Captivity - Part Two

Terms and Conditions

For the benefit of our understanding of the captivity in which we find ourselves and the devolving that is clearly at work within the story of Cain, it is important that we at least address the first five seals (all of which, it can be proven, have been included within the week of redemption from the moment the rights of redemption were acquired; so as soon as the scroll was signed)!

The First Seal (6:1-2)

Then I saw when the Lamb broke one of the seven seals, and I heard one of the living creatures saying as with a voice of thunder, “Come.” I looked, and behold, a white horse, and He Who sat on it had a bow; and a crown of victory was given to Him, and He went out conquering and to conquer.

[As a reminder, there are many resources available to support one’s understanding of these verses – including entries in this substack. Here, with our foundations laid in prior posts, I will be focused on the understanding that has emerged without the reiteration or introduction of the typical proofs that an exposition (for example) might supply.]

My intent – for the most part – is to stay more devotional, less expository as we review the disclosures of the terms and conditions. The first seal will be an exception; primarily because of the significant misunderstanding that is most frequently assigned to it.

I own a number of Bibles; they all either are void of a heading over verse 1 of chapter 6 or note that it is “The First Seal—Rider on White Horse” – suggesting that the identity of the rider is indeterminate. This is reinforced by the headings over the remaining seals including a description (whether I agree with it or not) of the theme of the term and condition. Unfortunately, the ambivalence is both undeserved and a means for some, at best, unwise uses of hermeneutical principles. And so, for this first seal, I will take the time to state and support what can be understood by patient review of the text and syntax of verses 1 and 2.

As defined in rules of redemption laid out in Leviticus and displayed in our primary example from Jeremiah, it is plausible that some of these conditions have been active since the Rights of Redemption were acquired; sometime soon, if not immediately, after the inheritance changed hands.

There are similarities seen in the first four seals:

• The openings of the first four seals are announced by the four living ones, in the order we were introduced to them in Revelation chapter 4.

• Each of the first four openings discloses a condition that is symbolically represented by a horse and a rider.

• After examination it would appear that, at the least, the conditions disclosed in these four seals have been active since the beginning of the week of redemption and will extend through to when the Rights of Redemption are exercised by the Kinsman Redeemer just prior to the sounding of the seventh trumpet.

These similarities have led to the forgivable conclusion that they are sourced from the same “author” and are descriptions of the terms and conditions inserted by same party to the contract. It is then further concluded that since the nature and description of the second, third, and fourth riders and horses are unquestionably entries from the adversary, with his legal standing that was as the result of Adam’s fall, so must the first. And though those conclusion are understandable; another explanation can be found in the symbolism and language of the verses.

John, as a witness and recorder of the details of the revelation of our kinsman/redeemer tells us, “Then I saw when the Lamb opened one (the first) of the seven seals,” – this is the first condition; our first detailed insight into the Title Deed. As such our skills and patience will be important as we review what he sees and hears within the insights that are available to us throughout the Bible – as Philip Mauro admonishes us, “The Book of Revelation is written in the ‘sign’ language” and “that every sign and symbol, or figure is interpreted somewhere in the Bible.”

John then witnesses, “and I heard one (the first) of the four living ones saying as with a voice of thunder.” This gives us our first “sign” and the chance to allow the Bible to provide us its interpretation of it. A complete review of thunder in the Bible points directly and solely to God – either symbolic of the voice of God or the work of God in blessing or judgment. There is no occasion when “thunder” is attributed to the work of the adversary.

The importance of that feature is highlighted by the fact that this is the only time in the opening of the seals that a “voice of thunder” is noted. The other three living ones will speak the declaration, but no description of their voices will be given. We can conclude that God is either endorsing this particular seal with its rider and horse or all of them.

I believe this distinction is letting us know that this first “term and condition” was added to the sealed version by God Himself when the books were written. That as such, it has additional importance and significance. The description of the actions to be taken, once the symbolism is understood, is a clear and definitive proclamation that, though God honored the implications of Adam’s choice, as the Sovereign over all He was not going to sit idly by and do nothing for the aiding of His creation whom He made in His own Image and Likeness, and with whom He desires to share eternity.

“Come” – the word the living one like a lion, in a voice like thunder, spoke. It will be repeated, as was noted above, for the next three seals as well. Seemingly simple, this one word can be taken a number of ways. The most sensible here would be that these first four seals have been and continue to be present and active in the world in which we live.

In our verse 2, John tells us, “I looked and behold, a white horse, and He who sat on it had a bow; and a crown was given to Him, and He went out, the Conqueror of conquerors.”

