Apocalipse 6

Apocalipse 6

Revelation 6 CONTENTS Having taken the scroll from the Father, the Lamb now begins to open the seals. As each seal is opened, a new judgment comes upon the earth. John is shown the judgments associated with the first six seals. Now I saw The chapter break is unfortunate here. Recall that the previous chapter ended with the exaltation of the Lamb and the recognition of His unique worthiness to open the scroll sealed with seven seals (see commentary on Revelation 5:5). The scene of worship and praise which John beheld is an important precursor to the scenes of judgment to follow. “After five chapters of rather elaborate preparation, ‘the things which must happen soon’ (Rev. 1:1+; 4:1+) begin to unfold.”1 when the Lamb opened The Lamb had been slain to redeem men and the world (Rev 5:9+). Having paid the ultimate price, He is now worthy to open the first seal and initiate the steps which will lead to His global rule on earth. “Each time, with the opening of a seal, nothing is read from the scroll (Lenski), but actions occur that unquestionably match the corresponding part of the scroll exposed through each consecutive seal.”2None of the horrendous judgments about to take place transpire until the Lamb opens a seal. Human history records a litany of wars, natural disasters, famines, and the like, but what is about to come forth upon the earth is completely unique. What has transpired up to now is the routine manifestation of human selfishness, sin, and the fallen world in which man lives. As Jesus explained, “all these things must come to pass, but the end is not yet” (Mat. 24:6). But with the opening of the seals by the Lamb, a divinely-initiated series of judgments begin which are historically unique in a number of aspects: Severity - The judgments are more severe than any previously experienced in history. This coming day is unique so there is “none like it” (Jer. 30:7; Dan. 12:1; Mat. 24:21; Mark 13:19; Rev 3:10+). (See Jacob’s Trouble and the Great Tribulation.) Wrath of the Lamb - Unlike previous times when God the Father has manifested His wrath upon nations, this is the time of the “wrath of the Lamb” (Rev. 6:16+). It is the Son, the Lamb of God, Who’s wrath is being manifested. The Final Flowering of Sin - Humanism and Satanism will be at their apex on a global scale. The ascent of man, as humanists view human history, will have reached its apex—which is in reality its lowest point since the ascent is really a descent. At this time, there will be a full flowering of sin unique in all history for its depravity and extent. Ushering in God’s Kingdom on Earth - The wrath of the Lamb which comes forth is not merely a disconnected judgment of sin. It is part and parcel of the sweeping away of the systems of man to make way for the promised Messianic Kingdom on earth—the only kingdom which will never pass away. This last point, the ushering in of God’s earthly kingdom, can be seen in the similarities between the events found in this book when compared with the events leading to the establishment of the first Theocratic Kingdom on earth—when Israel was delivered from Egypt. There is a definite parallel between the supernatural preparation for the kingdom in history under Moses and the supernatural judgments which shall be poured out upon a rebellious world in preparation for the future Millennial Kingdom of our Lord Jesus Christ at His second advent. There is the same insolent challenge to the true God on the part of the Gentile powers (Ps. 2:1-3). There will be a similar gracious but infinitely greater preliminary miracle [like Ex. 7:12]—the Rapture of the Church—warning men of the supremacy of Jehovah and the ultimate defeat of all who rebel against Him. There will be the same swift progression in the severity of the divine judgments which follow, and even a striking parallel in the nature of the judgments (cf. Rev. 6:1-17+ through 18). There will be the same victorious outcome, the destruction of the antichrist and his armies in the judgment of Armageddon, and deliverance of the people of Israel (Rev. 19:1-21+). There will be another song of victory, significantly referred to as ‘the song of Moses... and the song of the Lamb’ (Rev. 15:1-3+).3 Everything which transpires from this point forward is completely within the control of God. For it is the Lamb Who initiates these events and there is no judgment, famine, or plague of demons which does not ultimately serve God’s purpose in what unfolds. This is seen by the frequently found phrase, it was given which