Revelation for Beginners

JUDGMENT WITH MERCY (Ch. 1:14a)

As we observe the unique portrait of Jesus in Revelation 1, how does it strike you? Does it seem uncomfortable or scary to see in Him both justice and mercy blended? Or does it give you some security to know He is not a doormat for the devil, but will one day make all things right, correct all injustices, etc.? In chapter 19 we see Him destroying all opposing forces at the end of time, seemingly without mercy. But that is still future. In chapter 1 we still see Him exercising both justice and mercy. Judgment is not yet without mercy. Aren’t you thankful for that? His judgments at this time are more like warning shots across the bow to wake us up to eternal realities.

But to come to our current text, Revelation 1:14. How does this description symbolize both justice and mercy? First it says His hair is “white like wool, as white as snow.” To deal with the justice aspect first, and remembering that there are many allusions to the OT in Revelation, we are taken back to a similar description in that other apocalyptic book of Daniel. In chapter 7:9 and following, it portrays a judgment scene being set up in heaven with books being opened and decisions made as a result. It says the garment of “the Ancient of Days” was “white as snow, And the hair of His head like pure wool.” Since Jesus Himself is labeled as the “Mighty God” and “Everlasting Father” in Isaiah 9:6, it would appear that Jesus is beginning to take on the role of judge here in Revelation as He stated in John 5:22, i.e. the Father committed all judgment to His Son.

Fortunately for us, this justice aspect is still mingled with mercy. But how can this symbolism show that part of His character? It seems to me Isaiah helps us here as well. In chapter 1:18 he records a wonderful promise: “Come now, and let us reason together. Though your sins be as scarlet, they shall be as white as snow. Though they be red like crimson, they shall be as wool.” If we take advantage of His intercessory ministry going on now in heaven, we can receive His mercy still. As it says in Hebrews 7:25 and 4:16, “Therefore He is also able to save to the uttermost those who come to God through Him, since He ever lives to make intercession for them.” “Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.” At the same time, He reminds us that He doesn’t play games. In Exodus 34:7 it tells us that He keeps “mercy for thousands, forgiving iniquity and transgression and sin”, still “by no means clearing the guilty.” But, you say, aren’t we all guilty? True, but I believe it is here referring to those who reject His offers of mercy. There is no universal salvation. We all have the power of choice. That is perhaps why at the very close of the book of Revelation there is an invitation to respond: “The Spirit and the bride say come.” The decision is ours. What is yours?

EYES OF FIRE (Ch. 1:14b)

