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 when he opened the first seal, I heard the third living creature saying, Come. And I saw, and behold, a black horse; and he that sat thereon had a balance in his hand.

And when he had opened the third seal, I heard the third living creature saying: Come, and see. And behold a black horse, and he that sat on him had a pair of scales in his hand.

And when it opened the third seal, I heard the third living creature saying, Come and see. And I saw: and behold, a black horse, and he that sat upon it having a balance in his hand.

And when he opened the third seal, I heard the third living creature saying, Come. And I saw, and behold, a black horse; and he that sat thereon had a balance in his hand.

And when he had opened the third seal, I heard the third living being 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 when he opened the third seal, I heard the third living creature saying, 'Come and behold!' and I saw, and lo, a black horse, and he who is sitting upon it is having a balance in his hand,

When the Lamb broke the third seal, I heard the third living creature say, "Come." I looked, and a black horse appeared, its rider carrying a balance in his hand.

And when the third stamp was undone, the voice of the third beast came to my ears, saying, Come and see. And I saw a black horse; and he who was seated on it had scales in his hand.

When he opened the third seal, I heard the third living creature saying, 'Come.' And I saw, and suddenly there was a black horse and he who sat on it had a balance in his hand.

And when he had opened the third seal, I heard the third living creature saying: "Draw near and see." And behold, a black horse. And he who was sitting upon it was holding a balance in his hand.

When the Lamb broke the third seal, I heard the third creature crying – 'Come.' And in my vision I saw a black horse. Its rider held scales in his hand.