attends both good and bad events recorded here (see commentary on Revelation 6:2+).Since it is the Lamb Who unleashes the events about to transpire, we are not surprised by the close correlation between the sequence of events here and those which Jesus, the Lamb of God, taught would come (see The Synoptic Gospels).They include:4 False Messiahs: Mat. 24:5, 11; Mark 13:6; Luke 21:8; Rev. 6:2+. Wars: Mat. 24:6-7; Mark 13:7; Luke 21:9; Rev. 6:4+. Famines: Mat. 24:7; Mark 13:8; Luke 21:10; Rev. 6:5-6+, 8+. Pestilences: Luke 21:11; Rev. 6:8+. Persecution: Mat. 24:9; Mark 13:9-13; Luke 21:12-17; Rev. 6:9-11+. Earthquakes: Mat. 24:7; Mark 13:8; Luke 21:11; Rev. 6:12+. Cosmic Phenomena: Mat. 24:29; Mark 13:24-25; Luke 21:11; Rev. 6:12-14+. one of the seals Concerning the significance of the seals, see commentary on Revelation 5:1. Each of the scroll’s seven seals (cf. Rev. 5:1+) represents a specific divine judgment that will be poured out sequentially on the earth. The seals encompass the entire period of the Tribulation (Rev. 3:10+), culminating with the return of Christ. It seems best to understand the first four seals as taking place during the first half of the Tribulation, the fifth stretching from the first into the second half, (called the “great tribulation” in Rev. 7:14+ and lasting three and one-half years; Rev 11:2+; Rev 12:6+; Rev 13:5+) and the sixth and seventh taking place during that “great tribulation.” Apparently the seventh seal contains the seven trumpet judgments (Rev. 8:1+-11:19+) and the seventh trumpet (Rev. 11:15+) contains the seven bowl judgments (Rev. 16:1-21+). The seven seals thus contain all the judgments to the end when Jesus Christ returns.5 As the Lamb opens the seals, a sequence of events are initiated which are closely parallel to Matthew 24 (also Mark 13 and Luke 21). The first four seals are set apart from the final three in their common representation by riders on horses. The Four Horsemen of the Apocalypse 6 Showers equates the birth pangs “beginning of sorrows” of Mt. 24:4-8 with the first four seals of Revelation 6:1-8+ and places them during the first half of the 70th week of Daniel.7 He also observes that the Day of the Lord includes the notion of birth pangs (Isa. 13:6-10; 1Th. 5:3), so the first four seals are probably included within the first half of the 70th week (see The 70th Week of Daniel). Since the beginning of birth pangs of Matthew 24 and the first four seals of Revelation 6+ are the same thing, and since the broad Day of the Lord will include the beginning of birth pangs, we can conclude that the broad Day of the Lord will also include the first four seals of Revelation 6+. . . . Since the beginning of birth pangs of the first half of the 70th week and the first four seals of Revelation 6+ are the same thing, the divine wrath, anger, and destruction of the Day of the Lord will also be associated with the first four seals.8 living creatures See commentary on Revelation 4:6. voice like thunder Some speculate that the voice like thunder of the living creature may be the source of the seven thunders which John is prevented from recording (Rev. 10:3+). However, the description of this voice is probably meant to be an indication of its imposing volume to connect its command with the judgment to follow. See commentary on Revelation 4:5. Come and see. Ἐρχου καὶ ἴδε [Erchou kai ide] (MT) or Ἐρχου καὶ ἴδου [Erchou kai idou] (TR). This phrase occurs in the TR and MT texts in conjunction with the loosing of each of the first four seals (Rev. 6:1+, 3+, 5+, 7+). These translations understand the living creature to be speaking to John. The NU text omits καὶ ἴδε [kai ide], and see, understanding come as a command issued by the living creature to the rider of the horse bringing him forth in judgment. This would accord well with the emphasis found on the judgments being subject to divine control. The cry itself is very brief—Ἐρχου [Erchou]! It may be equally rendered Go, or Come! Our translators give it about as often one way as the other. It does not alter the sense here whichever way we take it. It is not an address to John, as many have regarded it, and as the questionable addition to the text—“and see”—would seem to require. John was already on the spot, beholding all that was transpiring, and did not need to be called any nearer, or to remove any further off. And if his nearer approach or further departure had been needed in the case of the first horseman, it could not have been needed for the succeeding ones. But we find the same command repeated