"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. 

"Have An Apocalyptic Day." Chapter 11: Blessed to Be a Witness

 

The Greek word for "witness" is "martyros", where we get our English word "martyr." This should be fresh in our minds as we read about the two "witnesses" in Revelation 11. The signs they perform (preventing rain and turning the water to blood) directly correspond to Elijah and Moses, whom Jews traditionally believed would return before the Messiah came. In John's vision, they are killed for speaking the truth, then raised again. Interestingly, though, neither Elijah nor Moses were killed for their testimony to God's truth. Elijah was taken into heaven without dying. Moses led Israel for many years and died a natural death. Most witnesses do not share the same fate. 

The first century Christians for whom Revelation was written knew that testifying to their faith came at a cost. Toward the end of the first century, persecution of Christians was ramping up, and it would be at least another two hundred years before Christianity became an accepted faith. In the meantime, Christian witnesses were quite literally martyrs more often than not. 

In a culture where Christianity has been centered and been the "default faith" for many centuries, it's likely that none of us knows someone who has been imprisoned or died for their faith. But that does not mean it isn't happening in other parts of the world. And it doesn't mean it can't happen here. Revelation 11 reminds us to open our hearts to the witness of our neighbors, even if we don't share their experience or agree with all of their conclusions. Even in our own country, people are being deprived of life and liberty for speaking the truth. We must bear witness. 

My poetic interpretation of REVELATION 11

11. He gave a staff, to measure out God’s house

Yet more to measure those who dwell therein,

“But measure nothing else, which lies without;

The nations rage and trample there with sin.”

Two witnesses are speaking in the court

With Moses and Elijah’s signs endued.

The beast crawls up to silence their report

On the fourth day, from death, their lives renewed.

The seventh trumpet, in its time, now blows

And finally to earth God’s kingdom comes.

The nations rage, to meet their final woe:

The judgment of the dead has now begun,

Destroying the destroy’rs of land and sea;

Let those who lean on grace now be set free. 

"Have An Apocalyptic Day." Chapter 10: Doomscrolling

 

In John's mystical vision, six of seven seals have been opened, and six of seven trumpets have sounded. Yet with each passing chapter another can of worms gets opened, and another drama plays out, delaying what readers and listeners might assume would be the end of the book, and God's ultimate vision for the universe. 

In this interlude, John sees a great angel descending, but instead of blowing a trumpet, the angel shouts, and "seven thunders" sound, giving John a message. The number seven in Revelation comes up many times as a number of completeness. John is told to keep this message secret until the end. 

But John won't remain silent for long. The angel gives him a scroll, and a voice tells him to eat it. It is sweet to his mouth but bitter to his stomach. This is a direct reference to Ezekiel ch 2-3, which describes God's commissioning of the prophet. Although it may feel like an honor at first, a "sweet" deal, to be given God's word to share with others, their reaction, and the implications of what God has to say, can often leave us with "bitter" discomfort. If you'll pardon the pun, the prophets were the original "doomscrollers." 

Yet, the more I think about the modern phenomenon of "doomscrolling"--the constant, unrelenting intake of grim news and worst-case analysis, the paralyzing fear that comes from instantly knowing everytime something goes wrong in the world and feeling responsible for it, yet having precious little control over it--the more I think that prophetic writing can be a tool to help us out of it. 

Prophets tell a truth from God that sees beyond the immediate struggles of the current moment. God sees a conflict of values in our lives that goes back to the beginning of humankind. There is no new kind of selfishness, bigotry or greed under the sun. The prophets, whose writings predate even the Biblical creation story as we now know it, have always had the word that cuts to our heart. 

Yet God's prophets also see a possibility in humankind, a vision from God, that seems utterly impossible to reach without God's help. In fact, without God's help, we wouldn't even be able to imagine it. Just a reminder, as Revelation gets even weirder and more disturbing, that vision is where we're headed, and the journey will absolutely be worth it. So let's break free of doomscrolling for a while, and rest in God's vision.

My poetic interpretation of REVELATION 10

10. A mighty angel down from heaven comes

And in his hand he holds an open scroll.

His legs, pillars of fire, his face the sun,

He shouts the words that now shall not be told. 

One foot in earth, one on the sea, he stands

Poised with a seventh trumpet, soon to blow

“In coming days, what none now understands

The mysteries of God, all life will know.”

“But first, take you the open scroll, to eat

And swallow whole, once more to prophesy

Of lands and kings–and though its taste be sweet

With bitter stomach, you will make your cry.”