“Bizarre” is the word one might think of when first reading the description of Jesus in Revelation 1:13-16—brass feet, fire eyes, a sword coming out of the mouth, etc. It doesn’t seem “normal”—and it isn’t. But we remember that Revelation is largely a symbolic book, and many of its pictures are just that—symbolic. But what are we to make of it all? For example, note this next observation about “eyes like fire.” What is this supposed to reveal to us about Jesus?
We sometimes speak of someone whose eyes “look right through you.” Perhaps that is true here, but what does the Bible say about it, acting as its own interpreter? I believe the Bible presents two different interpretations of this symbol, both true. Just like the others in this sequence, we can see both justice and mercy blended mysteriously in this One Being—Christ. But that’s getting ahead of the story.
First, the justice aspect. In Revelation 19:2 we see the same descriptive terminology—“eyes of fire.” This time it is in the context of Jesus coming to execute judgment against those who have opposed Him (see verses 11-21). Supporting this idea is Job 34:21: “For His eyes are on the ways of man, and He sees all his steps.” Hebrews 4:13 adds: “And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account.” The clear implication is that His eyes symbolize His omniscience—His all-knowing ability—and that nothing can be hidden from Him and we are accountable for our actions and thoughts. No one can cover up their sins and hope to get by with them, and sneak into heaven.
But is there a mercy side to this symbol as well? Note that in Daniel 7:22 where the judgment scene is also portrayed, it says that “judgment was made in favor of the saints of the Most High, and the time came for the saints to possess the kingdom.” So judgment is two-sided—while it is against one party in a dispute, it is in favor of the other party. In line with that thought, Revelation 5:6 speaks of seven eyes sent out to all the earth. In 2 Chronicles 16:9 adds that “the eyes of the Lord run to and fro throughout the whole earth, to show Himself strong on behalf of those whose heart is loyal to Him.” So if the eyes of the Lord have you in their focus, whether that is scary or encouraging depends on you. If you are a faithful follower of Him, then His eyes need not frighten you, but rather give you joy. After all, Jesus is looking to see how many people He can save, not how many He can keep out. God makes an appeal to us in Ezekiel 33:11: “’As I live,’ says the Lord God, ‘I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn, turn from your evil ways! For why should you die…?’”
Perhaps an incident in the life of Jesus while He was on earth can help to illustrate this blending of justice and mercy in His own attitudes. Jesus was in the temple one morning as many people came to hear Him teach. Suddenly a disturbance interrupted Him as the scribes and Pharisees burst into the crowd, dragging a disheveled woman with them. They pushed their way forward and dropped the woman on the pavement in front of Jesus. They were clearly agitated, yet a bit pompous at the same time. They fairly spit out the words—“Teacher, we caught this woman in adultery—in the very act itself! Red-handed! Now, Moses stated that such an act should be punished by stoning. But what do You say?
Did Jesus look at them with those “eyes of fire?” He could certainly discern their thoughts and it was instantly obvious to Him that this whole scene was just a setup to put Him into a corner with no wiggle room. If He agreed with them, they would accuse Him to the Romans as usurping their authority of judgment. If He disagreed, they would get on His case in front of the people as not believing the inspired counsel of Moses and the Scriptures. How would He handle this case, especially when He knew they were a bunch of hypocrites? Incredibly, Jesus loved them all, and would give each a chance to acknowledge their need of Him.
John 8:6 says He seemed to ignore them—He said nothing, but stooped down and began to write in the dust with His finger. The scribes and Pharisees kept pressing Him for an answer—“What do You say? Should she be stoned or not? What do You say?” Jesus then stood up and said, “He who is without sin among you—let him be the one to throw the first stone.” Then He stooped down and continued His writing. By now He had their attention and curiosity got the better of them. The senior member of the party changed position so as to lean over Jesus’ shoulder and read what He was writing. Suddenly he jerked back, his eyes darting nervously about, and turning on his heel, he hurried away from the scene, still trying to preserve his dignity. The next senior member, now doubly curious, also checked out the mysterious writing, with a similar reaction. And so it went, until all were gone except the woman. What was going on?
I believe Jesus was writing their own sins in the dust. And they didn’t want the embarrassment of public exposure. Yet Jesus was gracious even to them—He could have publicly announced their specific sins with time, place, and names. Yet rather than take advantage of the opportunity to acknowledge their own sinfulness, their own need of Him, they all left.
As I write this, Governor Mark Sanford of South Carolina has been much in the news about his infidelity. An online news article pointed out that he was only one of a number of politicians who had criticized President Clinton’s affair with Monica Lewinski, only to later have their own affairs exposed. Human nature hasn’t changed much has it?
The scribes and Pharisees thought to bring the woman to face the execution of judgment, only to have the tables turned and find themselves judged by the One who knows all things. But there is the mercy side, also. When Jesus stood up again, His writing completed, He asked the woman where her accusers were. “Has no one condemned you?” “No one, Lord,” she replied. “Neither do I condemn you; go, and sin no more.” What a merciful Savior! He did not condone her sin, even though she was probably just used by the religious leaders to get at Jesus. But He would die later on a cross to pay for her sins—and for the religious leaders’ sins as well—so He could extend mercy and forgiveness to her (and them if they would accept). Though it can’t be proved, many think this was the same woman known as Mary Magdalene. If so, she became a devoted follower of Jesus.
Justice and mercy—it’s hard to keep them in balance, but Jesus did it perfectly. The character of God has been much maligned, to say He is either only just—there is no mercy available—or that He is so merciful there will never be justice/punishment. Yet even in the Old Testament in Exodus 34:6, 7 God describes Himself this way: “The Lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgressions and sin, by no means clearing the guilty…” So He is merciful, yet not letting off the hook those who reject His offers. Revelation 22:11 tells of a day when mercy will cease to operate in this world and the destinies of everyone is fixed for eternity: “He who is unjust, le him be unjust still; he who is filthy, let him be filthy still; he who is righteous, let him be righteous still; he who is holy let him be holy still.” That statement is also true for anyone who has died—their opportunity for salvation no longer exists . But in Revelation’s timetable, the probation for the world in general has not yet closed, even though it may not be far off. But fortunately for us, the doors of mercy are still open to us, as Hebrews 4:16 puts it so well: “Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.”