in each successive instance. Neither can we explain why it should be such a voice of thundering power, if it was simply to call to the seer.9 white horse This white horse is the first of four horses of different colors, similar to the horses seen by Zechariah (Zec. 1:8; 6:2-6).10 See Zechariah’s Horses for a discussion of the relationship between Zechariah’s visions and the horsemen shown John. Within the context of the book of Revelation, white represents righteousness. “The white horse . . . emerges as an emblem of righteousness, though there is no guarantee that the righteousness is more than apparent.”11 he who sat on it The similarities between this rider and Christ are striking: Riding a White Horse - Both ride upon a white horse indicating victory (Rev. 6:2+; Rev 19:11+). Wearing a Crown - Both wear a crown (Rev. 6:2+; Rev 19:12+). (But Christ wears multiple crowns.) Overcome - Both are “overcomers”—victorious in their pursuits (Rev. 6:2+; John 16:33; 1Jn. 4:4; Rev. 3:21+; Rev 17:14+). Even so, this is not the white horse which carries He who is Faithful and True in Revelation 19:11+. For it is the Lamb who has just loosed the first seal sending this horseman out. It violates all logic for the same person to be opening the seal and sending himself forth.12 “Moreover, it would be inappropriate to have an angelic being call forth Christ or his servants.”13 If Christ rides forth here, who is it that remains in heaven to open the remaining seals?14 This rider carries a bow whereas Christ’s weapon is a sword (Rev. 2:12+; Rev 19:15+). This rider is alone whereas Christ is followed by the armies in heaven also riding on white horses (Rev. 19:14+). Finally, this rider sets forth at the beginning of the Tribulation whereas Christ rides forth at its end. In light of related passages, it seems best to understand this rider as representing a movement which ultimately culminates in the one whom Jesus described:15 “I have come in My Father’s name, and you do not receive Me; if another comes in his own name, him you will receive” (John 5:43+). To an unsuspecting world he looks like Messiah, the political savior of mankind, yet he is a deceiver, the anti- or pseudo-Christ. Here is documented the initial appearance of the figure of the Antichrist upon the stage of world history. Although there will be numerous false messiahs down through history, none as convincing and successful as this final figure.16 The Restrainer has been taken out of the way so that the Antichrist, the son of perdition, might be revealed in his own time (2Th. 2:6-7+). He is the one who will be destroyed with the breath of the mouth of the Lamb (2Th. 2:8+; Rev. 19:20+). The church has already been taken up for she watches for Christ, not Antichrist. See Rapture, Imminency. The beginning of birth pangs of Matthew 24:8+ and the first four seals of Revelation 6:1-7+ are the same thing and will occur during the first half of the seven years of the 70th week. In light of the fact that the beginning of birth pangs will involve false messiahs, it would appear that the rider of the first seal will be a false messiah. . . . Since, . . . God’s Holy Spirit has the function of restraining humanity’s lawlessness, and since the Antichrist will be the ultimate expression of human lawlessness, it would appear that Paul was indicating in 2 Thessalonians 2:6-8+ that the restraining work of the Holy Spirit is the restraint that prevents the Antichrist from being revealed until the right time. The Holy Spirit will continue that restraining work until He, as the restrainer, is removed, at which time the Antichrist will be revealed. Since, as noted earlier, only God has the authority to remove the Holy Spirit’s restraint, and since the Antichrist will be revealed once that restraint is removed, we can conclude that it will be through divine activity that the Antichrist will be turned loose to conquer the world. . . . It is important to note that God declared He will raise up the foolish, idol shepherd (Zec. 11:16).17 The rider on the white horse is more probably to be identified as the Antichrist. If this is not Antichrist, then Revelation does not place Antichrist on the scene of events before the middle of Daniel’s Seventieth Week (in Rev. 13+), and the rider is virtually unidentifiable.18 Pre-wrath rapture advocate Marvin Rosenthal finds the idea of God’s release of the Antichrist to be “preposterous:” If the seals are God’s wrath, then God alone must take direct responsibility for a counterfeit religious system and the emergence of the