The Opening of the Sixth Seal (Revelation 6:12-17).
‘And the kings of the earth, and the princes, and the chief captains, and the rich, and the strong, and every bondman and freeman, hid themselves in the caves and in the rocks of the mountains. And they say to the mountains and to the rocks, “Fall on us and hide us from the face of him who sits on the throne, and from the wrath of the Lamb. For the great day of His wrath has come, and who shall be able to stand?”.'
Here we do have the culmination of world history. When the third horseman rode out the rich were not over-affected, but now all are involved. There is no hiding place. King and commoner, rich and poor, free man and slave, all are involved. It is the day of God. Earthquakes are great levellers, and men have often taken refuge in natural shelters when their own have been collapsing. But this one is perhaps the one beyond all earthquakes, the coming of the wrath of the Lamb.
This description is taken from Isaiah 2:20-21. There it speaks of the great and final Day of the Lord when the glory of His majesty is revealed, and men hurl away their idols and hide themselves from the wrath of God. It is thus the time of final reckoning.
All this parallels the words of Jesus which follow His similar description of activity in sun moon and stars. ‘Then shall appear the sign of the Son of Man in heaven, and then shall all the tribes of the earth mourn' (Matthew 24:30). And it will be followed, as the remainder of Revelation makes clear, by ‘and they will see the Son of Man coming on the clouds of Heaven with power and great glory, and he will send out his angels with a great sound of a trumpet and they will gather together his chosen ones from the four winds, from one end of heaven to the other' (Matthew 13:30-31). The difference here is that John is emphasising the negative side, (often, be it noted, stressed by Jesus) and that is that for those who are not of the chosen, that day is one of fear and terror, for it is the day when God's anger against sin will reach its culmination. (He will describe the positive later).
Thus the ‘great day of Their wrath' is the ultimate outworking of the final ‘day of the Lord' (period of the Lord's judgment) forecast in the Old Testament. This great wrath is mentioned at the time of the seventh trumpet, linked with the judgment day (Revelation 11:18), it is mentioned in Revelation 14:10, again linked with God's final judgment and its consequences, it is mentioned in Revelation 14:19 of the angel putting in the sickle and reaping, which our Lord used as a description of the day of judgment, it is used of God's final dealings with the nations and with ‘Babylon' (Revelation 16:18-19), and it is used of the coming of Christ as judge (Revelation 19:15). The sixth seal therefore climaxes with the coming of the Judge to make known His final wrath against sin, the great day of His wrath.
Final note on the wrath of God.
We should, however, note that the Day of His wrath is not the beginning of the revelation of the wrath of God. The wrath of God has been revealed through history. It was already revealed in Paul's day. ‘The wrath of god is revealed from Heaven against all ungodliness and unrighteousness of men who by their unrighteousness hold down the truth' (Romans 1:18). And that it will be made manifest in a restrained way through history the first five seals, trumpets and bowls demonstrate. The opening of the seven-sealed book is itself a manifestation of the wrath of God. So this final ‘Day of His wrath' will certainly be preceded by manifestations of that wrath, and indeed is specifically stated of the seven plagues (Revelation 15:1; Revelation 15:7; Revelation 16:1). This latter reminds us that we must not just read everything in Revelation as referring to the final ‘wrath of God'. Much of it reveals God's continual wrath against sin throughout history. That is one message of Revelation, that God's wrath is revealed constantly through history, although with restraint, while in the last day of judgment there will be no restraint. For the wrath of God is not just a final outburst against sin, it is the continual attitude of a holy God to the manifestation of sin. It is a reminder that God hates sin. And the only reason it is not full applied immediately is because of His merciful restraint (2 Peter 3:8-10).
End of note.
‘Who will be able to stand?' We are given the answer in the next chapter.
Preliminary Note Concerning The Seventh Seal.
The events described in the seven seals occur in parallel with the other six seals, unfolding different aspects of what future history will produce. That the seventh seal that is yet to be opened does not follow on chronologically from the other six seals is clear first of all from the fact that the sixth seal has taken us right on to the second coming of Christ, to the day of His wrath, and the indication is that that is the day of judgment itself. The kings and people are in despair because there is no more time. That is certainly the impression that John intends to give.
