The scroll and the six seals

Revelation 6. The scroll is opened, precipitating the birth pangs of the kingdom in the 20th century and the wrath of God in the 21st.


Of the four gospel writers, only John does not record what Jesus said about the end. The visions in Revelation 7-16 make good the omission, and do so by adding material provided nowhere else. Chapter 6 expands on what the synoptic gospels record. In those gospels, as he drew his teaching to a close, Jesus warned that one day the magnificent Temple built by Herod would be demolished. In response, his disciples asked him two questions: when would the building be demolished, and how would his followers know that his arrival as king was imminent, assuming the destruction of the Temple was not itself the sign?

In reply to the first, he said he was sending Jerusalem prophets and other learned men, but they would be persecuted with such violence that the Jews would end up being held accountable for all the innocent blood shed on the earth since Creation (Matt 23:34-36). This would happen in their lifetimes, including the destruction of the Temple (Matt 24:1f). In Luke this warning comes earlier in the narrative (11:49-51). As he approached Jerusalem, he warned her (Luke 19:43): “Your enemies will build a rampart around you and encircle you and hem you in on every side. They will dash you to the ground, you and your children in you, and not leave one stone upon another.”

Jesus replied to the second question on the Mount of Olives, the place where Yahweh was to set his feet at the end of the age (Zech 14). Many, he said, would come in his name, claiming either to be the first or the second incarnation of the Messiah and announcing, “The time is near”. There would also be wars and reports (‘rumours’) of war. All this came to pass. Orthodox Jews had long waited for a Messiah other than Jesus, as they still do, and men claiming to be the Messiah appeared sporadically throughout history, most catastrophically Simon bar Kochba, leader of the war against the Romans in AD 132-35. ‘Reports of wars’ imply a time when the Jews would no longer be in Palestine but the land still be in dispute, as when Muslims wrested control of it from the Byzantines and crusading Europeans later tried to take it back. But such troubles would not even be the beginning of the ‘birth pangs’.

The metaphor of an expectant woman in travail refers to the day when God’s wrath visits the earth (Isa 13:8, I Thes 5:3) and Israel, at the end of that tribulation, sees her forbears rise from the dead (Mic 5:3).

And I looked as the Lamb opened one of the seven seals. And I heard one of the four living beings say like a sound of thunder, “Come!” And I looked, and behold, a white horse. Its rider had a bow, and a crown was given to him, and he went out conquering and in order to conquer.
The birth pangs correspond to the events described in Revelation 6, where they are foretold in the same order:

Matthew 24
Revelation 6
Nation will rise against nation and kingdom against kingdom … 1st seal and 2nd seals: A rider with a crown, bent on conquest; people kill one another
 3rd seal: Grain in short supply
 4th seal: Killing by war, famine, pestilence and beasts
 Famines, pestilence and earthquakes
Followers (‘you’) imprisoned and killed  5th seal: People killed for their witness to the gospel
Terrors and great signs from heaven, ‘stars’ falling to the earth 6th seal: The sun becomes black and the moon red, stars fall to the earth

Like the warrior at the end of the period encompassed by the seals (19:11), the conqueror sits on a white horse; but he wears a stephanos, a victor’s laurel wreath or crown rather than many diademata, and his weapon is a bow rather than a sword (though both are symbolic of war). Roman conquerors were awarded a laurel crown and rode on chariots drawn by white horses in triumphal processions, but apart from the bow there is nothing obviously portentous in the manifestation. Some interpret the horseman as an Antichrist figure, but the other riders symbolize events, not individuals. In contrast to the Lamb, who conquered by spilling his own blood, he symbolizes an episode of military aggression or empire-building.

Given that empire-building in itself is not an unusual phenomenon, how far back should one go for a historical parallel? The Russian Empire arose in the 18th century, the Spanish and Portuguese Empires lasted from the 16th to the 19th century, the Mongol Empire dates to the 13th and 14th centuries. However, in the context of the Apocalypse, what is indicated is the latest such episode, the conquests of the late 19th and early 20th centuries. An obvious starting point for these is the Franco-Prussian War of 1870-71, which resulted in the unification of the German states and the almost immediate transformation of Germany into an imperial power.

