No sooner has the vision of the Conqueror passed before the eye of the seer, than a darkening series in slow procession bring him from the contemplation of the source of the Church's comfort and hope to the scene of the Church's conflict, the earth. Herein is depicted the afflictions through which the Church should pass. Well was it that an assurance had been given of final triumph. Always from conditions of sorrow the Church could look back upon the great and comforting promises of redemption and triumph. The second, third, fourth, and fifth seal represent the sad truth that, in the great history of redemption, great and grievous sorrows would befall the faithful. It is a re-echo of the Lord's own words. "They shall deliver you up to councils; they shall scourge you," etc. Often has the little flock had to look back upon these words when torn by grievous wolves. Truly the kingdom of heaven is at times entered only through "much tribulation."

I. THE SUFFERING OF THE CHURCH ARISES FROM THE EXCITED ENMITY OF THE WORLD, THE SPIRIT OF WHICH IS CONDEMNED BY "THE WORD OF GOD AND THE TESTIMONY" HELD BY THE FAITHFUL.

II. THE SUFFERING OF THE CHURCH AT TIMES REACHES THE UTMOST DEGREE OF SEVERITY. "They were slain." Not only the earliest sufferers, but many also "their fellow-servants and their brethren." The Church in its conflict with the worldly power uses its own weapons of truth and righteousness; but the weapons in the hands of the enemies of the truth are carnal. It is the long story of bitter, painful, cruel, ungodly persecution.

III. THE SUFFERING OF THE CHURCH FROM THE EXCITED ENMITY OF THE WORLD MAKES ITS GREAT APPEAL TO THE LORD OF THE PATIENTLY ENDURING BELIEVERS. "How long, O Master?"

IV. BUT THE CHURCH'S SUFFERING HAS ITS LIMIT DEFINITELY MARKED. It is "yet for a little time." It is apt forever; but until their fellow servants and their brethren had finished their course.

V. THE SUFFERING OF THE CHURCH IS FINALLY REWARDED IN THE SPIRITUAL ELEVATION AND PURIFYING OF THEM THAT ENDURE. "There was given to each one a white robe."

VI. THUS THE CHURCH IN ALL AGES IS ENCOURAGED PATIENTLY TO SUFFER IN FAITH AND HOPE THE CRUEL PERSECUTION OF A WICKED WORLDLY POWER. - R.G.

The red colour is the emblem of bloodshed, the destruction of life. It recalls the vision of Isaiah concerning the traveller from Edom, "with dyed garments of Bozrah," or that later vision of St. John concerning the King of kings, who leads the armies of heaven, His "vesture dipped in blood." "There went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another." It is every man for himself — the spirit of selfishness. Let me draw for you a picture of yourself. You are a person with certain wants, natural and material — wants, that is to say, of those things which are needful for the support and well-being of your bodily life. You are a person with certain tastes, natural and intellectual, at least as necessary to the prosperity of your mind as food is to the prosperity of your body. You have also certain desires and aspirations which we may call natural and spiritual. Then, your life is surrounded by certain circumstances, which you may modify, but cannot possibly do away with. Amongst these circumstances are your fellow men and women. And these have wants and tastes and desires of their own; the wants may be identical with yours, in which case your neighbour's possession of the things wanted may well interfere with your own possession of them. You are in each other's way. Or your tastes and desires may be dissimilar, in which case you are liable to be irritated and outraged by contradiction. In any case you cannot go through life without having your path traversed every day by others, going their own way, regardless of you. Let us go further. You are supremely important to yourself, and you have been so from your childhood. See how a child thinks his own affairs the first, and at all moments thrusts upon your notice the thing which happens to be especially interesting to himself. And certainly in this we, grown men and women, cannot say that we have "put away childish things." But this self-importance is a reasoning spirit. I am always present to myself, you say; I cannot get away from pain and discomfort and disappointment and the hundred ills that my flesh is heir to. I move through life, the centre of my own little world; it all concerns my happiness or misery; how, then, can I say that I am not supremely important to myself? I may stop at the requirements of my earthly life, or I may go further. I may be a religious sort of person. But is this realisation a cure for my selfishness? Alas, that one must answer, No! For the possible selfishness of the religious person is quite the strongest and most terrible form that selfishness assumes. Now, it is my own soul, my own eternal happiness, my own personal salvation. Look at your own life, at your own heart, and say, Is there nothing of this spirit in me? For, after all, this selfishness seems so natural. How can one help it, in the lower interests of the body — far, far less in the higher interests of the soul? How can one help it? The one thing to be sure of in this world of crossing interests is oneself. Surely St. John's terrible vision is overdrawn. What has it to do with me, that blood-stained figure, with the great sword? Surely my harmless, natural, inevitable egotism does not look like that in heaven? But stay, and ask yourself, Why not? I am not alone in the world. A thousand million others are engaged in this strange dance of life, equally with me. Each one may be supreme unto himself. Each one has his own place; to him I am as he to me. And if this be so, what must result from it but one vast scene of conflict, world-wide and age-long? How shalt not peace be taken from the earth? How shall not men kill one another? How shall not the spirit of conflict, the dazzling horseman, with the bow and with the crown, go forth "conquering and to conquer"? It is the spirit of Jesus which is wanted here. And what is that? Go back to the thought of the great renunciation of the Son of God. Surely it is the everlasting condemnation of selfishness. Not the terrible vision of St. John, not the extremest picture of horror that man's mind can conceive, can ever delineate too fearfully the spirit which is set in such antagonism to the spirit of Jesus Christ.

