the third seal. Keep in mind that these seals 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, and the seal may be broken only by the designated authority, in this case the Lamb. As each seal is broken, it likely enables another portion of the scroll to be unraveled, until all seven seals are removed and the full message is revealed.

As the seal is opened, John hears the third living creature say, “Come!” This call probably is not to John but to the horse and rider, who appear immediately after the living creature’s command.

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

The first seal (Rev. 6:1-2)

Previously – Blessing, honor, glory and dominion (Rev. 5:13-14)

The scripture

Rev. 6:1 – Then I saw the Lamb open one of the seven seals, and I heard one of the four living creatures say with a voice like thunder, “Come!” 2I looked, and there was a white horse. The horseman on it had a bow; a crown was given to him, and he went out as a victor to conquer (HCSB).

The opening of the first seal prompts the widest divergence of interpreters’ viewpoints of Revelation thus far. The preterist, historicist, futurist, and idealist now follow their own paths that will not meet again until the final chapters of this apocalyptic text:

  • Preterists see the seal, bowl and trumpet judgments as fulfilled in the first centuries of the church age, either at the fall of Jerusalem in 70 A.D. or at both the fall of Jerusalem and later at the fall of Rome in the fifth century.
  • Historicists view these events as unfolding throughout the course of history, generally equating the papal system of Reformation times with the Apostle John’s vision of the Antichrist.
  • Futurists argue that the events of Revelation are largely unfulfilled, especially chapters 4-22. More specifically, many see the opening of the first seal as the beginning of a seven-year tribulation period, to be followed by the return of Christ.
  • Idealists see these chapters setting forth timeless truths concerning the battle between good and evil – a battle that continues throughout the church age.
  • Meanwhile, a fifth group of interpreters, the eclectics, gleans the strengths of the other four views while avoiding their pitfalls.

While this study avoids championing any of these views to the exclusion of the others, or getting bogged down in interpretive squabbles, it does attempt to draw out of the text clear truths that speak to first-century readers as well as to us today. With that in mind, let’s proceed cautiously as we join John in witnessing the opening of the first seal.

The ESV Study Bible sets the stage: “As the vision of the Son of Man introduced edicts to seven churches (chs. 2–3), so the vision of the Lamb’s receiving the scroll (4:1–5:14) introduces a series of seven visions as the scroll’s seals are broken. These visions introduce instruments employed by the Lamb to bring his enemies to justice (seals 1–4), the rationale for his righteous wrath (seals 5 and 7), and the climax of judgment at history’s end (seal 6).”

As Jesus opens the first seal, it’s important to understand what is meant by the word “seal.” In this context, a seal likely is a piece of wax or clay that has been stamped with a ring or other metal object bearing the insignia of the owner. It identifies the one who has authorized what’s been written, and the seal may be broken only by the designated authority. Just as the Father is the Creator and sovereign Lord of the universe, the Lamb is worthy to take possession of the earth and exercise both judgment and reward because of His slaughter on our behalf (see Rev. 5:6, 9, 12). Likely, each seal, as it is broken, allows a portion of the scroll to be opened, until all seven seals are removed and the full message is revealed. Seals of a larger kind are placed on entrances to prevent the unauthorized from entering. There is, for example, a seal on the lion’s den into which Daniel is thrown (Dan. 6:17), and a seal over the sepulcher into which Jesus is laid following His crucifixion (Matt. 27:66). Neither of these seals is successful in fulfilling their purpose. But the breaking of the seals in Revelation 6 is in perfect accordance with the divine will and good pleasure of Almighty God.

Next – A white horse and his rider (Rev. 6:1-2)

I heard every creature (Rev. 5:13-14)

Previously: The Lamb is worthy (Rev. 5:12)

The scripture

Rev. 5:13 – I heard every creature in heaven, on earth, under the earth, on the sea, and everything in them say: Blessing and honor and glory and dominion to the One seated on the throne, and to the Lamb, forever and ever! 14The four living creatures said, ‘Amen,’ and the elders fell down and worshiped (HCSB).

We have seen the 24 elders (who likely represent redeemed humanity) sing a new song about the worthiness of the slaughtered Lamb, and we have listened to the crescendo of the countless angels joining the elders and living creatures proclaim the Lamb’s worthiness to receive seven-fold tribute. Now, all of creation – “every creature in heaven, on earth, under the earth, on the sea, and everything in them” – joins in a chorus of praise to the Father and the Son. But really, every creature?

Every creature

John records hearing “every creature” offer a four-fold doxology – blessing, honor, glory and dominion – to God the Father and the Lamb. We know that one day “at the name of Jesus every knee should bow – of those who are in heaven and on earth and under the earth – and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:10-11). Generally, we conclude from this passage that all humans one day will acknowledge Jesus as Creator, Savior and Lord – even those who have gone to their graves rejecting Him and bound for eternity in hell. There seems to be no reason to include animals in this activity since they do not sin, have eternal spirits or need a Savior. Some animals don’t even have knees, let alone reasoning capabilities or voices. So, does every creature really have a stake in honoring the Lamb?

