THE THIRD SEAL -- A Black Horse
“And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo, a black horse; and he that sat on him had a pair of balances in his hand. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine.” Revelation 6:5-6.
Review and Herald, vol 20, July 8, 1862, #6, p 44.
The black horse denotes error and darkness, the opposite of that symbolized by the white horse. The events under this seal cover the period of the Pergamos church, chap.ii,12-17, from Constantine, A. D. 313, to the unlimited rule of the Papacy, A. D. 538. On this seal Wm. Miller, Lectures, p.181, remarks as follows:
"When the church became connected with worldly power and wisdom, she lost her purity of doctrine and practice, and adopted in her creed maxims and principles congenial with the natural heart, and forms and ceremonies for show and parade, rather than the humbling and cross-bearing life of the followers of Jesus. The balances denoted that religion and civil power would be united in the person who would administer the executive power in the government, and that he would claim the judicial authority both in church and state. This was true among the Roman emperors, from the days of Constantine until the reign of Justinian, when he gave the same judicial power to the bishop of Rome. The measures of wheat and barley for a penny denote that the members of the church would be eagerly engaged after worldly goods, and the love of money would be the prevailing spirit of the times, for they would dispose of anything for money. The oil and wine denote the graces of the Spirit, faith and love, and there was great danger of hurting these, under the influence of so much worldly spirit. And it is well attested by all historians that the prosperity of the church in this age produced the corruptions which finally terminated in the falling away, and setting up the anti-Christian abominations."
Uriah Smith, Biblical Institute, Lesson 21, “The Seven Seals”, p 254-255.
The third seal brings to view a black horse and he that sat upon him had a pair of balances in his hand. Then a voice was heard saying, "A measure of wheat for a penny and three measures of barley for a penny, and see thou hurt not the oil and the wine." The color of this horse, just the opposite of that of the first horse, denotes the terrible apostasy both in doctrine and practice which had taken place in the church. The reference to the balances, the wheat and the barley, sets forth the worldly spirit which had taken full possession of the professed church. The period covered by this seal was from the time of Constantine A.D. 323 to the setting up of the papacy A.D. 538. This was a period of superstition, of darkness and error, during which the principles of the great papal apostasy were rapidly developed.
Uriah Smith, Daniel and Revelation, “The Seven Seals”, p 434-438.
"VERSE 5. And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo, a black horse; and he that sat on him had a pair of balances in his hand. 6. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine."
How rapidly the work of corruption progresses! What a contrast in color between this symbol and the first one: A black horse - the very opposite of white! A period of great darkness and moral corruption in the church must be denoted by this symbol. By the events of the second seal the way was fully opened for that state of things to be brought about which is here presented. The time that intervened between the reign of Constantine and the establishment of the papacy in A.D. 538 may be justly noted as the time when the darkest errors and grossest superstitions sprang up in the church. Of a period immediately succeeding the days of Constantine, Mosheim says:-
"Those vain fictions, which an attachment to the Platonic philosophy and to popular opinions had engaged the greatest part of the Christian doctors to adopt before the time of Constantine, were now confirmed, enlarged, and embellished in various ways. Hence arose that extravagant veneration for departed saints, and those absurd notions of a certain fire destined to purify separate souls, that now prevailed, and of which the public marks were everywhere to be seen. Hence also the celibacy of priests, the worship of images and relics, which in process of time almost utterly destroyed the Christian religion, or at least eclipsed its luster, and corrupted its very essence in the most deplorable manner. An enormous train of superstitions was gradually substituted for true religion and genuine piety. This odious revolution proceeded from a variety of causes. A ridiculous precipitation in receiving new opinions, a preposterous desire of imitating the pagan rites, and of blending them with the Christian worship, and that idle propensity which the generality of mankind have toward a gaudy and ostentatious religion, all contributed to establish the reign of superstition upon the ruins of Christianity. Accordingly, frequent pilgrimages were undertaken to Palestine and to the tombs of the martyrs, as if there alone the sacred principles of virtue and the certain hope of salvation were to be acquired. The reins being once let loose to superstition, which knows no bounds, absurd notions and idle ceremonies multiplied almost every day. Quantities of dust and earth brought from Palestine, and other places remarkable for their supposed sanctity, were handed about as the most wonderful remedies against the violence of wicked spirits, and were sold and bought everywhere at enormous prices. The public processions and supplications by which the pagans endeavored to appease their gods, were now adopted into the Christian worship, and celebrated in many places with great pomp and magnificence. The virtues which had formerly been ascribed to the heathen temples, to their lustrations, to the statues of their gods and heroes, were now attributed to Christian churches, to water consecrated by certain forms of prayer, and to the images of holy men. And the same privileges that the former enjoyed under the darkness of paganism, were conferred upon the latter under the light of the gospel, or, rather, under that cloud of superstition which was obscuring its glory. It is true that, as yet, images were not very common, nor were there any statues at all. But it is at the same time as undoubtedly certain as it is extravagant and monstrous, that the worship of the martyrs was modeled, by degrees, according to the religious services that were paid to the gods before the coming of Christ.