So the seventh seal is rather describing what will occur at the same time as the events in the other six seals progress. The events in all seven seals go on together up to the end of the age. Thus the seventh seal will further illuminate what is happening during the period described in the six seals, and will clearly demonstrate their extension beyond 70 AD. For what Revelation, and the opening of the seven seals, is unfolding, is the whole of what was written in the sealed book in one great panorama. What occurs in the following Chapter s thus occurs during the periods described in the other seals, and will illuminate further what is meant by the apocalyptic imagery of the sixth seal..
EXCURSUS ON THE MEANING OF APOCALYPTIC LANGUAGE.
When reading these apocalyptic descriptions we must learn to ask ourselves genuinely what the words spoken would mean to the readers of the time, for that is what they also meant to the writer. Language which is patently used with a high degree of symbolism must not be taken too literally. This is very much the situation here. This is apocalyptic language, language which vividly symbolises dramatic events, but what does it intrinsically mean?
In these circumstances it is vital to compare Scripture with Scripture, for what better authority is there then that? And fortunately for us, if we are willing to see it, Scripture itself provides us with a solution.
In the apocalyptic discourse of Jesus outlined above both Matthew and Mark use descriptions very similar to these in Revelation. As we have seen, however, Luke puts it somewhat differently. He starts (but in abbreviated form) with ‘the sun, moon and stars', for he wishes to be faithful to the original idea, and he finishes with ‘for the powers of the heavens shall be shaken' (Revelation 21:26; compare Matthew 24:29; Mark 13:25), which demonstrates that he is referring to the same part of the discourse, but he realises that the language may lead his more prosaic readers astray. So in between he interprets the apocalyptic language.
Whether we take this as his explanation or as the explanation of Jesus does not affect the issue, either way we learn that the apocalyptic language of darkened sun, unlit moon and falling stars refer to ‘distress of nations in perplexity for the roaring of the sea and the billows, men fainting for fear and for expectation of things that are coming on the world' (Revelation 21:25-26). The language is still somewhat picturesque and metaphorical, but solidly down to earth. He is pointing out that the extravagant metaphors refer to political and social, as well as heavenly, upheaval and man's consequent panic and fear. And it should be noted that John confirms that interpretation here, for he goes on to describe just such situations.
In fact most of the apocalyptic language he uses here is directly borrowed so let us look at:
The Background to and Sources of the Apocalyptic Imagery.
‘There was a great earthquake. And the sun became black as sackcloth of hair, and the whole moon became as blood, and the stars of the heaven fell to the earth, as a fig tree casts its unripe figs when it is shaken by a great wind. And the heaven was removed as a scroll when it is rolled up, and every mountain and island were moved out of their places'. The description of the sun as black as sackcloth comes from a combination of Isaiah 50:3, ‘I clothe the heavens with blackness and I make sackcloth their covering' with ‘the sun will be darkened in her going forth' (Isaiah 13:10), ‘the sun and the moon will be darkened' (Joel 2:10), ‘the sun shall be turned into darkness (Joel 2:28), and ‘I will cover the sun with a cloud' (Ezekiel 32:7). See also ‘the sun shall be darkened' (Matthew 24:29; Mark 13:24).
‘The whole moon became as blood' comes from ‘the moon (will be turned) into blood' (Joel 2:28), compare ‘the moon will not cause her light to shine' (Isaiah 13:10), ‘the moon will not give her light' (Ezekiel 32:7; Matthew 24:29; Mark 13:24). Indeed the moon turning into blood is a description regularly used through history of natural phenomena such as eclipses which can make the moon appear red. Both these phenomena can be the result of natural causes, and both are constantly linked with political unrest and social upheaval, both in the Bible and in other literature. When men are in fear they see even the heavens as affected by their difficulties.
‘The stars of heaven fell to the earth' can be compared with ‘I saw a star from heaven fallen to the earth (Revelation 9:1), ‘and his tail draws the third part of the stars of heaven, and cast them to the earth' referring to the fall of angels (Revelation 12:4) and (of the little horn) ‘it waxed great even to the host of heaven, and some of the host and of the stars it cast down to the ground and trampled on them' (Daniel 8:10) spoken of Antiochus Epiphanes attacking the gods of other nations.
