Revelation 6:1 - Exposition

And I saw . A new departure in the series of visions is marked (see on Revelation 4:1 ). We have here the commencement of the Revelation proper, to which the first five chapters have formed an introduction (cf. Tabular analysis). The vision of the seals, which, although related first, exhibits events concurrent with those symbolized by the trumpets and vials, is contained chiefly in Revelation 6:1-17 . Revelation 7:1-17 is occupied with an account of an episodal character, similar to that which occurs in Rev 10:1-11:14 after the sixth trumpet; and the vision is completed by the opening of the seventh seal, described in Revelation 8:1 . The opening of the first seal pictures the triumph of Christ and his Church, for the comfort and hopeful assurance of those to whom St. John was writing, and for the edification of struggling Christians of all time. To this theme, touched upon here proleptically, the apostle returns at the conclusion of the trumpets; the first six of which bear a general likeness to the last six of the seals. When the Lamb opened one of the seals; one of the seven seals (Revised Version). The insertion of "seven" ( ἑπτά ) is supported by A, B, C, א , and others; Vulgate, De Dieu's Syriac, Andreas, Arethas, Primasius, Victorinus, AE thiopic. (On the right of the Lamb to open the seals, see on Revelation 5:1-14 .) And I heard, as it were the noise of thunder, one of the four beasts; the voice of thunder … four living creatures (Revised Version). (For the four living beings, see on Revelation 4:6 .) Here each living being invites attention to the revelation of the future of that creation of which they are all representative. The thunder is the usual accompaniment of a special revelation of the Divine will, and indicative of the majesty of him whose will is declared (see Revelation 10:3 and Revelation 14:2 ; also Exodus 19:16 ; Acts 2:2 ). Nothing in the text warrants us in particularizing the four living creatures in these four invitations uttered by them, though many writers have endeavoured to do so. Thus, adopting the order in Revelation 4:7 , they have supposed that the first voice was uttered by the lion, since the revelation of the first seal is distinguished by the prophecy of victory. The sacrificial nature of the second living being—the steer—is thought to be connected with the slaughter predicted under the second seal by the vision of war and persecution. The man is considered typical of the heresy which it is believed the third seal predicts, and especially of the false opinions concerning the Incarnation; while the eagle is regarded as a symbol of resurrection and the harbinger of the final victory of the just over the death and Hades of the fourth seal. Saying, Come and see. The Revised Version omits "and see." The Textus Receptus, without any apparent authority, reads ἔρχου καὶ βλέπε , "Come and see." ἔρχου , "Come," simply, is read in A, C, P, fourteen cursives, several versions, two manuscripts of Andreas, etc.; while ἔρχου καὶ ἴδε , "Come and behold," is found in א , B, thirty-four cursives, various versions (including the Coptic), two manuscripts of Andreas, etc.; and the Syriac omits ἔρχου , "Come." The authorities are thus very evenly balanced; but the addition of καὶ ἴδε , even if not warranted, seems to indicate that the sentence was generally considered to be addressed to St. John; and was intended as an invitation to him to witness the appearances which accompanied the breaking of the seals. Alford contends that the cry, "Come," is addressed, on behalf of creation, to the Lord Jesus, and is a petition to him to speedily bring these things to pass, that his own advent may follow. In support of this, Alford remarks that there is no example of the use by St. John of ερχου in the sense of "Come and see," "Come hither," without ὧδε , or some qualifying particle; but, on the contrary, it is exactly the expression used of our Lord's advent in Revelation 22:17 , Revelation 22:20 , "The Spirit and the bride say, Come," etc. Though there is much reason in this contention, yet, on the whole, the weight of evidence, as stated above, makes it probable that the sentence is addressed to St. John.