Still, sweet or bitter, truth as truth must be,

And those who speak it fully shall be free. 

 

"Have An Apocalyptic Day." Chapter 9: A Bug's Life

 

As an angel blows the fifth of seven trumpets, a bottomless pit is opened, and out come locusts. This, again, echoes the plagues in the Book of Exodus, used to force Pharaoh to liberate the enslaved Israelites. Unlike those common locusts, however, these locusts are commanded not to touch any plant life, but only to harm humans who are not under God's protection. Their job is not to kill--in fact, even humans who long for death will not receive it--but again, the goal is repentance. 

The sixth trumpet releases a vast cavalry, riding in from the river Euphrates. This was the eastern border of the Roman Empire, home of the Parthian Empire, Rome's bitter rivals in modern-day Iran. Even though these soldiers kill a third of humankind, those who survive do not "repent of the works of their hands, or give up worshiping demons and idols of gold and silver and bronze and stone and wood, which cannot see or hear or walk."  

This imagery is terrifying, and it's meant to be. It should not be taken literally. Some of my takeaways are: 

1) Even what seem like demonic forces are under God's control, and their purpose is to turn people to God. 

2) Unlike most all human military campaigns, the attack of the locusts is not harmful to wildlife: there is no collateral damage to the grass or the trees or any of God's creatures. This is humankind's problem. 

3) Even though it seems terrible that people would seek death and not find it, this again is showing that the goal is not retribution but a change of heart. This reminds me of one of my favorite verses from the prophet Ezekiel: "I have no pleasure in the death of anyone. Turn then, and live." (Ez 18:32)

My Poetic Interpretation of REVELATION 9  

9. The first woe comes upon fifth trumpet’s sound: 

Unlocked and loosened is the smoky pit

With scorpion’s sting, wherever lies are found,

But all green growth, in blessed peace may sit.

Dread locusts, crowned in gold, with lion’s teeth

With scorpion’s tail and noise of roaring wings

Have months of pain, but never death, unsheathed

And Abaddon, Destruction, is their king. 

The second woe, sixth trumpet, grants release

To those four-cornered angels, lately bound.

Vast fire-breathing lion cavalries

Bring death to one in three whom they surround.

Still, humans worship gold, which cannot see

The changed and the repentant shall be free. 

  

"Have An Apocalyptic Day". Chapter 8: "Stop, Hey, What's That Sound?"

 

The Seventh and final seal is broken.
Instead of instantaneous action, we have silence.
Heaven itself--which is in praise and worship unceasing, for eternity--stands completely silent for half an hour. 

Seven angels stand with seven trumpets, but they don't make a sound just yet.

first, an angel with a censer full of incense, with the prayers of the saints, approaches God's altar. Once the prayers and incense reach the altar, then the altar sends forth thunder, lightning, and earthquakes on the earth. 

The first four angels blow their trumpets, unleashing plagues on the earth, not meant just for vengeance, but to bring the people on earth to repentance. Many of them are similar to the plagues unleashed on Pharaoh in the Book of Exodus, in God's effort to convince him to liberate the people of Israel. Bruce Metzger in his commentary "Breaking the Code," also notes that burning mountains and darkened skies bears some resemblance to the eruption of Mt Vesuvius in 79 CE. John's hearers would certainly have heard of this calamity. 

The silence in heaven is striking. A song that has existed through eternity, outside of time as we know it, takes a pause, not for a great proclamation from God or some anointed prophet, but to listen to our prayers. And when our prayers reach the altar, thunder and lightning come rolling in. 

God listens to us. In my busy daily life, I feel I hardly take time even to listen to myself. If the angels of eternity have half an hour to spare for us, what on earth--so to speak--is keeping me so busy that I don't have fifteen minutes to talk with God? What thunder and lightning could be unleashed--what transformation and change, within us and outside us, could take place, if we really prayed as though heaven were grinding to a halt for us? 

My poetic interpretation of REVELATION 8

8. The seventh seal, with rev’rent awe is met

And heaven, silent, waits for half an hour

With incense, forth from God the angel sets,

The plagues for them who cling to Pharaoh’s pow’r. 

The prayers and incense are a holy fire;

They rumble like a storm across the world.

The seven trumpets wait for God’s desire

To see the plans of justice now unfurled.

The first unleashes hail, and fire, and blood,

Consuming land the wealthy once consumed.

The second, third: fresh water is wormwood,

The seas, with greed once claimed, now meet their doom. 

The fourth strikes heaven’s light, that all may see

Great woes, until we set creation free.