(A. H. Simms, M. A.)

This vision of the blood-red horse corrects the idea which we might have entertained from the fact that the Prince of Peace had begun His reign. We should have supposed that the progress and triumphs of the gospel would at least have assured to the earth a deliverance from the miseries of war, but it is not so. Since the time of the first preaching of the gospel to the present moment, there have not been twenty years of continued peace amongst the nations and people with which, as we suppose, the various visions in this Book have to do. And this history of war is not occupied with the wars of Christians against heathen, but with the wars of professing Christians against one another. Before the Reformation, when all the Christians of Europe professed to belong to one Church, there was a constant state of warfare amongst them. Since then the state of war has been quite as continuous — not Protestants with Papists only, but Protestants among themselves. Thus in this country, on the murder of Charles I., an ultra-Protestant republic was established, and the very first thing it did was to go to war with the only Protestant republic then existing — the Dutch. In our own time also we have seen the most powerful republic in the world, a republic more Protestant or Evangelical than any other, engaged in a long and sanguinary civil war. So that we have before us this most remarkable fact, that for 1,800 years the Gospel of Christ and the Demon of War have ridden side by side. For the rider on the red horse does not himself war or fight. He is apparently engaged in stirring up strife in which he personally takes no part. He is no human tyrant or general, but, as it were, the embodiment of the Spirit of War, who has power given to him to take peace from the earth, and that they should kill one another.

(M. F. Sadler, M. A.)

JohnPatmosBeast, Behold, Broke, Creature, Ears, Lamb, Opened, Saying, Seal, Stamp, Undone, Voice1. The First Seal: Rider on White Horse
3. The Second Seal: War
5. The Third Seal: Famine
7. The Fourth Seal: Death
9. The Fifth Seal: Martyrs
12. The Sixth Seal: Terror

Revelation 6:1-3

     2315   Christ, as Lamb
     4627   creatures

Revelation 6:1-8

     4150   cherubim
     4657   horse
     5127   back

Revelation 6:1-12

     5518   seal

Revelation 6:3-8

     6702   peace, destruction

"For if Ye Live after the Flesh, Ye Shall Die, but if Ye through the Spirit do Mortify the Deeds of the Body, Ye Shall Live. "
Rom. viii. 13.--"For if ye live after the flesh, ye shall die, but if ye through the Spirit do mortify the deeds of the body, ye shall live." Though the Lord, out of his absolute sovereignty, might deal with man in such a way, as nothing should appear but his supreme will and almighty power, he might simply command obedience, and without any more persuasions either leave men to the frowardness of their own natures, or else powerfully constrain them to their duty, yet he hath chosen that way that …
Hugh Binning—The Works of the Rev. Hugh Binning

