Opus Alienum Dei

Monday, July 19, 2021

Opus Alienum Dei – Audio Version

Opus Alienum Dei translates from Latin as the “alien works of God” or the “strange works of God.” Here I use the phrase in an interpretive sense, where and when it is applied to five pivotal historcial events which, at first glance, hardly seem like God’s own doing, but mysteriously are claimed by God. Since these events were altogether horrifying, they qualify precisely as Opus Alienum Dei. If the Bible were to be set aside or left out of consideration, these five horrifying historical events might not be obviously attributable to God. However, the Bible says otherwise. In the Bible, God unexpectedly assumes at least some degree of responsibility for these terrible events Himself. And that comes as something of a surprise.

The five events to which I refer include 1) the recurring conflict between two neighboring nations that descended from twin brothers named Jacob and Esau, 2) the Assyrian invasion and dismemberment of the Kingdom of Israel, 3) the Babylonian invasion and decimation of Kingdom of Judah, 4) the perpetually unheeded pleas and warnings of genuine prophets, and 5) the brutal and total destruction of the temple complex in Jerusalem by the Romans. Although this is a blog post and not an academic paper, I have a thesis regarding these five historical events: These five events constitute five of the Seven Seals described in the Book of Revelation.

Two of the Seven Seals are non-horrifying exceptions, maybe, probably. The two Seals that might not qualify as Opus Alienum Dei, as strange works of God, are the First Seal and the last, the Seventh Seal, because they are not altogether horrifying in character. They are awe-inspiring, certainly, but not horrifying. So let’s consider all of the Seven Seals in order, except for the last one, which deserves its own (future) post.

With the opening of the First Seal in Revelation 6:2 comes a Conquering Archer on a White Stallion, otherwise and more simply known as the Rider on the White Horse. Whereas once I thought that the Rider on the White Horse might be any of the many false messiahs — yet another political pretender — now I think that the Rider on the White Horse must be the pre-incarnate, occasionally-appearing, Old Testament Divine Warrior. However, I only came to that conclusion in retrospect, by considering the Seven Seals in a mostly-reversed order, from the penultimate Sixth Seal backwards to the first.

On what exact basis did I come to flip my previously held conclusion? On basis of subtle scriptural allusions, and short, yet specifically-worded biblical references, that’s how. In nearly every single one of its verses, the Book of Revelation drops interpretive hints in the form of scriptural allusions, and/or brief inter-textual references, and/or partial quotes. The Book of Revelation itself provides hints as how to interpret it.

As for the relevant allusions and references to the Rider on the White Horse, I counterintuitively start towards the end of the Old Testament, in the short, obscure Prophecy of Habakkuk. There you will find a retrospective historical poem or sonnet in the third chapter, in Habakkuk 3:3-15. Verses 8, 9, and 11 are especially telling and relevant. This passage recalls God as an equestrian, a horse rider — an archer armed with a bow and with arrows of light — who battles the wicked on behalf of God’s people. In verse 3, Habakkuk’s Sonnet specifically recalls the time of Israel’s Exodus sojourn. That matters because if, as I claim, the Seven Seals do indeed recount the entire biblical history of the ancient Nation of Israel, then the First Seal would necessarily occur about the time when Israel was first constituted as One Nation Under Yahweh. This inaugural constitutional event is otherwise sometimes known as the Theophany at Mount Sinai, which coincided with the Revelation of the Law/Torah. Habakkuk’s Divine Archer-Rider is thus situated on the biblical timeline exactly where my interpretation would anticipate — near the begining, at the founding of the ancient Nation of Israel.

With its archer imagery, this passage in Habakkuk also points directly back to the Book of Deuteronomy Chapter 32, which is a Second Song of Moses (or, perhaps, the Swan Song of Moses, since it occurs immediately before his death). In this final Song of Moses, God is portrayed as an invincible, avenging warrior with a flashing, devouring sword, and, notably, with arrows. Where we see arrows, we might think archer. For those inclined to double-check my reading here, the citation is the entirety of Deuteronomy Chapter 32, but especially verse 23, and verses 39-43.  

