The Four Horsemen of the Apocalypse

Revelation Chapter 6

J. David Gilliland, M.D.

A special blessing is promised to the ones who read and heed the teachings of this book (Rev 1:3). But it is also presents quite a unique challenge. For many it means venturing into uncharted waters, as it seems to be a very mysterious communication – even by biblical standards. Before we go to the text and by way of introduction – recognizing that there may be some here who are relatively new to the study of this book – let us take a few moments to survey its structure, style, and message. 

It is written in what theologians refer to as an “apocalyptic” style. Interestingly, it is a style not particularly unique to the Old or New Testament, as numerous examples can be found in the literature of the pagan nations of biblical history. It was a style of writing used to depict the crucial events of human history – events ultimately ascribed to God or some pagan deity. It was characterized by the use of bizarre “other world” animation and cataclysmic natural disasters to emphasize the spiritual significance of these events. The Greek word for “Revelation” is apocalypsis, which means to “reveal” or “uncover.” It has more to do with “revealing” the nature of the spiritual realm, than it does the development of a detailed road map for the distant events of the future. Turn for a moment to the book of II Kings, were we read of an episode in the life of Elisha which gives us some insight into what we can expect in the book of Revelation. Elisha was being pursued, and was ultimately surrounded by the armies of the king because of his faithful preaching of the scriptures. In II Kings 6:15-17 we read:

^“Now when the attendant of the man of God had risen early and gone out, behold, an army with horses and chariots was circling the city. And his servant said to him, "Alas, my master! What shall we do?" ¹⁶So he answered, "Do not fear, for those who are with us are more than those who are with them." ¹⁷Then Elisha prayed and said, "O LORD, I pray, open his eyes that he may see." And the LORD opened the servant's eyes and he saw; and behold, the mountain was full of horses and chariots of fire all around Elisha.”

This phrase – “eyes to see” – is a concept that will be emphasized throughout the book of Revelation. The primary purpose of this book is to give us an understanding of the principles that lie “behind” the events of human history – and how that history relates to the plan of God for His people. Views within the Christian community regarding the time frame of its fulfillment, range anywhere from entirely within the first century – and often with the destruction of Jerusalem in 70 A.D. – to the final few years of human history. I think what is more biblically consistent, though, is to recognize that there are elements of both. Remember, this is a book that was written for us, not to us. It was written to group of recently planted churches in western Turkey, sometime near the end of the 1^st century. It was written to a people living under the oppression of Rome. It was written in a style that we are not particularly familiar with. And most importantly, it was written in a way that would have been “real” to them – understandable in their day and applicable to their culture. And yet, it was also written in a way that would use the events of Israel’s history and the events of the 1^st century, as “types” or pictures of the principles that would define the church age as well as the final events of history.

Turn for a moment to chapter 17 and I will give you a brief example of what I am referring to. Starting with v. 5 we read:

^“and on her forehead a name was written, a mystery, "BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH." ⁶And I saw the woman drunk with the blood of the saints, and with the blood of the witnesses of Jesus. When I saw her, I wondered greatly . . . ⁷And the angel said to me, "Why do you wonder? I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and the ten horns. ⁸"The beast that you saw was, and is not, and is about to come up out of the abyss and go to destruction And those who dwell on the earth, whose name has not been written in the book of life from the foundation of the world, will wonder when they see the beast, that he was and is not and will come. ⁹"Here is the mind which has wisdom The seven heads are seven mountains on which the woman sits . . .¹²"The ten horns which you saw are ten kings who have not yet received a kingdom, but they receive authority as kings with the beast for one hour.”

Reading this passage with a 21^st century perspective is very confusing – to say the least. If you lived in the first century, though, you likely would have recognized that the “seven mountains on which the woman sits” referred to Rome. The “horns” and the “kings” may well have represented the political leaders of that century as well. But there is more involved here than just a reference to the historic city of Rome. The name “Babylon the Great” suggests that Rome is also a “type” of the political powers yet to come. It is a picture, as well, of the final “Rome” – the secular state and world system that elevates itself above God, God’s people, and God’s revelation (Revelation 19). In summary, this passage is typical of much of this book. There are references to specific historical events that you would have recognized had you lived in the 1^st Century, and yet the text is written in a way so as to reveal the principles and conflicts that would characterize the rest of history.

And finally, the book is structured around a series of sevens: seven churches, seven seals, seven trumpets, and seven bowls – all having to do primarily with events on earth that span the church age. Interposed between the discussions of these groups of seven are interludes that depict events in heaven – an arrangement emphasizing the relationship between events on earth, and those occurring in the heavenly realm. Let’s turn now to our text in Revelation 6 – a famous scene in apocalyptic literature known as “The Four Horsemen of the Apocalypse.”

