Revelation 6:1

REV:6

To this point, Revelation has been relatively easy to interpret; but, beginning with this chapter, there are scores of interpretations, with multiple schools of interpreters, following all kinds of bizarre and fanciful "explanations" of what is here written. (See introduction for a discussion of some of the more important methods followed by various groups.) In a sense, one must be accounted rather bold to write confidently of things about which there is so much disagreement; but, on the other hand, there are some things which this writer brings to this study which are by no means universal. First, there is a general knowledge, at least, of what the New Testament teaches; secondly, there is a fundamental rejection of the notion that this sacred prophecy is some kind of hodgepodge cooked up by the apostle John and made up of materials gleaned from "Semitic folklore, Persian elements, Babylonian mythology, the writings of Virgil, Semitic and Hellenic mythology, the Apocrypha, and the Book of Enoch."[1] Scholars who pursue such an assumption can never know what Revelation means, simply because they are seeking its meaning in the wrong place. Thirdly, there is a deep sense of conviction that no "brand new doctrine," such as that usually designated as premillennialism, is to be found in the book. In other words, Revelation is considered to be in full and complete harmony with everything else in the New Testament. For example, the one judgment day of the whole New Testament is not a conception here replaced by a multiple series of judgments; but the references which appear to be such are repeated references to the very same judgment day (singular). Fourthly, many of the common pitfalls of supposing: (1) that the whole book refers to a period following the Second Advent; (2) that every line of it has already been fulfilled; (3) that John was restricted to current events in his terminology; (4) that an "Antichrist" is anywhere mentioned in Revelation; or (5) that the various seals, trumpets, bowls, etc., have reference to "successive events" - these and many other common assumptions which mar the works of many are here rejected and avoided.

The general assumptions underlying this interpretation are: (1) that the succeeding series of seals, trumpets, bowls, etc., and "Onward from chapter 6 are a panorama of parallel judgments";[2] (2) that "The millennium and the present age are one and the same thing";[3] (3) that the true key to unlocking the mysteries of Revelation must be sought in the Olivet discourse of Jesus (Matthew and parallels), and in other Scriptural passages; (4) that much of the symbolism in Revelation has a double application, just as was clearly the case in the Olivet discourse; (5) that the known fulfillment of a given passage in some historical event now past does not preclude its reference to some final, future event; (6) that the successive mention, for example, of such symbols as the horses (in this chapter) does not mean the reality symbolized by one of them disappeared when the next came to view, but that the various conditions symbolized were probably manifested simultaneously; and (7) that the great landmark by which the whole prophecy can be properly oriented and understood is that of the Second Advent and the simultaneous resurrection of the dead and the final judgment. Without such a "rudder" as this, the interpreter's ship is doomed to drift in all directions. That such assumptions as these are candidly and confidently made derives from a lifetime of studying the sacred text; and it surely is our prayerful hope that in none of them have we been misled or deceived.

Chapter summary: the opening of the seven seals begins here, with six of them being opened in this chapter. It should be noted that what is revealed following the opening of each seal is not said to be read from the scroll, which is never either opened or read in the whole prophecy. Rather, the contents of it, as far as it pertained to the fortunes of God's church in the world, were revealed in the visions that promptly succeeded the breaking of each of the seals.

And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, Come. And I saw, and behold, a white horse, and he that sat thereon had a bow; and there was given unto him a crown: and he came forth conquering, and to conquer.

Of all those who have discussed this in their books, as far as we have investigated, William Hendriksen has the most thorough and intensive study of it; and the symbol (the white horse and its rider) which dominates these two verses was identified by him with "The Christ".[4] Although disagreeing with it, Bruce admitted that this "is the long established interpretation";[5] "many think this";[6] Roberson,[7] Cox,[8] Wallace,[9] and a very great many others might be cited; but perhaps it is more profitable to point out the reasons behind this view.

1. "The white horse ..." The color here is significant, for its contrasts with the colors of the other horses; and nowhere in Revelation is white used otherwise than as a symbol of purity, holiness, glory, etc. "In the book of Revelation, white is never used of anything evil."[10] The white throne upon which God sits is an example.

2. The choice of a "horse" in this symbolism means "war." It is a righteous war, for the horse was white, indicating truth and righteousness. "This war began when Jesus ascended to the right hand of the Father in heaven, and his disciples began to go everywhere at his command."[11]

3. The rider wore a crown which was "given to him," not a crown extorted through the atrocities of war, but a gift of God. A "crown" in the Scriptural sense upon the head of some profane conqueror is impossible to believe. Only Christ fits the picture.