"From these facts, which are but small specimens of the state of Christianity at this time, the discerning reader will easily perceive what detriment the church received from the peace and prosperity procured by Constantine, and from the imprudent methods employed to allure the different nations to embrace the gospel. The brevity we have proposed to observe in this history prevents our entering into an ample detail of the dismal effects that arose from the progress and the baneful influence of superstition, which had now become universal."
Again he says: "A whole volume would be requisite to contain an enumeration of the various frauds which artful knaves practiced with success to delude the ignorant, when true religion was almost entirely superseded by horrid superstition."- Ecclesiastical History, 4th cent., part 2, chapt. 3.
This extract from Mosheim contains a description of the period covered by the black horse of the third seal that answers accurately to the prophecy. It is seen by this how paganism was incorporated into Christianity, and how, during this period, the false system which resulted in the establishment of the papacy, rapidly rounded out its full outlines, and ripened into all its deplorable perfection of strength and stature.
The Balances. - "The balances denoted that religion and civil power would be united in the person who would administer the executive power in the government, and that he would claim the judicial authority both in church and state. This was true among the Roman emperors from the days of Constantine until the reign of Justinian, when he gave the same judicial power to the bishop of Rome." - Miller's Lectures, p. 181.
The Wheat and Barley. - "The measures of wheat and barley for a penny denote that the members of the church would be eagerly engaged after worldly goods, and the love of money would be the prevailing spirit of the times; for they would dispose of anything for money." - Id.
The Oil and the Wine. - These "denote the graces of the Spirit, faith and love, and there was great danger of hurting these, under the influence of so much of a worldly spirit. And it is well attested by all historians that the prosperity of the church in this age produced the corruptions which finally terminated in the falling away, and the setting up of the anti- christian abominations." - Id.
It will be observed that the voice limiting the amount of wheat for a penny, and saying, "Hurt not the oil and the wine," is not spoken by any one on earth, but comes from the midst of the four living creatures; signifying that, though the under shepherds, the professed ministers of Christ on earth, had no care for the flock, yet the Lord was not unmindful of them in this period of darkness. A voice comes from heaven. He takes care that the spirit of worldliness does not prevail to such a degree that Christianity should be entirely lost, or that the oil and the wine, the graces of genuine piety, should entirely perish from the earth.
James White, Signs of the Second Advent, p 18-19.
The opening of the third seal presented a black horse, and he that sat on him had a pair of balances in his hand. The work of corruption in the church progressed rapidly. The black horse, the very opposite of the first, represents a period of great darkness and moral corruption. By the events of the second seal, the way was fully opened for that state of things to be brought about which is here presented. The time that intervened between the reign of Constantine and the establishment of the papacy in A. D. 538, may be justly noted as the time when the darkest errors and grossest superstitions sprung up in the church.
"The balances denoted that religion and civil power would be united in the person who would administer the executive power in the government, and that he would claim the judicial authority both in church and State. This was true among the Roman emperors from the days of Constantine until the reign of Justinian, when he gave the same judicial power to the bishop of Rome." - Miller's Lectures, p. 181.