Verses 1-2: “Then I saw when the Lamb broke one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, "Come."  ²I looked, and behold, a white horse, and he who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer.”

The NIV reads, “and he rode out as a conqueror bent on conquest” which gives a clear sense of the passage. The point, of course, is not that this is a literal white horse and a rider with a bow – but what it represents. This imagery in not particularly new either, as it is similar to one recorded in the book of Zechariah (Zech 1). The saint in the 1^st century would have understood – that whatever the purpose of these riders and horses – they were under the control of God. The picture of a conquering hero mounted on a white horse was a common one in that era, and has endured as a symbol of conquest throughout history. Perhaps you can picture the historic images of Alexander the Great, Caesar Augustus, or Napoleon, to name a few. And it is not just military might that is in view, but the greater specter of political power and authority. It is the concept of political power under girded by the threat of military force, as opposed to the moral authority of God’s righteousness. Additionally, John may have had in mind the Parthian conquerors from the East who had won an important battle against the Romans in 62 A.D, and were known for their mounted archers.

You may remember, however, that there is another rider on a white horse in the book of Revelation: “And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. ¹²His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself”(Rev 19:11, 12). As you might guess, some expositors have suggested that these riders and horses are one and the same – and that what the 1^st seal in Revelation 6 pictures is Christ and the power of the gospel. But I would suggest that there are a number of differences that indicate they are not the same. The rider in Chapter 19 (without question the Lord Jesus) carries a sword, whereas the rider in Chapter 6 is armed with a bow – the later commonly associated with God’s judgment in the Old Testament. The crown referred to in Chapter 6 is the “victor’s crown” (stephanos) as opposed to the diadem or “royal crown” of Chapter 19. Note also, that John was careful to point out that the crown “was given” to the rider in Chapter 6. This phrase “was given” is used throughout the book to describe the authority or permission given to wicked forces as instruments of God’s judgment. Additionally, there seems to be a relationship between the four horses that is not as well explained if the 1^st seal represents Christ and the gospel.

What the author does intend to portray, though, is the apparent likeness between the two. How many times in history do political and military leaders come onto the scene appearing as “Christ-like?” How many times have we seen an almost religious devotion to leaders who promise – and often sincerely at first – peace, prosperity, and security? They certainly are seen as a type of “messiah” in the eyes of the gullible masses. The other writers in the New Testament warn us of Christ-like figures that will deceive many. We have seen them throughout history. In the 1st century, the Roman kings often demanded to be worshipped as gods. And they were often treated as gods – as long as the empire was in the period known as the PAX ROMANA. The 20^th century is full of these “messiah like” leaders, as the socialist, communist, and fascist leaders come to mind. We think of Hitler and his promise of a 3^rd Reich, Imperial Japan, and Stalin or Lenin and their desire for a great empire or utopian state. Unfortunately, some have walked these shores as well. For example, there was an article written several years ago describing the global initiative of one of our most popular politicians. The goal of the initiative was to identify immediate and pragmatic solutions to some of the world’s most pressing problems (poverty, religious intolerance, global climate change, etc.). Among other things, this politician was referred to as “World Savior.” The foreign policy travels of another politician were more recently described by the following proclamation: “He ventured forth to bring light to the world! The anointed ones pilgrimage to the Holy Land is a miracle in action – and a blessing to all of his faithful followers.” Gerard Baker (an editorialist of the Times on Line) recently had this to say, “Every decade or so the people who control the way we see the world anoint some American politician the Redeemer of a Troubled Planet.” Yes, even the non-Christian world recognizes the principle behind the rider on the white horse. And we should stop here for a moment and ask ourselves: What is the source of our confidence in America? Is it on our military might or the strength of our economy? Is it based on the strength of our “democratic process” or freedom? Or is it based on faithfulness to the Lord Jesus Christ and His word? Who is our hero on the white horse?

Verses 3-4: “When He broke the second seal, I heard the second living creature saying, ‘Come.’ ⁴And another, a red horse, went out; and to him who sat on it, it was granted to take peace from the earth, and those men would slay one another; and a great sword was given to him”.