And when he had opened the third seal - Unfolding another portion of the volume. See the notes on Revelation 5:1.
I heard the third beast say, Come and see - See the notes on Revelation 4:7. It is not apparent why the third beast is represented as taking a particular interest in the opening of this seal (compare the notes on Revelation 6:3), nor is it necessary to show why it was so. The general design seems to have been, to represent each one of the four living creatures as interested in the opening of the seals, but the order in which they did this does not seem to be a matter of importance.
And I beheld, and lo, a black horse - The specifications of the symbol here are the following:
(a) As before, the horse. See the notes on Revelation 6:2.
(b) The color of the horse: "lo, a black horse." This would properly denote distress and calamity - for black has been regarded always as such a symbol. So Virgil speaks of fear as black: "atrumque timorem" (Aen. ix. 619). So again, Georg. iv. 468:
"Caligantem nigra formidine lucum."
So, as applied to the dying Acca, Aeneas xi. 825:
"Tenebris nigrescunt omnia circum."
Black, in the Scriptures, is the image of fear, of famine, of death. Lamentations 5:10; "our skin was black like an oven, because of the terrible famine." Jeremiah 14:2; "because of the drought Judah mourneth, and the gates thereof languish; they are in deep mourning (literally, black) for the land." Joel 2:6; "all faces shall gather blackness." Nahum 2:10; "the knees smite together, and there is great pain in all loins, and the faces of them all gather blackness." Compare Revelation 6:12; Ezekiel 32:7. See also Bochart, Hieroz. P. i. lib. ii. c. vii. pp. 106, 107. From the color of the horse here introduced we should naturally look for some dire calamity, though the nature of the calamity would not be designated by the mere use of the word "black." What the calamity was to be must be determined by what follows in the symbol. Famine, pestiilence, oppression, heavy taxation, tyranny, invasion - any of these might be denoted by the color of the horse.
(c) The balances: "and he that sat on him had a pair of balances in his hand." The original word rendered here as "a pair of balances," is ζυγὸν zugon. This word properly means a yoke, serving to couple anything together, as a yoke for cattle. Hence it is used to denote the beam of a balance, or of a pair of scales - and is evidently so used here. The idea is, that something was to be weighed, in order to ascertain either its quantity or its value. Scales or balances are the emblems of justice or equity (compare Job 31:6; Psalm 62:9; Proverbs 11:1; Proverbs 16:11); and when joined with symbols that denote the sale of grain and fruit by weight, become the symbol of scarcity. Thus, "bread by weight" Leviticus 26:26 denotes scarcity. So in Ezekiel 4:16, "And they shall eat bread by weight." The use of balances here as a symbol would signify that something was to be accurately and carefully weighed out.
The connection leads us to suppose that this would pertain to the necessaries of life, and that it would occur either in consequence of scarcity, or because there would be an accurate or severe exaction, as in collecting a revenue on these articles. The balance was commonly the symbol of equity and justice; but it was also, sometimes, the symbol of exaction and oppression, as in Hosea 12:7; "The balance of deceit is in his hands; he loveth to oppress." If the balances stood alone, and there were no proclamation as to what was to occur, we should look, under this seal, to a time of the exact administration of justice, as scales or balances are now used as emblems of the rigid application of the laws and of the principles of justice in courts, or in public affairs. If this representation stood alone, or if the black horse and the scales constituted the whole of the symbol, we should look for some severe administration, or perhaps some heavy calamity under a rigorous administration of laws. The reference, however, to the "wheat and barley," and to the price for which they were to be weighed out, serves still further to limit and define the meaning of the symbol as having reference to the necessaries of life - to the productions of the land - to the actual capital of the country. Whether this refers to scarcity, or to taxation, or both, must be determined by the other parts of the symbol.
(d) The proclamation: And I heard a voice in the midst of the four beasts say. That is, from the throne, Revelation 4:6. The voice was not that of one of the four beasts, but it seemed to come from among them. As the rider went forth, this was the proclamation that was made in regard to him; or this is what is symbolized in his going forth, to wit, that there would be such a state of things that a measure of wheat would be sold for a penny, etc. The proclamation consists essentially of two things - what refers to the price or value of wheat and barley, and what requires that care shall be taken not to injure the oil and the wine. Each of these demands explanation.
A measure of wheat for a penny - See the margin. The word rendered "measure" - χοῖνιξ choinix - denotes an Attic measure for grain and things dry, equal to the 48th part of the Attic medimnus, or the 8th part of the Roman modius, and consequently was nearly equivalent to one quart English (Robinson's Lexicon). The word rendered "penny," δηναρίον dēnarion - Latin, denarius - was of the same value as the Greek δραχμή drachmē, and was equivalent to about fourteen cents or seven-pence (circa mid-19th century). This was the usual price of a day's labor, Matthew 20:2, Matthew 20:9. The choenix, or measure of grain here referred to, was the ordinary daily allowance for one man (Odyssey xix. 27, 28). See Stuart, in loco. The common price of the Attic medimnus of wheat was five or six denarii; but here, as that contained 48 choenixes or quarts, the price would be augmented to 48 denarii - or it would be about eight times as dear as ordinary; that is, there would be a scarcity or famine. The price of a bushel of wheat at this rate would be about four dollars and a half or 18 shillings - a price which would indicate great scarcity, and which would give rise to much distress.
And three measures of barley for a penny - It would seem from this that barley usually bore about one-third the price of wheat. It was a less valuable grain, and perhaps was produced in greater abundance. This is not far from the proportion which the price of this grain usually bears to that of wheat, and here, as in the case of the wheat, the thing which would be indicated would be scarcity. This proclamation of "a measure of wheat for a penny" was heard either as addressed to the horseman, as a rule of action for him, or as addressed by the horseman as he went forth. If the former is the meaning, it would be an appropriate address to one who was going forth to collect tribute - with reference to the exact manner in which this tribute was to be collected, implying some sort of severity of exaction; or to one who should distribute wheat and barley out of the public granaries at an advanced price, indicating scarcity. Thus, it would mean that a severe and heavy tax - represented by the scales and the scarcity - or a tax so severe as to make grain dear, was referred to. If the latter is the meaning, then the idea is that there would be a scarcity, and that grain would be dealt out by the government at a high and oppressive price. The latter idea would be as consonant with the symbol of the scales and the price mentioned as the other, if it were not for the additional injunction not to "hurt the oil and the wine" - which cannot be well applied to the idea of dealing out grain at a high price. It can, however, be connected, by a fair interpretation of that passage, with such a severity of taxation that there would be a propriety in such a command - for, as we shall see, under the explanation of that phrase, such a law was actually promulgated as resulting from severity of taxation. The idea, then, in the passage before us, would seem to be:
(a) that there would be a rigid administration of the law in regard to the matter under consideration-that pertaining to the productions of the earth - represented by the balances; and,
(b) that that would be connected with general scarcity, or such an exercise of this power as to determine the price of grain, so that the price would be some three times greater than ordinary.
And see thou hurt not the oil and the wine - There has been a great variety of interpretations proposed of this passage, and it is by no means easy to determine the true sense. The first inquiry in regard to it is, to whom is it addressed? Perhaps the most common impression on reading it would be, that it is addressed to the horseman with the balances, commanding him not to injure the oliveyards and the vineyards. But this is not probably the correct view. It does not appear that the horseman goes forth to destroy anything, or that the effect of his going forth is directly to injure anything. This, therefore, should not be understood as addressed to the horseman, but should be regarded as a general command to any and all not to injure the oliveyards and vineyards; that is, an order that nothing should be done essentially to injure them. If thus regarded as addressed to others, a fair and congruous meaning would be furnished by either of the following interpretations: either:
(a) considered as addressed to those who were disposed to be prodigal in their manner of living, or careless as to the destruction of the crop of the oil and wine, as they would now be needed; or.
(b) as addressed to those who raised such productions, on the supposition that they would be taxed heavily, or that large quantities of these productions would be extorted for revenue, that they. should not mutilate their fruit-trees in order to evade the taxes imposed by the government. In regard to the things specified here - oil and wine - it may be remarked, that they were hardly considered as articles of luxury in ancient times. They were almost as necessary articles as wheat and barley. They constituted a considerable part of the food and drink of the people, as well as furnished a large portion of the revenue, and it would seem to be with reference to that fact that the command here is given that they should not be injured; that is, that nothing should be done to diminish the quantity of oil and wine, or to impair the productive power of oliveyards and vineyards. The state of things thus described by this seal, as thus interpreted, would be:
(a) a rigid administration of the laws of the empire, particularly in reference to taxation, producing a scarcity among the necessary articles of living;
(b) a strong tendency, from the severity of the taxation, to mutilate such kinds of property, with a view either of concealing the real amount of property, or of diminishing the amount of taxes; and,
(c) a solemn command from some authoritative quarter not to do this.
A command from the ruling power not to do this would meet all that would be fairly demanded in the interpretation of the passage; and what is necessary in its application, is to find such a state of things as would correspond with these predictions; that is, such as a writer would have described by such symbols on the supposition that they were referred to.
Now it so happens that there were important events which occurred in the Roman empire, and connected with its decline and fall, of sufficient importance to be noticed in a series of calamitous events, which corresponded with the symbol here, as above explained. They were such as these:
(a) The general severity of taxation, or the oppressive burdens laid on the people by the emperors. In the account which Mr. Gibbon gives of the operation of the Indictions, and Superindictions, though the specific laws on this subject pertained to a subsequent period, the general nature of the taxation of the empire and its oppressive character may be seen (Decline and Fall, i. 357-359). A general estimate of the amount of revenue to be exacted was made out, and the collecting of this was committed to the pretorian prefects, and to a great number of subordinate officers. "The lands were measured by surveyors who were sent into the provinces; their nature, whether arable, or pasture, or woods, was distinctly reported; and an estimate made of their common value, from the average produce of five years. The number of slaves and of cattle constituted an essential part of the report; an oath was administered to the proprietors, which bound them to disclose the true state of their affairs; and their attempts to prevaricate or elude the intention of the legislature were severely watched, and punished as a capital crime, which included the double guilt of treason and of sacrilege. According to the different nature of lands, their real produce in the various articles of wine or oil, grain or barley, wood or iron, was transported by the labor or at the expense of the provincials to the imperial magazines, from whence they were occasionally distributed for the use of the court or of the army, and of the two capitals, Rome and Constantinople," i. p. 358. Compare Lactant. de mort. Persecut., c. 23.
(b) The particular order, under this oppressive system of taxation, respecting the preservation of vineyards and oliveyards, may be referred to, also, as corresponding to the command sent forth under this rider, not to "hurt the oil and the wine." That order was in the following words: "If anyone shall sacrilegiously cut a vine, or stint the fruit of prolific boughs, and craftily feign poverty in order to avoid a fair assessment, he shall, immediately on detection, suffer death, and his property be confiscated" (Cod. Theod. l. xiii. lib. xi. seq.; Gibbon, i. 358, note). Mr. Gibbon remarks: "Although this law is not without its studied obscurity, it is, however, clear enough to prove the minuteness of the inquisition, and the disproportion of the penalty."
(c) Under this general subject of the severity of taxation - as a fact farspreading and oppressive, and as so important as to hasten the downfall of the empire, may be noticed a distinct edict of Caracalla as occurring more directly in the period in which the rider with the balances may be supposed to have gone forth. This is stated by Mr. Gibbon (i. 91) as one of the important causes which contributed to the downfall of the empire. "The personal characters of the emperors, their victories, laws, and fortunes," says he, "can interest us no further than they are connected with the general history of the decline and fall of the monarchy. Our constant attention to that object will not suffer us to overlook a most important edict of Antoninus Caracalla, which communicated to all the free inhabitants of the empire the name and privileges of Roman citizens. His unbounded liberality, however, flowed not from the sentiments of a generous mind; it was the sordid result of avarice," etc.
