November 21, 2023

We will now briefly examine each chapter of the Book of Revelation based on the four views outlined by Steve Gregg. Gregg summarizes how the scholars and theologians interpret these chapters.

“Come up and I will show things which much take place after this.” Revelation 4:1-3.

Throne Room Vision

Historicist. They say this is a vision of the future up to AD 313 and the Roman conquests up to the time of Constantine, when Christianity became a legal religion. The seven trumpets that follow (Chapters 8-11) “foretell the fall of the Western, and then the Eastern Roman Empires, to the end of the world.” Page 122 of Gregg’s book. The seals and the trumpets provide a secular, military, and political history from the time of John the Apostle forward.

Preterist. These chapters provide the picture of the fall of Jerusalem and the crisis of AD 66-AD 70. Jesus predicted this fall while He was here on earth, before His crucifixion.These chapters do not predict the future after the fall of Jerusalem.

Futurist. Everything previously written about concerned “the things which you have seen” and “things which are.” Now we look at “things which must take place after this”. By that, they mean “after the end of the church age.” The church of Christ is raptured before the start of the tribulation, or in the middle of it. Rapture passages are 1 Corinthians 15:51-54 and 1 Thessalonians 4:16-18. (see article, Part 4, on the Rapture and Great Tribulation). The ‘church’ is seen in the first three chapters of Revelation and doesn’t occur again until Revelation 22:16.

“Futurists who reject the dispensational view do not place the Rapture of the church here, but they agree with the dispensationalists that the future Tribulation is the subject matter of the following chapters (4-19).” Page 123 of Gregg’s book.

Idealist. This is the next vision, not what will happen next. The colors of stones represent the following. The sardius stone is red, which pictures God’s wrath. The green or emerald stone is the primary color of the rainbow, symbolizing God’s mercy and grace. The jasper is clear, maybe a diamond, representing the holiness and purity of God.

Revelation 4:4-5. The twenty-four elders and the seven spirits of God.

Historicists. The suggestions range from the Sanhedrin, which had 23 elders, to the overall church triumphant, or Ezekiel, who saw 25 men in a vision representing the high priest (now the Lamb of God, Jesus) and 24 elders.

The seven spirits of God are believed to be seven angels, while others interpret them as representing the Holy Spirit and the various gifts and graces of God.

Preterist. These elders might not represent the church at all. They are included to illustrate the heavenly court in some way. The lightnings and thunder represent the ending of the covenant with Israel in 70 AD and the replacement of it with a New Covenant.

Futurist. Various interpretations have been suggested, ranging from the 24 elders representing the first 24 ancestors of Christ (Adam through Pharez) listed in Genesis 5 and 11, to angels rather than humans, to the dispensationalist majority, which views them as New Testament saints who were raptured into heaven. They believe that their presence before the throne of God, before the unleashing of various tribulations and judgments, is evidence of a pretribulation rapture. Seven lambs and seven spirits represent the Holy Spirit.

Idealist. The 24 elders are the heavenly representatives of all the redeemed people of God. 24 brings to mind the 12 tribes and the 12 apostles. Lightnings and thunder represent the power and majesty of God over the forces of nature.

 My Summary. These are interesting in that the four categories represent some of the various interpretations used to explain this passage. We are told that the 24 elders may represent multiple things, including the Jewish Sanhedrin, heavenly representatives of the redeemed people of God, the 24 ancestors of Christ, or the redeemed during the saints’ rapture. Isn’t it interesting that each camp can find an explanation that seems to make sense based on their prior assumptions about such things as a rapture and tribulation, the date of the book of Revelation, or their ideas about the book of Revelation? In the future, I am going to concentrate on what I believe are the most important passages. All this detail has their place, but are not critical in understanding the big picture, in my opinion.

Revelation 4:6-11. The four living creatures.

Historicist. Mr. Gregg writes about Albert Barnes and his comment that it was not unusual for kings or monarchs to be supported by carvings of animals to represent the king’s dominion, like Solomon, who had twelve lions carved on each side of his throne. The animals represent specific characteristics of the king, such as strength, stability, boldness, or vigilance. However, around God Almighty, these are living, not carved, creatures.

Preterist. One of them suggests that these are angels or archangels. Others disagree, but they all have various ideas that seem to make some sense. Most appear to be good guesses.

Futurist. There are many interpretations in this category as well. One is that the four living creatures represent the attributes of God. Or the four creatures represent four aspects of nature: wild beasts, domesticated animals, human beings, and flying creatures. Still another, Hal Lindsey, thinks these four creatures represent Christ in the four gospels.  

Idealist. These four living creatures evoke the combined description of the cherubim and seraphim. Another says they represent the whole of animated life.

Various Interpretations of Revelation Chapter 4 from ChatGPT

Early Church Fathers (2nd–7th Century)

The early Church Fathers viewed Revelation 4 as a revelation of the heavenly throne room, emphasizing God’s kingship and the pattern of heavenly worship mirrored in the Church’s earthly liturgy. The four living creatures were often interpreted as the four Gospels. Irenaeus, for example, identified the lion, ox, man, and eagle as symbols of Matthew, Luke, Mark, and John, though assignments varied. Victorinus of Pettau, the earliest commentator on Revelation, proposed that the twenty-four elders represent either the twelve patriarchs and twelve apostles or the twenty-four books of the Old Testament, symbolizing the whole counsel of God.