There were two waves of European colonisation. The first was the subjugation of North and South America, India, Siberia and Indonesia. The second was the drive by Britain, France, Belgium, Portugal and newly unified Italy and Germany to conquer Africa and Indochina. Russia pressed into central Asia. All these European countries were in competition, but after the Franco-Prussian war they sought to increase their military, commercial and industrial might without fighting each other, by grabbing as much territory as possible outside Europe. Technological advances in transport, communication and weapons enabled them to spread their civilisation – their commercial practices, technologies, arts, sciences and philosophies – across the world. Only China, Japan, Thailand, Turkey, Ethiopia and Iran escaped subjugation. On the continent itself states protected themselves by a network of alliances.

Eventually, the tensions became too great. Austria-Hungary, provoked by the assassination of its heir to the throne, attacked Serbia, and its ally, Germany, attacked Serbia’s ally, France. Britain sent troops to defend France and Belgium. Russia, whose empire bordered Germany and Austria-Hungary, attacked Germany in defence of its ally, Serbia. Within weeks most of Europe, including Turkey’s Ottoman Empire, was at war.

And when he opened the second seal, I heard the second living being say, “Come!” And there went out another horse, fiery-red. And its rider was allowed to take peace from the earth, so that men should slaughter one another, and he was given a great sword.

Passchendaele

“Nation will rise against nation, and kingdom against kingdom.” Since the conflicts are a sign of the approaching end, they imply war on a much larger scale than the wars with which Jesus’s listeners would have been familiar. Only those of the 20th century offer unambiguous fulfilment. In the First World War some 10 million soldiers and 7 million civilians died, to say nothing of the wounded or deaths from disease and famine. Millions more were slaughtered in Russia’s civil war of 1917-1921, partly brought on by the huge losses that Germany inflicted. In the Second World War 21–25 million soldiers and 50–55 million civilians died, including 19–28 million from disease and famine. They were instances of ‘total war’, affecting the whole of industry and the whole of society, with the State growing commensurately. They reverberated through every level of creation: under the sea, the surface of the sea, the land, the air. Heaven became a place from which droning and screeching flying machines rained down bombs. Terrified civilians sought shelter under ground as their homes were pulverised.

Countries beyond Europe were also sucked in: Canada, the United States, Australia, New Zealand, the Caribbean, India, parts of Africa, parts of south-east Asia, Japan, the Middle East, most of them because they were European colonies. Why would one not regard these wars as fulfilling Jesus’s prediction? But they now seem far in the past, and in Europe we have since enjoyed a period of peace and security (I Thes 5:3). In retrospect they seem like a false alarm.

And when he opened the third seal, I heard the third living being say, “Come!” And I looked, and behold, a black horse. And its rider had a pair of scales in his hand. And I heard a voice in the midst of the four living beings say, “A quart of wheat for a denarius, and three quarts of barley for a denarius. And do not harm the oil and the wine!”

Wheat, barley, oil and wine were staple foods In Palestine (II Chr 2:10). A denarius was typically a day’s wages and would buy around 16 quarts of wheat or 30 quarts of barley; hence the better off tended to eat wheat bread, poorer people barley bread. Whether because prices rise or earnings fall, both become almost unaffordable.

In the 20th century large-scale famines were frequent, though not unprecedented. Those after the First World War include the following (from Wikipedia):

 Year  Region  Deaths
 1921-1922  Russia  5 million
 1921-1922  Tatarstan  0.5–2 million
 1928-1930  North China  3 million
 1932-1934  USSR, Ukraine  4.5–8 million
 1936  Sichuan  5 million

Outside China, the worst famines were the direct result of economic policies pursued by the Communists after the Russian Revolution. Even at the height of the 1921-22 famine, the Russian government preferred to export grain rather than feed its own people. The Sichuan famine was aggravated by civil war between Communists and Nationalists. Over time we forget about such horrors, if we were ever aware of them.