Again, the key to understanding this and the following seals is in the exercise of discipline as regards the rules for symbols. One such rule, since symbols can suggest different ideas, is to allow the interpretation most often given in similar context for a type or symbol to influence the understanding of any one particular use of a symbol. Another, and possibly a seemingly contradictory rule, is to avoid forcing a meaning on a symbol in order to support an existing premise or opinion. To help balance those two, I find it helpful to look at all of the symbols in a phrase and its context before attempting to assign understanding to any one of them.

A color or animal or most any other item that can be a symbol, could also be just a statement of fact. However, in a vision that on the whole does not lean toward “common sense”, symbolism may be assumed:

• “white” as a color, can simply be a statement of fact or it can be symbolic of purity, holiness and righteousness (Isa.1:18; Dan.7:9; Matt.17:2; Mark 9:3; John 20:12; Acts 1:10; Rev.1:4; 2:17; 3:5). Of note: “White” in the original languages (“leokos” in the Greek or “laben” in the Hebrew) are never used as a symbol of wickedness or evil – not even in the sense of counterfeit. (Hint: beware of translated terms such as “whitewashed” which are more modern concepts but do not rightly provide understanding for a symbolic use of a word. The word translated “whitewash” means “covered in plaster” and refers to a façade.)

• “horse” is a symbol of strength, transport, and conquest – either good or evil.

• “a rider or horseman” is symbolic of confidence or pride in human endeavors; a conqueror – either good or evil.

• “bow” is a symbol of judgment (Ps.45:4-5; 38:1-2) of both saint and sinner – always inclusive of arrows.

  • It should be noted that the “rider had a bow” – it was not given to him – and that though arrows are not mentioned, they can be inferred.

• “crown” is the “stephanos”, the victor’s crown and is symbolic of victory, overcoming and conquering. The crown was given – meaning earned through battle or contest.

  • This type of crown is mentioned 18 times in the New Testament, 8 times in the Revelation – in all but one passage (Rev.9:7, where they appear as false or mock crowns of victory), it is used in the context of Godliness, even when describing the “crown“ of thorns.

  • As an extension, the only context in both the Old and New Testaments where “overcoming” at the hands of evil is mentioned is contained within the three and a half year window that we recognize as the second half of the seventieth week of the word from the Lord that Gabriel brought to Daniel and of which John prophesies in our chapters 11-13 of the Revelation that detail that 42 month period that ends with the bowls of wrath and the seventh trumpet.

• We are then told that, “He went out conquering even (the) conquerors” which could be understood as a figure of speech, though it should be considered as prophetically literal. (I understand that the translation is often written as “conquering and to conquer”. However, in the Greek it is “nikōn” (the verb) “kai hina” (meaning “even so that”) “nikēsē” (adjective) describing a level of victory that could only apply to the Lord of Armies!)

The unique factors of the voice of thunder, the color “white” being applied to the horse, the use of a bow (and arrows), and the giving of the crown of victor as the result of the conquering of even conquerors, lead to the understanding that this first description of a term and condition within the Book of Redemption that Jesus alone was found worthy to look into and to open its seals, not only sets it apart from the next three seals (despite similarities) but requires an understanding that points to the works of God.

The white horse and rider are the Spirit of God (working with but independent of the Lamb of God); He of Whom we were told is “sent out to all the earth” when we saw the Lamb Slain and was called to come forth by the “lion” living one, with the bow of God and the arrows of His word, the eternal message of good news that will touch all men’s hearts – some for good and life, and some to bitterness and destruction – as each one chooses. He was sent out (or “went out” – Rev.5:6) into all the earth – conquering the hearts of men during the Ages of time and ultimately to conquer all – the Conqueror of conquerors.

I do believe this was a condition that was in place as soon as the Rights of Redemption were acquired and that will be active for the entire week of redemption. This speaks of God’ active remediation for the trouble Adam brought about through his idolatry (exalting anything above God Himself).

God will always be Just and True. For Him, to abide by the conditions of the Book of Redemption is assured. He will allow the father of lies to rule over Adam’s domain and inheritance until all the conditions of the Book have been met. And, abiding by Adam’s choice, He will do so despite how the adversary intends to rule (as the next three seals will reveal). The consequences of Adam’s choice to disobey had to be equivalent to those consequences that would have been, had he chosen to obey.

We have taken the time to review this first seal at this level of detail because it is understood that many expositors assign this seal to the spirit of anti-Christ as a false “white horse” rider. Research shows, however, that the preponderance of these symbols are ones that exclusively point to the presence of God in the lives of men. (It was Jesus who was the “stronger man” and He who overcomes the world and it is us, His called out, who are equipped to overcome.) Also, many of those expositors were influenced by the next three horses (what I believe are Satan’s mimicry) and few, if any, recognized the implications that the Book of Redemption has on both the existence AND understanding of the seals.