We see in this text – as history shows as well – that fast on the heels of a spirit of conquest come war and bloodshed. What started out with a promise of peace eventually (although often over a number of generations) leads – because it is man’s system, for his glory, and devoid of biblical righteousness – to a moral breakdown in society, foolish alliances that attempt to substitute for a dependence upon God, and ultimately war. It was certainly common in Israel’s history as one king after another lead the people astray with false hopes of safety. Rather than trust in God’s providence and blessing, they demanded a king: “We will be like all the nations” (I Sam 8). Compare by contrast those who Jesus says will be victorious, “Blessed are the peacemakers, for they shall inherit the earth.” Note here as well, like the rider on the white horse that was “given a crown”, that this rider too was “given a sword.” Again, John is stressing that no matter how things may appear the actions and consequences of these leaders and events are under the sovereign control of God. It may have appeared to the saints in the 7 churches that Caesar was in control of the events that impacted their lives. But John wants them to understand that even Caesar is under the authority of God.

Verse 5:  “When He broke the third seal, I heard the third living creature saying, ‘Come’ I looked, and behold, a black horse; and he who sat on it had a pair of scales in his hand. ⁶And I heard something like a voice in the center of the four living creatures saying, "A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not damage the oil and the wine.”

One of the inevitable consequences of war or violence is economic collapse, shortage of essential goods, and famine. This is just as true in our day as it was in the 1^st century. For example, it is estimated that at least 10 million people died of starvation during the economic and agricultural experiments in Stalin’s Soviet Union. You can see it in the news from the war torn African countries everyday.

Verse 6: “And I heard something like a voice in the center of the four living creatures saying, "A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not damage the oil and the wine.”

A denarius was roughly a day’s wage for the average worker. It took a day’s wage to pay for a quart of wheat. And what should we think about the statement, “Do not damage the oil and the wine?” The commentators are not certain as to its exact meaning. It probably suggests two things. One of the similarities we notice during the first few seals, trumpets, and bowls is that although judgment does come, it is temporary and limited in scope. The vineyards and olive trees were known to have the deepest root systems and would likely be the most resilient during times of famine. This emphasizes the fact that even though the drought was severe it was not total. The recurring message is that there is still time for repentance – the end is not yet. This may also have alluded to the edict of Caesar during one of the major famines during the 1^st century that prohibited the use of vineyards and olive groves for the growth of more desperately needed staples like wheat and other grains. This points to the other inevitable aspect of warfare – poverty. The oil and wine were items of luxury, and the effort to preserve them at the expense of the basic food supply would have the greatest effect on the poor and less fortunate. During war, it was the poor that suffered the most.

This was a reality all too familiar to the early Christians. Unlike a biblical economic environment like we have enjoyed (until recently I should add), where investment and capital growth is part of what it means to be a faithful steward, wealth in the 1^st century usually meant one thing – compromise. The labor guilds were extremely powerful during the 1^st century, as they were often aligned with the temple cults and emperor worship. If you didn’t participate in those events you suffered economically and often were forced into poverty. Participation in this economic system is part of what John refers to later in the book as “the mark of the beast.” John, in essence, is reassuring them with the thought, “Don’t be surprised when you find yourselves in a state of poverty and exclusion from the economic system of the day.”

Verse 7: “When the Lamb broke the fourth seal, I heard the voice of the fourth living creature saying, "Come." ⁸I looked, and behold, an ashen horse; and he who sat on it had the name Death; and Hades was following with him, and authority was given to them over a fourth of the earth, to kill with sword and with famine and with pestilence and by the wild beasts of the earth.”

This is a summation of the prior seals, but there is an additional element as well – “Death and Hades.” The 1^st century saint would likely have recognized that this was a state far worse than physical violence, for it included the frightful dimension of moral and spiritual destitution. “Hades” is primarily a place reserved for Satan and his angels. This is not just a picture of economic destitution, but of moral and spiritual poverty and all that is associated with it.

But note here again that the extent of the judgment in this seal is still restricted – in this case to a fourth of the earth. There is still time for repentance. God is not finished calling His people to Himself. The Church is yet incomplete. The imagery points to the end, but it is not here yet. It is similar to the picture we see in our world today: there are places where the reality of these seals is very real, and yet there are some that have been spared to a great extent. But in spite of the obvious chaos from man’s perspective – the phrase “and authority was given to them” emphasizes again that God is in ultimate control. One might ask what events the saints of the 1^st century might have thought of after having read these words. Let me read a list of examples that historians have recorded:

AD 60: Earthquakes

AD 62: Defeat of Roman army by Parthian Vologeses on eastern frontier.

AD 64: Persecution of Christians by Nero following the fire of Rome.

AD 68: Suicide of Nero

AD 70:  Four-year war of Jews and Romans ending with Jerusalem in ruins

AD 79:  Eruption of Vesuvius

AD 92:  Serious grain famine

AD 81-96:  Reign of Domitian, institutes emperor worship and resulting persecution.

AD 95:  Writing of Revelation.