In Germany, a combination of massive war debts and crippling war reparations led to hyperinflation. A loaf of bread costing half a mark in 1918 cost 200 billion marks by the end of 1923. In the United States the stockmarket crash of October 1929 precipitated the Great Depression and soon spread to other countries. Worldwide gross domestic product fell 15%. While prices dropped, so did real income, and unemployment soared (Crafts & Fearon 2010). Drought in the Great Plains of the United States subsequently reduced the land to a dust bowl.

In France – the principal wine producer and consumer – prices were depressed by the United States’ prohibition of alcohol from 1919 to 1933. Perfect weather in 1933 produced the biggest grape crop in French agricultural history. Bumper harvests and increasing cultivation in countries beyond Europe also resulted in a glut. ‘Wine production,’ concluded an official in 1939, ‘is in the process of destroying itself by its own excesses’ (Paxton 1997; Pinilla & Ayuda 2007). Europe was also the main market for olive oil, as it still is. In the principal olive-growing countries – Italy, Spain and Greece – the milling and pressing of olives became increasingly mechanised, and better methods were developed of storing oil. Again, there was no shortage in the interwar years (Ramon-Muñoz 2013). The production of other oil-yielding crops also rose. World production of groundnuts, copra and soya beans increased around 95% between 1910 and 1939 (Neumark 1949).

The prophecy is quite specific: some staples, such as wheat and barley, will be in short supply, others, such as oil, will not. It does not preclude harm to olive trees and vines at a later stage.

And when he opened the fourth seal, I heard the voice of the fourth living being, saying, “Come!” And I looked, and behold, a pale horse. And its rider’s name was Death, and Hades followed close behind. And they were given authority over a fourth of the earth, to kill with dagger and with famine and with pestilence and by the beasts of the earth.

With the fourth seal the series of the horsemen climaxes, the rider being Death itself. Since Death is here distinct from Hades, riding just behind, it must be the personification of an equivalent place, namely Tartarus. According to Homer, Tartarus was a region ‘as far beneath Hades as heaven is above earth’. It was where the demons could expect to be confined and tormented (Matt 8:29, Luke 8:31). Hades and Tartarus were also the names of the gods in charge of their respective regions.

Twice as many died in the Second World War as in the First, and while the trenches were hellish, the Nazi death camps and concentration camps were even more so. The horsemen kill by God’s archetypal judgements: war, famine, pestilence, vermin (as per Ezek 14:21 LXX). ‘Dagger’ translates rhomphaia (see on 1:16); the modern equivalent might be the rifle. ‘Pestilence’ is thanatos, the normal word for death, as in the sentence preceding. English has an analogous use of the word in ‘Black Death’, referring to bubonic plague. ‘Beasts of the earth’ echoes Gen Gen 1:24, where it refers to all animals apart from quadrupeds and those with wings; ‘wild’ is not in the Greek. Typhus was transmitted in concentration camps by the human body louse and, as in Russia’s Civil War, killed millions. Japan used bombs to spread plague and other bacterial diseases (Harris 2002).

The world can be likened to a field in which some labourers sow wheat and others darnel, a weed that resembles wheat (Matt 13:24-30). The darnel comes to fruition independently of the good seed. The history of 19th-century Europe illustrates this well. Pre-eminently in Britain and North America, the gospel transformed society, giving individuals a new understanding of reality and access to a fountain that cleansed the soul and inspired well-doing. At the same time others were sowing different seed, thinkers such as Charles Darwin, Karl Marx, Friedrich Nietzsche and their disciples. Although they were in some respects children of their time, their ideas disseminated with the force of newly revealed truth. After centuries of Christianity, the discovery (as it seemed) that there was no God opened up new worlds. There was ‘grandeur’ in the idea that natural selection brought about new life; the overthrow of capitalism would usher in a millennial reign of justice and peace, when religion would wither; the death of God would make way for a new Man to emerge, free to choose his own values.

