only a scant daily provision of wheat, the bare subsistence level of food allowed a slave, without any surplus for his family. Therefore, the servant is forced to purchase the barley, instead of the wheat, in order to feed the other hungry mouths. 

This scene calls to mind the greed of those described in Amos 8:5, who “set forth wheat, making [a] the ephah small [i.e., fraudulently diminishing the standard measure], and [b] the shekel great [increasing the sale price to an unnecessary inflationary level], and [c] falsifying the balances by deceit [manipulating the scale itself by some artifice so that the commodity purchased is ostensibly correct but in reality underweight].” The buyer is thus shortchanged in a threefold manner. “Will ye pollute me among my people for handfuls of barley and for pieces [the smallest bits] of bread?” (Ezek. 13:19). 

In the land of Israel, the professed nation of God, a 3½-year drought prevailed in the days of King Ahab. The general populace, with the exception of the Prophet Elijah, was greatly distressed. Elijah was instructed of the Lord to hide himself by the brook Cherith: “Thou shalt drink of the brook; and I have commanded the ravens to feed thee there. . . . And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook” (1 Kings 17:3–6). Obviously, the Prophet’s God-given supply of food differed from that of the general public. Though not abundant, it was sufficient for the need of each day. No doubt the Prophet partook of his portion, delivered in such a miraculous man- ner, with deepest gratitude and open thankfulness to the source whence it came. 

Spiritual Application 

So, likewise, a somewhat similar condition of want is described under the third seal, affecting in this instance the whole of Christendom. It is a condition not of material deprivation, but of spiritual need—“not a famine of bread, nor a thirst for water, but of hearing the words of the Lord” (Amos 8:11,12). Yet the faithful Elijah class of this black horse era, though not finding an abundance of Scripture available, nonetheless fared better than did others. Instead of a diminution of benefit, the “no frills” life-support system furnished for the Lord’s people seems to have had the opposite effect. The comfort and consolation of the Holy Spirit (the oil), and the love of the truth with its exhilarating, compensatory joy (the wine), appear to have disproportionately far outweighed their meager provision of food (Psa. 37:16). 

The duration of the third seal corresponds with the greater part of the Pergamon Church and the whole of the Thyatira period. The teaching role of Jezebel in the fourth Church (Rev. 2:20) bears a striking similarity to the black horse mystery rider’s role as custodian of the food supply. 

The Fourth Seal (A.D. 1367–1517) 

Verse 7: 

And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. 

Again, for the last time in this vision, the Apostle John stepped forward. At the request of the fourth beast or living creature, which had the head of an eagle, representing the attribute of Wisdom, John was ready to witness a scene of brutality, the toleration of which deeds appeared totally unwarranted.