Later commentators, such as Oecumenius and Andrew of Caesarea (6th–7th centuries), viewed Revelation 4 as a vision of divine worship and the heavenly council. They identified the four living creatures as cherubim or seraphim. They interpreted the twenty-four elders as representing the priestly or saintly company of the righteous surrounding the throne of God.

Eastern Orthodox Church Interpretation

The Eastern Orthodox Church views Revelation 4 primarily as a depiction of the eternal heavenly worship. The ‘Holy, holy, holy’ of verse 8 corresponds directly to the Trisagion and Cherubic Hymn of the Divine Liturgy, emphasizing that the Church’s worship joins that of the angels. Orthodox commentators, following Andrew of Caesarea, stress that the purpose of the vision is doxological rather than predictive—the focus is on God’s glory and the participation of the faithful in heavenly worship.

The twenty-four elders are often linked to the twenty-four priestly divisions mentioned in 1 Chronicles 24, symbolizing the fullness of priestly service in heaven. The four living creatures are usually interpreted as angelic beings, echoing the seraphim of Isaiah 6 and the cherubim of Ezekiel 1. The emphasis is not on speculation about end-times chronology but on the unceasing adoration of God.

Contemporary Evangelical Interpretations

Modern evangelical interpretations of Revelation 4 vary widely, mainly depending on eschatological frameworks:

• Dispensational futurists see Revelation 4 as marking the transition from the Church Age to the future Tribulation period. John’s command to ‘come up here’ is often taken as symbolic of the rapture of the Church. The twenty-four elders are interpreted as representing the glorified Church in heaven, while the four living creatures are understood to be angelic beings.

• Historic premillennialists and amillennial or idealist interpreters view Revelation 4 as a timeless vision of God’s sovereignty and ongoing heavenly worship. For them, the twenty-four elders represent the fullness of God’s redeemed people, or a heavenly priesthood modeled on the twenty-four priestly courses in 1 Chronicles. The four living creatures, again, are angelic beings.

• Preterist interpreters regard the throne-room vision as symbolic of God’s authority and judgment about to be executed on Jerusalem or the Roman Empire. They also emphasize the connection with Old Testament throne visions such as Isaiah 6 and Ezekiel 1.

Jewish Background and Symbolism

Jewish apocalyptic and prophetic imagery underlies the vision of Revelation 4. The throne, rainbow, sea of glass, and living creatures all recall scenes from Isaiah 6, Ezekiel 1, and Daniel 7, where prophets behold the divine council and the glory of God. The twenty-four elders may correspond to the twenty-four priestly divisions in 1 Chronicles 24, suggesting a pattern of a heavenly temple. Although Judaism did not recognize Revelation as canonical, these motifs are deeply rooted in the Hebrew prophetic tradition.

Summary

In summary, the early Church Fathers emphasized Revelation 4 as a portrayal of divine worship and heavenly order; the Eastern Orthodox Church continues this interpretation, seeing it as a template for earthly liturgy united with heaven. Contemporary evangelicals, however, are divided between futurist and symbolic readings. Across traditions, Revelation 4 centers on God’s throne, universal worship, and the holiness and majesty of the Creator.

Endnotes

1. Irenaeus, Against Heresies, Book III, ch. 11.
2. Victorinus of Pettau, Commentary on the Apocalypse, ch. 4.
3. Andrew of Caesarea, Commentary on the Apocalypse (6th c.).
4. Oecumenius, Commentary on the Apocalypse (6th c.).
5. 1 Chronicles 24:1–19, division of priestly courses.
6. Revelation 4:8, Trisagion parallel (Isaiah 6:3).

Revelation 5:1-4. The sealed Scroll.

Historicist. The scroll represents the plan and purposes of God’s government of the world and of the church. That includes future events. And only Christ is worthy to open the scroll.

Preterist. Scroll contains the judgment of God, which results in the judgment of Israel, Jerusalem, and the temple in 70 AD.

Futurist. This scroll is said to be the title deed to the earth itself. They believe that God forfeited His title deed to earth and the scroll reveals His “reclaiming for Himself the control of the earth, which was forfeited to Satan by the fall of Adam and Eve long ago.”

Please note that this interpretation lacks credibility and scriptural support, in my mind. Many scriptures tell us, after the fall of Adam and Eve, that the earth is the Lord’s and all that it contains. I do not believe God lost control of or forfeited anything to Satan when Adam sinned. God is everywhere pictured as the sovereign over the universe, all nations, all kings, all kingdoms, and all creation because it is His alone. Jesus, while He walked on earth, had command over nature. He did not ask Satan for permission at any time.

Idealist. One person suggests that the scroll represents God’s redemptive plan for humanity. Some think the scroll is the Lamb’s Book of Life. Interesting.

Revelation 5:5-6. The Appearance of the Lamb.

Historicist. They differ, but all recognize Jesus in this passage. Perhaps the best explanation is that Jesus is the root of David, not describing Christ’s ancestry, but rather David’s. Christ is not only David’s son, but also David’s source or root. All agree that the seven horns and seven eyes represent all power, all knowledge, and wisdom. The seven spirits of God are often referred to as either the seven spirits of God or the seven angels.

Preterist. Christ is presented, not as the lamb, but now as the lion of the tribe of Judah, bringing judgment on the apostate Jews in 70 AD.

Futurist. From the viewpoint of heaven, Jesus is recognized as the lion, but from earth, as the lamb of God. One of the more interesting of these views is that the seven horns remind us of the seven horns/trumpets in the conquest of Jericho. When the seven trumpets of a ram’s horn were sounded, the walls of the city fell. “These ideas are intriguing when one considers that seven angels with seven trumpets become a focal point of the action after the seventh seal is broken in Chapter 8.” Gregg’s book, page 137.