Antichrist, for that is precisely what the first seal depicts. To attribute the emergence of the Antichrist to God is obviously preposterous. . . . To suggest that the first four seals are God’s wrath is totally unfounded. It strains reason to think that once God begins His Day of the Lord wrath, the Antichrist is able to assume control of the world.19 But to take any other view—that the manifestation of Antichrist is under the control of Satan or man—is opposed to biblical teaching. Even if the restrainer is taken to be something or someone other than God Himself (a view we do not hold), who is it that takes the Restrainer “out of the way” so that the “lawless one” is revealed (2Th. 2:6-7+)? If the revealing of Antichrist is not subject to the precise timing and permission of God, then what are we to make of a tremendous number of biblical passages which assert the absolute sovereignty of God over all things? Rosenthal lacks an adequate view of the sovereignty of God and how He redirects sin and the depravity of man toward His own ends. There are many examples where sin accomplishes God’s purpose (cf Ge 50:20), yet those who sin remain fully responsible for their actions. God is not the author of sin (Jas 1:13+), but all things serve His purpose in the end (Mt. 24:26+; Mark 14:21+; Luke 22:22+; Acts 2:22-23+). See Who is the Restrainer?. The first six seals. . . are thus set here, in order to show us that these judgments do not arise from chance, but are all under Divine control. The great False Messiah of the first Seal cannot be revealed until the appointed moment shall have come and the voice from the throne gives the permissive command “Go!” The judgments cannot fall until the same command is given.20 a bow The bow is a symbol representing strength (Job 29:20; 30:11; Eze. 39:3).Some understand the mention of a bow, but no arrows as an indication of his initial deception by peace and agreement (Da 9:27+). “The Antichrist is seen riding a white war-horse, and with bow in hand, but with no arrow fitted to it. The symbol suggests bloodless victories.”21 Like Antiochus Epiphanes before him, he would “come in peaceably, and seize the kingdom by intrigue . . . and after the league is made with him he shall act deceitfully” (Da 11:21-23+). And in the latter time of their kingdom, when the transgressors have reached their fullness, a king shall arise, having fierce features, who understands sinister schemes. His power shall be mighty, but not by his own power; he shall destroy fearfully, and shall prosper and thrive; he shall destroy the mighty, and also the holy people. Through his cunning He shall cause deceit to prosper under his rule; and he shall exalt himself in his heart. He shall destroy many in their prosperity. He shall even rise against the Prince of princes; but he shall be broken without human means. And the vision of the evenings and mornings which was told is true; therefore seal up the vision, for it refers to many days in the future. (Da 8:23-26+) There is no question among expositors that Antiochus Epiphanes is in view in this prophecy. What was prophesied was fulfilled literally through him. However, the prophecy looks beyond Antiochus to a future person (the Antichrist) of whom Antiochus is only a foreshadowing. This coming one is said to “stand against the Prince of princes” (Da 8:25+). This can be none other than the Lord Jesus Christ. Thus the prophecy must go beyond Antiochus and look forward to the coming of one whose ministry will parallel that of Antiochus. From Antiochus certain facts can be learned about the forthcoming desecrator: (1) He will achieve great power by subduing others (Da 8:24). (2) He will rise to power by promising false security (Dan. 8:25). (3) He will be intelligent and persuasive (Dan. 8:23). (4) He will be controlled by another (Dan. 8:24), that is, Satan. (5) He will be an adversary of Israel and subjugate Israel to his authority (Dan. 8:24-25). (6) He will rise up in opposition to the Prince of princes, the Lord Jesus Christ (Dan. 8:25). (7) His rule will be terminated by divine judgment (Dan. 8:25). So it may be concluded that there is a dual reference in this striking prophecy. It reveals Israel’s history under the Seleucids and particularly under Antiochus during the time of Greek domination, but it also looks forward to Israel’s experiences under Antichrist, whom Antiochus foreshadows.22 So before the terrors of the Tribulation break loose and lead to the battle of Armageddon there will come a period of world peace. But it will be