He then proceeds at length to state the nature and operations of that law, by which a heavy tax, under the pretence of liberality, was in fact imposed on all the citizens of the empire - a fact which, in its ultimate results, the historian of the Decline and Fall regards as so closely connected with the termination of the empire. See Gibbon, i. pp. 91-95. After noticing the laws of Augustus, Nero, and the Antonines, and the real privileges conferred by them on those who became entitled to the rank of Roman citizens - privileges which were a compensation in the honor, dignity, and offices of that rank for the measure of taxation which it involved - he proceeds to notice the fact that the title of "Roman citizen" was conferred by Caracalla on all the free citizens of the empire, involving the subjection to all the heavy taxes usually imposed on those who sustained the rank expressed by the title, but with nothing of the compensation connected with the title when it was confined to the inhabitants of Italy. "But the favor," says he, "which implied a distinction, was lost in the prodigality of Caracalla, and the reluctant provincials were compelled to assume the vain title, and the real obligations, of Roman citizens. Nor was the rapacious son of Severus (Caracalla) contented with such a measure of taxation as had appeared sufficient to his moderate predecessors. Instead of a twentieth, he exacted a tenth of all legacies and inheritances; and during his reign he crushed alike every part of the empire under the weight of his iron scepter," (i. 95).
So again (Ibid.), speaking of the taxes which had been lightened somewhat by Alexander, Mr. Gibbon remarks: "It is impossible to conjecture the motive that engaged him to spare so trifling a remnant of the evil; but the noxious weed, which had not been totally eradicated, again sprung up with the most luxuriant growth, and in the succeeding age darkened the Roman world with its deadly shade. In the course of this history we shall be too often summoned to explain the land-tax, the capitation, and the heavy contributions of grain, wine, oil, and meat, which were exacted from the provinces for the use of the court, the army, and the capital." In reference to this whole matter of taxation as being one of the things which contributed to the downfall of the empire, and which spread woe through the falling empire - a woe worthy to be illustrated by one of the seals - a confirmation may be delayed from the reign of Galerius, who, as Caesar, acted under the authority of Diocletian; who excited Diocletian to the work of persecution (Decline and Fall, i. 317, 318); and who, on the abdication of Diocletian, assumed the title of Augustus (Decline and Fall, i. 222).
Of his administration in general Mr. Gibbon i. 226) remarks: "About that time the avarice of Galerius, or perhaps the exigencies of the state, had induced him to make a very strict and rigorous inquisition into the property of his subjects for the purpose of a general taxation, both on their lands and on their persons. A very minute survey appears to have been taken of their real estates; and wherever there was the slightest suspicion of concealment, torture was very freely employed to obtain a sincere declaration of their personal wealth." Of the nature of this exaction under Galerius; of the cruelty with which the measure was prosecuted - particularly in its bearing on Christians, toward whom Galerius cherished a mortal enmity (Decline and Fall, i. 317); and of the extent and severity of the suffering among Christians and others, caused by it - the following account of Lactantius (De Mort. Persecut., c. 23) will furnish a painful but most appropriate illustration: "Swarms of exacters sent into the provinces and cities filled them with agitation and terror, as though a conquering enemy were leading them into captivity. The fields were separately measured, the trees and vines, the flocks and herds numbered, and an examination made of the people. In the cities the cultivated and rude were united as of the same rank. The streets were crowded with groups of families, and every one required to appear with his children and slaves. Tortures and lashes resounded on every side. Sons were gibbeted in the presence of their parents, and the most confidential servants harassed that they might make disclosures against their masters, and wives that they might testify unfavorably of their husbands. If there were a total destitution of property, they were still tortured to make acknowledgments against themselves, and, when overcome by pain, inscribed for what they did not possess.
Neither age nor ill-health was admitted as an excuse for not appearing. The sick and weak were borne to the place of inscription, a reckoning made of the age of each, and years added to the young and deducted from the old, in order to subject them to a higher taxation than the law imposed. The whole scene was filled with wailing and sadness. In the meantime individuals died, and the herds and the flocks diminished, yet tribute was none the less required to be paid for the dead, so that it was no longer allowed either to live or die without a tax. Mendicants alone escaped, where nothing could be wrenched, and whom misfortune and misery had made incapable of further oppression. These the impious wretch affecting to pity, that they might not suffer want, ordered to be assembled, borne off in vessels, and plunged into the sea." See Lord on the Apoc., pp. 128, 129. These facts in regard to the severity of taxation, and the rigid nature of the law enforcing it; to the sources of the revenue exacted in the provinces, and to the care that none of those sources should be diminished; and to the actual and undoubted bearing of all this on the decline and fall of the empire, are so strikingly applicable to the symbol here employed, that if it be supposed that it was intended to refer to them, no more natural or expressive symbol could have been used; if it were supposed that the historian meant to make a record of the fulfillment, he could not well have made a search which would more strikingly accord with the symbol.
Were we now to represent these things by a symbol, we could scarcely find one that would be more expressive than that of a rider on a black horse with a pair of scales, sent forth under a proclamation which indicated that there would be a most rigid and exact administration of severe and oppressive laws, and with a special command, addressed to the people, not for the purposes of concealment, or from opposition to the government, to injure the sources of revenue. It may serve further to illustrate this, to copy one of the usual emblems of a Roman procurator or questor. It is taken from Spanheim, De Usu Numbers. Diss., vi. 545. See Elliott, i. 169. It has a balance as a symbol of exactness or justice, and an car of grain as a symbol employed with reference to procuring or exacting grain from the provinces.