‘What is good?’ Nietzsche asked in The Antichrist (1888). ‘Everything that heightens the feeling of power in man, the will to power, power itself. What is bad? Everything that is born of weakness.’ A dictator might be ‘left-wing’ or ‘right-wing’, it hardly mattered. Russia’s internal war, lasting 30 years off and on, in which Stalin killed tens of millions by execution, starvation, deportation and forced labour, was as ideologically driven as Hitler’s determination to restore Germany’s greatness by genocide and foreign war. In this ‘age of social catastrophe’ (Gellately 2007) Europe reaped what it had sown and came face to face with the abyss in its own soul. Entire cities were levelled to the ground. Hundreds more were half-ruined. A thousand years of cultural history – palaces, museums, opera houses, churches, town halls – went up in flames.

In the 6th century BC the prophet Zechariah received a vision of four chariots emerging from between bronze mountains and heading out to the four winds of heaven. The first was drawn by red horses, the second by black horses, the third by white horses, the fourth by grizzled horses. Only two directions were specified: the chariot with black horses went to the north country, Babylonia, and the chariot with dappled horses went to the south country, Egypt. Their function was to patrol the earth and report back. All the countries were at rest. With the return of some exiles from Babylonia, God’s spirit there was likewise at rest. The horsemen of the Apocalypse have a different function. They issue forth one by one, separated by time rather than geography, and they bring unrest to the nations. The whole earth is disturbed.

The horses suggest a rapid succession of events. Accordingly the First World War brought to fruition the ‘survival of the fittest’ philosophy that inspired the jostlings for power of the previous decades. The causes of the Great Depression are debated, but certainly war debt and the reparations imposed on the loser played a part. The reparations caused deep resentment, and along with widespread fear of Bolshevik revolution enabled Hitler to win electoral support for his extreme solutions and parliamentary support for government by decree. Just 22 years after the armistice in 1918 acknowledging Germany’s defeat, France signed another armistice acknowledging its own defeat. The events let loose by the fleet-footed animals took place within a single lifetime.

In the gospels, Jesus spoke of wars between nations without chronological distinction. In Revelation, large-scale slaughter occurs in two phases: that of the second seal and, after an interval, that of the fourth, corresponding to World War One and World War Two. Large-scale famine is associated with the third and fourth seals. The second is the only one to be opened without the phrase ‘I looked, and behold’, suggesting continuity with the first. World War One was the direct consequence of Europe’s imperialism in the preceding century. After World War Two, the colonial empires crumbled. Bankrupted Europe had neither the strength nor the will to hold on to them. The United Nations, founded in 1945, reflected a new world order in which the increasing cost of weaponry and the deterrent effect of nuclear weapons rendered large-scale wars of conquest all but inconceivable.

Matthew mentions famines, pestilence (loimoi) and earthquakes as among the beginning of the birth pangs. Mark has ‘disturbances’ instead of pestilence and mentions earthquakes first. Luke has great earthquakes, famines and pestilence. Famines after the Second World War include the following:

 Year  Region  Deaths
 1921-1922  Russia  5 million
 1947  Soviet Union  1–1.5 million
 1959-1961  China  15–23 million
 1967-1970  Biafra, Nigeria  1–2 million
 1968-1972  Sahel  1 million
 1974  Bangladesh  Up to 1.5 million
 1983-1985  Ethiopia  1 million
 1991-1992  Somalia  300,000
 1996  North Korea  600,000
 1998-2004  Congo  3.8 million

The famine in China was a direct result of the policies of Mao Zedong, described in Jung Chang’s book Wild Swans. Since 1961 most of the famines have occurred in Africa, often in association with war and disease. Famines continue to this day, but international and non-governmental agencies have generally become better at delivering relief.

The phrase edothe (autωi/autois), ‘it was given (to him/them),’ occurs five times in chapter 6. It indicates something willed, not merely allowed, for the will of God governs all things (Eph 1:11). The horsemen come at the command of the cherubim. Nonetheless, the wars, famines and epidemics of the 20th century were as much symptoms of a general disorder as they were judgements, their immediate causes natural and human.

