Rev 6:1-8:1 | TNotes | STEP | Summary for Rev 6:1-17: 6:1–16:21 Three sets of seven judgments—the seals, trumpets, and bowls—form the core of Revelation. Some suggest that the judgments form a chronological sequence from beginning to end, with each set of judgments flowing from the seventh judgment of the previous set for a total of twenty-one successive judgments. More likely, the relationship is cyclical (as in other Jewish apocalyptic works; cp. Dan 2 , 7 , 8 , 11 ), with each set conveying increasing intensity and adding new details of God’s judgment on those who rebel against him. In this perspective, all three cycles end at the same chronological point, with the return of Christ. Summary for Rev 6:1-8:1: 6:1–8:1 The Lamb breaks the seven seals to reveal the significance of history from God’s perspective. Summary for Rev 6:1-8: 6:1-8 The four horses and their riders (see Zech 1:8-11 ; 6:1-8 ) sum up the power structures of the world; their activities primarily lead to war, violence, economic imbalance, and death. It is pointless to put our hope in these power structures.

Summary for Rev 6:1-17: 6:1–16:21 ^a Three sets of seven judgments—the seals, trumpets, and bowls—form the core of Revelation. Some suggest that the judgments form a chronological sequence from beginning to end, with each set of judgments flowing from the seventh judgment of the previous set for a total of twenty-one successive judgments. More likely, the relationship is cyclical (as in other Jewish apocalyptic works; cp. Dan 2 ^b, 7 ^c, 8 ^d, 11 ^e), with each set conveying increasing intensity and adding new details of God’s judgment on those who rebel against him. In this perspective, all three cycles end at the same chronological point, with the return of Christ.
Summary for Rev 6:1-8:1: 6:1–8:1 ^f The Lamb breaks the seven seals to reveal the significance of history from God’s perspective.
Summary for Rev 6:1-8: 6:1-8 ^g The four horses and their riders (see Zech 1:8-11 ^h; 6:1-8 ⁱ) sum up the power structures of the world; their activities primarily lead to war, violence, economic imbalance, and death. It is pointless to put our hope in these power structures.
6:2 ^j While some have understood the rider on a white horse to be Christ, as in 19:11 ^k, the only similarity between these two images is the horse. The four riders represent the destructive, senseless world and show no redeeming qualities.

• The bow was typical Greco-Roman military hardware; here it is a symbol of war.

• win many battles ... gain the victory: The double use of the Greek word nikaō (conquer) confirms that this rider is powerful. The focus on war and conquest illustrates human depravity.
Summary for Rev 6:3-4: 6:3-4 ^l The red horse represents bloody violence on the earth. Although peace was what the Roman Empire promised (the pax Romana), widespread violence was the horrible reality. This rider represents slaughter, including civil upheavals and ethnic cleansing.
Summary for Rev 6:5-6: 6:5-6 ^m The black horse represents economic and social dysfunction, indicated by scales used in commerce. Rampant inflation is shown by the cost of the staples of life: A loaf of wheat bread or three loaves of barley will cost a day’s pay. Yet the prices of luxuries such as oil and wine would remain unchanged. It is an image of social and economic imbalance.
Summary for Rev 6:7-8: 6:7-8 ⁿ With the fourth seal comes a ghastly looking horse. In the ancient world, pale green was the color for depicting a corpse.

• the Grave: Greek Hades. In Greek thought, Hades was the underworld abode of bodiless beings. The Hebrew idea of Sheol, the place of the dead (1 Sam 28:15 ^o), was similar.

• The killing of one-fourth of those on earth indicates that the final judgment has not yet arrived (contrast Rev 6:16-17 ^p).

• This fourfold set of woes (sword and famine and disease and wild animals; cp. Ezek 14:21 ^q) summarizes the tragedies of earthly existence. The world cannot offer hope to humanity.
Summary for Rev 6:9-11: 6:9-11 ^r In counterpoint to the world’s destructive ways (6:1-8 ^s), the fifth seal introduces Christian martyrs who ask how God intends to deal with evil. 6:9 ^t Rather than follow the world’s destructive ways, the martyrs gave their lives for the word of God.
6:10 ^u The martyrs shouted to the Sovereign Lord because they trusted in his power to redress their grievances.

