"Have An Apocalyptic Day" Chapter 20: Judgment and Grace

 

Following the return of Christ, John sees an angel imprison Satan for a thousand years. During that time, those who were beheaded for their witness to Jesus are raised to reign with him. At the end of this time, Satan rises once again to deceive humankind. Vast armies of evil surround the saints, but they are instantly defeated by fire from heaven. Some commentators note that Satan does not fight in this war: he is merely the deceiver who tricks a human army into rising against God. At length, Satan is thrown into a lake of fire, and all who have died are raised to face judgment for their deeds. Anyone whose name is not written in the Book of Life is thrown into the lake of fire. 

As a Lutheran Christian, my first instinct is to break out in hives at any mention of judgment according to our "works" or "deeds." I'm a grace person. My core conviction is that salvation is an unmerited gift of grace, through Christ. I believe, to the extent the New Testament speaks cohesively about anything, it speaks to God's grace. We are accepted by God, not because of what we do, but because of what Jesus has already done for us. 

That said, I do believe in the judgment, because I believe in truth. I believe grace and forgiveness are meaningless unless we first understand what the charges were in the first place. We need to know and fully understand what happened: the choices we made, what we did and didn't do, say, or think. Most importantly, we need to know how our choices affected others. Judgment is not my life flashing before my eyes, so much, but my life shown to me through the eyes of others. Beyond my good or ill intentions, judgment is knowing what really happened because of me, and how it felt. Bullies feel the pain and fear of their victims. Liars feel the violation of those they deceive. Gunmen and careless lawmakers learn what it's like to hide under school desks. Tyrants feel the terror of those they imprison. Generals and rulers feel the crush of rubble in buildings they bomb, and the hunger pangs of children they starve. Judgment is telling the truth in a way we never could or would before. 

But Judgment and sentencing are two different things. Judgment is knowing what we have earned for ourselves, which is death. Sentencing is up to God, and in Christ, God has promised mercy. We earn death, we get life. 

I can't accept a heaven that operates on simple amnesia: where joy comes from forgetting, where this life was ultimately a pointless side quest. God promises to wipe tears from our eyes. That means, at first, there will be tears to dry. There will be truth. There will be judgment. And then, there will be grace. 

My poetic interpretation of REVELATION 20

20. A thousand years, the serpent’s locked away,

A thousand years the faithful dead shall reign;

With Christ, the priests, until the Judgment Day,

For them, the second death shall hold no pain.

Unleashed at length is evil’s second wave,

As numerous as sand upon the sea;

Yet fire from heaven brings a fiery grave,

The Devil in the lake of fire shall be.

The great white throne two holy books unveils,

The Book of Works, beside the Book of Life;

The dead are judged, and Death and Hades fail,

The pit itself–flung in the pit of strife!

By God’s grace, in the Book of Life are we:

By faith alone, from death, are we set free.

"Have An Apocalyptic Day." Chapter 19: One Little Word Subdues Him

 

With the fall of Babylon (Which, again, stands for Rome and all other oppressive empires) comes the final battle between good and evil. For as much as it's built up, both in religious culture and in the Book of Revelation itself, the actual battle is a short affair: a single rider descends from heaven on a white horse. His robe and thigh are marked with the words, "King of Kings and Lord of Lords," which suggests this is a vision of Christ himself. From his mouth comes a sword to strike down the Beast and all the kings of the earth who oppose God. 

And in three verses (Rev 19:19-21) it's all over. The beast is captured and his armies are defeated. All are destroyed by the sword of the rider. 

Two things I think are essential for understanding this vision are: 

    1) The rider--i.e., Jesus--does all the fighting. Every force of evil that stands against God are dispatched quickly and easily, not by any human force, but by Jesus, the Word of God.

    2) The "sword" Jesus uses to defeat evil comes "from his mouth." It's so strange, with as literalistic as so much church art and interpretation can be, that so many depictions of this scene (and there are lots) show Jesus with a sword in his hand, held high in a traditional "battle pose", where the actual text says the sword comes "from his mouth." I realize it would look strange (and the pictures that do take it literally are VERY strange), but the intent seems clear: The sword comes from his mouth because it isn't a literal sword. It's the Word of God. It's Jesus' teachings. It's the Good News, that he has already defeated death and evil. 

It's remarkable how universal it is that little kids (myself included) will find sticks outside and immediately imagine themselves as master swordsmen in a duel. It's not just the "Star Wars" generation, although we did get cool sound effects to add to our imaginary battles. But here, near the end of the final book of the Bible, we get a reminder that the most important "weapon" we'll ever have is telling the truth and sharing Jesus' teachings of love, inclusion, justice, reconciliation, and peace. That's the sword that wins the fight. 