And yet these seals point to more than just the events of the 1^st century. No matter where these four horsemen have ridden in history, the results are always the same. For example, an excerpt from the history books describes one pastor’s view of the conditions in Germany during the ‘Thirty Years War’ (1618-1648):

“A confusing struggle in which foreign armies (someone’s white horse) criss-crossed German territories and tyrannized the population. Multitudes fled before the onslaught of the plundering soldiery and sustained themselves by begging, robbing, and destroying anything that stood in their way. Famine and disease followed in their wake and further decimated the population, so that whole villages were simply wiped out. One of the worst features of the war and its aftermath was the decline of moral sensitivity. One pastor complained, ‘one can no longer tell what is of God or the devil. Poor widows and orphans are counted for dung, like dogs they are pushed into the street and left there to perish of hunger and cold.”

This is the result of a society that separates itself from the principles of God’s word, and attempts to re-create itself in the image of autonomous man. In spite of all our technology and 21^st century sophistication, we have never really moved beyond the 1^st century. And ultimately, history will culminate in the final famine, the final war, and the final generation whose life style might be characterized as “hell on earth.”

Verses 9-11: “When the Lamb broke the fifth seal, I saw underneath the altar the souls of those who had been slain because of the word of God, and because of the testimony which they had maintained; ¹⁰and they cried out with a loud voice, saying, "How long, O Lord, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth?" ¹¹And there was given to each of them a white robe; and they were told that they should rest for a little while longer, until the number of their fellow servants and their brethren who were to be killed even as they had been, would be completed also.”

It seems that throughout history, when war, famine, and moral degradation come – it is the Christians that stand for truth and have the real answers that are singled out for the greatest persecution. They are not seeking martyrdom, but simply to live lives of faithful obedience. It happened in the 1^st century when Nero blamed the Christians for the unrest in society. Who was blamed for much of the problems during the middle ages? Who is blamed for being “intolerant” and the greatest source of conflict around the world today? Who is blamed for the problems in the Middle East? It is still the Christians. And there is no end in sight. And yet the message comes from God that says, “I know that this is happening. It will continue to happen. But it is happening for a purpose.” And most importantly, they are given a view of their ultimate destiny – the throne room of heaven, and in the presence of God. One can only imagine the kind of impact this would have had on those believers in the 1^st century. There was always a tendency for them to see the one with the sword, the one with the power, and the one in control of their lives was Caesar – in the throne room of Rome. If you wanted to prosper, or even just survive, you had to obey Caesar. Obedience to Jesus, on the other hand, meant hardship or death. In fact the Greek word for witness is martaria (martyr), which sadly often was the case. Yet this letter from John says that it is only for a little while. The end will come – whether it means the end of your life, of Rome, or ultimately of the world’s system – and those who “overcome” (an admonition to which is mentioned in each of the letters to the 7 churches) and who are “faithful to the end” will rule with God in heaven. And that is what much of the rest of the book has to do with. Can you imagine what encouragement that would have been to those saints? Or for that matter, the persecuted saints throughout history? That is why it is so critical to see this book as applicable to today – not just the end of history (although there will be a heightening of persecution in that day).

Another important aspect of this 5^th seal is the location of these souls. Our hope is not to be found in a perfect political system, a unified conflict-free global community, or even an earthly paradise. Our hope is nothing short of being in the presence of God in heaven. Those that promise ultimate or final peace and prosperity on this earth now – or anytime in the future – are selling a spiritual fool’s gold. We saw in the first 4 seals where an unsanctified desire for temporal prosperity led. No, what we long for is what Abraham longed for as the writer of the book of Hebrews records, “for he was looking for the city which has foundations, whose architect and builder is God” (Heb. 11:10). And what is God’s response to the plight and prayers of God’s people? It is far more than just a vision of the life to come.

Verses 12-17: “I looked when He broke the sixth seal, and there was a great earthquake; and the sun became black as sackcloth made of hair, and the whole moon became like blood; ¹³and the stars of the sky fell to the earth, as a fig tree casts its unripe figs when shaken by a great wind.  ¹⁴The sky was split apart like a scroll when it is rolled up, and every mountain and island were moved out of their places. ¹⁵Then the kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man hid themselves in the caves and among the rocks of the mountains; ¹⁶and they said to the mountains and to the rocks, "Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; ¹⁷for the great day of their wrath has come, and who is able to stand?”

