"Have An Apocalyptic Day." Chapter 6: Riders on the Storm

The four horsemen as featured in the “Bamberger Apokalypse” Folio 14 recto (ca. 1000 AD) - Bamberg, Staatsbibliothek

 As promised, in Revelation Chapter 6, stuff gets real. Take a deep breath, say a prayer, and we'll dig in.

In John's vision, the Lamb unseals the first six of the seven seals on God's scroll. The first four of these are the famous "Four Horsemen of the Apocalypse." 

A white horse, whose rider is crowned and carries a bow. Both are symbols of Imperial conquest.  

A red horse, whose rider "takes peace from the earth" and causes violence to overcome the nations. This seems pretty self-explanatory.

A black horse, whose rider carries a scale, and says, "A quart of wheat for a day's pay and three quarts of barley for a day's pay, but do not damage the olive oil or the wine!" This is not random economic data. It is a direct indictment of the Roman economy, in which the very wealthy were buying family farms left and right, which led to less production of staple crops (barley and wheat) that actually fed people, drastically increasing their price, and more production of cash crops (olive oil and wine) which lined the pockets of the wealthy land owners. 

Finally, a green horse, who brings famine and pestilence. Now, this final sign would be recognizable to many generations of our ancestors who actually lived through wars on their own soil: in the wake of an attack, crops are raided or burned, and disease runs rampant. Even as late as the twentieth century, we remember that the Spanish Flu of 1918 killed more people than the First World War, and it wasn't even close. 

The fifth and sixth seals show natural disasters on a global scale, and everyone (including the wealthy magnates and generals, specifically named) calling for the rocks to fall on them, rather than be accountable to the Lamb for their lives.  

My point in digging into the symbolism here is: These horsemen are less crystal balls for the future, than mirrors to show hearers exactly what was happening in the present moment under Roman occupation, which had happened over and over again in empire. 

If we see these horsemen in the bombing of schools in Gaza, and the avoidable famine that is well underway there due to stopped aid...

If we see these horsemen in the secrecy and lack of international cooperation that led to so many COVID-19 deaths...

It may not be because it's "the end," but because these horsemen ride again and again, whenever we don't learn from them, repent, and start living the way of the Lamb: the way of peace and sharing, the way of self-giving love. 

My poetic interpretation of REVELATION 6 

6. The first seal brings a thundering white horse:

Its rider crowned, and Empire is his name.

The second seal, a red steed, in due course,

But from ourselves the sword and slaughter came.

The third seal brings a horse with mane of black;

Its rider weighs each creature by the cent.

The fourth horse, green, with death, disease, and lack;

The wildlands, in their ancient tunes, lament.

The fifth seal: ‘neath the altar, slaughtered souls

Whose only crime was truth, await their peace.

The sixth seal: skies are rolled back, like a scroll;

The stars fall, and the sun and moon’s light cease.

In caves hide generals, kings, who’d rather be

Crushed flat by mountains, than by truth set free.

 

"Have An Apocalyptic Day." Excursus: Hosanna to the Rider

 

Giotto di Bondone, Entry into Jerusalem (Scrovegni Chapel, Padua, c. 1305)

Our Apocalypse is about to get dark. 

You knew it was coming, if you have any familiarity with the Book of Revelation. Once the Lamb begins to open the seven seals, a lot of what takes place--whether it's read as symbolic or literal, a present reality or a future woe--is not pretty. 

Revelation Chapter 6 introduces us to the famed "Four Horsemen", bringing war, violence, famine and pestilence into our vision. 

Before we go there, I think it's vitally important that we get a reminder of whose hand is unsealing these scrolls; whose hand is directing everything else that unfolds. So I'm going to share a poetic excursus, based on the life and earthly ministry of Jesus, and centered in Palm Sunday, on which our Lord was the most important rider, and he came in peace.

Excursus: Hosanna to the Rider

Hosanna to the rider who brings peace

By colt, not horse, to bless Jerusalem

With palms, we greet his rescue and release

Whose sword is truth, and thorns his diadem.

Hosanna to the rider’s plenteous hand

Which loaves and fishes blessed, and shared for free

Whose hoofbeats echo healing through the land

Whose voice the deaf shall hear, and blind shall see.

Hosanna to the rider who dismounts

From heav’nly status, and from earth’s acclaim

Becoming sin, to settle our accounts

To offer righteousness, accepting shame.

Peace, freedom, plenty, healing, is our Lord

In whose strong name creation is restored. 

"Have An Apocalyptic Day." Chapter 5: "Everybody Knows the Dice Are Loaded..."

