Similarities to Sardis Attention is now brought to bear upon certain similarities in activity between the fourth-seal time period and the Church in Sardis. The etymological meaning of Sardis20 and the message “thou hast a name that thou livest, and art dead” (Rev. 3:1) have a dual application, one of which pertains to nominal churchianity. Although possessing a name or reputation of life and vitality, the nominal Church contrariwise, in the eyes of Christ, should more aptly be named “Death.” The fourth seal confirms this former appraisal by revealing the name and identity of the rider as Death. In the horse and rider scene, the Lord’s Little Flock are unnamed, but in Sardis they are promised a future name of utmost distinction and honor (Rev. 3:5). The word “name” is mentioned four times in the Sardis message, once in the seal vision. A further remarkable coincidence took place to mark this period: a ravaging, literal pestilence known as the “Black Death.”21 Also, the context of the next seal opening reveals another strong confirmation of the parallelism between Sardis and the time frame of the fourth seal. The Fifth Seal (A.D. 1517–1789) Verse 9: And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the Word of God, and for the testimony which they held: Verse 10: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? These verses, describing the souls of those under the altar who were crying with a loud voice for the avenging of their shed blood, their death, clearly address the first incidence of murder recorded in the Old Testament (Gen. 4:3–11). In fact, a close scrutiny of the Genesis account sheds considerable light upon the significance of the lesson embodied in the fifth seal. Back there brother Cain slew brother Abel; but here in the Apocalypse the analogy and enigma being presented are of a persecuting Church inflicting punishment upon a persecuted Church. In the distant past, the firstborn Cain was moved with jealousy and envy against innocent Abel; in the Revelation account, the time-honored nominal Church is stirred with anger against what it considers to be a late-coming, dissident (though in reality a peace-loving) membership. Cain could not fault Abel or find any valid reason to justify his malignant disposition toward his brother. Likewise, Papacy vented its wrath upon an innocent law-abiding citizenry who chose to worship God in a manner differing from that of apostate orthodoxy. _____________________________
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