Idealist. Reference is to David and the established heritage of the Lamb’s Davidic heritage.  

Revelation 5:7-10. The Worship of the Lamb.

Historicist. The entire world acknowledges the lamb as the only one worthy to unseal the scroll. Jesus is the only one worthy and able to unlock the plan and purposes of God.

Preterist. “Making the redeemed kings and priests implies that the original kingdom of priests, Israel, has been done away with and replaced by the church.” Page 140 of Gregg’s book.

Futurist. This is the transition from the church age into the next age. The reign of the saints on earth, as opposed to the reign in heaven, refers to the millennial reign of the saints alongside Christ.

Idealist. This is a fulfillment of Daniel 7:9-14. One like the Son of Man approaches the Ancient of Days to receive dominion: Gregg’s book, page 141.

Revelation 5:11-14. Angels and Creation join the song. I have not included this section, but may return to it later.

Historicist.

Preterist.

Futurist.

Idealist.

Various Interpretations of Revelation Chapter 5 by ChatGPT

Early Church Fathers (2nd–7th Century)

The early Church Fathers viewed Revelation 5 as a continuation of the heavenly vision from Chapter 4, focusing on the scroll sealed with seven seals and the Lamb who alone is worthy to open it. They emphasized the scene as revealing the mystery of divine redemption and the supremacy of Christ as both Lion and Lamb. Irenaeus saw in this vision the manifestation of Christ’s redemptive work—the Lamb representing His sacrificial death and the Lion His royal authority. Victorinus interpreted the sealed book as the Old Testament, whose mysteries were unveiled only through Christ. He taught that no angelic or human power could reveal God’s redemptive plan, for only Christ could unlock the history of salvation.

Oecumenius and Andrew of Caesarea regarded the Lamb’s worthiness as the revelation of the Incarnation and Passion. The seven seals represented the totality of divine mysteries concerning the Church and the world. The worship of the Lamb by the elders and living creatures confirmed Christ’s divinity, for such adoration belongs to God alone.

Eastern Orthodox Church Interpretation

The Eastern Orthodox Church interprets Revelation 5 as the heavenly proclamation of Christ’s victory over sin and death. The Lamb, standing as though slain, is central to Orthodox theology and iconography—portraying Christ as the ever-living Victim whose sacrifice is eternally efficacious. The scroll symbolizes the divine decrees of history, the unfolding of salvation accomplished through the Lamb.

Liturgically, the Orthodox Church connects this vision to the Divine Liturgy, in which the faithful participate in the worship of the Lamb. The hymns ‘Worthy is the Lamb’ and the imagery of the Book of Life echo throughout Orthodox worship. The twenty-four elders’ prostration and offering of golden bowls filled with incense signify the prayers of the saints and the intercession of the Church united with heaven.

Contemporary Evangelical Interpretations

Evangelical interpretations of Revelation 5 vary, but all emphasize the centrality of Christ’s worthiness and redemptive authority. Dispensational futurists typically view the sealed scroll as the title deed to the earth or the unfolding judgments of the Tribulation. The Lamb’s taking of the scroll initiates the end-time sequence of seals, trumpets, and bowls. They see this chapter as the heavenly inauguration of Christ’s authority to judge and reclaim creation.

Amillennial and idealist interpreters read Revelation 5 symbolically as portraying the once-for-all victory of Christ in His death and resurrection. The sealed book contains God’s providential plan for history, revealed through the crucified and risen Lamb. Historic premillennialists share a similar view but see the chapter as both present and prophetic—Christ’s present rule that will culminate in His visible kingdom.

Across evangelical traditions, Revelation 5 emphasizes worship centered on the Lamb’s redemptive work. The song ‘Worthy is the Lamb’ reflects the unity of heaven and earth in praising Christ, echoing themes found in Philippians 2:9-11 and John 1:29.

Jewish Background and Symbolism

Jewish apocalyptic writings often featured sealed scrolls and heavenly books that contained divine secrets or decrees (cf. Daniel 12:4; 1 Enoch 47:3). The seven seals symbolize complete concealment known only to God, and the Lamb’s authority to open them represents His unique access to divine mysteries. The imagery also recalls the covenant documents of ancient Israel, sealed and witnessed as binding legal decrees. The heavenly song parallels Jewish liturgical forms that exalted the Creator and Redeemer.

Summary

The early Fathers and the Eastern Orthodox Church interpret Revelation 5 as a vision of Christ’s redemptive victory and divine authority. For the Orthodox, it signifies the heavenly liturgy and the eternal worship of the Lamb. Evangelical perspectives range from symbolic to futurist but agree that the chapter centers on the exaltation of Christ and the revelation of God’s sovereign plan. Across all traditions, Revelation 5 reveals the heart of Christian faith: the Lamb who was slain is worthy to rule and to receive glory forever.

Endnotes

1. Irenaeus, Against Heresies, Book V, ch. 36.
2. Victorinus of Pettau, Commentary on the Apocalypse, ch. 5.
3. Andrew of Caesarea, Commentary on the Apocalypse (6th c.).
4. Oecumenius, Commentary on the Apocalypse (6th c.).
5. Daniel 12:4; 1 Enoch 47:3 as apocalyptic parallels.
6. Philippians 2:9–11; John 1:29.