Ghent Altarpiece by Jan van Eyck, Adoration of the Mystic Lamb, 1432

"Everybody knows the dice are loaded,

Everybody rolls with their fingers crossed;

Everybody knows the war is over,

Everybody knows the good guys lost;

Everybody knows the fight is fixed,

The poor stay poor and the rich get rich

That's how it goes

and everybody knows." -Leonard Cohen, "Everybody Knows," 1988

This verse from a song by Leonard Cohen encapsulates the worldview of Revelation: as it is, the world is corrupt, unjust and cruel, and everyone knows it. Anyone who places their faith in the Roman Empire, or any human economy or system of government, is bound for despair. That's why an unveiling, and apocalypse, is necessary. God wants to remind those in despair, who have been cut out of the deal again and again, of the underlying truth.

The world as it is, the world "everybody knows," is not forever. 

In the heavenly throne room, John sees a scroll with seven seals. Inside it is God's solution to bring justice and righteousness, and to unite heaven and earth. 

And no one can open it. 

It brings John to bitter tears. All God's answers for the creation are so close, yet so far away. 

An elder brings good news. There IS one worthy. The lion of the tribe of Judah, the Root of David (Israel's royal family). 

When John looks for the lion, what he sees instead is a lamb. A slain lamb, in fact. A prey animal, slaughtered as part of a temple sacrifice.

This is Revelation's image of Jesus: one who accepted the world's violence and injustice into himself, in order to restore and redeem the creation. The one who conquers all, not through military force and violence, but with self-giving love.

The world "everybody knows" is coming to an end, and a new one is coming, by means of a Passover Lamb. 

My poetic interpretation of REVELATION 5 

5. The Lord’s hand held a many faced scroll

Closed up for now, by seven mighty seals.

I wept aloud, for none can play the role

To open it and see what it reveals.

“Don’t weep,” the elder said, “The Lion true

Of Judah’s tribe, the root of David’s tree

Is worthy to unseal the scroll for you;

The truth it holds, lay bare for all to see.”

Where earth expects a Lion, stands a Lamb.

It slaughtered stands; its blood a worthy price.

All forms of life sing to the Great I AM;

No blessing, honor, glory could suffice!

“Amen!” and falling down, enough shall be;

The humble and the open shall be free. 

 

"Have An Apocalyptic Day." Chapter 4: ALL Worship is Contemporary

 

After hearing brief messages from Jesus, John is invited through a doorway into the heavenly realm, where a voice promises to show him "what must take place after this." 

John sees strange visions of a throne surrounded by thunder, and twenty-four elders (twice the symbolic number twelve, the number of the tribes of Israel and later Jesus' apostles) with four living creatures (echoing Ezekiel ch. 1, and later taken as symbolizing the Four Gospels--Matthew, Mark, Luke and John). 

As other-worldly as this scene is, the setting is somewhat familiar: all these elders and creatures are at worship. Another interesting detail is that as soon as John enters the heavenly door, the narrative shifts from past tense to present tense. The heavenly hosts sing "Day and night without ceasing," and their song would be familiar to students of the prophet Isaiah (See Is. 6:1-8), or been present at a Christian Communion service. 

"Holy, Holy, Holy, is the Lord God Almighty,

who was and is and is to come." 

Though many readers of Revelation focus on its messages for "our future," what I take from this eternal worship song in present-tense, is that what we call "heaven" is a space of God-consciousness that exists outside of linear time. Anytime we, as human beings, regardless of language or time period or form of music, tune into this "frequency", so to speak, we are communing with eternity. We are stepping out of the illusion of the causal "first this, then that" of earthly time, into the ongoing "NOW" of God's holiness. It's only by God's grace that John, or we, or any earthly creature can tune into this reality. Yet in Christ, the door is always open. At the communion table, and even in our homes, in times of prayer and reflection. I'm still awestruck every time.

My poetic interpretation of REVELATION 4  

4. I looked, and there stood open heaven’s door!

I, by a trumpet’s voice, was welcomed through.

One Lord, like precious stones, with twenty-four,

The elders, in white clothing, give their due 

As do four living creatures, full of eyes,

A lion, ox, a human, and an eagle

With six great wings, as chanting voices rise

Both day and night, before the throne so regal.

“Kadosh, Kadosh, El Adonai, whose reign

Both was and is, and shall be evermore!”

So vast the sea of glass, with thund’rous flame

Creation stands and worships on the shore

Now join we singing with eternity

In reverence and awe, to be set free. 

     

"Have An Apocalyptic Day." Chapter 3: Alive, Awake, Alert...

 

As Jesus continues to speak to the churches in what's now Turkiye, a new theme emerges: spiritual lethargy. Sardis appears alive but, spiritually, is dead. He tells them to "wake up." Laodicea is lukewarm in their faith. Jesus knocks at the door of each of these churches, and opens for them doors which no one can shut. All they have to do is turn toward him and welcome him. 

Even Jesus' strongest words are not meant as a condemnation, but as teaching and encouragement. Jesus says, "I reprove those whom I love." 

