Revelation 6:6

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Bible Verse:

Revelation 6:6

I heard what seemed to be a voice in the midst of the four living creatures. It said, “A ration of wheat costs a day’s pay,* and three rations of barley cost a day’s pay. But do not damage the olive oil or the wine.”

Footnote on same verse:
  • [6:6] A day’s pay: literally, “a denarius,” a Roman silver coin that constitutes a day’s wage in Mt 20:2. Because of the famine, food was rationed and sold at an exorbitant price. A liter of flour was considered a day’s ration in the Greek historians Herodotus and Diogenes Laertius. Barley: food of the poor (Jn 6:9, 13; cf. 2 Kgs 7:1, 16, 18); it was also used to feed animals; cf. 1 Kgs 5:8. Do not damage: the olive and the vine are to be used more sparingly in time of famine.

My hopefully simple question:

I read it but don’t get it - what does it mean "But do not damage the olive oil or the wine.”? Are they to be used sparingly because the supply is limited or because they are symbols of celebration or ??? Is this being said to the horseman or to those on earth?

I understand Revelation is all about symbolism - just trying to make sure I fully understand the symbolism used here. (I get the famine part - btw. Just don’t get the olive and vine tie in).

Thanks!
 
Commenting on Revelation 6:5-6, The Catholic Biblical Association’s 1942 book, A Commentary on the New Testament, page 663, says:
5 f. Famine. Black symbolizes famine. The extent and seriousness of the famine is described in 6. The whole of a man’s pay goes for food which is held at a very high price. Do not harm, etc.: probably, men will have oil and wine in abundance, but suffer from lack of bread. Such a condition existed in the time of Domitian.
 
I read it but don’t get it - what does it mean "But do not damage the olive oil or the wine.”? Are they to be used sparingly because the supply is limited or because they are symbols of celebration or ??? Is this being said to the horseman or to those on earth?

I understand Revelation is all about symbolism - just trying to make sure I fully understand the symbolism used here. (I get the famine part - btw. Just don’t get the olive and vine tie in).

Thanks!
Let’s look at it also in the historical context. The wine trade was more profitable than cereal crops like wheat or barley, so Roman owners of provincial estates tended to cultivate vineyards than grain fields - the end result is, of course, a surplus of wine but a shortage in grain. Local landowners were more interested in producing crops that brought in a better financial yield per arable acre. Market demands made the production of oil and wine far more attractive, often leading to scarcity in the essential cereal crops in the provinces. Inflation was already heavy at the end of the 1st century: famine, however, always drove inflation out of control. So the funny thing is, the prices of staples like wheat or barley are grossly inflated, while production of oil and wine proceed unabated.

In around AD 92, Domitian (reigned AD 81-96) tried to pass an Empire-wide ‘vine edict’ restricting vine production in places like Asia, banning the planting of any new vineyards and ordering half the vineyards in Asia and other provinces to be uprooted. A severe famine had just hit the Empire, and Domitian was seeking to increase the production of grain by eliminating mediocre vines occupying land that could be ploughed and was better suited for cereal crops than wine-growing.

Now Asia Minor as a whole was really a place which was so dedicated to the production of wine and olive oil that that its own cities often needed to import grain from Egypt or the Black Sea, at added expense (much of the grain produced in the Empire was exported to Rome). Grain was really the mainstay of maritime trade in those days, with 2000 to 3000 grain ships travelling from Sicily, Africa and the Black Sea region to Rome every year. So while owners and shippers profited - in fact, while only owners and shippers made money out of it - most people in Asia often had to pay higher prices for their food. Not just them: even the people in the provinces where this grain was produced also often paid high prices for it, and in times of shortage went without. Really, the only one who purchased grain cheaply in those days was Rome (around 150,000-200,000 families in the city received a daily, free grain supply) - with the money supplied, in part, from the tribute of client states!