Revelation 6:1-2. The First Seal: The First Horseman on a White Horse.

Historicist. The rider on the first horse, of the first seal, refers to the period of Roman Imperialism from the death of Domitian (AD 96) to the peace made by Commodus with the Germans in AD 180. The rider is the Roman army. This is the period of the Five Good Emperors: Nerva (96-98), Trajan (98-117), Hadrian (117-138), and the two Antonines, Antoninus Pius (138-161) and Marcus Aurelius Antoninus (161-180). This marked the pinnacle of Roman expansion and influence.

Others view this as the fall of Jerusalem in 70 AD, just as Preterists do.

Preterist. This pictures the beginning and eventual fall of Jerusalem in 70 AD.

Futurist. Many of these individuals view the white horse and the rider on it as representing the Antichrist, who is seen as riding forth to conquer the world. The dragon gives the antichrist the power needed to overcome the saints. (See my other comments about the antichrist and the little horn, which is the proper designation.)

Idealist. One of this group stated that scholars from the 2nd century AD took the image as a symbol of the preached gospel and its success. And many today see it the same way. They also see this as Jesus Christ on the white horse, going to conquer. To many, this is a picture of military conquest where God sets up one kingdom and destroys another. As Daniel said many years ago, God sets over kingdoms the basest of men.

My Comments. The idealist sees the rider on the white horse as Jesus Christ. The futurist sees the same rider as the antichrist. Both can’t be correct. One is dead wrong. The historicist and preterist views the rider not as representing one man, but as a kingdom and its military. What are we to make of this? All the experts have varying opinions, and some of those opinions are opposed. God told Daniel to seal up the vision for future times. Is this now the time? All of this makes me wonder.

Revelation 6:3-4. The Second Seal: The second horseman. Red Horse.

Historicist. This rider is associated with the Roman Empire. Many consider this period to be from 180 to 284 AD, marked by civil wars within the Roman Empire. The fiery red reveals the bloody nature of this period, marking the fall of the Roman Empire. According to one key historicist, the phrase ‘to take peace from the earth” is about conflict in Judea. Preterists agree that this pictures the destruction of the temple in 70 AD, but nothing after that.

Preterist. The Jews had civil wars among themselves and then the battle with the Roman Empire, which resulted in the destruction of Jerusalem and the temple in 70 AD.

Futurist. The fiery red color of this horse represents bloodshed and war as the tribulation period progresses. One of these folks believes that the fiery red horse represents Russia. Russia, with its Arab allies in the Middle East, attacks Israel at the midpoint of the tribulation period. This ultimately leads to the final war of Armageddon. They see the ‘large sword’ as a nuclear weapon. There are other views within the futurist camp.

Idealist. “The history of the world is the judgment of the world”—page 151 of Gregg’s book. The Roman Empire, like all other large kingdoms before it, gained territory and wealth through conquest, but lost land, money, and power through defeat. Those who live by the sword, die by the sword, said our Lord Jesus Christ.

My Comment on the dates used by Historicists. Once again, I am very uncertain about the time periods marked out by some historicists. Much of what they describe can be seen in the demise of the Roman Empire, and I agree. However, much of this is also evident in nearly every war and military conquest to date. The Futurist interpretation places all this within the Great Tribulation period, spanning 7 years. But if the Great Tribulation is not accurate or Biblical, then all these clever interpretations are also false. I am not at all convinced that their scriptural foundation, Daniel’s 70^th week, for the 7-year Great Tribulation period is proper. As far as I know, that is the only passage in the Bible used to support a 7-year Great Tribulation period. See my article on the Book of Daniel, Part 2, regarding the end times.

Revelation 6:5-6. The Third Seal: The Third Horseman. Black Horse.

Historicist. Oppression through taxation and economic depravations, including famines, is the picture presented here according to some.

Preterist. Famine is pictured. The Jews in Jerusalem in 70 AD suffered terrible food shortages. Like in 586 BC, starvation drove some number of Jews to do the unthinkable, cannibalism.

Futurist. Most see the black horse representing famine brought on by the previous seal during the time of the Great Tribulation. A few see in this the picture of economic upheaval. Oil and wine may represent the luxuries of life, but not everyone agrees, as some argue that oil and wine were not always considered staples.

Idealist. Famine is a picture of Divine Judgment as it has been in the past. Oil and wine speak of the luxuries in life. The second seal represented bloody persecutions of believers, and the third seal represented economic depravations.

Revelation 6:7-8. The Fourth Seal: The Fourth Horseman. The Pale Horse.

Historicist. Albert Barnes views this as fulfillment between 248 and 268 AD. During this time, the Roman Empire was under assault by invaders. “Gibbon also writes that, from the years 248 to 296, ‘five thousand persons died daily in Rome; and many towns that escaped the hands of the barbarians were entirely depopulated’. Does this not correspond well with the figure of Death and Hades riding rampant on the earth?” page 160 of Gregg’s book.

As I have mentioned a few times already, this picture of the pale horse has been painted many times over the centuries on every continent in the world, not just during the time of the Roman Empire. Did God intend for us to limit our understanding to the fall of the Roman Empire? Or did God intend for us to understand this as representing the entire history of man? Is it ‘both and’ or ‘either or’? As yet, I am not certain.

Preterist. To kill with death means with pestilence. They see this as a picture of the Jews during the destruction of Jerusalem in 70 AD.