4. The rider on this white horse went forth "conquering and to conquer," expressions used extensively elsewhere in the New Testament of Christ. "We feel sure that had you never heard another interpretation you would at once have said, `This is the Conquering Christ.'"[12]

5. The conqueror in Revelation 19:11 is also crowned and rides upon a white horse; but he cannot be mistaken. His name is given: "KING OF KINGS AND LORD OF LORDS." Can this conqueror be any other? As Roberson said, "All efforts to separate the white horse of this vision from that of Revelation 19:11 are futile."[13]

Objections to this interpretation are not grounded in a proper understanding of the New Testament. For example, the notion advanced by many to the effect that the other three horsemen all represent judgments, but the conquering Christ is not a judgment, fails to take into account that the preaching of Christ's gospel is indeed the principal and leading judgment of this earth. "An odor of life unto life in them that are saved, and an odor of death unto death in them that perish" (2 Corinthians 2:16). Christ came to send, not peace, "but a sword" (Matthew 10:34). There is extensive teaching along this vein of thought in the New Testament, and all of it nullifies the objection that "Christ is quite out of place"[14] in this passage. Indeed, he is exactly where he belongs, "leading the van" of the judgments of earth. Furthermore, extensive terminology in the Old Testament corroborates this. See Psalms 45:3-5, Zech. etc. For those interested in a more extensive discussion of this interpretation, see William Hendriksen's analysis.[15]

The further objection that Christ would not have rushed off on a white horse at the behest of one of the living creatures fails to note that what we have is "a vision." It is also not inconsistent that Christ both opens the seals and appears in the visions extensively throughout Revelation.

Despite what would appear to be conclusive evidence that the crowned rider on the white horse of the first seal could hardly be any other than the Son of God, he is "interpreted" as the Antichrist,[16] "conquering military power,"[17] "the victory of selfish, lustful conquest,"[18] "the victorious warrior,"[19] etc. Most of the interpretations of this symbol as anything other than the Lord Jesus Christ and the preaching of his holy gospel are firmly grounded in a priori conceptions of such things as the millennium, the parousia, the great tribulation, the rapture, or some other stylized interpretation of the prophecy.

Some little time has been devoted to this opening of the first seal, because the way it is interpreted will color all that follows. For example, if this crowned rider on the white horse with the bow in his hand is understood to mean Jesus Christ and his worldwide program of preaching the gospel, it is clear enough that it cannot possibly refer to some relatively short period of history, but to the entire dispensation reaching from the First Advent to the Second Advent. Thus we confidently interpret it. "This gospel of the kingdom shall be preached in the whole world for a testimony unto all nations; and then shall the end come" (Matthew 24:14).

The reluctance of some to bracket Christ on the first horse with others symbolizing bloodshed, famine, and pestilence is due to a failure to see all four (even the preaching of the gospel) as a divine series of judgments upon mankind. They are operative continuously and simultaneously throughout the earth until the end of time. If it is asked why, then, do they "follow" one after another in the vision; it must be replied, "because they do follow." The gospel is preached, and the failure to obey its holy teachings causes bloodshed, famine, and death. The great paradox of the Christ is that the Prince of Peace should bring, not peace, but a sword (Matthew 10:34). The principle inherent in this interpretation is that all human suffering, in the last analysis, is traceable to the fountain source of sin and rebellion against God in human hearts.

[1] James Moffatt, Expositor's Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), pp. 388-390.

[2] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 642.

[3] Jay E. Adams, The Time is at Hand (Nutley, New Jersey: Presbyterian and Reformed Publishing Company, 1977), p. 24.

[4] William Hendriksen, More than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), p. 113.

[5] F. F. Bruce, op. cit., p. 644.

[6] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1078.

[7] Charles H. Roberson, Studies in Revelation (Tyler, Texas: P. D. Wilmeth, P.O. Box 3305,1957), p. 38.

[8] Frank L. Cox, Revelation in 26 Lessons (Nashville: Gospel Advocate Company, 1956), p. 48.

[9] Foy E. Wallace, Jr., The Book of Revelation (Nashville: The Foy E. Wallace, Jr., Publications, 1966), p. 143.

[10] Jim McGuiggan, The Book of Revelation (West Monroe, Louisiana: William C. Johnson, 1976), p. 77.

[11] Frank L. Cox, op. cit., p. 48.

[12] William Hendriksen, op. cit., p. 115.

[13] Charles H. Roberson, op. cit., p. 38.

[14] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 3.

[15] William Hendriksen, op. cit., p. 113-118.

[16] Finis Jennings Dake, Revelation Expounded (Lawrenceville, Georgia: Finis Jennings Dake, 1950), p. 81.

[17] J. W. Roberts, The Revelation of John (Austin, Texas: R. B. Sweet Company, 1974), p. 65.

[18] Henry B. Swete, The Apocalypse of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1951), p. 67.

[19] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 517.