To quote Martin Luther's classic hymn, 

"Though hordes of devils fill the land

all threatening to devour us

we tremble not; unmoved we stand

they cannot overpow'r us.

Let this world's tyrant rage;

in battle we'll engage!

His might is doomed to fail; God's judgment must prevail

One little word subdues him."

My Poetic interpretation of REVELATION 19 

19. Praise, salvation, glory, pow’r, to God,

Of hell's great whore, his judgments true and just;

At length, he has avenged his servants’ blood,

God's people, to the Lamb, as bride entrust. 

From heaven's white horse comes a rider true,

His eyes aflame, his new name, none has heard;

Behind, in white, rides heaven's retinue,

With King of Kings and Lord of Lords, God's Word!

“Come, gather, carrion birds from West and East,”

Beckons an angel, standing in the sun,

“Your meal shall be the armies of the beast,”

From rider's mouth, a sword, Truth, overcomes!

Yet only God's, the sword and victory,

The bride, God's peaceful people, shall be free.

"Have An Apocalyptic Day." Chapter 18: Easy Come, Easy Go

 

No sooner does John's vision introduce the "Whore of Babylon" (a personification of Rome), than the fall of Babylon begins. The imagery of foul spirits, birds, and beasts roving the streets makes clear that this city, symbolic of all empires, has become a ghost town. In an hour's time, all the wealth is gone. 

John sees kings, merchants, shipmasters and seafarers weeping over the fallen city. But in this truth-telling vision, even their grief is twisted: they are crying about their lost wealth. They are sad about their nice building materials, their spices, their cattle, and even the human lives they have enslaved. 

A reminder: slavery was the norm, rather than the exception, in human history, and that the New Testament emerged from a culture in which slavery of various forms was commonplace. Even so, John's list of lost possessions in Revelation 18, "choice flour and wheat, cattle and sheep, horses and chariots, slaves--and human lives", to me seems to mock and expose that very institution. To mourn human lives as another bullet point on an insurance claim of lost goods, is to lose our own humanity, and our connection to God. 

We should mourn people, not things. We should love people, not things. If we get it upside down, then John's vision implores us: leave Babylon. Do it now. 

My poetic interpretation of REVELATION 18 

Another angel now patrols her streets

With spotlight and loudspeaker does he wail:

“From fallen Babylon, all folk, retreat!

She mixes twice in her unholy grail!”

In one swift hour, down Babylon is hurled

The merchants and her kings, faroff, survive;

“Such costly silks and linens, gold and pearls!”

They weep for wealth, but not for human lives.

The captains and shipmasters mourn for jewels,

For iron, marble, humans they enslaved;

The lamp is snuffed, and henceforth, darkness rules;

No flute nor trump, from silence, shall be saved.

Rejoice at this, O Heaven’s Progeny!

Let those who value lives, for praise be free. 

"Have An Apocalyptic Day." Chapter 17: Wining and Dining with Tyrants

 

CW: Violent imagery 

Revelation Chapter 17 introduces another memorable character in John's vision: the "whore of Babylon." She is seated "on seven mountains" (The city of Rome is said to have been built on seven hills), she wears purple cloth (a symbol of royalty), and her wine has caused people of the earth to become drunk. John says that she herself is drunk on the blood of witnesses to Jesus. Again, though John could be killed for saying so directly, he clearly means the "whore" to be understood as Rome. 

It is an appalling image, and it represents an equally appalling reality. By the time Revelation was written, Rome had begun a persecution of Christians that is the stuff of nightmares. Tacitus, a writer in the first century who was not even Christian himself, attests to Christians being dressed in animal skins and fed to hungry dogs, or covered in tar and placed on crosses to be lit on fire. 

I worry I'm engaging in a bit of "what-aboutism" as I point out these atrocities to explain this "whore of Babylon" imagery.  That's not my intent. Yes, Rome did some very bad things. But the fact remains: this "whore of Babylon" characterization draws on sexist tropes, reinforcing the message that the worst kind of sin any woman could commit is to sell her body. There are many worse things that women--or men--can do in this world. 

If you find this image too troubling, I say turn the page. Move on. It is one metaphor for understanding evil and oppression, but there are plenty more in the Bible. You can understand the Gospel without this.  It is possible to have a robust and Gospel-centered Christian faith, and not refer to Revelation 17 even once. Yet, for some who are traumatized by Imperial violence, perhaps this may be the strong medicine needed, bitter though it may be.  