Futurist. All this happens during the end times, specifically during the Great Tribulation period. Some Futurists mean by that the last 3.5 years of the Tribulation period. Since I am not convinced that the Bible teaches a 7-year Great Tribulation period, I must reject their interpretation, no matter how thoughtful it may appear. The Bible clearly teaches that believers will be persecuted and suffer tribulations, even great tribulations, since the time of Christ. That is different from saying the Bible teaches a 7-year Great Tribulation period immediately following the rapture of believers at the beginning of the seven-year Great Tribulation period.

Idealist. This horse and its rider represent death by the sword, famine, pestilence, and beasts of the earth. All this is the result of military conquest. These are universal woes suffered by all, including Christians.

Revelation 6:9-11. The Firth Seal. Christian Martyrs.

Historicist. Most see this as the persecution of Christians during the time of Diocletian, during the period of 284 to 303 AD, when he began to persecute Christians. Dates vary, but some think the ten years of most tremendous persecution were from 303 to 313 AD. Adam Clark, like the preterist, sees this as the persecution by the Jews before 70 AD.

I note again that we have more Christian martyrs in the last century than all centuries combined, according to some writers. Believers dying a martyr’s death is the history of the Christian Church around the world in general, but not in the short history of the USA.

Preterist. Jews persecuted Christians before the final destruction of Jerusalem in 70 AD. This was God’s judgment on the nation of Israel in 70 AD.

Futurist. Many see this as the future persecution of the Christians during the Tribulation period of seven years. These are the souls under the altar. Dispensationalists believe that all this happens after the rapture of the Church of Jesus Christ. These are not martyrs of the church age but of the Tribulation period. Futurists must interpret this as part of the Tribulation Period because they approach the Book of Revelation, believing that the Book of Daniel must be interpreted in the same manner. This distinction between Church-age martyrs and those during the Great Tribulation period is imposed on them due to their view regarding the 70^th week in the Book of Daniel.

Idealist. This vision encompasses all Christian martyrs throughout the centuries who paid the ultimate sacrifice. Hard for me to disagree with that.

Revelation 6:12-17. The Sixth Seal.

Historicist. According to some, this seal represents the decline of paganism and the rise of Christianity in the Roman Empire, following Constantine’s legalization of Christianity around 313 AD. The earthquake is a metaphor for political or spiritual revolution. The sun, moon, and stars represent earthly leaders and political and religious authorities, who are the great lights in the heavens. Adam Clark says “that all these things may literally apply to the final destruction of Jerusalem (70 AD), and to the revolution which took place in the Roman Empire under Constantine the Great.” Gregg’s book, page 168. There are other historicist views, in addition to the above. Numerous opinions from many respected Christian theologians. Not all of them can be correct.

My comments. No matter how intelligent we are or how educated we become, there is a limit to what we can know. Daniel told the King of Babylon that only God can give the dream and its interpretation. Joseph echoed that when he was asked to interpret the Pharaoh’s dream. I highly respect some of these men of God, but what is required in interpreting all not clearly defined prophecies is the wisdom of the Holy Spirit of God. These highly educated men of God have the church running in circles due to their interpretations of the Word of God. It is making me believe that none of them has the final answer. Providing answers has become a big business (the profit of prophets) and a quest that may not edify the body of Christ. By the time I am finished with this study, I may have a clearer picture of things, but this is what I think now.

Preterist. This vision represents the end of the Jewish nation of Israel in 70 AD. The cosmic symbols may sound strange to us, but they were a common expression in the Old Testament describing the end of temporal empires. Jesus used this same apocalyptic language. That is partially true, but is it universally true? I think not.

Futurist. Many view much of this language as symbolic rather than literal. Others disagree and take it all literally. Hal Lindsey, author of The Late Great Planet Earth, says this seal represents the first nuclear exchange that will trigger the worst earthquake ever. The smoke will darken the sky and make the moon appear red. The falling stars are Russian bombs.

This is the stuff that I was taught as a new believer. It is what I believed in the beginning. Reading it now makes me think that I was indeed a very gullible man.

Idealist. This is the end of the world at the second coming of Jesus Christ. Not everyone agrees, and they have their own interpretation of the symbols.

My comment. Does anyone honestly know for sure about these symbols and the proper interpretation of the end-time prophecies in the Bible?

Various Interpretations of Revelation Chapter 6 by ChatGPT

Early Church Fathers (2nd–7th Century)

The early Church Fathers interpreted Revelation 6 as the unfolding of God’s judgments and providential acts in history, represented by the Lamb opening the seven seals. They saw in these seals a revelation of both divine justice and mercy, marking successive stages in the spiritual or historical conflict between good and evil.

Victorinus of Pettau explained that the first seal, the white horse, represents the victorious gospel going forth to conquer through Christ’s word. The second, red horse symbolizes war and bloodshed; the third, black horse signifies famine or the spiritual hunger for truth; and the fourth, pale horse, death and judgment upon the wicked. The fifth seal reveals the souls of martyrs crying for justice—an image of the Church’s suffering witness. The sixth seal depicts cosmic upheaval, symbolizing divine intervention and the final reckoning.

Oecumenius and Andrew of Caesarea largely followed this symbolic reading, emphasizing the moral and spiritual lessons of each seal rather than strict chronology. They viewed the seals as successive trials through which God purifies His people and reveals His sovereignty over creation.

Eastern Orthodox Church Interpretation

The Eastern Orthodox Church reads Revelation 6 as a vision of divine judgment and spiritual reality unfolding throughout history. The emphasis is not on predicting temporal events but on disclosing the moral and spiritual dimensions of the Church’s struggle. The Lamb opens the seals because only Christ, through His sacrifice, holds authority over history and judgment.

