H. The Sixth Seal (6:12-17)
H. THE SIXTH SEAL (6:12-17)
We have already seen that this section has resemblances to the apocalyptic discourse in the Synoptic Gospels. Particularly is this the case with the sixth seal. The importance of this is that John’s picture of a ruined universe was not some strange new teaching for his readers. It was ‘a restatement of beliefs already held on supreme authority. What the faithful Witness at one time had said on earth, He now repeats from heaven’ (Kiddle).
12. The opening of the sixth seal brings about a variety of cosmic activities. The language is reminiscent of Joel 2:31 (see also Assump. Moses x.5; it is typical apocalyptic language).
13. A brisk wind would readily cause late figs to drop from the tree. John uses this as a simile for the way the stars would fall from heaven at the catastrophe. We could take this to refer to a shower of meteorites except that it must be taken with the following verse. In apocalyptic literature generally the regularity of the heavenly bodies is often referred to (1 Enoch 2:1; 41:5; 69:16, 20-21; Test. Naph. 3:2; Ps. Sol. 18:11-14). The end of the world is accordingly often thought of as accompanied or even ushered in by irregularities of various kinds (1 Enoch 80:4ff.; Syb. Or. 3:801-802; 4 Ezra 5:4-5).
14. In the first century most people appear to have thought of heaven as a solid vault. John uses this conception to express the completeness of the cosmic disaster. Heaven was rolled up like a scroll (cf. Is. 34:4, and for later literature, Syb. Or. 3:82), and taken out of the way. On earth every mountain and island was shaken out of its place. In vivid and forceful language John is describing the complete break-up of this cosmic system. Yet he can scarcely mean this to be taken literally, for if so men would not be in a position to hide themselves, as in the next verse.
15. Fear fell on all earth’s inhabitants, as well it might. John lists seven classes, a favourite number. Ford sees it as indicating completeness, so that ‘no enemy of God, no matter what his positon in society, will escape the terrors’. John concentrates attention on the great and powerful, though every slave shows that the lowly are not forgotten. The emphasis is on the fact that, no matter how we understand greatness, even the greatest will not be immune. The normally secure will be without resource. They all hide themselves in caves and rocks (cf. Is. 2:10,19).
16.
They called is really a vivid present. John hears them speaking to the hills and rocks. The plea to the mountains to fall on them shows that the calamity with which they are confronted is so great that anything is preferable to facing it (cf. Ho. 10:8). The wrath of the Lamb is an expressive phrase, found only here. ‘Who ever heard of a lamb being angry? What a terrible thought - the gentlest of all God’s creatures angry! It is the wrath of love, the wrath of sacrificial love which, having done the absolute utmost for us and our salvation, tells us as nothing else could the certainty with which evil awaits its doom at the hand of God’ (Torrance). This book has a good deal to say about wrath. Orge is used here and in 6:17; 11:18; 14:10; 16:19; 19:15, and thymos is found ten times. John is in no doubt but that the divine wrath is a grim reality. We must reckon with it in the end. NEB renders ’vengeance’ here and in most places. This is no improvement and looks like an attempt to rewrite the Seer rather than translate him.
17. The description of the last day as the great day of their wrath is noteworthy. So far-reaching is the divine wrath that the last day can be described in terms of it. It is the day of reckoning for all evil-doers. The language is reminiscent of a number of Old Testament passages (e.g. Joel 2:11,31; Zp. 1:14,18; 2:2). Who can stand? highlights the impotence of all mankind in that day. It is probably meant also as a contrast to the later words about ‘a great multitude ... standing before the throne and in front of the Lamb’ (7:9). In the same way the words about the mountains moving (v.14) are probably meant in the light of prophecy: ’ “Though the mountains be shaken and the hills be removed, yet my unfailing love for you will not be shaken nor my covenant of peace be removed,” says the LORD, who has compassion on you’ (Is. 54:10). In no place in this section is John trying to terrify the saints. He is using familiar apocalyptic imagery to reassure them, and to give them the certainty that their God is over all. God is bringing his purposes to pass, and he will do so though it means that this world order, and indeed this whole mighty universe, pass away.