And I looked; I saw. The usual expression drawing attention to a new sight or fresh phase of the vision (see on Revelation 4:1; Revelation 4:2, etc.). And behold a pale horse. Pale ( χλωρός, "greenish-white, livid"); the colour of one stricken with disease or death, or moved with emotions of terror.
The same word is used of the green grass in Revelation 8:7 and in Mark 6:39, and of the vegetation in Revelation 9:4; but, applied to man, it is generally connected with terror, disease, or death. The Greek poets use it as an epithet of fear, and Thucydides thus describes the colour of persons affected by the plague.
And his name that sat on him was Death, and Hell followed with him. The preposition differs from that used in the preceding verses: it is here ἐπάνω,"above," not ἐπί, "upon." And he who was sitting above him, his name [was] Death.
Here we have it plainly stated that the vision is a personification of Death—death in general, death in any and every way, as indicated in the latter part of the verse. This supports the view taken of the first three visions of the seals (see on Revelation 9:2).
Hades follows with Death, not as a separate infliction, but as the necessary complement of Death in the completion of the vision, swallowing up and guarding, as it were, those seized by the latter. Death is personified in a similar way in Psalms 49:14, "Like sheep they are laid in the grave; death shall feed on them;" and Hades in Isaiah 14:9, "Hell from beneath is moved for thee to meet thee at thy coming."
The two are also conjoined in Revelation 1:18, "The keys of hell and of death;" and in Revelation 20:13, Revelation 20:14, "Death and hell delivered up the dead." Hades cannot signify the place of torment, as Hengstenberg thinks, since these trials are to be inflicted on Christians, not on the wicked merely.
Nor is it consonant with the context to suppose (as Ebrard) that Hades signifies "the dwellers in Hades." And power was given unto them. The reading "them" is supported by A, C, [P], א, n 17, 49 (1.40 e sil) Andreas; while B and the Vulgate read αὺτῷ, "him."
The context shows that both are intended. Over the fourth part of the earth. There is a general consensus of opinion that this expression betokens a part of mankind. Why the fourth part is selected is difficult to say.
Alford suggests that a reference is intended to the four first seals, each one of which embraces in its action a portion of mankind. But the first seal can hardly be interpreted in this way. Probably the intention is to denote that a part of mankind must be afflicted in this particular way, though no definite proportion is signified.
In other words, the second, third, and fourth seals depict troubles which Christians and all mankind will have to undergo; some being afflicted more especially in one way, others in another. The troubles mentioned are not an exhaustive catalogue, but are typical of all sorrows; the selection being probably prompted by the Old Testament passages quoted below, viz.
Le 26:23-26; 2 Samuel 24:13; and Ezekiel 14:21. "The fourth part" is an expression found only in this passage. Zullig agrees with Alford in the explanation given above; Hengstenberg, and somewhat similarly Volkmar, think it denotes the partial character of this judgment.
Elliott, with very little reason, follows the Vulgate reading, "over the four parts of the earth;" Isaac Williams also thinks the judgment is universal, since that is the idea that the number four signifies, which, however, is a different thing from a fourth part.
To kill with sword, and with hunger, and with death, and with the beasts of the earth. The passage is another example of the influence of the prophecy of Ezekiel upon the composition of the Apocalypse.
In Ezekiel 14:21 the "four sore judgments" are "the sword, and the famine, and the noisome beast, and the pestilence? This indicates the signification of θανάτῳ in this place; viz. death by pestilence, not, as in the preceding passage, death in any form (comp.
Le 26:23-26, where the judgments threatened are the sword, pestilence, and famine. Cf. also the alternative punishments of David (2 Samuel 24:13); also 4 Esdr. 15:5, "the sword, and hunger, and death, and destruction").
The wild beasts of the earth ( θηρίων) is very probably a reference to the death of many Christians in the pagan amphitheatres; though the meaning is not necessarily restricted to this form of death.
Those to whom the Apocalypse was first addressed would irresistibly be reminded of our Lord's words in Matthew 24:7, Matthew 24:13, "Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes, in divers places … But he that shall endure unto the end, the same shall be saved."
It is as though St. John echoed the words of our Lord, "These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the Law of Moses, and in the prophets, and in the psalms, concerning me" (Luke 24:44); and would say, "I am commissioned to relate these visions of the present and future trials of all in the world, which, however, have been already foretold you by our blessed Lord himself."
While, therefore, this passage may be understood literally, since doubtless the Church has suffered all these afflictions at different times, in different members of her body, yet we must understand these four typical judgments to be representative of trouble in all its forms; the fourfold character pointing to its universal nature (see on Revelation 5:9).
This has led many writers to see in these inflictions trials of a spiritual nature—a view which may well be included in the proper application, but must not be pressed to the exclusion of any other more literal interpretation.
We may thus sum up the results of our investigation of these eight verses. They relate the circumstances attending the opening of the first four seals, and doubtless typify various phases of the trials which are permitted by God to afflict Christians on earth in common with all mankind.
Each of the four visions is preceded by the invitation of one of the four living beings, which are representative of creation; and a second feature common to these four visions is the appearance of a rider as the personification of the idea set forth.