• how long: Is God slow to act? Will justice be done? God does act decisively (see 6:12-14 ^v); his wrath (6:16-17 ^w) must be understood in terms of justice, fairness, and righteousness (see Exod 34:5-7 ^x; Neh 9:17 ^y; Pss 103:8 ^z; 145:8 ^aa; Joel 2:13 ^ab; Jon 4:2 ^ac; Rom 2:6-11 ^ad).

• avenge our blood: This cry for God’s justice follows the pattern of imprecatory (vengeance) psalms (see Pss 6:3 ^ae; 74:10 ^af; 79:5 ^ag; 80:4 ^ah; 137:1-9 ^ai). It also reflects the covenant curses of Deut 28:53-57 ^aj; 32:35 ^ak (quoted in Rom 12:19 ^al).
6:11 ^am A white robe is symbolic of the martyrs’ victory and of God’s full acceptance.

• they were told to rest: Death is a state of rest (cp. John 11:11-12 ^an) in which martyrs await God’s justice.

• the full number: Only God knows how many Christians will be martyred before the end. In his sovereignty, God will fulfill his purposes through his children who are martyred and will vindicate them at the appropriate time.

• brothers and sisters: Greek adelphoi; this term refers to people, both male and female, who are members of the same family.
Summary for Rev 6:12-17: 6:12-17 ^ao The opening of the sixth seal offers a glimpse into the end of the created order.
Summary for Rev 6:12-14: 6:12-14 ^ap These cataclysmic signs are associated in Scripture with the day of the Lord, when God’s judgment will overturn the whole created order (see Isa 13:4-12 ^aq; 34:1-4 ^ar; Joel 2:1-32 ^as; Zeph 2:1-3 ^at; Mark 13:1-37 ^au).
Summary for Rev 6:15-17: 6:15-17 ^av hid themselves: In the face of God’s judgment, unredeemed people will be terrified and seek a safe hiding place, but in vain (Isa 2:19-21 ^aw; Ezek 38:20 ^ax; Hos 10:8 ^ay; Luke 23:30 ^az). The prophets repeatedly warned that the great day would be a day of wrath and judgment (Isa 13:6-11 ^ba; Joel 1:15 ^bb; Amos 5:18 ^bc; Zeph 1:14-15 ^bd).

• The ultimate question concerning God’s judgment is, who is able to survive? (Mal 3:2 ^be). God’s children will rejoice to see him (Rev 5:13-14 ^bf; 14:3-5 ^bg) because they understand God’s response to the martyrs’ cry for vengeance (6:9-11 ^bh), and they themselves have nothing to fear from God’s judgment (Acts 10:34-36 ^bi; Rom 5:1-2 ^bj). Those who have persecuted God’s people, however, will quake in fear as they face the wrath of the Lamb.

‏ Revelation of John 7

Summary for Rev 7:1-17: 7:1-17 ^bk Three interludes occur in chs 6–14 ^bl (ch 7 ^bm; 10:1–11:14 ^bn; 12:1–14:20 ^bo) to define the place of God’s holy people and to provide perspective on the previous scenes. In this first interlude before the seventh seal is broken, two visions communicate how God protects his people and assures them of his calling.
Summary for Rev 7:1-8: 7:1-8 ^bp The interlude’s first vision shows how God protects his faithful followers from ultimate harm.
Summary for Rev 7:1-3: 7:1-3 ^bq Wait! God calls for a temporary halt by the four angels of destruction.

• The seal of the living God implies membership in God’s household; God owns and protects his people (2 Cor 1:22 ^br; Eph 1:13-14 ^bs). In the ancient world, sealing or tattooing was a sign of ownership.