That said: The enemy, who retained his created characteristics and attributes as a spirit-being, has been given the authority associated with Adam’s inheritance. On occasions we are told that he is granted additional but limited authority or power; especially as it relates to the disciplines which are intended to lead men to repentance (the 7 Trumpets). An individual person can also assign authority to the adversary, through acts of submission to him and rebellion to God. In essence we, each one of us, can (and often, sadly, do) give up our inheritance just as Adam did.

John is seeing the disclosure of the first term and/or condition of the deed of purchase written and sealed by God and the legal “property manager” (Satan). Though we are not told directly which of the parties entered any particular term or condition, their natures present themselves fairly quickly.

[I know I am repeating myself; I am doing so as a point of emphasis!

What John sees is the Spirit of the Lord, Who, we have been told, was sent out into all the earth (Rev.5:6). He is the rider of the white horse – the color “white” in the original languages is never used in the Bible in connection with anything but goodness and holiness and purity. His mission is to go to and fro’ over the earth, using the arrows of the Word of God to pierce the hearts of men. Some will be pierced and will cry out for salvation; some will harden their hearts – but in the end, all will be conquered, and so He wears the victor’s crown.

The announcement by the “one” living creature is helpful in affirming our understanding of this and the next three seals. The first living one we met was the one that was like a lion. As he announces the unsealing of the implications of the first term and condition, he declares, with a voice like thunder (which is symbolic of the voice of God), a single word, “Come.” This word can best be understood in this setting as: “to be active and present.”

It is not a command from the living one, it is a proclamation that this condition of the title deed has been in effect since the rights of redemption were acquired. In other words, the Spirit of God – when the terms and conditions were added – affirmed that, despite the adversaries legal rights of possession due to Adam’s choice, He would continuously ride throughout the earth declaring God’s Love and Grace and Mercy, and the Promise of Ransom and Redemption to Mankind – until all are either won over by the Truth or conquered by it.]

The Second Seal (6:3-4)

When He broke the second seal, I heard the second living creature saying, “Come.” And another, a red horse, went out; and to him who sat on it, it was granted to take peace from the earth, and that they would slay one another; and a great dagger (often translated “sword”) was given to him.

With the disclosure of this term and condition, we see a shift. As noted above – either party could (had the legal right) and did contribute terms and conditions to the deed of purchase. John, in all likelihood knew, from the character of each entry, to whom they belonged. In support of that idea is the clarity that is available to us, nearly 2000 years later, if we take the time to understand what he (John) actually heard and saw.

Two helpful concepts: Satan cannot create – he is a finite, though spiritual creature. And he is a liar, a slanderer, a deceiver, and a blasphemer (according to God); but he did obtain legal authority to insert terms and conditions into the document.

Here – the second entry – as with the next two – we see his strategy: To kill, steal and destroy (John 10:10a) as much of Adam’s inheritance as possible before the Spirit and the Lamb exercise the rights of Redemption; and also to deceive as many of Adam’s heirs as he is able into denying God’s sovereignty and rejecting the Ransom price Jesus paid on our behalf.

As a reminder, Satan was not given authority over Mankind – as that was not a part of Adam’s charge. He does however still hate man, woman and child (including the unborn) and uses his weapons and his army against them, working to subdue them to his will. (Also, to be clear, that does not preclude an un-Ransomed soul from submitting himself to the wiles of the devil – up to and including what Jesus recognized as possession by a demon (“daimonizomai”), seen thirteen times in the Gospels.)

The specific meaning of the red horse and its rider can only be grasped by understanding (and correcting) the immediate impression that we are likely to take from the words themselves. The most important correction may also be the easiest to explain. The word often translated “sword” (the Greek word “machaira”) tends to impose the picture of a weapon of war – like the broad sword we will see behind a later seal. It is, however, the word for a dagger (you will have noticed that I made that correction in this seal’s verses) the weapon used for hand-to-hand fighting or as a means of murder – even assassination. By inserting that correction, without any further adjustments, we are able to refocus the context and simplify our understanding of the remaining details.

What John is seeing is Satan’s first entry – his first “rule of engagement” – that he can legally impose while he retains the authority to manage the land, sea, and sky and the creatures who dwell there. Through his strategy and by engaging his resources against Mankind, he knows he can also bring destruction to the rest of creation. Sending forth “murder and mayhem” into earth will take peace from it. The decline of peace and security will in turn entice and encourage more of the “dagger” – and so the spiral goes. Man slaying (killing) man also speaks more of acts of terror than acts of war; inflicting the persistent presence of uncertainty that comes when no one, anywhere, feels safe.