Departed Saints Fellowservants with those yet on Earth.
"I am thy fellowservant, and of thy brethren the prophets." The revelation made to St. John in the isle of Patmos, was a comfort to the suffering apostle, and a blessing to the church. "Blessed is he that readeth, and they that hear the word, of this prophecy." The beginning indeed was dark; the prophetic sketch, was for sometime, gloomy: It unfolded a strange scene of declensions and abominations, which were to disgrace the church of Christ and mar its beauty; and dismal series of woes on woes, …
Andrew Lee et al—Sermons on Various Important Subjects

God's Dealings with the Earth During the Tribulation Period.
The interval of time which separates the removal of the Church from the earth to the return of Christ to it, is variously designated in the Word of God. It is spoken of as "the day of vengeance" (Is. 61:2). It is called "the time of Jacob's trouble" (Jer. 30:7). It is the "hour of temptation, which shall come upon all the world" (Rev. 3:10). It is denominated "the great day of the Lord" (Zeph. 1:14). It is termed "the great tribulation" (Matt. 24:21). It is the time of God's "controversy with the …
Arthur W. Pink—The Redeemer's Return

Opposition to Messiah Ruinous
Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter's vessel T here is a species of the sublime in writing, which seems peculiar to the Scripture, and of which, properly, no subjects but those of divine revelation are capable, With us, things inconsiderable in themselves are elevated by splendid images, which give them an apparent importance beyond what they can justly claim. Thus the poet, when describing a battle among bees, by a judicious selection of epithets …
John Newton—Messiah Vol. 2

An Advance Step in the Royal Programme
(Revelation, Chapters iv. and v.) "We are watching, we are waiting, For the bright prophetic day; When the shadows, weary shadows, From the world shall roll away. "We are watching, we are waiting, For the star that brings the day; When the night of sin shall vanish, And the shadows melt away. "We are watching, we are waiting, For the beauteous King of day; For the chiefest of ten thousand, For the Light, the Truth, the Way. "We are waiting for the morning, When the beauteous day is dawning, We are …
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

An Awful Contrast
"Then did they spit in his face."--Matthew 26:67. "And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away."--Revelation 20:11. GUIDED BY OUR TEXT in Matthew's Gospel, let us first go in thought to the palace of Caiaphas the high priest, and there let us, in deepest sorrow, realize the meaning of these terrible words: "Then did they spit in his face." There is more of deep and awful thunder in them than in the bolt that bursts overhead, there is …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 42: 1896

"So Then they that are in the Flesh Cannot Please God. "
Rom. viii. 8.--"So then they that are in the flesh cannot please God." It is a kind of happiness to men, to please them upon whom they depend, and upon whose favour their well-being hangs. It is the servant's happiness to please his master, the courtier's to please his prince; and so generally, whosoever they be that are joined in mutual relations, and depend one upon another; that which makes all pleasant, is this, to please one another. Now, certainly, all the dependencies of creatures one upon …
Hugh Binning—The Works of the Rev. Hugh Binning

From the Supplement to the Summa --Question Lxxii of the Prayers of the Saints who are in Heaven
I. Are the Saints cognizant of our Prayers? II. Ought we to appeal to the Saints to intercede for us? III. Are the Saints' Prayers to God for us always heard? I Are the Saints cognizant of our Prayers? On those words of Job,[267] Whether his children come to honour or dishonour, he shall not understand, S. Gregory says: "This is not to be understood of the souls of the Saints, for they see from within the glory of Almighty God, it is in nowise credible that there should be anything without of …
St. Thomas Aquinas—On Prayer and The Contemplative Life

Christ's Kingly Office
Q-26: HOW DOES CHRIST EXECUTE THE OFFICE OF A KING? A: In subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies. Let us consider now Christ's regal office. And he has on his vesture, and on his thigh, a name written, "King of kings, and Lord of lords", Rev 19:16. Jesus Christ is of mighty renown, he is a king; (1.) he has a kingly title. High and Lofty.' Isa 57:15. (2.) He has his insignia regalia, his ensigns of royalty; corona est insigne …
Thomas Watson—A Body of Divinity