Orthodox commentators, following Andrew of Caesarea, interpret the four horsemen as manifestations of divine providence—Christ’s gospel, conflict, deprivation, and death—working as instruments of moral awakening. The martyrs beneath the altar (fifth seal) are honored as prototypes of the saints who intercede for the world, and the cosmic signs of the sixth seal represent the ultimate revelation of God’s majesty at the end of the age.

In Orthodox theology, the seals collectively portray the drama of salvation and judgment that continues throughout the Church’s pilgrimage, culminating in the final renewal of creation.

Contemporary Evangelical Interpretations

Evangelical interpretations of Revelation 6 diverge according to eschatological perspective:

• Dispensational futurists see the six seals as literal judgments occurring during the seven-year Great Tribulation. The white horse is often identified as the Antichrist or a false peace (note the difference from the early church fathers and the EOC), followed by war, famine, death, martyrdom, and cosmic catastrophe leading to the day of the Lord. The opening of the seals marks the commencement of divine wrath upon an unbelieving world.

• Historic premillennialists interpret the seals as both historical and prophetic—symbolizing recurring patterns of conquest, conflict, and persecution throughout Church history, culminating in Christ’s return. Amillennial and idealist interpreters see the seals as cyclical depictions of the Church age, revealing the ongoing tension between good and evil under divine sovereignty.

• Many evangelicals agree that the cry of the martyrs under the fifth seal represents the suffering Church, whose prayers for justice anticipate final vindication. The sixth seal’s cosmic disturbances echo Old Testament apocalyptic imagery (Isaiah 13; Joel 2), signifying the impending judgment and the renewal of all things.

Jewish Background and Symbolism

The imagery in Revelation 6 draws heavily from Jewish apocalyptic sources such as Zechariah 1 and 6, where colored horses symbolize divine messengers bringing judgment and peace. The concept of sealed scrolls and successive judgments also recalls Daniel 12 and Isaiah 29. The cry of the martyrs parallels Jewish traditions of righteous sufferers appealing for divine justice (cf. 2 Maccabees 7). The cosmic signs mirror prophetic descriptions of the day of the Lord, when the heavens shake and the earth trembles before God’s presence.

Summary

In summary, the early Church Fathers and the Eastern Orthodox Church understood the six seals as symbolic of God’s providence and moral order unfolding in history, rather than a literal timetable. Evangelical thought ranges from literal futurism to symbolic idealism, but all agree that Revelation 6 portrays the sovereignty of Christ and the inevitability of divine justice. The chapter stands as a reminder that Christ alone directs history and that every seal opened by the Lamb reveals both judgment and redemption.

Endnotes

1. Victorinus of Pettau, Commentary on the Apocalypse, ch. 6.
2. Andrew of Caesarea, Commentary on the Apocalypse (6th c.).
3. Oecumenius, Commentary on the Apocalypse (6th c.).
4. Zechariah 1:8–10; 6:1–8; Daniel 12:4; Isaiah 13:9–13; Joel 2:30–31.
5. 2 Maccabees 7:9–14, prayer of the martyrs.

Revelation 7:1-3. The Sealing of God’s servants.

Historicist. Some see this as about the destruction of Jerusalem in 70 AD. Others refer to this sealing of the saints as the protection of various Christian groups, such as the Waldensians or the Albigenses, or to the time of the Reformation, which began in 1517 under Martin Luther, or to the period after the fall of Napoleon. Still others view this as the time of the Roman Empire’s demise and the era of compromise under Constantine.  

My comment. Some of this seems logical, and some does not. We must be willing to set aside everything we think we know as we seek God. Only God has the answer to the many questions we have about various prophecies. A dream or a vision without God’s interpretation of it is worthless and can even be deceptive.

Preterist. They see the first six seals, which pertain to the impending destruction of Israel. Before the winds of judgment cover the land, God seals His servants.

Futurist. “One distinctive of many dispensationalists is their unashamedly literal interpretation of the four winds, the four angels, and the four corners of the earth.” Gregg’s book, page 173. Are angels really in control of nature? This is an intermission in the unfolding of God’s judgments, and He seals His own servants for their preservation. Dispensationalists tend to take many things literally that are more likely symbolic. According to Gregg, they are often inconsistent in doing so.

Idealist. The judgments in the other seal might lead the reader to believe that God takes no care of His own. This chapter and the sealing of His servants are testimony of God’s care.

Revelation 7:4-8. The One Hundred and Forty-Four thousand-144,000

Historicist. Barnes sees this number as symbolic of the entire church as the ‘Israel of God.’  This pertains to the Roman Empire. Emphasis is laid on the difference between the true church of Christ and the professing Church of Christ. They point out that after the decree of Constantine, the church became filled with compromised believers, who were never converted. These false conversions eventually led to the corruption of the papacy. In the list of the tribes of Israel, the tribe of Dan is left out. The reason may be the tribe of Dan’s addiction to idolatry, so muses Matthew Henry. Some believe the 144,000 are those Jews who were genuinely saved and therefore ‘sealed’ before the fall of Jerusalem in 70 AD.