The difficulty encountered in attempting to interpret this passage − as is the case with apocalyptic language in general − is trying to determine what specific historical event (past or future) is being described. One of the most important considerations is the frame of reference of the reader. This style of language or “genre” was not new to John’s audience. Consider the following passages from the Old Testament dealing with the judgment of God on Israel and the gentile nations: “And all the host of heaven will wear away, And the sky will be rolled up like a scroll; All their hosts will also wither away As a leaf withers from the vine, Or as one withers from the fig tree” (Isa 34:4), “…the earth will shake at My presence; the mountains also will be thrown down, the steep pathways will collapse and every wall will fall to the ground” (Ezek 38:20), and “Before them the earth quakes, The heavens tremble, The sun and the moon grow dark And the stars lose their brightness” (Joel 2:10). This is the language of divine judgment, and the saint of the 1^st century would have put the events described in the 6^th seal in the same category. They would have remembered God’s judgment of Israel, Babylon, and Egypt as they analyzed the events of their day. And in fact, some of the judgments that will be described in the chapters to follow sound very much like the Egyptian plagues in the book of Exodus. John wanted his readers to recognize that the God who judged these cities and nations had not changed or forgotten His promises − “either for blessing or for cursing.” But a detailed look at verse 15 and following suggests that the judgment being referred to is certainly applicable (Rome), but not confined to the 1^st century or any specific city or nation.

^15”Then the kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man hid themselves in the caves and among the rocks of the mountains; ¹⁶and they said to the mountains and to the rocks, "Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the amb; ¹⁷for the great day of their wrath has come, and who is able to stand?”

In this seal, not only are we given a reminder of God’s judgment in the past, but a warning that similar judgments are yet to come. In other words, the judgment inflicted on Babylon, Egypt, and Israel will come on Rome and any other nation throughout the church age that exalts itself over God and persecutes His people. And yet, there are aspects of this text that point to still a more distant future. First of all, there is no mention of a restricted geographic scope. Secondly, we see that it is not only the poor that bear the brunt of the judgment, it is kings and rulers − all classes of men. Finally, how many times have you read in the history books − whether it was after the fall of Jerusalem, Rome, Germany, Japan, or USSR − that the people have collectively recognized that it was God’s judgment that destroyed their nations? Instead, they blamed it on bad economics, foolish politics, weak military, acts of nature − and the list goes on. But these verses describe a different response, a public and pervasive awareness of divine judgment − “the wrath of the Lamb.” What we see in this passage is not only temporary or localized judgment, but also a vivid picture of universal and final judgment. This, by the way, is the same perspective that you will see at the end of every set of seven judgments − each with a slightly different perspective (Chapters 6, 11, 16). Each cycle of 7’s starts with events that are recognizable as occurring in the 1^st century, yet clearly relate to all the church age. Each ends in judgment that could apply to many points in history, yet points to the final judgment. Each cycle of 7 becomes more severe and more focus on the final judgment.

After thousands of years of biblical history, and thousands of messages preached by His ministers, it is sobering to realize that nothing has changed with respect to the natural man’s reaction to God’s authority. When Adam and Eve sinned and God came looking for them, their response was to look for a place to hide. Should we be surprised to see the same result at the end of history: “hide us from the presence of Him who sits on the throne” (Rev 6:16)? But in that day the opportunity for repentance will be gone. Everyone will recognize that the end has come but there will be nowhere to hide.

How do we apply these principles in the 21^st century? The same way they did in the 1^st. When we see wars, famine, and persecution it reminds us that God still judges “in history.” It may only mean the end of a city or nation, but for those with “eyes to see” it is yet another warning of the final judgment that is yet to come. In spite of all the nationalities, cultures, languages, and religions there are − in the only analysis that really matters − only two groups of people, and only two destinations. That, my friends, is the “big idea” of the book of Revelation. In Revelation 20:11-15 we see the destination of one of these groups:

^11”Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them. ¹²And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. ¹³And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds.  ¹⁴Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire.  ¹⁵And if anyone's name was not found written in the book of life, he was thrown into the lake of fire.”

If that doesn’t motivate us to be speak clearly and candidly to a lost culture – then nothing will.

 And finally, Revelation 7:13-17 gives us the destination of the other group. Whether it is the martyrs of the 1^st century, the martyrs in Indonesia, or any of God’s witnesses who struggle to maintain the “testimony of Jesus,” – this is what they have to look forward to:

^13”Then one of the elders answered, saying to me, "These who are clothed in the white robes, who are they, and where have they come from?" ¹⁴I said to him, "My lord, you know." And he said to me, "These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb. ¹⁵"For this reason, they are before the throne of God; and they serve Him day and night in His temple; and He who sits on the throne will spread His tabernacle over them. ¹⁶"They will hunger no longer, nor thirst anymore; nor will the sun beat down on them, nor any heat; ¹⁷for the Lamb in the center of the throne will be their shepherd, and will guide them to springs of the water of life; and God will wipe every tear from their eyes."