John's bottom line is that God wills Rome to fall, and that it will be a good day for God's creation when it does. Like all Empires, it has seduced too many people with dreams of power, garnering their loyalty and even worship, yet only delivered suffering and death in the end. God wills an end to them all. 

My poetic interpretation of   REVELATION 17

17. A woman sits, in gold and purple clad

Upon the beast, with kings’ intoxications;

Too many, from her cup, great gulps have had,

Great Babylon’s whore, of earth’s abominations.

The beast’s own seven heads are seven hills,

The one who was, is not, and is to come;

Destruction shall he find, as our God wills

For tyrant after tyrant, as with Rome.

The woman is a city, ruling all,

While multitudes and nations hold her up;

Yet naked to the fire she soon will fall

Deposed by those who lately drank her cup.

God’s chosen, to the Lamb, still faithful be,

The steadfast, through temptations, will be free.

"Have An Apocalyptic Day" Excursus II: The Faithful Witness of Magdala

 

Revelation Chapter 17 introduces another extreme image: the "whore of Babylon," which we will learn is the personification of Rome, and the seductive power of all human empires. While it is a striking and memorable image, presented without any context, it can support ideas about women's roles in society that have been unhelpful in the past, and continue to be unhelpful today. 

Too often women who do not conform to a given society's view of faithfulness are cast aside as "whores." There is no name you can call a man, no matter unfaithful he has been, that cuts quite as deep. So, rather than dive right in with Revelation's image of unfaithfulness personified in a female form, I would like to first set a counterexample, also from the New Testament: Mary Magdalene, the "apostle to the apostles." 

Though Mary herself was maligned by a medieval Pope with an overactive imagination, what we know from the New Testament is that Mary was freed from seven demons by Jesus' healing, that she followed Jesus along with his disciples and provided for them from her own financial resources, and that she was the first of his followers to see him after his resurrection. 

Mary Magdalene also stands out in the Bible as being one of only a few women not defined by her relationship to a man. Contrary to modern theories that Mary Magdalene was Jesus' wife, we hear nothing of the sort from the New Testament. Mary Magdalene is not known as a wife of a husband or mother to a son, but as a disciple among disciples, and a witness among witnesses. In fact, some describe her as "apostle to the apostles," for Mary was the first to proclaim that Jesus is risen from the dead. 

My poetic Excursus on MARY MAGDALENE

Excursus II: The Faithful Witness of Magdala

A village, on the shores of Galilee,

Where seven unclean spirits claim one soul,

In Magdala, one woman is set free;

Dear Mary, by her Savior, is made whole.

Disciple, patron, witness, with the twelve,

She follows Jesus and proclaims God’s Reign;

Supporting with the food from her own shelves;

Three women’s generosity, Christ’s gain.

Returning to the tomb, when all is lost,

From gardener to rabbi, with one word

“Mary!” cries he who just was on the cross; 

She preaches early, “I have seen the Lord!”

She, for that moment, the whole Church must be,

By whose strong witness all in Christ are free.

 

 

"Have An Apocalyptic Day." Ch. 15-16 The Last Plagues

 

Revelation 15-16 narrates a vision of seven plagues. These bear a striking resemblance to the plagues found in the book of Exodus, which God uses to force Pharaoh to liberate the Israelites. Painful sores, water turned to blood, frogs, and darkness are all among the calamities shown in this vision. It is pretty grisly.

Also a parallel to the story of Exodus is the "song of Moses" sung by the heavenly creatures, proclaiming God's liberation, much like the song of Miriam in Exodus Ch. 15, after God leads the Israelites through the Red Sea.  

I don't want to simply excuse violent language in the Bible, much less rejoice in it. It's honestly hard to fathom the same God who came in Jesus of Nazareth, who peacefully healed the sick, fed the hungry, and gave his life for the world on a cross, visiting this kind of pain and suffering on the world. 

It's passages like these that unfortunately bring out the worst in people of faith, as they fantasize about God's vengeance on those who reject their message. That makes it hard for the rest of us, who really just want to share the love, healing and salvation of Jesus with our neighbors as best we can, to work through Revelation, or even to find value in it at all. 

All that said, there actually are a couple of things to point out here that might at least give some dimension to what is going on in this violent vision. 

1) God's intent is STILL to persuade. Just as with Pharaoh, each plague is meant to attack different sources of imperial prosperity and wellbeing--the water, the sun, predictable weather, even physical health--in order to produce repentance. Yet people still "curse God" and do not "repent of their deeds." This is not vengeance. This is the hope that if it gets difficult enough to continue in injustice, the world will take another path.