Back to Domitian. As you can guess, his attempts proved unsuccessful: after all the provinces were making money in oil and wine production, and Domitian comes and ruins all that. Ultimately, the edict was simply ignored by the provinces. In Gaul (modern France) particularly local vine-growers were not too happy with the imperial command, and legions had to be sent in order to enforce obedience. (Thankfully, the vineyards in Bordeaux did not suffer too much.) Despite the reluctance to enforce the edict, that doesn’t mean that it did not have any actual effect: Domitian’s edict is believed to have largely impacted the growth of the wine industries in Spain and Gaul. Plus, it stayed on the books for years - although not strictly enforced - until the emperor Probus (reigned 276-282) finally repealed the measure two centuries later in AD 280. But the fact that the measure was unpopular was really a good thing: had it been strictly enforced, places like Philadelphia (cf. Revelation 3:7-13) - dependent on wine production - would have been particularly hard hit.

Since there is the idea that Revelation was written during Domitian’s reign, the order to not damage the oil or the wine would have resonated to John’s audiences in light of the vine edict. You have Domitian trying to damage viniculture in Asia Minor in light of the recent famine, and what does the voice say? “Do not damage the oil or the wine.”
 
(Continued)

Another thing. There’s also the fact that in ancient Mediterranean warfare, you damage the standing crops in the fields but you leave the vines or the olive trees alone, since destroying them would produce a long-range devastation of the local economy. You had to, otherwise what is the point of conquering an economically-useless piece of land? Destroying crops like wheat and barley meant hardship for a year at most until the new harvest would come, but harming olive trees (which take seventeen years to grow) and grapevines meant total disaster - only utter barbarians would ever dare destroy all means of food production. So in context, the famine that follows the war of 6:2-4 is only partial (a running theme in Revelation as a whole is how destruction proceeds gradually: the fourth seal in 6:8 affects only the fourth part of the earth, the trumpets in 8:7-12 destroy a third, while the destruction caused by the bowls is utter and final) and would not obliterate the landscape, but they would lead up to the most powerful threats. (Notice the pattern of the horsemen: conquest-war-famine-death.)
 
Now Asia Minor as a whole was really a place which was so dedicated to the production of wine and olive oil that that its own cities often needed to import grain from Egypt or the Black Sea, at added expense (much of the grain produced in the Empire was exported to Rome).** Grain was really the mainstay of maritime trade in those days, with 2000 to 3000 grain ships travelling from Sicily, Africa and the Black Sea region to Rome every year. So while owners and shippers profited - in fact, while only** owners and shippers made money out of it - most people in Asia often had to pay higher prices for their food. Not just them: even the people in the provinces where this grain was produced also often paid high prices for it, and in times of shortage went without. Really, the only one who purchased grain cheaply in those days was Rome (around 150,000-200,000 families in the city received a daily, free grain supply) - with the money supplied, in part, from the tribute of client states!
You can see a possible reference to it in the woes to Babylon in chapter 18:11-13:

And the merchants of the earth weep and mourn for her, since no one buys their cargo anymore, cargo of gold, silver, jewels, pearls, fine linen, purple cloth, silk, scarlet cloth, all kinds of scented wood, all kinds of articles of ivory, all kinds of articles of costly wood, bronze, iron and marble, cinnamon, spice, incense, myrrh, frankincense, wine, oil, fine flour, wheat, cattle and sheep, horses and chariots, and slaves, that is, human souls.

And just a little note about the wheat and barley. Many of us have white bread on our tables today, but up to the 19th century in fact only the rich ate white wheat bread made of refined flour on a regular basis. The poor who could only buy little to no wheat usually resorted to cheaper grains like barley or rye - normally considered to be inferior cereals better used as animal feed. In fact, the 3rd century BC poet/comedian Diphilus declared in praise of white bread that “bread made of wheat, as compared with that made of barley, is more nourishing, more digestible, and in every way superior. In order of merit, the bread made from refined [thoroughly sieved] flour comes first, after that bread from ordinary wheat, and then the unbolted, made of flour that has not been sifted.” This mentality is the reverse of the current situation, where whole wheat and bran breads are found to be more nutritious and thus considered to be more favorable than plain ol’ white bread.

