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.

It is a vision of scarcity, of insufficiency, not of absolute famine. The world does not seem to contain enough for all, and there happens a continual struggle for the bare necessaries of bodily life. Every year this is becoming more evident. Most present-day problems have their roots in it, and these problems press with such terrible force upon us that, I suppose, St. John's vision can never have seemed more picturesquely true than it seems to-day. With our constantly growing popula-ion, the difficulty increases by leaps and bounds. The effect of it is an absorbing anxiety, a restless elaboration of contrivance — How can these present difficulties be overcome? and what new ones will start into sight when the old ones have disappeared? — till a large part of life seems taken up by the problem of how to live. Is any precept of Christ harder than this, "Take no thought for your life," etc. Perhaps if we were alone, with nothing but our own personal salvation to think about, it would be easier. But you are not alone. Others depend on you. Husband, think of your wife; think of the children whose future depends so much on you. And if we go down in social life to the lowest depths of poverty, the struggle for existence becomes piteous. It is terrible to face it, but it is well to face it sometimes. In this abyss, insufficiency has become destitution; the struggle has lost all that it seemed to have of manliness and force; it has deformed life into a chaos of brute instincts; it has become parent of crime, disease, and death. Such is the vision of human want. And from the living creatures before God's throne the appeal is made to Jesus Christ, "Come!" What is it, this appeal to the "Lamb as it had been slain"? It is for manifestation of the higher life, the true life, the eternal life which is the knowledge of the true God and Jesus Christ. Sometimes the least spiritually impressionable person is forced to see that there is indeed a higher life. The pressure of earthly things relaxes its hold upon you for a moment; above the ceaseless clamour of the world's voices the voice of Jesus makes its way to your heart, never lessening its claim upon your life, never taking from the promise its consolation, "Take My yoke upon you and learn of Me, for I am meek and lowly in heart; and ye shall find rest unto your souls." Yes, there is indeed a higher life. But it seems so hard of attainment in the life that I am living now. I am in the shadow of the black horseman; I am a sharer in the great struggle for existence. The thought of the higher life is wearisome; the life of prayer, of hourly communion with a Divine Friend, the life of the love of God, of joy in the knowledge of His presence and love, the life of glad obedience, of patient endurance. It all seems so hopeless. We cannot think of higher things. Is not this true of you? The struggle for existence makes us slaves in spirit. Surely the appeal from the living creatures to Christ is wanted for us to-day: Come, with Thy knowledge of the Father's will. Come, with Thy strong rejoicing in the Father's love. Come, with Thy unfaltering obedience. Come, with Thy victorious endurance. Let Thine be the Spirit which takes possession of a world in want, O Thou Lamb of God!

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

This vision has been explained in two ways, naturally and spiritually, and either yields a tolerably good signification. Both explanations are consonant with what we gather from the rest of the seals, which is, that much in the time of the Messiah's triumphal progress is not such as we should have expected.

1. We should have expected that the times of the Gospel would have been times of almost universal prosperity. So it had been prophesied (Ezekiel 36:30; Hosea 2:22; Joel 2:19). And we should the rather have expected this, because the preaching of the gospel does much to discourage many vices which occasion distress and ruin in this world, such as intemperance, drunkenness, wastefulness, gambling, immorality, etc. But it has not been so. From the first preaching of the gospel there has been just the same hard struggle for sustenance as there was before. Of course there have been countries in which the poor have not suffered from comparative scarcity, as in newly-planted colonies, but the tendency of things has been always to bring about, sooner or later, the universal struggle for a bare subsistence.

2. But the riding of this horse-rider has been interpreted spiritually to mean this, that in the day of Christ's power there has not been, nor will be, that plentiful supply of the wholesome and nourishing Word of God which we should have expected. The more thoroughly we examine the history of religion, I do not mean of the Church, but of individual religion, the more we shall discover the truth of this. For well nigh 1,500 years the Word of God has been altogether out of the reach of the vast majority of Christians. Till the invention of printing each copy had to be written fully and fairly out. And look also at the comparative fewness of those who if by chance they possessed a copy could read it. But we must not for a moment limit this scarcity of the wholesome nourishing Word to the scarcity of Bibles. The nourishment of the vast body of the Church is through teaching and preaching, and there may be a vast circulation of Bibles, and yet these Bibles unread and their contents undigested.

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

People do not generally suppose that God has much to do with price-lists. They go up and down, and millions higgle over them every day, but no one thinks of anything Divine connected with them. But whether men realise it or not, price-lists are made in heaven. John hears the rates of corn and bread announced by the same heavenly powers by which these mystic horses are called into action. Whatever the weather, the crops, the quantities of money in the country, the extent of speculation in the market, or other subordinate causes may have to do with it, the prime and all-controlling cause is the decree of the throne. It is God from whom we have our daily bread, and it is by His will that it is plentiful and cheap, or scarce and costly.

(J. A. Seiss, D. D.)

JohnPatmosBarley, Beasts, Beings, Center, Choenix, Choenixes, Creatures, Damage, Day's, Denarius, Denary, Ears, Either, Grain, Harm, Hurt, Injure, Mayest, Measure, Measures, Middle, Midst, Oil, Penny, Quart, Quarts, Saying, Seemed, Shilling, Speaking, Voice, Wages, Wheat, Wine1. 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 6:6

     4456   grain
     4542   wheat
     5242   buying and selling
     5415   money, uses of
     5603   wages
     5616   measures, dry

Revelation 6:1-8

     4150   cherubim
     4657   horse
     5127   back

Revelation 6:1-12

     5518   seal

Revelation 6:3-8

     6702   peace, destruction

Revelation 6:5-6

     4627   creatures
     5512   scales and balances

"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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