2) The signs are symbolic. The blood in the rivers and sea is the blood already shed by saints and prophets. Just as with Chapter 14, the plague is simply making visible something that already exists in the world, which we would rather not see. 

3) Without becoming too literal in my interpretation, it is interesting to me as humankind comes to grips with its role in climate change, that so many of these plagues are related to the weather. The scorching sun, the polluted water, and the falling hailstones remind us that it is not just humans, but our fellow creatures, whom we have harmed by out unjust ways. To creation, as much as to God and our neighbor, we owe our repentance.  

Ever since Revelation was written, readers have seen its signs in their own times. But again, I read Revelation as a cyclical book: most if its visions tell not just about the end of time, but about the harm we cause ourselves time after time, by clinging to the way of empire--of Babylon--instead of the nonviolent way of the Lamb. 

My poetic interpretation of REVELATION 15-16  

15. Now, seven plagues and seven angels more,

The sea of glass now welcomes new musicians,

Who sing with Miriam on the Red Sea’s shore,

For they resisted that dread beast’s perdition.

“Great and mighty Lord, all nations’ king,

To you will those in ev’ry nation come,

For who can fail to glorify and sing

To God alone, who is the Holy One?”

Now, heaven opens wide the witness tent

God’s glory, pouring out, with billowed smoke

The seven angels out the door are sent

With bowls of wrath, which none can now revoke.

God’s worship claims all nationalities;

Sing praise in ev’ry language, and be free. 

16. “Pour out the bowls on stubborn Pharaoh’s land.”

The first is painful sores for all the marked;

What plagues the unrepentant heart withstands!

The second and the third, in blood embark

On seas and fresh streams, on which all rely,

The angel of the rivers, speaking just:

“In blood you reigned; in blood the sea will die.”

The fourth, in scorching sun, turns land to dust.

Yet still no dust nor sackcloth do they bear

In fifth bowl’s darkness, nor in sixth bowl’s war,

On cold Megiddo’s ruins, ‘tis declared;

The seventh: hailstones, like none seen before.

Leave Babylon! Protect the earth and sea!

The ally of creation shall be free. 

"Have An Apocalyptic Day." Chapter 14: The Grapes of Wrath

 

The Reaper, Vision of Armageddon, from the Luther Bible, c.1530 (colored woodcut)

After the appearance of two beasts, God sends three angels to share messages from God to the earth. 

The first has an "eternal Gospel" exhorting people fear, worship, and give glory to God.

The second warns, "Fallen, fallen is Babylon the great!" Ever since the Babylonian Empire destroyed Jerusalem and took the Jews into exile in the 6th century BCE, "Babylon" has been a symbolic shorthand for oppressive Empires that stand in opposition to God's will of justice and equity for all people. Standing outside of time, God sees all evil empires fall at once: Babylon, Greece, Rome, and to the extent that we follow in their footsteps, our own American Empire, too. 

 The third angel warns that those who worship the beast will drink the "wine of God's wrath." 

Then, the Son of Man and one of his angels, equipped with sickles, reap the harvest of the whole earth, and gather the "grapes of wrath." When the grapes are pressed, the wine is blood: not the blood of God's enemies, but rather the blood of innocent victims. Blood that has already been shed by victims of Empire, spilled forth for all to see, so that none can deny the misdeeds of the cruel. 

From the poetry of  Julia Ward Howe's "Battle Hymn of the Republic" to John Steinbeck's grim reflection on rural poverty during the Great Depression, the "Grapes of Wrath" is an image that has echoed throughout history. It reminds us of what the prophets have always declared: Injustice will not go on forever. God has an answer. The grapes will not rot on the vine. For persecuted Christians in the first century, for enslaved persons or migrant workers in America's fields, and for all who cry out under oppressive human systems, there will be a harvest, and the pain of God's creation can come to an end. 

My poetic reflection on REVELATION 14 

14. The Lamb is standing now on Zion’s peak;

The hurricane of voices joins the song

God’s first fruits of all humankind, unique

To sing the fall of each new Babylon.

The angels harvest wine of deadly wrath,

The grapes are hanging heavy from the vine;

The winepress bleeds, and floods most ev’ry path

With blood of the forgotten, in the wine. 

A voice from heaven, “Write this: they are blessed

From this time forward, who die in the Lord!”

Says Nephesh, “from their labors they shall rest,

A Sabbath for these souls is now restored.”

Saints, hold the faith of Jesus constantly;

Endure in God’s commandments, and be free. 

"Have An Apocalyptic Day." Chapter 13: In the Belly of the Beast

 

Medieval French Apocalypse Tapestry, produced between 1377-82.