About the one quart (a choinix) of wheat and three quarts of barley costing a denarius thing: the price of grain here costs at least five times and as much as fifteen times what it might in better conditions. (In Sicily around this time for example, wheat only cost eleven to sixteen times less than the price portrayed in the vision.) A quart was the average daily consumption, the daily ration of a man. In other words, you’ll have to spend all of your daily wage to buy wheat flour enough to feed yourself - never mind your family - for one day. Barley might feed three people, but then again ancient households tended to be larger than that (no nuclear families back then!) - plus, there’s the stigma of it as mentioned of being a ‘poor man’s grain’ and animal fodder. And most importantly that doesn’t take into account taxes and other expenses on which one might also spend that single denarius on.

The daily wage of an unskilled laborer and common soldier was more or less a single denarius. For most of the 1st century AD a legionary was paid 900 sestertii (= 225 denarii, since 4 sestertii = 1 denarius) per year. Under Domitian the annual salary was raised by a third to 1200 sestertii (= 300 denarii), which would be the equivalent of 3.3 sestertii per day. Half of this was deducted for living costs (food, clothing, armor, etc.), leaving the soldier (if he was lucky enough actually to get paid) with about 1.65 sestertii per day - just enough for a single person, but hardly sufficient for a whole family. Praetorian guards (the elite soldiers stationed at Rome serving as the emperor’s bodyguards) would have been paid more, with auxiliaries (recruits who were not Roman citizens) perhaps less.
 
The Roman monetary system at the time went like this:

1 aureus = 25 denarii, 100 sestertii, 200 dupondii, 400 asses
1 denarius = 4 sestertii, 8 dupondii, 16 asses
1 sestertius = 1/100 aureus, 1/4 denarius, 4 dupondii, 8 asses
1 dupondius = 1/200 aureus, 1/8 denarius, 2 asses
1 as = 1/400 aureus, 1/16 denarius, 1/4 sestertius, 1/2 dupondius

Prices were better documented than wages were during the imperial peace (the 200-year pax Romana from 27 BC to AD 180), but they exhibit wide fluctuations even for staples like grain and oil. Rome stood at the center of highest prices (to the point that satirists and novelists liked to complain about the ruinous costs of living in the imperial capital) and was ringed by a succession of concentric circles of progressively lower prices covering Italy and the Western Mediterranean. Other big cities like Alexandria, Antioch, Carthage and Ephesus also stood at the center of their own rings of descending prices, but even setting aside the matter of great cities, prices varied from region to region. In Judaea (Palestine) for example prices of staples (except wine) were usually 50 percent more than those of Roman Egypt or Parthian Babylonia.

What cities experienced more often than famines were shortages, and although the wealthy at times were reluctant to disgorge stores of grain to poor citizen, noble benefactors often stepped forward to assume the costs of importing and selling food at just prices. More often war disrupted prices and bled cities of their coins. For example, during the siege of Laodicea in 43 BC, the price of wheat tripled to 3 tetradrachmae (= 12 denarii) per modius (7.68 quarts), sixteen times official prices at Rome. In Galilee during the Jewish War of the AD 60s, Josephus reports profiteering by the Zealot leader John of Gischala, who contrived to sell two sextarii (1 sextarius = 546 ml) of olive oil for a denarius, or ten times his purchased price.

The peace of the 1st and 2nd centuries brought improvements in transportation and communications, reducing many risks associated with commerce. The changes made prices throughout the Empire more uniform, although differences, because of the costs of transport, still prevailed. The average market prices for wheat in 1st century Egypt, which produced a surplus of grain, were as little as 25 percent of those in Rome.

In 1st century Rome, the price of a modius of wheat on average was around 32 asses (= 2 denarii/4 sestertii), while in the rest of Italy it was only half the price (16 asses/1 denarius/2 sestertii). In Africa it cost 12.5 asses on average (prices could fluctuate from 9 to 16 asses), while in Asia Minor - where John is writing - it was somewhere around 8-16 asses, 12 on average (1.5 sestertii). It was 11 (10-12) asses in Palestine, while in Egypt, prices were lowest, only around 8 (7-9) asses. At least those are the average prices in the big cities: prices might be less in the surrounding country. The effective cost of wheat to the plebeians of Rome at times probably fell below the fixed price due to the large quantities distributed to urban plebeians and imperial efforts to impose ceilings on prices. A legionary outside of Italy might earn enough in four or five days to pay for a monthly supply of grain. Members of the Praetorian guard received around two denarii per day, enough to buy a modius of wheat in the city.
 
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