While the application for modern Christians may seem obvious--of course, comfort and wealth can and often does numb us and make our faith lukewarm--I would encourage readers to refrain from using texts like these as weapons against others we see as less alive, awake, or alert to their faith than we perceive ourselves to be. The Bible you hold in front of you is for you, not your neighbor. You can't do someone else's repenting for them. You can't stand in the place of judge. Only Jesus can do that. The purpose of these reproofs for us today is to find the door in our own hearts, not others', which are closed to Jesus, and hear him knocking. 

My poetic interpretation of REVELATION 3

3. To Sardis, who appears alive, though dead:

Remember what you heard, and yet obey.

To Philadelphia, by my words led:

The pow’rless shall the holy name display.

Laodicia: to you the Amen speaks,

The fire who set the universe ablaze.

The lukewarm, from the holy mouth, now leaks

Spat out, like those unwelcomed by your ways.

I teach and discipline the ones I love;

Come, listen as I knock upon your door.

Now hear and open for your Lord above

Who eats with you when you eat with the poor.

Let all with ears attend and turn to me:

The faithful and the patient shall be free. 

"Have An Apocalyptic Day." Chapter 2: Remembering Love

 

John's Apocalypse (remember, it's a genre of visionary writing, not the end of the world) continues as a letter to seven Christian congregations in what's now Turkey. Although Jesus' words for each church remain steeped in symbolism--holding seven stars, wielding sharp two-edged swords--he addresses concerns which would be familiar with most Christians today. There are theological arguments and divisions. There are questions about compromising with the practices of the surrounding culture. There is encouragement for those being harassed for their faith. 

Of Jesus' seven messages, it's the first one, to Ephesus, which most captures my imagination. The Ephesian Christians appear to be doing well. They're enduring in the faith during hard times. They don't tolerate "evildoers" or "false apostles." Their doctrine and practice are apparently exactly where they ought to be, but they're still missing something: "you have abandoned the love you had at first." This reminds me of Paul's warning in 1 Corinthians 13, that having all the faith and spiritual gifts in the world means nothing of love does not accompany it. 

As we mourn the death of Pope Francis, and reflect on his legacy, not just for his Roman Catholic flock but for the world, I feel this encapsulates much of Francis' ministry: it's not just about having our beliefs and behavior straight. The real key to Christian life is moving into the world with love. That's what truly makes us disciples of Jesus. 

My poetic interpretation of REVELATION 2  

2. To Ephesus, in bitter conscience bound,

Who knows so well just what and how to hate:

Remember, dear, the first love that you found

Repent, and let love soften your debate. 

To golden Smyrna, poor, though you have wealth:

Through pris'n and pain, let faith still guide your ways.

To Pergamum: from idols, turn to health

Let all with ears hear what the Spirit says.

To Thyatira, who, with Jezebel

Brings sacrifice to tables where we eat:

I search your hearts and minds; I know you well.

Hold fast to what you know! Sound no retreat!

To those not ruled by hate: authority.

The faithful and the patient shall be free. 

"Have An Apocalyptic Day.": Chapter 1: Shalom and Grace

It's a little weird to say this as a mainline Protestant clergy person, but I absolutely love the Book of Revelation. Yes, it's weird. Yes, it contains a lot of pain and violence. And most importantly, YES, it has been abused and misused by charlatans and mentally unstable zealots more times than can be counted.

 Still, woven through the layers of symbolic language is a fairly straightforward word of hope for a people--two thousand years ago, and today--who already feel as though their world is ending. Jesus, who sacrificed himself for the world like a Passover Lamb, lives and reigns at the heart of creation, both now and into eternity. And his intent is to make all things new.

A few months back, I decided to interpret Revelation into poetry. Sonnets, in fact. I enjoyed the challenge of a set rhyme scheme, and of boiling down the concepts found in the book into short phrases. 

The Greek word apocalypse does NOT mean the end of the world. It means "revealing." Apocalypses were a common form of writing two thousand years ago, usually featuring an earthly traveler having a transformative vision with the help of a divine guide.   

John's vision of Christ gives him insights into "what is and what will take place after this" (1:9). I see in John's vision a kind of "heaven's eye view" of earthly events, and how history often repeats itself: how oppression often plants the seeds of its own demise, and patient faithfulness conquers by enduring. 

My Poetic Take on REVELATION 1

1. Shalom and grace to you, from One who was

Who is, and is to come, and from the throne

And seven more supporters of the cause

And Jesus, who from death is born alone.

I, brother John, who share with you the pain

The Reign of God, within the holy wait,

In Spirit, on the Lord’s Day, was ordained 

On Patmos, sev’n lampstands to contemplate 

In gold and white and bronze, the Human Son

With voice that sounds like ev’ry ocean’s rage

The first and last, the dead yet living one

With each lampstand a topic did engage

Now write for them what is and is to be

The faithful and the patient shall be free.