After the dragon (Satan) comes two separate beasts, described in terrifying detail. The first rises from the ocean (Godzilla anyone?) with ten horns and seven heads, with various body parts of a leopard, a lion, and a bear. The second beast rises from the earth, has horns like a ram, and speaks like a dragon. It should not escape our notice that at the end of the First century, gladiatorial combat was a widespread form of entertainment in the Roman Empire. This could play into the "beast" imagery. 

Christians have been speculating for two millennia about what to make of these "beasts," and especially the "number of the beast," which depending on the manuscript, could be either 616 (Grand Rapids, beware!) or 666. Most scholars believe that, based on the Jewish mystic art of gematria (assigning numbers to letters) the number corresponds to the lengthy title of the Roman Emperor at the time, Nero, who was infamous for his persecution of Christians. But of course you couldn't very well send out a letter through Asia Minor telling people "Nero is the servant of Satan" without getting lots of people killed. Therefore, some obfuscation was needed. 

For followers of Jesus, however, the identity of the "beast," or the significance of his number, is beside the point. We should be laser focused on John's clear message in v9-10: 

"Let anyone who has an ear listen: If you are taken into captivity you go; if you kill with the sword, with the sword you will be killed. Here is a call for the endurance and faith of the saints."

Who the beast is, and how to defeat him, is God's problem, not ours. We testify, we endure, and we keep faith. Period. In good times and in the belly of the beast, we are nonviolent followers of the lamb. I will share my poetic interpretation below, but I can't presume to do better than Martin Luther:

Though hordes of devils fill the land,

all threat'ning to devour us,

we tremble not, unmoved we stand, 

they cannot overpow'r us. 

Let this world's tyrant rage;

in battle we'll engage!

His might is doomed to fail;

God's judgment must prevail!

One little word subdues him. 

My poetic interpretation of Revelation 13

13. A wicked beast emerges from the sea

With seven heads, ten horns, ten diadems,

Inscribed all ‘round with names of blasphemy;

He stalks the saints and would make war on them.

No earthly strength of ours can match his might,

Though he gains worship, pow’r and influence;

Forbidden are the saints with swords to fight

Endurance, and the Lamb, are your defense. 

A second beast, with wonders, we behold,

False resurrections count among his feats;

Without his mark shall naught be bought or sold:

And Empire’s number, ever incomplete.

Fear not, when you his vicious wonders see;

The faithful captives soon shall be set free.

    

"Have An Apocalyptic Day." Chapter 12: One Little Word Subdues Him.

 

The seventh angel has blown the seventh trumpet, but to quote Yogi Berra, "It ain't over til it's over." We are just past the halfway point in John's apocalyptic vision. 

Now, a woman approaches in the sky, who is in labor, giving birth to a royal child. She is being chased by a seven-headed dragon with ten horns. The dragon causes great destruction, and chases the woman and her child, but he does not catch them. The dragon then attacks heaven and is defeated by Michael the archangel and thrown back down to earth.

This chapter is especially thick with symbolic references, to Biblical themes as well as Egyptian and pagan mythology, but again, it is not necessary to "decode" every last detail and find a direct referent in the current or ancient world. Put as simply as possible, the woman appears to stand for the people of Israel, which for John includes the people of the church. The dragon represents evil: Satan himself. Though the dragon rages, he will not win. Heaven is stronger, and God will protect the faithful. 

In a culture that still falls prey to worshiping money, power and military might, one particular verse in this chapter redefines "conquest". 

"the accuser of our brothers and sisters has been thrown down, who accuses them day and night before God. But they have conquered him by the blood of the Lamb and by their testimony, for they did not cling to life even in the face of death." 

This is the one and only "battle plan" that will ever come to God's people, even in the direst of circumstances. No cosmic battle, not even with a red seven-headed dragon, will give you any new "marching orders." The plan will not change. The Sermon on the Mount is still in effect. Your testimony to Jesus is the only weapon you need.  

My poetic interpretation of REVELATION 12

12. In heav’n appears a woman clothed with sun,

A crown of stars, the moon beneath her feet,

Chased by a ten-horned dragon, ancient one,

Who casts down stars, and waits, her child to eat.

The angel Michael casts the serpent down;

On earth he knows the shortness of his days

Accusing peaceful ones, who take his crown,

Who, facing death, remain the Lamb’s always.

Rejoice, you heavens! Woe to earth and sea!

 The dragon in his fury now pursues

In wilderness the woman safe shall be:

The earth defends, in brilliant greens and blues.

The greater pain brings near eternity;

The faithful and the patient shall be free.