For mention of the stars as a whole we have, ‘the stars of heaven and the constellations of it will not give their light' (Isaiah 13:10), ‘I will cover the heaven and make the stars of it dark --- all the bright lights of heaven will I make dark over you and set darkness on your land' (Ezekiel 32:8), ‘the stars withdraw their shining' (Joel 2:10), and ‘the stars shall fall from heaven' (Matthew 24:29; Mark 13:24). Here in Revelation the fall of the angels is almost certainly in mind (Revelation 8:8; Revelation 8:10; Revelation 9:1; Revelation 10:4 with 9), with the consequent effects on earth.
For ‘the heaven removed as a scroll' and ‘as a fig tree casts its unripe figs' see ‘all the host of heaven shall be dissolved and the heavens shall be rolled together as a scroll, and all their host shall fade away as the leaf fades from the vine, and as a fading leaf from a fig tree' (Isaiah 34:4). This latter specifically refers to God's judgment on Edom and their neighbours, so that it was not seen as literally happening, and did not refer to the end times. It was metaphorical for the devastation they would suffer.
The apocalyptic language in Ezekiel 32 (especially compare Ezekiel 32:7 and Ezekiel 32:8 with Ezekiel 32:9 and Ezekiel 32:10) has specifically in mind the downfall of Pharaoh and of Egypt at the hands of the Babylonians, including the surrounding nations. It is then followed by a description of the fate of other nations. There is nothing to indicate that it is specifically related to ‘the day of the Lord' or to a period called ‘the end times'. These nations did suffer these fates historically and we must hesitate before we assume that fulfilment in history is so irrelevant that we must push everything into the context of the ‘end times'.
Isaiah 13-14 (see Isaiah 13:10; Isaiah 13:13) refers to the downfall of Babylon, and while the language is extravagant it is specifically said to be related to the Medes (Isaiah 13:17) which was historically correct, but in this case there is a movement on to later times for in Isaiah 13:19-22 the prophet ‘sees' beyond the times in which he lives to the final destruction of Babylon, when it will be destroyed to rise no more, which would occur a few hundred years later. From its earliest history (Genesis 11:9) Babylon was a symbol greater than itself, (like Rome later), and therefore its final doom was to be total. In the end the prophet knew that this was what must happen. What he did not know was when or how.
Isaiah 34 (see Isaiah 34:4) refers to the downfall of Edom and ‘all the nations' i.e. the nations around Edom who have troubled Israel, specifically the people of His ‘curse', assigned to destruction (Isaiah 34:5) as is evidenced by the fact that the rest of ‘the nations' do not take part but are called in to witness the event - Isaiah 34:1. While it refers to the day of the Lord's vengeance it is revenge on Edom for their behaviour towards Israel (Isaiah 34:8). It is not said to be in the end times, nor is there any reason for suggesting that it is (except to those who quite unreasonably put ALL prophecy in the last days).
Although he goes on to describe its punishment in apocalyptic terms, ‘its streams will be turned into pitch, and its dust into brimstone, and its land shall become burning pitch. It shall not be quenched night nor day, its smoke shall rise for ever, from generation to generation it shall lie waste, none shall pass through it for ever and ever', yet that this is not to be taken too literally even here is evidenced by the abundant wild life which will then occupy it (Isaiah 34:11-15) which demonstrates quite clearly that we are not to take the language literally. It is the language of apocalyptic judgment. Like the language about Babylon it contains within it the recognition that all man's rebellion can finally only end in total destruction. In that sense only it indirectly applies to the end times.
The latter part of Joel 2 is a different case. It is specifically referring to the end times, for it refers to the final restoration of God's people. But as we have seen Peter applies the words to his own day (Acts 2:19-21) (which of course he describes as ‘the last days' (Acts 2:17); ‘the end of the times' (1 Peter 1:20); compare Hebrews 1:1-2). And Joel's apocalyptic language (Joel 2:30-31) is echoed by Jesus of activity which certainly commences in 1st century AD (Matthew 24:29; Mark 13:24-25; Luke 21:25-26).