The announcement by the second living one, the one that was like an ox, does not include the authoritative sound of thunder and that is appropriate. It does however indicate the same time element. It too, is a term and condition that has been at work since the contract was drawn up. And, like the first (the white horse of the Spirit of God), it will persist until the end of the second half of the seventieth week of the prophecy Gabriel delivered to Daniel (see Daniel 9:24-27).

The Third Seal (6:5-6)

When He broke the third seal, I heard the third living creature saying, “Come.” I looked, and behold, a black horse; and he who sat on it had a yoke (often translated “a pair of scales”) in his hand. And I heard like a voice in the center of the four living creatures saying, “A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not damage the oil and the wine.”

Like the second seal – the term and condition of the red horse and the word typically translated “sword” – certain words associated with this third seal can also encourage misunderstanding. With one simple correction, significant clarity is provided. The word in the Greek is transliterated as “zugos” and it is the noun sourced from a verb that means to “yoke together”. In every other usage in the Bible, it is appropriately translated “yoke” – the device used for the pairing together of beasts of burden (or in the case of Samson – a slave) in order to coordinate and maximize their efforts. Associated is the idea of bondage, even domination. By replacing the term “a pair of scales” with “yoke”, our ability to discern the intent and implications become as clear to us as they were for John.

…and he who sat on the horse had a yoke in his hand. And I heard…

(By the way, if, the device was a scale, it would have no purpose in regard to the next phrase. A quart (or “choenix” which is the Greek word) is a dry measurement, not a weight – the presence of a scale would not be congruent. When instead we use the common interpretation of the word, the next phrase is not only congruent – it is extremely insightful.)

What the voice in the midst of the living ones is saying speaks of the strategy of “stealing” that is facilitated by price controls and “class warfare” – not a command, but an explanation for our understanding. Admittedly, even with the proper translation of “zugos”, the idea here is a bit nuanced – which is why we are given the additional detail from the throne of God AND the expansion of the idea in the description of the economic and governmental structures associated with Babylon (the name adopted for Satan’s strategies against mankind – see Rev.18).

By controlling the price (and therefore supply) of basic goods (wheat and barley) the masses are “yoked” to their toils; by assuring that the luxuries (though in our economy the contrast is less clear) are “done no harm” the distinction between the haves and the have-nots becomes contentious – a strategy of divisiveness that has also been used to cause strife between Men in a multitude of categories.

John is seeing the third of the seven seals, the disclosure of the second of the terms and conditions included by Satan as the legally authorized “property manager“ (authority he obtained from Adam when he fell because of his sin). It is the “rule of engagement” (the strategic decision by our adversary enacted to preserve his finite resources), that installs a system of economic bondage – a system that is diametrically opposed to the one we read about in Leviticus 25 (and that is hinted in Acts 4:32f). God Himself, in His revelations to His covenant people, devised the means of overcoming the enemy’s strategy. God’s way would all but eliminate the reason for coveting (desiring what should not be desired); Satan’s all but assures it.

The announcement by the third living one – the one with the face like a man’s – echoes and reinforces the timing of the initiation and implications of this term and condition: it has been present and active since the rights of redemption were acquired and will continue until just before the end of sixth day of the Redemptive week. But as we know, it will see a marked escalation during that last three and a half years.

The Fourth Seal (6:7-8)

When the Lamb broke the fourth seal, I heard the voice of the fourth living creature saying, “Come.” I looked, and behold, a pale green horse; and he who sat on it had the name Death; and Hades was following with him. Authority was given to them over a fourth of the earth, to kill with sword and with famine and with pestilence and by wild beasts of the earth.

John is seeing the third (and last) “rule of engagement” of Satan’s regime. The announcement confirms the consistency of the timing and the term of this condition with that of the previous three. The condition itself clearly speaks to the strategy of destruction.

The horse’s color is often confused – noted as either “ashen” or “sickly green”. The word from which the color is derived actually speaks of the pale green of new growth of grasses, herbs and trees – and is a source of the word “chlorophyll”. The color may include the symbolism of all new life and may represent that characteristic tactic of calling those things that lead to death as if they give life.

The scope of this particular condition is defined both by the ration (a fourth) and the inclusion of both the rider (Death) and the follower (Hades). Hades is the place where the souls of those who did not, in their lifetime, accept the offer of Ransom made on their behalf by Christ, are interred, awaiting their eternal destiny. Hades suggests blindness – either or both physical or perceptual.