As far as my suggested interpretation of the Seven Seals is concerned, this close connection to the closing chapters of Deuteronomy carries an immense amount of weight and importance, since Deuteronomy speaks of all the curses that will come upon the fledgling Nation of Israel if it fails to keep the Covenant made at Mount Sinai. I am arguing that the ensuing five Seals are a symbolic portrayal of the historical outworking of Deuteronomy’s Threatened Curses. That is worth rephrasing and repeating: Five of the Seven Seals of Revelation are a symbolic portrayal of the historical fulfillment and outworking of Deuteronomy’s horrifying, contingent curses.    

The two Old Testament passages cited above are enough to establish that God was depicted as an archer at the time of Deuteronomy. In addition, and for what it is worth, God is also depicted as shooting arrows of lightning in a Psalm of David recorded in both 2 Samuel 22:15 and Psalm 18:14 (incidentally, another Swan Song, as it occurs immediately before King David’s death). Thus the Divine Archer motif is known and established within the historical, Holy Writ of Israel.  

As for Revelation 6:3-4 and the Second Seal, the Swordsman on a Red Horse, I am proposing that the Crimson Swordsman represents the neighboring nation of Edom. As the story of Esau and the red stew in Genesis 25:30 establishes, the name Edom means red; and Edom was a name thereafter applied to both Esau and his descendants, the nation of Edom. The fact that Esau’s descendants became the nation of Edom is repeatedly and emphatically stated in Genesis Chapter 36. 

More pertinently, though, the nation of Edom stood against the nation of Israel on multiple occasions, with the first and defining time in Numbers Chapter 20. Notice that in Numbers 20:18 the Edomites specifically threaten to come against the People of Israel with… what? With, and I quote the hostile people of Edom themselves here: with “the sword.” Therefore, the words the sword have an explicit textual connection in Edom’s first and defining confrontation with Israel. I believe that the Book of Revelation deliberately references and uses this initial, defining neighboring-nation confrontation. 

Edom is mentioned another very significant time in 1 Kings 11:14, when God is affirmed to have raised up Hadad the Edomite against wayward, apostate King Solomon. Solomon had failed to keep the monotheistic covenant and had drifted into idolatry. Thus the curses of Deuteronomy began to befall the Kingdom of Israel, which would soon split in two. Do not miss that God Himself is said to have raised up Hadad the Edomite as an adversary to Solomon. God used the nation of Edom as an instrument to judge Solomon and Israel. This Second Seal, then, is a first obvious instance of an Opus Alienum Dei. Here God uses Israel’s historical adversaries as His means of judgment. The curses of Deuteronomy are beginning to occur through hard historical events.

If we were to super fast-forward through time, we would find that the nation of Edom eventually reappears as adversary to the beleaguered Jewish people much later in their history, in the Babylonian conquest and destruction of Jerusalem in 586 BC/BCE. In Psalm 137:7 the Edomites are said to have enthusiastically encouraged (and perhaps, even assisted) the invading Babylonians in their demolition of the City of Jerusalem. However, this fratricide met with God’s definite disapproval. In response to their role in the destruction of Jerusalem, the Prophecy of Obadiah foretold certain doom upon the Edomites for their unneighborly, unbrotherly treatment of their cousins, the descendants of Jacob.

As for Revelation 6:5-6 and the Third Seal, the Scale-Holding Rider on the Black Horse, I suggest that Sir Skewed Scales represents the imbalanced, oppressive economic situation immediately before the Assyrian invasion of Israel. I make that inference and connection through study of the scriptural occurrences of the word scales, a word which “happens” to often appear alongside the altogether-telling adjectives deceptive and wicked, as in deceptive and wicked scales. Some key occurrences of the word scales appear in three of the minor prophets: Amos, Micah, and Hosea. In particular, see Amos 8:5, Micah 6:11, and Hosea 12:7. These three “minor” prophets were active in denouncing the economic imbalances and oppression present in both Israel and Judah, while they were still allied neighboring nations, and before the Northern Kingdom of Israel was completely destroyed by the fearsome Assyrians.