a deceptive peace, as the world is lulled into a false sense of security followed by war, famine, and death. The world’s desperate desire for international peace will serve as the bait for the satanic trap. That longing for security and safety will play into the hands of Antichrist, Satan’s ruler (Rev 13:4-5+), who will convince the world that he can provide them. He will particularly deceive Israel, whose people have for so long desired peace, and he “will make a firm covenant with the many [Israel] for one week” (Da 9:27+). Antichrist’s peace pact and protection of Israel will not last, however: “in the middle of the week [the Seventieth Week of Daniel’s prophecy; the Tribulation] he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate” (Da 9:27+, cf Mt 24:15+, Da 7:25+, 2Th 2:4+). The false peace that Antichrist brings will come to an abrupt halt at the midpoint of the Tribulation when he desecrates the temple in Jerusalem, betrays the Jewish people, and launches deadly attacks on them (cf. Mt. 24:4-10). There can and will be no peace until the Prince of Peace sets up His earthly kingdom (Rev. 20:1-6+).23 Like Antiochus before him, the Antichrist plays a special role in relation to Israel during the events to come: God will have specific purposes for bringing Antichrist on the world scene. One purpose will be the punishment of Israel. . . . [the] desolation of Israel by the Antichrist will be part of God’s judgment of the nation because it rejected its Messiah in His first coming [John 5:43]. . . . A second purpose will be the repentance of Israel. . . . God will bring the Antichrist on the world scene to play a major role in shattering [Israel’s] rebellion [Dan. 12:7+]. . . . A third purpose will be the judgment of the world. . . . God will judge the world by giving it the kind of ruler it deserves. . . . A fourth purpose will be the exposure of the world’s unbelief. God will bring the Antichrist on the world scene and permit him to make his claim to be God to demonstrate mankind’s unbelief, . . . A fifth purpose will be the instigation of the final showdown between Christ and Satan’s forces and the defeat of those forces (Rev 19:15-21+).24 a crown στέφανος [stephanos], generally used of a victor’s crown or wreath, but not always. A widespread, but erroneous teaching is that this crown, being a stephanos and not a diadema, indicates that the rider cannot be Christ.25 Not so, for Christ is also found wearing such a crown (Mt. 27:29; Mk 15:17; Jn 19:2, 5; Heb. 2:9). Evidence that this rider is other than Christ must be derived from other factors (see above). See Crowns. was given to him ἐδόθη [edothē], passive voice. Although the rider likely believes he has gained his own crown for himself (cf. Isa. 45:1-4; Pr. 21:1; Da 2:21; Da 2:37; 4:25, 31-32; 5:21), it is only his by permission. Everything which proceeds from the opening of the seals is subject to the permission of the one seated on the throne and the Lamb. The sovereignty of God is heavily emphasized throughout the book of Revelation—there is nothing which transpires that God Himself does not grant authority for it. This is seen in the frequently-found phrase was given which denotes the granting of permission to an agent from another, namely God (Rev 6:2+, Rev 6:4+, Rev 6:8+, Rev 6:11+; Rev 7:2+; Rev 8:3+; Rev 9:1+, Rev 9:3+, Rev 9:5+; Rev 11:1+; Rev 13:5+, Rev 13:7+, Rev 13:14-15+; Rev 16:8+; Rev 19:8+; Rev 20:4+). The first horseman is granted his crown (Rev. 6:2+), the second horseman is given to take peace with a great sword (Rev. 6:4+); Death and Hades, who ride with the third horsemen are given authority to kill a fourth part of the earth (Rev. 6:8+), the four angels are given the power to hurt the earth and sea (Rev. 8:3+), the star from heaven is given the key to loosen the demonic locusts from the abyss (Rev. 9:1+) who were themselves given power to torment men (Rev. 9:5+), the beast is given authority to continue for forty two months (Rev. 13:5+) and to make war against the saints and overcome them (Da 7:25+; Rev. 13:7+), the fourth bowl is given the ability to scorch men (Rev. 16:8+). All of these horrific and terrible realities—the very manifestation and flowering of sin of which God is not author—are harnessed for His purposes. The troubling and yet comforting reality is that there is no creature which ultimately does not serve God’s purpose, either willingly or unwillingly. Troubling, because in the inscrutable purpose of God such evil is allowed to continue. Comforting, because everything we suffer is subject