The Four Horsemen of the Apocalypse (6.1–8) 


There are many believers enduring tribulation all around the world right now. Enduring tribulation raises the question, how shall we then live?

The answer to this question depends on “then.” It depends, in other words, on the environment we are called by God to inhabit. As we read Revelation 6.1–8, it becomes clear that God calls some of us to live in an environment of conquest, war, scarcity, famine, pestilence, and death—or at least to be prepared to do so.

Consider three facts: First, conquest, war, scarcity, and the like describe the actual conditions of many Christians around the world at the present time. Surely, they are justified in reading Revelation in such a way that helps them live godly lives in their environment. Second, many futurists teach that some Christians will endure the great tribulation, namely, those who convert after the rapture. Third, other futurists and all preterists, idealists, and historicists teach that Christians will go through the great tribulation. All Christians should take Jesus at His word that His coming will be like a thief in the night, that it will be so sudden some will be taken and others left. Our best response is to live in such a way as to be watch and be ready at any moment. We all should live knowing that Christ’s return is imminent. Additionally, while waiting for that return, Christians must learn how to live in a time of conquest, war, scarcity, and the like.

Now I know that the mention of these evils—which John portrays as four horsemen—is not the kind of thing that will brighten your day. It is not supposed to. John reports his vision of the four horsemen in order to stiffen our spines, not bring a smile to our faces. His is a realistic counsel: Whatever good we might expect in the future, we must prepare for the worst in the present.

How? By cultivating the virtues of submission, peacemaking, generosity, and hospitality, among others. The rider on the white horse, we are told, “came out conquering and to conquer.” His sole purpose was domination. We might meet this rider with resistance, but Scripture tacks the opposite way. “Render to Caesar the things that are Caesar’s,” Jesus taught us, “and to God the things that are God’s” (Mark 12.17). Christians can be good citizens even when their state is corrupt.

The rider on the red horse “was permitted to take peace from the earth,” and war ensued. In such an environment, the Christian who makes peace is blessed (Matt. 5.9). Peace, in the Bible, is never merely the absence of conflict. It is also always the presence of the harmony that results from justice. To make peace, then, we must act justly at all times.

The rider on the black horse brings economic scarcity and inflated prices. In the great tribulation, a day’s ration of wheat costs a day’s wage. One can hardly get ahead with prices so high. While the natural tendency under such circumstances is to hoard and save, the truly Christian response is to share. In the early days of the Jerusalem church, believers pooled their resources so that none would be left behind economically (Acts 2.44–45, 4.32–37).

Death, which rides a pale horse, is followed by Hades and brings famine, pestilence, and cruelty in its train. Confronted by the horrors of disease, we often retreat into safe enclaves, excluding from our midst those who might be infected. The proper Christian response is hospitality, the welcoming of strangers into our midst. Such is a distinguishing mark of the disciple (Matt. 25.31–46).

In an environment of conquest, war, scarcity, and death, Christians are called to exhibit the virtues of submission, peacemaking, generosity, and hospitality. That, then, is how we should live.

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