Preterist. God has always had a saved remnant of Jews, even when apostasy was everywhere. It is said that just before the destruction of Jerusalem in 70 AD, God warned the Jewish Christians to leave Jerusalem. They quote Eusebius (325): “the whole body, however, of the church at Jerusalem, having been commanded by a divine revelation, given to men of approved piety there before the war, removed from the city, and dwelt at a certain town beyond the Jordan, called Pella.” Page 178 of Gregg’s book. These are the 144,000 and not necessarily a literal number.

Futurist. They generally believe that the 144,000 represent Jews who are sealed from plagues during the Great Tribulation period. This is after the rapture of the church. These are physical or ethnic Jews and not the church. The church is not divided into 12 groups, unlike Israel. These Jews may be the ones that are eventually saved, “and all Israel will be saved.” Some of them think that Dan is not listed because the antichrist will come from the tribe of Dan! Hal Lindsey calls these 144,000 the Jewish Billy Graham’s.” page 179 of Gregg’s book. There are other thoughts than these.

My view of Futurists is that they take things meant to be symbolic and make them literal way too often. Then again, what do I know!

Idealist. “This group represents the church as the true and spiritual Israel.” This is not ethnic Israel because this is not literal but symbolic. Ethnic Israel has long since merged with other ethnicities over the centuries because of intermarriage.

Revelation 7:9-17. An Innumerable multitude.

Historicist. Some see this as those sealed for preservation earlier, and now, they are caught in heaven. Others see this as a vision of encouragement to those about to enter into difficult times and greater apostasy. Others see this as Jewish and Gentile Christians delivered from the 70 AD destruction of Jerusalem (like Preterists see it).

Preterist. Christian Jews and Gentiles were saved from the 70 AD destruction of Jerusalem. Others see this as exclusively Gentile Christians martyred after the fall of Jerusalem by the Romans.

Futurist. During the Tribulation Period, 144,000 Jews are saved, and an even greater number of Gentiles are saved. Gregg brings out the following: “The distinction between the church (raptured at Rev. 4:1) and all other saved people in Revelation is an important one to the dispensationalist. Both the 144,000 Jews and this great company of Gentiles are distinct from the Church and did not respond to the Gospel of Grace, which was preached until the Rapture. Having missed the rapture, they responded to the Gospel of the Kingdom. They will enter the Millennium, but will forever have an inferior status to that of the Church. Seiss refers to them as being “not first-class saints.” Page 181 of Gregg’s book.

My comment. I quoted this to reveal how absurd this distinction is, according to some Futurists. Let us recall that Futurists believe that even carnal or sinful Christians will be raptured before the Great Tribulation Period. These carnal Christians have likely never sacrificed anything for Christ but are rewarded with heaven for their selfish and unproductive lives. These so-called Christians have never repented of even some of their sins, let alone all of them. Yet we are to believe that God blesses them with a painless death (rapture) and the bliss of heaven so that they may never experience suffering in the Great Tribulation. As quoted above, some Futurists also believe that those who become Christians during the Great Tribulation period are treated by God as almost second-class saints, despite the truth that most of these Tribulation saints suffer greatly and die horrible deaths for Christ. Shouldn’t this be just the opposite? The second-class saint in heaven should be the carnal Christian who is saved ‘as yet by fire.’ This thinking is so disgusting and obviously untrue, I hardly know what to say. How can anyone seriously believe this obscene and highly offensive notion? Sometimes, when you dig deep in the dirt, you find a rotten carcass, not precious stones.

Idealist. The church is revealed to be made up of many people and nations. The tribulation here does not limit itself to any particular time period but applies to the history of the church age.

Various Interpretations of Revelation Chapter 7 by ChatGPT

Early Church Fathers (2nd–7th Century)

The early Church Fathers regarded Revelation 7 as a parenthetical vision between the sixth and seventh seals, portraying God’s mercy amid judgment. It reveals two complementary images: the sealing of the 144,000 and the great multitude before the throne. The Fathers understood both groups as representing the totality of the redeemed—spiritual Israel and the universal Church united in salvation.

Victorinus of Pettau explained that the sealing of the 144,000 signifies the preservation of believers amid tribulation. He viewed the number symbolically, representing the completeness of God’s people—12 tribes multiplied by 12 apostles and a thousandfold perfection. The great multitude from every nation, clothed in white robes, he interpreted as the Church triumphant, purified through martyrdom and perseverance.

Andrew of Caesarea and Oecumenius emphasized that the seal on the foreheads of the servants of God refers to baptism and the indwelling of the Holy Spirit. The innumerable multitude represents those who, through faith and endurance, have entered into heavenly rest. The scene of worship and the Lamb as Shepherd were seen as an assurance of divine protection and eternal communion with God.

Eastern Orthodox Church Interpretation

In Eastern Orthodox theology, Revelation 7 affirms God’s preservation of His people in the midst of tribulation. The sealing symbolizes the mark of divine ownership and protection granted through baptism and chrismation. Orthodox commentators, following Andrew of Caesarea, teach that the 144,000 represent the fullness of spiritual Israel—those faithful to Christ in every age—while the great multitude signifies the universality of the Church, transcending all nations and tribes.

Liturgically, the imagery of the white-robed multitude echoes in Orthodox hymns for martyrs and saints who ‘washed their robes in the blood of the Lamb.’ The Lamb’s role as Shepherd who leads His people to living waters mirrors the Orthodox understanding of Christ as the source of life and the sustainer of the Church. Thus, Revelation 7 is read as a vision of eschatological comfort, assuring believers that divine mercy accompanies divine judgment.