The most important and pertinent passage, in my judgment, is Micah Chapter Six, where God foretells of the impending devastation and desolation of Israel. And that is indeed what happened historically. It happened when Assyria invaded, besieged, looted, tortured, and systematically depopulated most of the immediate geographic region. According to the Prophets Micah, Amos, and Hosea this invasion was God’s doing, a judgment against the increase of idolatry and the rampant economic pilfering practiced throughout Israel and Judah. This Third Seal, Sir Skewed Scales, is thus a second instance of an Opus Alienum Dei. God used the merciless, brutal Assyrians to judge both lapsed covenant kingdoms — both Judah and Israel, but especially Israel, which met its end.

As for Revelation 6:7-8 and the Fourth Seal, the Ghastly, Ghostly Tandem Riders on the Pale Horse, I believe that Grim Duo of Death and Hades symbolize catastrophic judgment in the form of the impending invasion of the Babylonians, who did in fact bring death, mass deportation, and nearly total destruction upon the remaining “Covenant Kingdom” of Judah, and its capital city, Jerusalem. I see a clear scriptural connection here to Isaiah Chapter 28, where God says that he will cancel Jerusalem’s corrupt covenant with… death, and overturn their perverse pact with… Sheol. Sheol is otherwise known in Greek as Hades, and in English as Hell. In other words, God asserts that He alone controls the arrival of death and the entrance to hell, regardless of Judah’s attempted confederations, preparations, and arrangements. God insisted that, try though they may, the idolatrous people of Jerusalem cannot “make a deal with the devil” that will protect them and prolong their lives. This Fourth Seal, the Ghostly, Ghastly Duo, is a third instance of an Opus Alienum Dei. God used Babylonia to judge unfaithful Judah.

As for Revelation 6:9-11 and the Fifth Seal, the Sacrificed Souls Under the Altar, I would say that they represent all the true prophets throughout the entire Old Testament. I get this notion from the account of the stoning death of Zechariah, the priestly prophet, in 2 Chronicles 24:20-22, in combination with Jesus’ denunciation of the Jewish religious leaders in Luke 11:49-51. The Old Testament prophets were always rejected and were sometimes killed for telling the people the truth. The Death of Zechariah the Priest stands as a particularly graphic instance of the kind of violent rejection that met the prophets. Another Zechariah, Zechariah the Prophet, was also one of the last, if not the last of Old Testament prophets. He also may have died as a martyr. Thus, given what Luke 11:49-51 says, and on the assumption that the same passage is alluded to in Revelation 6:9-11, the Fifth Seal encompasses all the (rejected) prophets and their writings throughout the Old Testament. This Fifth Seal is thus a fourth instance of an Opus Alienum Dei. God used the Prophets to bring judgment upon the People of the Promised Land.   

Finally, as for Revelation 6:12-17 and the Sixth Seal, it speaks both literally and metaphorically of the Roman siege of Jerusalem and its utter destruction. The passage that makes this very clear is Luke 23:26-31, which is when a soon-to-be-crucified Jesus tells the people of Jerusalem to mourn not for him but instead for themselves and their own children. He foretells them that they will call on the mountains to fall on them and plea for the hills to cover (or hide) them. Jesus is foretelling the destruction of Jerusalem within a generation of his death by crucifixion. And so it happened. Revelation 6:16 very clearly echoes Jesus’ Via Dolorosa Prophecy. This Sixth Seal is thus a fifth instance of an Opus Alienum Dei. God used the Roman Legions to climatically judge the unresponsive, unbelieving People of Judæa.      

So there you have it, then: a list of (almost) all the supporting, Revelation-referenced scriptural passages I have found (thus far) to establish my interpretation of the Seven Seals of the Apocalypse. I hope you find it altogether convincing and entirely worthwhile. Look for a future post on how I understand the Seventh Seal.