to God’s approval and purpose (Job 2:6; Ro 8:28+). “How irresistible the grasp of Omnipotence on the powers and forces of evil. They are effectually bridled till the plans of God are ripe and ready for action.”26 Once the reality of God’s sovereignty is understood, the bondage of Satan is seen for what it is. For Satan has less freedom in rebellion against God than he once had in obedient service of the Master. he went out conquering and to conquer νικων και ἵνα νικήση [nikao - nikōn kai hina nikēsē], both conquering and conquer are from νικάω [nikao], the same root as overcomer. Thus, he is another overcomer (Rev. 11:7+) to be contrasted with the True Overcomer Who is Christ (Rev. 5:5+; Rev 17:14+). ED: See Overcome (conquer) (3528) nikao He will be endowed with the most extraordinary powers, so that “he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people” (Dan. 8:24). Before his exploits the fame of Alexander and Napoleon will be forgotten. None will be able to stand before him. He will go “forth conquering and to conquer” (Rev. 6:2+). He will sweep everything before him so that the world will exclaim, “Who is like unto the Beast? who is able to make war with him?” (Rev. 13:4+). His military exploits will not be confined to a corner, but carried out on a vast scale. He is spoken of as the man who will “shake kingdoms” and “make the earth to tremble” (Isa. 14:16).27 Ezekiel 34:23-30 says that when God establishes His covenant of peace with Israel, the covenant will result in safety, peace with nations, and the elimination of harmful beasts by famine. By contrast, when the Antichrist establishes his covenant of peace with Israel [Dan. 9:27+], God will inflict the world with conditions opposite of those His covenant of peace will bring. He will unleash war (the sword) [the second seal, Rev. 6:3-4+], famine (the third seal, Rev. 6:5-6+), and harmful beasts (the fourth seal, Rev. 6:7-8+) upon the earth to demonstrate that the Antichrist’s covenant of peace is not the covenant of peace that will bring true safety, as foretold in the Old Testament.28 ADDENDUM COMMENTS ON IDENTITY OF THE RIDER ON THE WHITE HORSE: John Walvoord - Because Christ in His second coming is pictured (Rev 19:11) as riding on a white horse, some have taken it that this rider in 6:2 also must refer to Christ, as the white horse is a symbol of victory. Roman generals after a victory in battle would ride a white horse in triumph with their captives following. The chronology, however, is wrong, as Christ returns to the earth as a conqueror not at the beginning of the Tribulation but at the end of the Tribulation. Also the riders on the other horses obviously relate to destruction and judgment which precede the second coming of Christ by some period of time. A better interpretation is that the conqueror mentioned here is the future world ruler, sometimes referred to as Antichrist though Revelation does not use this term. He is probably the same person as the ruler of the people mentioned in Daniel 9:26. This ruler has a bow without an arrow, indicating that the world government which he establishes is accomplished without warfare (see Rev. 13:4). The future world government begins with a time of peace but is soon followed by destruction (1 Thes. 5:3). In general, the seals, trumpets, and bowls of divine wrath signal the terrible judgments of God on the world at the end of the Age, climaxing in the second coming of Christ. (See Bible Knowledge Commentary) Charles Swindoll - The rider on the white horse (6:1–2) most likely represents bloodless conquest—false peace and security. Notice that he carried a bow without arrows. The type of crown on his head is the stephanos [4735]—not a crown of regal authority but a victor’s crown.[70] The Tribulation period will begin with a deceptive peace accompanied by a counterfeit spirituality and false religion. Paul describes this same general condition in 1 Thessalonians 5:3: “While they are saying, ‘Peace and safety!’ then destruction will come upon them suddenly like labor pains upon a woman with child, and they will not escape.” The coming of false religion is seen also in Christ’s own description of the end times in Matthew 24:4–5. (See Insights on Revelation) Charles Ryrie - Evidently a reference to Antichrist. See note on •1 John 2:18. His method of conquest at first does not seem to include open warfare, since peace is not removed from the earth until the second seal is opened (Rev. 6:3). This corresponds to the description of delusion in 1 Thes. 5:3. (Ryrie Study Bible Expanded Edition) Robert Thomas - Nonetheless, as many pluses as this view has (ED: THAT THE RIDER IS CHRIST), its weaknesses are even more impressive. The major one is contextual: the Messiah cannot be put on the same plane as the three riders to follow. The four have an essential likeness to each other, clearly belonging together as part of archē ōdinōn (“the beginning of birth-pains”) (Mark 13:8) (Moffatt; Charles). The Messiah is out of place in this company. In addition, the differences between this rider and the one in Rev. 19:11–16 are pronounced. The latter one is called “faithful and true,” but the former one is not so characterized in that his goal is unjust conquest (Johnson). The rider in 19:11–16 is none other than the Lamb who opened the first seal, negating the possibility of His also being the rider revealed by that seal (Moffatt; Beckwith). In 19:11–16, the rider is present in triumph, followed by the host of heaven, but here the rider works in bodily absence, being only a symbol rather than the embodiment of His victorious kingdom (Alford). This rider wears a victor’s wreath and carries a bow, but the one in chapter 19 is crowned with many diadems and has a sharp sword issuing from His mouth (Mounce). Finally, it is out of keeping with the dramatic plan of the book for the triumph of Christ to transpire until a long series of judgments have run their course (Beckwith). If the first rider is not the Messiah, then, he must be someone resembling the Messiah. He has been closely identified with the world ruler who is pictured as the first beast of Revelation 13.35 He will come as a counterfeit Christ. The general accuracy of this explanation is verified through comparison with the parallel accounts of these end-times in Matt. 24:5; Mark 13:6; Luke 21:8 (cf. also Matt. 24:24) (Bullinger; Johnson). First in sequence among the signs spoken of earlier by Christ was the emergence of many “impostor” christs. It is futile to turn elsewhere for an understanding of this first rider. This conclusion agrees with the character of the other three riders also. All of them are associated with the great end-time impostor and his forces. The book is full of satanic imitations of Christ and His conquest, including the crowns of 12:1, 2 and the victories of 11:7 and 13:7 (Sweet; Ford). This rider is one of them. Yet to identify him as the world ruler himself is not quite accurate. This rider, like the other three, is not an individual, but a personification of a growing movement or force that will be at work during this future period. Christ spoke of many impostors. These will join hands in a concerted effort to unseat Him from His throne. The beast out of the sea (cf. Rev. 13:1–8) will be a part of this movement and on his way to the top, but at the time represented by the first seal, he will not have risen to be the pre-eminent one of the movement. At the very beginning of the period, called “the beginning of birth-pains,” he will be one of many impostors who constitute this antichristian force of which this first rider is an emblem. (Revelation Exegetical Commentary) (Thomas discusses at least 8 interpretations that have been offered for the rider on the white horse - click this link and scroll up and down which may visualize all the candidates) Robert Mounce - The arguments against Christ as the rider of the white horse, however, are of sufficient strength to make the identification unlikely. A comparison of chapters 6 and 19 shows that the two riders have little in common beyond the fact that they are both mounted on white horses. In 6:2 the rider wears a victor’s wreath and carries a bow; in 19:11ff. he is crowned with “many crowns”7 and armed with a sharp sword coming out of his mouth. The context of 6:2 is one of conquest, while that of 19:11ff. is righteous retribution. Another difficulty is that the identification brackets the proclamation of the gospel with a series of devastating calamities following one another as the inevitable results of human sinfulness (war, scarcity, death).8 There is also the confusion involved in the Lamb’s opening the seals while at the same time being the one who rides forth when the first seal is broken. A final and fatal objection is the repeated use of “there was given,” which normally in Revelation refers to “the divine permission granted to evil powers to carry out their nefarious work.”9 The other prominent interpretation of the white horse and rider is that they symbolize the spirit of conquest and militarism. (The Book of Revelation) John