The third beast - That which had the face of a man.
A black horse - The emblem of famine. Some think that which took place under Claudius. See Matthew 24:7; the same which was predicted by Agabus, Acts 11:28.
A pair of balances - To show that the scarcity would be such, that every person must be put under an allowance.

(4) 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.
(4) The third sign with declaration is that God will destroy the world with famine, removing all food: which is by Synecdoche comprehended in wheat, barley, wine and oil.

And when he had opened the third seal,.... Of the sealed book:
I heard the third beast say, come and see; this living creature was that which was like a man, who was on the south side of the throne, as the standard of Reuben, which had the figure of a man, was on the south side of the camp of Israel; this was not the Apostle Paul, as Grotius thinks, to whom was made a prophecy of a famine in the days of Claudius Caesar; nor Tertullian, who made an apology for the Christians in the times of this seal, as Brightman conjectures; but the ministers of the Gospel, whose voice was neither the voice of the lion nor of the ox, but of a man, which was still lower, but yet they retained their humanity, reasoning prudence, and wisdom; and these are represented as calling upon John to come and see, and take notice of the following hieroglyphic:
and I beheld, and lo a black horse; an emblem either of the afflicted state of the church, still answering to the Smyrnaean one, being black with persecutions, schisms, errors, and heresies, which were many; or particularly of the heresies and heretics of those times, who might be compared to a horse for their pride and ambition, speaking great swelling words of vanity, and to a black one, for their hidden things of dishonesty, and works of darkness, for the darkness in themselves, and which they spread over others; or rather of a famine, not in a spiritual sense, of hearing of the word, but in a literal sense; see Lamentations 4:7; not what was at the siege of Jerusalem, or in the times of Claudius Caesar, Acts 11:28; but in the times of the Emperor Severus, and others, as the historians of those times (a), and the writings of Tertullian show; when the Heathens ascribed the scarcity that was among them to the wickedness of the Christians (b), whereas it was a judgment upon them for their persecution of them:
and he that sat on him had a pair of balances in his hand; by whom is meant not some noted heretic, or heretics, who had balances of deceit in their hands to prove their tenets by, such as spurious writings, &c. or who made pretensions to the Scriptures, the balance of the sanctuary, to weigh doctrines in; nor Christ, whose name heretics shrouded themselves under, and professed, and who overruled and made use of their heresies for the good of his people, that they might be made manifest. Mr. Mede thinks that Septimius Severus, the Roman emperor, who came from Africa, from the south, on which side was the living creature that spoke to John, is intended, and in which country black horses were in great esteem; and he was the only African that ever was emperor of Rome before (c): and the same author thinks, that his having a pair of balances in his hand expresses the strict justice that emperor was famous for; but rather it signifies famine, and such a scarcity as that bread is delivered out by weight to men; see Leviticus 26:26.
(a) Spartianus in Vita Severi, & Lampridius in Vita Alexandri. (b) Apolog. c. 40. & ad Scapulam, c. 3. (c) Cassiodor. Chronicon. & Eutrop. Hist. Roman. l. 8.