WHY BRASS FEET? (Ch. 1:15A)

First of all, it doesn’t actually say His feet were brass, but that they were “like” fine brass. But the question remains, why this symbolism? Why are feet even mentioned? And what do they have to do with Revelation and the last days? Fair questions—I would suggest that they fit in very well with the theme we have been exploring regarding the blending of justice and mercy in Christ. But let’s check it out—do feet have any symbolic value in the Bible? For most of us, feet are what we stand on, run with, kick with, or we have “stinky feet” that need washing.

To start with, read 1 Corinthians 15:24-26: “Then comes the end when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. For He must reign till He has put all enemies under His feet. The last enemy that will be destroyed is death.” This expresses the idea that feet represent triumph over enemies. It brings to mind the picture of the safari hunter showing off his trophy kill by standing with his foot on a dead lion, demonstrating his conquest of the “enemy.” Psalm 91, especially written for God’s people under affliction, promises in verse 13: “You shall tread upon the lion and the cobra, the young lion and the serpent you shall trample underfoot.” Again, the idea of conquest over enemies, especially the devil and his forces, is portrayed. In Romans 16:20 it promises: “And the God of peace shall crush Satan under your feet shortly,” suggesting the ultimate conquest of Satan was coming. All this supports the justice perspective—but what about the mercy side? Can that be involved with feet also?

The quick answer is yes. Isaiah 52:7 proclaims: “How beautiful upon the mountains are the feet of him who brings good news, who proclaims peace, who brings glad tidings of good things, who proclaims salvation, who says to Zion, ‘Your God reigns.’” So feet can also represent carrying the message of salvation to all people.

Does this make the Bible contradictory? No, it simply points out that there are two sides to the coin—justice and mercy are blended in one person. And it is similar in some respects to a court trial. The judge may clear a defendant, for example, but that means the decision goes against the plaintiff—or vice versa. A decision for one (like mercy) automatically is against the other (like justice).

But there is one more issue raised in the phrase we are studying—it speaks of the “brass feet” as if “refined in a furnace.” What does that mean? I remember many years ago working in a foundry where printing plates were made. Molten lead was used in the process to back the printing plates. One of my jobs was to sweep the floor to gather up the shavings from routers which had eliminated the unnecessary metal in the plates. Then I put them into the lead pot, which of course contaminated the lead with floor dust, etc. By stirring in certain chemicals, the impurities could then be skimmed off the top, leaving a mirror-like surface. The lead had to be kept at about 700 degrees Fahrenheit to maintain its molten state.

As we walk the Christian pathway, we, too, pick up certain contaminants and need purifying so we come to reflect the character of Jesus more fully. But what about Jesus? Wasn’t He already perfect? Why would He need refining?

Now we know that Jesus did no sin (see 1 Peter 2:22), so it can’t be He was impure. Yet Hebrews 2:10 states: “For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings.” This doesn’t mean Jesus was somehow flawed. Perfect here means in the sense of completeness, maturity. He must develop character, which can only come through trials. You don’t know how strong something is till it is tested. Hebrews 5:8, 9 says: “Though He was a Son, yet He learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation to all who obey Him.” 1 Peter 4:12, 13 remind us that we shouldn’t be surprised when we go through similar trials: “Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you.” James 1:2-4 encourages us to even find joy in trials: “My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing.”

Jesus embodies all these concepts. He is both just and merciful. He has endured suffering and developed a character as a human being. He personifies the gospel and encourages its proclamation around the world. He has also defeated the devil personally and will ultimately destroy Him (Hebrews 2:14). Thus He is presented this way to us at the beginning of Revelation to let us know He can take care of all that is to come which is portrayed in the book.

Revelation outlines some rough times ahead of planet earth. But Jesus promises to never leave or forsake His people (Hebrews 13:5). Revelation shows us that Jesus has been through many trials Himself and He knows how to take care of us. Hebrews 2:18 reminds us that since “He Himself has suffered, being tempted, He is able to aid those who are tempted.” Matthew 28:20 encourages us that He is with us even to the end of the world. While Jesus didn’t save the three Hebrews from going into the fiery furnace or Daniel from going into the lion’s den, Jesus was there with them and saved them from the dire consequences. So it will be with God’s people in the end of the world.