The statement that their authority (the point is made that it is “them” together) is limited to being over a fourth of the “earth” is likely a reference to Mankind (for Man was formed from the dust of the earth) – but there is a slight chance that it is a reference to a set, geographical boundary. They are authorized to kill, using the four weapons listed. The “one fourth” should then be regarded as applying to those who are both killed and who have rejected their ransom. So, a fourth of the people of the earth will not only suffer death at their hand, but the death of those destined for Hades.

The sources or weapons of death, interestingly enough, are those we also saw in Leviticus 26, where the consequences of ignoring God’s rules for the sabbath and His instructions for life are disclosed. In essence, we have seen testimony that even during the time of Satan’s authority, God made opportunity for Man to live under His overriding Kingdom via the covenants He made with them (because He is the owner of it all), but only if we hear and believe and keep (watch over) His commands.

The Fifth Seal (6:9-11)

When the Lamb broke the fifth seal, I saw underneath the altar the souls of these who had been slain because of the word of God, and because of the testimony which they had maintained; and they cried out with a loud voice, saying, “How long, O Lord, holy and true, do You not judge and avenge our blood on those who dwell on the earth?” And there was given to each of them a white robe; and they were told that they should rest for a little longer, until their fellow servants and their brethren who were to be killed even as they had been, would be completed also.

There are aspects of this term and condition – revealed by the breaking of the fifth seal, that are more difficult to explain than any of the others that we have reviewed so far; and it has nothing to do with symbolism or cryptic metaphors.

The altar John sees is seen several times in the Revelation – it is the golden alter of incense in the throne room of God in heaven that provided the shadow from which Moses patterned the golden altar that stood outside of the holy of holies, in the tabernacle that Moses was charged to have built according to God’s specifications. We find later that coals from this altar in heaven were used to burn the incense, the smoke of which rose with the prayers of the saints to God – a confirmation of Psalm 141:2. This and the white robes may be considered as symbolism, but as such there is no mystery regarding their meaning. Everything else we read should be understood as it is written (i.e., not as symbolism).

The duration – or at least its initiation – is also a point of deduction since there is no direct announcement stating that it was “present and active” at the time that the seal was broken open. The approach I take in determining the duration and instigation of this term and condition is to, in effect, assume that the pattern that was established with the first four continues, unless there is explicit evidence to the contrary. I find nothing that contradicts the timeline within the details. On the contrary, it seems logical to assume that all the patriarchs and matriarchs back to Abel would be treated just as Antipas or John’s brother James or all those of the great tribulation at the end of the age (of whom verse 11 speaks) would be treated.

Along with the condition, we are given an appeal by those directly affected by it that provides additional insight. Their request, to the Lord, whom they explicitly and implicitly trust is: “How long until those who mistreated us will be held accountable?” That particular appeal is likely one each of us has made at some point and during some trial in our lives. It is an appeal made three times in the Psalms by David, Asaph and Ethan as well as by Habakkuk the prophet to Judah at the beginning of the exile. And it should be understood to be addressing not just the members of mankind found guilty, but those of the army of Satan as well. (Chapters 17 and 18 of the Revelation describe the final destruction of the primary vehicle the enemy used to attack godliness and God’s people throughout the ages of God.)

What John is seeing and hearing is the condition related to the treatment of those who have died and (those who will die) in the Lord for their willingness to stay true to His word. They are in the throne room of God – a part of the sea of glass, so their eternal destiny is secure.

But they have a question – not a question of their Lord’s character or even of the rationale for the delay – simply a question of when; how long the delay would last. Though they are not given a direct answer, they are told what will need to be completed first. In the meantime, they receive their white robes and are told to rest a little longer. Wait a little longer until their brothers and sisters in the Lord – fellow servants – who must also be killed, even as they had – complete the number and fill the roster of those who will die in the Lord.

This particular condition, which complements the condition of the first seal, is a significant indication of the heart of God. He knew that the only way a created being would be able to share eternity with Him was to be created in His Image and Likeness – to be able to choose AND to face the implications of that choice – either positive or negative. Just as God Himself did! When, as a result of His choice to create Man and to spend eternity with him, God accepted the implications of His choice; becoming a man in order to become sin and die for His creation so that Man could be ransomed and restored to the destiny God had originally intended.

God knew the implications of Adam’s inheritance being surrendered to Satan – why else would He have allowed it. (Isa.55:9) And He knew that the requirement of patience and perseverance would be a significant challenge to Mankind. These conditions – those disclosed by the opening of the first and fifth seals – speak to His perpetual presence and mercy and grace during the time Mankind would need in order to be made fit for eternity.