In a sense, yes. If it’s possible for the heavens to declare the glory of God, and for the sky to proclaim the work of His hands (Ps. 19:1), then the animal kingdom can demonstrate the Creator’s power and goodness in myriad ways. The humming bird can generate a vibrant baritone with its wings; the humpback whale, an awe-inspiring spin as it emerges from the ocean depths; the hawk, a piercing cry as it hovers in the updrafts. In ways we have yet to discover, the creatures of the earth, sky and sea pay fitting homage to God, who is “the Maker of heaven and earth, the sea and everything in them” (Ps. 146:6). As David wrote in Ps. 145:21, “My mouth will declare the Lord’s praise; let every living thing praise His holy name forever and ever.” And as the Psalmist implores in Ps. 150:6, “Let everything that breathes praise the Lord.”

We can identify the creatures in heaven because John sees them: redeemed people, angels, and living creatures (perhaps cherubim and/or seraphim). And we may conclude that the creatures “on earth” include those that fly, while the creatures on the sea include those in fresh and salty waters. But who are the creatures “under the earth?” Likely, this is a reference to departed spirits in Hades: unbelievers of all time awaiting resurrection and final judgment, and perhaps Old Testament saints, although scholars disagree as to whether believers under the Old Covenant were taken to heaven after Jesus’ resurrection. In any case, there is united and universal agreement that the Father and His Son are worthy to receive blessing, honor, glory and dominion.

Matthew Henry comments: “The whole creation fares the better for Christ. By him all things consist; and all the creatures, had they sense and language, would adore that great Redeemer who delivers the creature from that bondage under which it groans, through the corruption of men, and the just curse denounced by the great God upon the fall” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, Re 5:6–14).

Next: Blessing, honor, glory and dominion

A harp and golden bowls: Revelation 5:8

Previously: Worthy is the Lamb

The scripture

Rev. 5:8 – When He took the scroll, the four living creatures and the 24 elders fell down before the Lamb. Each one had a harp and gold bowls filled with incense, which are the prayers of the saints.

Each one had a harp …

It’s worth noting that only harps and trumpets are mentioned as instruments of worship in Revelation. Not that other musical instruments necessarily are exempted from the throne room of God, but the focus is on these two. We know from previous study that trumpets in scripture often herald the arrival of a king, rally armies for battle, warn of pending judgment and play a key role in some Jewish feasts. So it’s no surprise that trumpets in Revelation serve many of these same purposes. But what about the harps?

According to Easton’s Bible Dictionary, the harp is the national instrument of the Hebrews. It was invented, we’re told in Gen. 4:21, by Jubal. Some think the Hebrew word for harp, kinnor, denotes the whole class of stringed instruments. Harps are used to accompany songs of cheerfulness and praise (Gen. 31:27; 2 Chron. 20:28; Ps. 33:2; 137:2). David plays the harp to soothe King Saul’s troubled soul (1 Sam. 16:23). And the 144,000, standing with the Lamb on Mt. Zion, are praising their Redeemer with a sound “like harpists playing on their harps” (Rev. 14:2). No doubt this stringed instrument is associated with peace, joy, and praise – fitting reasons for the elders and living creatures to employ them in worship.

… and gold bowls

The four living creatures and 24 elders also hold “gold bowls filled with incense, which are the prayers of the saints” (v. 8). Evidently, incense symbolizes the prayers of the saints but is distinct from the prayers themselves (see Rev. 8:3-5). God does not need our prayers to be magically converted into fragrant smoke in order to receive or answer them; Paul tells us that the Holy Spirit “intercedes for us” before the throne (Rom. 8:26). Perhaps the gold bowls best represent the fact that our prayers are kept safe, delivered personally to Him, and are a fragrant aroma in His nostrils. Just as God inhabits the praises of His people, He welcomes their petitions, which waft before the throne like aromatic incense. In the context of Revelation, the pleas of the persecuted saints are heard and will be answered. David says it beautifully in Ps. 141:2: “May my prayer be set before You as incense, the raising of my hands as the evening offering.”

One further note: While the gold bowls represent the prayers of the saints, “[t]his gives not the least sanction to Rome’s dogma of our praying to saints. Though they be employed by God in some way unknown to us to present our prayers (nothing is said of their interceding for us), yet we are told to pray only to Him (Rev 19:10). Their own employment is praise (whence they all have harps): ours is prayer” (R. Jamieson, A.R. Fausset, D. Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, Re 5:8).

Next: And they sang a new song (Rev. 5:7-8)