Since 1900 the frequency of ‘great’ earthquakes (now a technical term, moment magnitude > 8.0) has been out of the ordinary only in the decade 2004-2014 (Lay 2015). The quake that triggered the Boxing Day tsunami in 2004 killed 230,000 people, the Haiti earthquake of 2010 85-220,000 people. The most powerful earthquake ever recorded was the Chilean earthquake of 1960.

God reserves final judgement until the resurrection. Until then we are all under sentence of death. Life is given so that we might seek him and find him, and of our own volition choose good rather than evil. The many acts of temporal judgement on cities and nations in the Old Testament – Sodom and Gomorrah (Gen 19), Egypt (Ex 12, 14), Canaan (Lev 18:25), Israel (II Ki 17), Judah (II Ki 25) and the neighbours of Judah (Ezek 25-32) – came after wickedness had run its course, after society had become so corrupt that nothing good remained in it (Gen 15:16, Jer 13:10). That was not quite the case in the 20th century. The scriptural examples were types of a global judgement yet to come.

Europe saw the Great War as confirmation that there was no God. The kind of Christianity taught in the churches did not enable it to cope with the horrors. Half a century earlier, doubts concerning the foundations of the Christian world-view – concerning Creation, the existence of Satan, the historicity of the biblical narrative, the ability of God to foretell the future – had been robustly countered, as witness the response to Essays and Reviews, published a few months after The Origin of Species (Altholz 1982). By the end of the 19th century such doubts were becoming commonplace, in the Church as well as society. The Church could not understand what was going on when philosophers and scientists posed the age-old question, “Did God really say…?” She did not wish to acknowledge that there even was a distinction between Church and society. Whenever a consensus emerged that what she had routinely commended, on the authority of the Bible, was in fact wrong, she gave ground, on the authority of those who were in fact her enemies. Man’s wisdom and God’s wisdom were assimilated. She wanted peace with society, and to that end continually absorbed its doctrines. When finally people asked, “How can there be a God in the face of such misery?” the Church had little to say, not even after the Second World War, which was even more obviously the consequence of an atheistic, God-hostile understanding of reality.

More outbreaks of evil, disorder and hatred are to come. Faith in God’s goodness will be tested even more.

And when he opened the fifth seal, I saw under the altar the souls of those slaughtered for the word of God and for the testimony they had borne. And they cried cried with a loud voice, “How long, Master, holy and true, before you judge and avenge our blood on the inhabitants of the earth?” And each was given a white robe, and they were told to rest a little longer, until the number of their fellow servants and their brothers should be fulfilled who were to be killed as they had been.

In contrast to the preceding seals, the opening of the fifth discloses no new development but suffering that is ongoing. The martyrs are described as souls because they have not yet risen. (The vision is a dramatisation. In reality, those who die in Christ ‘sleep’ or, as Revelation puts it, ‘rest’; they have no existence as disembodied souls, and they are not confined under an altar.) Not previously noticed, the altar is where the servants of God present their offerings. We offer ourselves, living sacrifices, willing if necessary to die. The testimony of the martyred Christians is the gospel, the ‘testimony of Jesus’, linked with the word of God also in 1:2, 1:9, 12:17 and 20:4. Their brothers are the Jews (13:10, 17:6).

The Spirit urges, ‘Bless those who persecute you. Never avenge yourselves but leave room for wrath, for it is written, “Vengeance is mine, I will requite.” ’ ‘Vengeance’ in Greek and Hebrew means the righting of a wrong; there is no sense of exacting more than is due (Luke 18:2-8). When Zechariah, son of Jehoiada, lay dying, stoned in the court of Jerusalem’s Temple, he said, “May Yahweh see and avenge!” (II Chr 24:22). Despite his censorious last words, Stephen cried, “Lord, do not hold this sin against them.” Persecution reaches such a pitch that the martyrs’ patience is exhausted. So it will be from the altar that an angel is instructed to release demons that kill a third of mankind (9:13) and another instructed to throw those who hate God into the winepress (14:18). Here is an indication of why wrath is coming on the earth: those who bear him witness are being slaughtered, and they cry to him for justice.