Come and see--The two oldest manuscripts, A, C, and Vulgate omit "and see." B retains the words.
black--implying sadness and want.
had--Greek, "having."
a pair of balances--the symbol of scarcity of provisions, the bread being doled out by weight.

And I beheld, and lo a black horse, etc. Again there appear a horse and a rider. Again the color of the horse is changed, as well as the instrument held in the hand of the horseman. If the white and red colors, the bow and the great sword, had a significance, this must be true also of the black color and the balances. It has been found that the horse, whatever his color, is the symbol of war. The black horse makes it plain that the land is torn by calamitous war, and is filled with sorrow, mourning and despair. Black is the color of mourning. The prophet (Jeremiah 14:2) says: "Because of the drought Judah mourneth, and the gates thereof languish; they are in deep mourning (lit. black) for the land." The balances used for weighing food are a symbol of scarcity and famine. "Bread by weight" always implies scarcity. See Leviticus 26:26; Ezekiel 4:16-17. The prices named also signify the same. The measure was about a quart, and the penny about sixteen cents, which would make the wheat worth about 5 per bushel; or, if it be borne in mind that one dollar in that age would usually purchase as 5 now, the wheat would be about 25 per bushel in the modern currency. Oil and wine, though common foods, are entirely prohibited. An age of war, mourning, calamity and famine is certainly symbolized.

And when he had opened the third seal, I heard the third living creature - Toward the south. Saying, Come. And behold a black horse - A fit emblem of mourning and distress; particularly of black famine, as the ancient poets term it. And he that sat on him had a pair of scales in his hand - When there is great plenty, men scarce think it worth their while to weigh and measure everything, Genesis 41:49. But when there is scarcity, they are obliged to deliver them out by measure and weight, Ezekiel 4:16. Accordingly, these scales signify scarcity. They serve also for a token, that all the fruits of the earth, and consequently the whole heavens, with their courses and influences; that all the seasons of the year, with whatsoever they produce, in nature or states, are subject to Christ. Accordingly his hand is wonderful, not only in wars and victories, but likewise in the whole course of nature.