• The angel ... carrying the seal identified God’s people, answering the question of who would survive God’s wrath (Rev 6:17 ^bt; see Ezek 9:3-8 ^bu; John 17:14-15 ^bv) and furthering the promise of protection (Rev 3:10 ^bw; see also 11:1-2 ^bx).
Summary for Rev 7:4-8: 7:4-8 ^by Who are the 144,000? This listing of the tribes of Israel does not exactly correlate with the twelve physical tribes. Instead, it communicates that God knows precisely which people on earth belong to him. By the AD 90s, Israel’s twelve tribes no longer existed; ten tribes were dispersed when Assyria conquered the northern kingdom of Israel (2 Kgs 17:1-41 ^bz). The early Christian church regarded itself symbolically as the Israel of God (Matt 19:28 ^ca; Rom 2:28-29 ^cb; 9:6-8 ^cc; Gal 3:29 ^cd; 6:16 ^ce; Phil 3:3 ^cf). The 144,000 probably represent all faithful Christians (cp. Rev 14:1-5 ^cg; 21:12-17 ^ch). The list begins appropriately with Judah (the royal tribe of Jesus) but substitutes Manasseh (one of the two tribes of Joseph) for Dan. The tribe of Dan fell into idolatry (Judg 18:14-31 ^ci; 1 Kgs 12:25-30 ^cj), and early Christians regarded it as the epitome of evil.
Summary for Rev 7:9-17: 7:9-17 ^ck The interlude’s second vision shows heaven with an innumerable crowd rejoicing because they are secure in Christ and all tears and sorrows have ended. 7:9 ^cl This vast crowd of believers (7:14 ^cm) is too great to count, fulfilling God’s promises to Abraham (Gen 15:5 ^cn; 17:4-5 ^co; Rom 4:16-24 ^cp; Gal 3:29 ^cq).

• White robes (Rev 6:11 ^cr) and palm branches (John 12:13 ^cs) are ancient symbols of victory and success, adding to the celebration that occurs after God ends the hostile world.
7:10 ^ct Ancient victory parades, heralding the accomplishments of conquerors, included loud chants. The shout of Salvation (“victory,” “deliverance”) honors God’s triumph and prepares readers for his reign.
Summary for Rev 7:11-12: 7:11-12 ^cu The angels, elders, and four living beings all prostrated themselves before God and responded together in a sevenfold (i.e., comprehensive) doxology to recognize God’s eternal nature. The doxology is preceded and followed by Amen—a powerful affirmation of God’s victory.
7:14 ^cv who died in (literally who came out of): See 6:9 ^cw; 20:4 ^cx.

• the great tribulation: A time of horrible and distressing events (see 1:9 ^cy; 2:9-10 ^cz; Deut 4:30-31 ^da; Matt 24:21-22 ^db; Acts 14:22 ^dc).

• They have washed their robes in the blood of the Lamb: This description symbolizes Christ’s redeeming death for them.

• made them white: This description expresses their victory over sin and death and their acceptance by God into eternal life.
7:15 ^dd serve him day and night: Service to God is the continual duty of Christians.

• God’s Temple symbolizes his presence (also 11:19 ^de; cp. 21:22 ^df).
Summary for Rev 7:16-17: 7:16-17 ^dg For desert-dwellers, life-giving water and relief from the scorching sun represent paradise (see also 21:6 ^dh; 22:1 ^di, 17 ^dj; Ps 23:1-2 ^dk; Ezek 47:1-12 ^dl; John 7:37-38 ^dm).

• on the throne (literally on the center of the throne): The Lamb is closely identified with God.

• Christ’s designation as the Shepherd of God’s people (cp. Ps 23 ^dn; Matt 15:24 ^do; John 10:3 ^dp, 11 ^dq, 14 ^dr; Heb 13:20 ^ds; 1 Pet 2:25 ^dt) means that he protects and provides for the sheep, bringing hope and salvation to his people (see Ezek 34:11-16 ^du, 23-24 ^dv).

‏ Revelation of John 8:1

8:1 ^dw The opening of the seventh seal concludes the first act and dramatically initiates silence, which suggests the mystery of God in his dealings with the world (10:4 ^dx; 1 Kgs 19:11-12 ^dy). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3 ^dz; see also Heb 4:1-11 ^ea).

• half an hour: This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.