Over half of the Christians martyred since the birth of the Church were killed in the 20th century, mostly under fascist and communist regimes. Since the 1980s the greatest persecutor has been militant Islam. Believers are killed not so often at the hands of the State – though in twelve states the death penalty is prescribed for leaving Islam – as at the hands of a brother or a father who thinks that killing an apostate is a matter of honour (Luke 12:53), at the hands of an incensed mob, or suicide bombers at a church service (John 16:2), or in civil war. Fulani herdsmen cry “Allahu akbar!” as they surround Christian villages in northern Nigeria, then cut down the adults and children as they flee. Some are kidnapped, enslaved, raped, imprisoned, tortured. Contrasting with the courage of the martyrs is the attitude of leaders who, seeing what can happen to those who criticise Islam, choose to appease it, lest criticism cause offence. Everywhere worship of the true God is being closed down – in Europe and the United States voluntarily, as congregations decline, in the rest of the world by force, as the pharaohs of this world illegalise churches.

This is where we are at the time of writing: the interval of waiting ‘a little longer’. We are not at the climax of this hatred. Nearer the end, and after the beginning of the birth pangs, Jesus warns,
“Then they will deliver you up to tribulation and kill you, and you will be hated by all the nations because of my name. And then many will fall away, and they will betray one another, and hate one another. Many false prophets will arise and deceive many. And because lawlessness is increased, the love of the many will grow cold. But if you endure to the end, you will be saved. And this gospel of the kingdom will be proclaimed throughout the world as a testimony to all the nations. Then the end will come.”

Because of man’s alienation from God, good news can seem like bad news, and warnings of impending wrath are as hard to hear as they are to deliver. They provoke only more hostility.

A little later Jesus counsels, “If anyone says to you, ‘Look, here is the Christ!’ or ‘There he is!’ do not believe it. For false Christs and false prophets will arise and perform great signs and wonders, so as to lead astray, if possible, even the elect.” This warning, similar to that at the beginning of his discourse, concerns Jews and Christians at the end of the age. False prophets and signs will add to the deception, the tribulation will be intense, and the elect will be desperate for news that the Messiah has come.

And when he opened the sixth seal, I looked, there was a great earthquake, and the sun became black like hair sackcloth, and the full moon became like blood, and the stars of heaven fell to the earth as when a fig tree sheds its unripe fruit on being shaken by a gale, and the heaven disappeared like a scroll being rolled up, and every mountain and island was moved from its place. And the kings of the earth, the great ones, the generals, the rich, the strong, every slave and free man, hid themselves in the caves and among the rocks of the mountains, calling to the mountains and the rocks, “Fall on us and hide us from the face of the one seated on the throne and from the wrath of the Lamb, for the great day of his wrath has come, and who is able to stand?”

Because the events heralded by the trumpets in chapters 8 and 9 are omitted, we come immediately to the point where the door of salvation is closed (Gen 7:16, Matt 25:10, Luke 13:25). A sevenfold cascade of portents answers the martyrs’ prayers. Persecution ceases because the Church has been removed from the earth (I Thes 1:10).

Persecution of the Church comes to an end because the Church has been removed from the earth (Matt 24:40f): the martyrs’ prayers have been answered.

“Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken.” (Matt 24:29-31) The failure of sunlight recalls the 3 days of darkness before the death of Egypt’s firstborn and the 3 hours of darkness when Christ himself experienced desolation. The light of the world hides his face. The Church’s reflection of the light is reddened by the blood of martyrs. This is the first time that wrath is mentioned in Revelation, and it is attributed to the Lamb. Men hide in terror. ‘Star’ before the age of astronomy can be any heavenly body other than the Sun and Moon. Here the stars denote meteoroids and small asteroids, which are non-luminous, not the stars of the Milky Way. Stars proper will disappear progressively, like a scroll being rolled up (Isa 13:10, 34:4) or as if sackcloth, the garb of lamentation, were being drawn over them (Isa 50:3).