The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Seventh vision "In Heaven"
H^7. Chap. xix. 1-16. The final heavenly Utterances and Actions. We now come to the last of the seven Visions seen "in Heaven," which is the subject of chap. xix. 1-16, giving us the final heavenly Utterances and Actions which lead up to, explain, and introduce the five concluding judgments which close up the things of Time, and pass on to what we call the Eternal State. This last Vision "in Heaven" is divided into two parts, each having its own independent construction. The first contains the words …
E.W. Bullinger—Commentary on Revelation

The Second Coming of Christ.
^A Matt. XXIV. 29-51; ^B Mark XIII. 24-37; ^C Luke XXI. 25-36. ^b 24 But in those days, ^a immediately after the { ^b that} ^a tribulation of those days. [Since the coming of Christ did not follow close upon the destruction of Jerusalem, the word "immediately" used by Matthew is somewhat puzzling. There are, however, three ways in which it may be explained: 1. That Jesus reckons the time after his own divine, and not after our human, fashion. Viewing the word in this light, the passage at II. Pet. …
J. W. McGarvey—The Four-Fold Gospel

"There is Therefore Now no Condemnation to them which are in Christ Jesus, who Walk not after the Flesh, but after the Spirit. "
Rom. viii. 1.--"There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit." There are three things which concur to make man miserable,--sin, condemnation, and affliction. Every one may observe that "man is born unto trouble as the sparks fly upward," that his days here are few and evil. He possesses "months of vanity, and wearisome nights are appointed" for him. Job v. 6, 7, vii. 3. He "is of few days and full of trouble," Job xiv. …
Hugh Binning—The Works of the Rev. Hugh Binning

Consolations against Impatience in Sickness.
If in thy sickness by extremity of pain thou be driven to impatience, meditate-- 1. That thy sins have deserved the pains of hell; therefore thou mayest with greater patience endure these fatherly corrections. 2. That these are the scourges of thy heavenly Father, and the rod is in his hand. If thou didst suffer with reverence, being a child, the corrections of thy earthly parents, how much rather shouldst thou now subject thyself, being the child of God, to the chastisement of thy heavenly Father, …
Lewis Bayly—The Practice of Piety

Meditations of the Blessed State of a Regenerate Man in his Death.
When God sends death as his messenger for the regenerate man, he meets him half-way to heaven, for his conversation and affection is there before him (Phil. iii. 20; Col. iii. 2.) Death is never strange nor fearful to him: not strange, because he died daily--not fearful, because whilst he lived, he was dead, and his life was hid with Christ in God (1 Cor. i. 31; Col. iii. 3;) to die, therefore, is to him nothing else in effect, but to rest from his labour in this world, to go home to his Father's …
Lewis Bayly—The Practice of Piety

Messiah Worshipped by Angels
Let all the angels of God worship Him. M any of the Lord's true servants, have been in a situation so nearly similar to that of Elijah, that like him they have been tempted to think they were left to serve the Lord alone (I Kings 19:10) . But God had then a faithful people, and He has so in every age. The preaching of the Gospel may be compared to a standard erected, to which they repair, and thereby become known to each other, and more exposed to the notice and observation of the world. But we hope …
John Newton—Messiah Vol. 2

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision C. Parable of the Wicked Husbandmen. ^A Matt. XXI. 33-46; ^B Mark XII. 1-12; ^C Luke XX. 9-19. ^b 1 And he began to speak unto them ^c the people [not the rulers] ^b in parables. { ^c this parable:} ^a 33 Hear another parable: There was a man that was a householder [this party represents God], who planted a vineyard [this represents the Hebrew nationality], and set a hedge about it, and digged a ^b pit for the ^a winepress in it …
J. W. McGarvey—The Four-Fold Gospel

Death by Adam, Life by Christ
For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. F rom Mr. Handel's acknowledged abilities as a composer, and particularly from what I have heard of his great taste and success in adapting the style of his music to the subject, I judge, that this passage afforded him a fair occasion of displaying his genius and powers. Two ideas, vastly important in themselves, are here represented in the strongest light, …
John Newton—Messiah Vol. 2

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

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