If we sneak a peak at the end of this fascinating book, we can see the final wonderful outcome: “And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying; and there shall be no more pain, for the former things have passed away.” Revelation 21:4. Better days are certainly coming!

A VOICE LIKE MANY WATERS, Rev. 1:15b

What are we to make of a voice that sounds like “many waters”? Is there any symbolism here? How would this fit in with the theme that we have been following so far—justice and mercy combined in Christ?

It’s possible this is simply an attempt by the writer to use as descriptive a word as possible to explain the sound of Jesus’ voice, i.e. it sounds sort of like a babbling brook or a waterfall perhaps. In fact, Ezekiel 43:2 uses the same phrase to describe the voice of God. In addition, Ezekiel 1:24 expands on the idea when it describes the sound of the wings of the “living creatures” as being “like the noise of many waters, like the voice of the Almighty, a tumult like the noise of an army.” Revelation repeats the phrase in chapter 14:2 where a voice from heaven is heard “like the voice of many waters, and like the voice of loud thunder.” In Revelation’s sister book, Daniel, chapter 10:6 again refers to “the sound of his words like the voice of a multitude.”

So what’s the point, you may be thinking. The exact sound of the voice may not be as critical as the fact that He is speaking. A person’s voice may arouse either joy or fear. In Revelation 3:20 Jesus is portrayed as knocking at our door. He says if anyone hears His voice and opens the door, He will come in and have dinner with that person. That presumably would be a welcome voice. On the other hand, note in Genesis 3:10 Adam’s reaction after eating the forbidden fruit: “I heard Your voice in the garden, and I was afraid because I was naked; and I hid myself.” Had God changed? No, but Adam had. It’s sort of like a child who gets into trouble during the day and his mother says, “Wait till your father gets home!” What is his reaction when he hears his father’s voice as he enters the house? Fear, likely, perhaps fear of punishment ( a judgment of sorts). On the other hand, suppose he dearly loves and misses his father who is serving in Iraq or Afghanistan. If the father should make a surprise visit home, (like you may have seen on TV), the child is overjoyed to hear his father’s voice.

Jesus uses an illustration from a common occurrence in His day. In John 10:4, 5 He says the sheep follow him, “for they know his voice. Yet they will by no means follow a stranger, but will flee from him, for they do not know the voice of strangers.”

One more thought on this topic: In Revelation 17:15 it mentions that waters represent “peoples, multitudes, nations, and tongues.” So if Jesus’ voice sounds like many waters, it might also suggest that He speaks in behalf of those multitudes, including those perhaps whose voices had been silenced by persecution or death, but had been His faithful followers. That could be the mercy side of the issue. But when He stands up for His people, it is an act of judgment against their oppressors. Some look to the judgment fearfully, even as God’s people. But note in Daniel 7, the chapter with a fascinating judgment scene, verse 22 says that “judgment was made in favor of the saints of the Most High”—that means they “win” and the judgment goes automatically against their prosecutors and oppressors.

Revelation has this final invitation: “the Spirit and the Bride say ‘Come!’….And let him who thirsts come. And whoever desires, let him take the water of life freely.” The important thing is not so much how His voice sounds, but that we respond positively to His voice calling to us.

SEVEN STARS (Ch. 1:16a)

This symbol is easier to understand because it is explained in verse 20—the 7 stars represent the 7 “angels” (literally “messengers”) of the 7 churches to be described in chapters 2 and 3. There is a representative for each of these 7 congregations and they are portrayed as in His right hand.

On the justice side, Exodus 15:6 speaks of His right hand as follows: “Your right hand, O Lord, has become glorious in power; your right hand, O Lord, has dashed the enemies in pieces.” But if it is administering justice on the enemies, it means deliverance (mercy) to His people. Note also Jesus’ words in John 10:28, 29: “And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. My Father, who has given them to Me is greater than all; and no one is able to snatch them out of My Father’s hand.”

There is an interesting text in Job 38:31 where God asks Job, “Can you bind the cluster of the Pleiades (literally “the 7 stars”)…? It implies God as the only one who can control and guide the 7 stars. So in Revelation, as long as God’s messengers/teachers/leaders/people choose to remain in those positions, no one can force them to abandon God against their will, no one can take them from His protecting care—He is too powerful. It also ensures that His messages will survive and accomplish their purpose through all the turmoil and trouble to come.