In our generation, we understand what it means for stars to fall from heaven. In 2005 NASA was mandated to detect and track potentially hazardous asteroids orbiting near Earth. So far, more than 25,000 near-Earth asteroids have been detected, ranging from a few metres in size to several kilometres. In 2018 funds were announced for the construction of two observatories to survey space above the southern hemisphere.

According to the standard account of origins asteroids are leftovers from the natural formation of the solar system. In this century we have photographed them at close quarters and even retrieved samples, adding to the information gleaned from meteorites. But they have failed to confirm the account. Most of the smaller bodies have turned out to be ‘rubble piles’, aggregations of rocks and dust produced when larger bodies collided with one another and shattered. Larger bodies are either also rubble piles or the remains of planets which, shortly before their explosion, differentiated into crust, mantle and core, with correspondingly ‘stony’, ‘stony-iron’ and ‘iron’ compositions. At the time of the Flood-Cataclysm, the ‘windows of the heavens were opened’ (Gen 7:11) and through them asteroids rained down, instruments of God’s wrath. Craters produced by their impacts on the Moon are still visible.

‘The powers of the heavens will be shaken’ recalls Isaiah 34:4 (Gk: ‘All the powers of the heavens will melt’, Heb: ‘All the host of heaven will rot away’). Prophecy speaks not of the humanly predictable approach of one stray asteroid, but of a ‘strong wind’ suddenly dislodging many. A strong wind in outer space can only be an intensification of the solar wind that continually streams from the Sun’s corona, such as the spurt of gas that erupted from the far side of the Sun on 19 July 2012.

“We have been lucky that we have not been hit by a really big event,” said Juha-Pekka Luntama, head of the European Space Agency’s space-weather team. “We will be hit eventually, the question is, when?”

These things will not be chance events. They were foreseen by Israel’s prophets, whose words, no longer sealed, have been preserved so that we on whom the end of the ages has come may take heed.

The sun also darkened when the Assyrians overran Samaria. An earthquake shook the hills, and men wished the hills would fall on them (Hos 10:8, Amos 8:8f). So did the inhabitants of first-century Jerusalem when judgement came (Luke 23:29f).

Isaiah spoke of a future day when the whole earth would quake:
In that day men will cast away
their idols of silver and idols of gold
which each made for themselves to worship
to the moles and the bats,
so that they can enter the clefts of the rocks
and the gaps in the crags,
away from the terror of Yahweh
and away from the splendour of his majesty
when he rises to make the earth tremble. … (2:20f)

I will make the heavens tremble
and the earth will be shaken out of its place,
at the wrath of Yahweh of hosts,
in the day of his fierce anger. (13:13).

The windows from above are opened
and the foundations of the earth tremble.
The earth is utterly broken,
the earth is split apart,
the earth violently shakes.
The earth staggers like a drunkard,
it totters like a hut. (24:18-20)

All the host of heaven will rot away
and the skies roll up like a scroll.
All their host will fall,
as leaves fall from the vine
and figs from the fig tree. … (34:4)
Jeremiah was mainly concerned with contemporary Judah, but he too got a glimpse. When he looked, the heavens were dark, and the earth formless and void of life, as before the first day of creation:
I looked at the mountains, and behold, they were quaking
and all the hills swayed.
I looked, and behold, there was no man,
and all the birds of the air had fled. (4:24-25)
Joel spoke of the end in these terms:
For the day of the LORD is near
in the valley of decision.
The sun and the moon have become dark
and the stars have withdrawn their brightness.
The LORD will roar from Zion
and utters his voice from Jerusalem,
and the heavens and the earth will quake.
Habakkuk:
He stood and rocked the earth;
he looked and made the nations tremble,
and the eternal mountains were shattered,
the everlasting hills sank low.
Finally, the prophet Haggai:
“Yet once, in a little, I will shake the heavens and the earth and the sea and the dry land.”

Even the heavens will be shaken. God’s wrath culminates with the stars of heaven falling to the earth like unripe figs (which would not normally drop) and with a ‘great earthquake such as has not occurred since man was on the earth’.

The words are not intended as poetic fiction, and the events will not be entertainment confined to a screen in one’s living room.