Thus similar terminology is used of local historical events and of the end times. It is used of the attacks of Antiochus Epiphanes (2nd century BC) on other nations and their gods, and it is used of the fall of angels. It is used of historical judgments on Egypt, Edom, and Babylon, and it is used of the days of the early church. It thus has widespread reference. Its aim is usually to presage dreadful events on earth.
A clear example of this use of such language is found in Haggai 2:21-22. Here the prophet is referring to the establishment of the kingship of Zerubbabel (v. 23), and God says, ‘I will shake the heavens and the earth, and I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the nations, and I will overthrow the chariots and those who ride in them, and the horses and their riders shall come down, every one by the hand of his brother'.
Here again the shaking of heaven and earth refers to political events which in this case will establish the kingdom of Zerubbabel and result in the downfall of his enemies. (Of course it is easy to dismiss what the Bible actually says and airily say ‘Oh, this clearly refers to the end times'. But if Biblical texts are to be treated like that there is nothing further we can say. The Bible is on the side of the conservative interpreter and refers it to Zerubbabel). Compare also the description of the then approaching destruction of Jerusalem and exile in Jeremiah 4:23-31. There too the mountain trembled, the heavens became black, and the people hid in the mountains.
Our Lord Himself referred these images primarily to the events during and after the destruction of Jerusalem and the Temple, when there were indeed convulsions for the peoples of that area. However, as demonstrated here in Revelation, the future as a whole was in view, and part of His discourse does seem to take in wider events, so that we can justifiably include reference to future times as history repeats itself. He knew that the fall of Jerusalem would lead on to wide political turmoil and He knew that ‘wars and desolations were determined to the end of time. And He did not know at that point the time of His coming. Thus He encompasses it all in this brief but vivid description. In a similar way Peter, having been through the trauma of Jesus' arrest and crucifixion, applied Joel's language to that period (Acts 2:19-21)).
What Did John Have in Mind in its Use in Revelation?
In view of what follows in the book it is safe to say that he certainly has in mind awesome political events. That is what his book is about. In the first place it refers to the power of Rome, its demands to worship for itself and its emperors, its persecution in terrible ways of God's people, and its inevitable final destruction, when the world did seem to many to be collapsing. It is difficult for us to understand how men at the time did see the fall of Rome, which many had believed could never happen. (It is true that by then Rome had theoretically been ‘Christianised' but it was hardly Christian).
But it also has in mind, as it makes clear, (although John probably saw the two as being together), the events which lead up to the Second Coming of Christ. At many times in history there have been unusually cataclysmic events, political and social upheaval, often seen as connected with signs in the heavens, and at those times the people of God have found comfort from this book, for it enable them to recognise that all was not out of control.
And such cataclysmic events will continue. Right until the end there will indeed be similar events as sections of the Old and New Testaments make clear. These too the Revelation prepares us for. For whenever the people of God are persecuted, the book comes into its own. Whether it be the power of Rome in the first centuries, the activities of invading hordes, the rise of Islam through the power of the sword, the political and religious machinations of popes, cardinals and kings and other tyrants in the middle ages or of future religious and political tyrants, the truth is the same. God will watch over His own, will bring the activities of tyrants and those who support them to a deserved end, and will finally bring all to a conclusion in triumph.
Furthermore, as we shall see through the book, it does have in mind the activities of heavenly powers as they affect events on earth. John reveals that while cataclysmic events are going on earth they are greatly affected by activities in the spiritual realm. World history, he tells us, has been greatly affected by the things that are not seen.
And the final result of these events as they occur will be, as described in Revelation 6:15-17, a terror struck world in the face of the wrath of God and of the Lamb as men realise they have to face God's judgments. Whether it will also result in equally awesome events in nature, bringing the world to a vivid end, which may seem likely, will be revealed in the final day.
Thus at the end of chapter 6 we have reached the final moments of world history as the world becomes aware that Christ is coming to bring them into judgment.
End of Excursus.