Contemporary Evangelical Interpretations

Evangelical interpretations of Revelation 7 vary, primarily based on eschatological frameworks:

• Dispensational futurists generally see the 144,000 as literal ethnic Israelites who will be sealed and protected during the Great Tribulation to serve as evangelists. The great multitude is interpreted as Gentile believers converted through their ministry. This view emphasizes the continuity of God’s covenant with Israel and His faithfulness to His promises.

• Amillennial and idealist interpreters understand both groups symbolically as the one people of God—the 144,000 representing the completeness of the Church on earth and the great multitude depicting the Church in glory. Historic premillennialists often combine aspects of both, seeing the chapter as both present and prophetic.

Across evangelical traditions, Revelation 7 assures us that God preserves His faithful in the midst of tribulation. The white robes signify righteousness through Christ, and the Lamb’s shepherding points to eternal fellowship with God, fulfilling promises such as Psalm 23 and John 10.

Jewish Background and Symbolism

The sealing of God’s servants draws from Jewish apocalyptic and prophetic imagery, particularly Ezekiel 9, where the faithful receive a protective mark before divine judgment. The twelve tribes correspond to the covenant people of Israel, while the number 144,000 represents symbolic completeness (12 × 12 × 1,000). The vision of the great multitude expands the covenant promise to include all nations, thereby fulfilling prophecies such as Isaiah 49:6 and Zechariah 8:22-23. The Lamb leading His people recalls the shepherding imagery of Psalm 23 and Isaiah 40:11.

Summary

The early Church Fathers and the Eastern Orthodox Church interpret Revelation 7 as a vision of divine mercy and protection amid tribulation. The 144,000 and the great multitude represent the fullness of God’s redeemed people—symbolic of both Israel and the universal Church. (That interpretation makes sense to me.) Evangelicals differ on the interpretation of literal versus symbolic readings, but all agree that the chapter reveals God’s faithfulness and the victory of the Lamb. Revelation 7 thus bridges judgment and redemption, portraying the redeemed worshiping before God’s throne and the Lamb who shepherds them eternally.

Endnotes

1. Victorinus of Pettau, Commentary on the Apocalypse, ch. 7.
2. Andrew of Caesarea, Commentary on the Apocalypse (6th c.).
3. Oecumenius, Commentary on the Apocalypse (6th c.).
4. Ezekiel 9:3–6; Isaiah 49:6; 40:11; Zechariah 8:22–23.
5. Psalm 23; John 10:11–16.

Summary of Revelation chapters 4 through 7

Historicists believe that the fulfillment of prophecy is spread out over time, encompassing the entire Church age. The Church age is from the death of Christ until His return. Some of them take the seals all the way back to the destruction of Jerusalem in 70 AD, just like partial preterists do. Others date the seals back to the time of Domitian’s death in AD 96. Other seals address the Roman Empire through its final days. The 144,000 represent sealed saints, or spiritual Israel, comprising Jews and Gentiles who believe in Jesus. These are the saints who are preserved through all the political turmoil at the end of the Roman Empire.

Please see my earlier comments regarding the tendency to attribute historical events as the fulfillment of prophecies, when many such future historical events could also be used to fulfill these prophecies. Maybe some of the prophecies have multiple fulfillments. Is that possible?

Preterists often agree with Historicists, especially as it relates to the fall of Jerusalem in AD 70. “They point out the unmistakable similarities between the images used here and those of the Olivet Discourse (Mark 13, and Matthew 24; Luke 21:5-36), in which Jesus predicted the destruction of Jerusalem and the temple.” Gregg’s book, page 189.

This is a perfect point, as I have already observed. See my comments on Matthew 24. Jesus was asked two questions, and I must assume that Jesus answered both of them. They wondered when these things would be and when the end of the age would be. When these things shall be, was responded to in Jesus’s comment about the destruction of Jerusalem in 70 AD. Could it be that Jesus answered the second question about the end of the age later in the same Chapter?

Futurists view these chapters as part of the unfolding of the 7-year Great Tribulation period. They think the four horsemen represent the antichrist. Global calamities, including war, famine, and disease, often follow. The 144,000 are saved Jews, who were converted in the Great Tribulation, and are not part of the church. The church of Jesus Christ is already raptured.

Please refer back to my comments about the practical implications of the beliefs of the Futurist. Some of these are awful and must be offensive to God. I find it hard to swallow, along with their inappropriately literal bias to most everything.

The Idealist interpreters do not look for specific times when these prophecies are called fulfilled. They see the general trend. The four horsemen represent the historical trends of military aggression, war, famine, and death. The 144,000 represent martyrs in all ages, and there are many of them.

I think it is valuable to understand the other interpretations of these chapters, as they, too, should be evaluated on their merits. The early church fathers’ and the Eastern Orthodox Church’s interpretations of these chapters have merit in my mind. They have as much merit, if not more, as some contemporary evangelical interpretations.

Going into this, my bias was toward the Historicist position. I have hopefully qualified my support, but still see great value in their interpretations. My interest and support in the Futurist position has waned. The preterist position has merit, but also seems to leave much unsaid about the future. Maybe that will change as this study progresses. The Idealist position appears to contain a kernel of truth but seems to ignore much.

The following article, Part 4, delves deeply into the Great Tribulation and the Rapture. We will also consider these subjects;

• dispensationalism,
• the rebirth of the nation of Israel in 1948, and what that means,
• When was the preterist viewpoint first created?
• When was the Book of Revelation written?
• some of the main characters in the Book of Revelation, such as the man of sin, the son of perdition, the two women, the two beasts, and so on.