Revelation for Beginners

REVELATION AND 2012

A recent article on CNN.com referred to a lot of speculation regarding December 21, 2012. It seems that an ancient Mayan calendar sees significance in this date and that the sun will be lined up with the center of the galaxy, among other things. Some are predicting that this is the expiration date for good old earth—the end of the world. Still others question the interpretation. But apparently much is being hyped about it, books are being written, a movie is in the works, souvenirs are being produced, etc. But is there any validity to it all? Does Revelation have anything to say about such a date or event?

Revelation certainly has something to say about the end of the world, but it knows nothing about a specific date. You will not find any specific dates for the end of the world anywhere else in Scripture, for that matter. In fact, Jesus Himself said, “But of that day and hour no one knows, no, not even the angels of heaven, but My Father only.” Mt. 24:36. But, someone says, we can know about the time of the year. One time, just before He left to go back to heaven, the disciples asked Jesus if He was going to set up His earthly kingdom at that time. His response was, “It is not for you to know times or seasons which the Father has put in His own authority.” Acts 1:7. So as far as the Bible is concerned, forget trying to figure out the exact date of Christ’s return. I have watched this happen many times as various individuals or groups have proclaimed a specific date or season, and they have all passed by. In one sense, if they keep doing it, they are bound to get it right eventually!

Jesus’ advice regarding these things was consistently, “Therefore you also be ready, for the Son of Man is coming at an hour when you do not expect Him.” Matthew 24:44 (see also verses 42 and 25:13). The idea is we are to always be ready—none of us have a guarantee of tomorrow. The time to be ready is today, tomorrow, the next day, etc., until we die or Jesus comes, whichever comes first.

Does Revelation, then, have nothing to say about the end of the world? It does, but it does not happen till Jesus comes in the clouds of glory, not before. Revelation 1:7 says “every eye will see Him” when this happens. It will not be done secretly or stealthily. Jesus words in Matthew 24:27 say His coming will be like lightning shining from east to west. But doesn’t the Bible describe His coming like “a thief in the night”? Yes. But note how the apostle Peter describes the scene: “But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up.” 2 Peter 3:10. Notice the violence of the scene—it is noisy, hot, and disintegrating. Revelation 16:18-21 also portrays a great earthquake and violent hailstorm. When the apostle Paul talks of Jesus’ coming, he says Jesus comes “with a shout, with the voice of an archangel, and with the trumpet of God . And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord.” 1 Thessalonians 4:16, 17. The ideas here are that His coming is a surprise as to the exact time, not that it is a secret or stealthy coming.

This is all quite dramatic, to say the least. Hardly something that no one is aware of until after the fact. Then again, if I should die tonight, the time of His coming is not really too relevant, is it? Perhaps that’s why Jesus emphasized the idea of being ready all the time. If you have any questions, you are free to contact me (at the about tab)or leave a comment. May God bless as you continue to study His Word.

JESUS–JUDGE OR SAVIOR? (1:12, 13)

Does that question in the title sound like a contradiction in terms? Is Jesus one or the other? Or both? Is the concept of Jesus as judge biblical or unbiblical? The next section in Revelation chapter 1 (verses 12-16) give us a portrait of Jesus that is quite different to that seen in the gospels. The only similar description is in chapter 10 of the book of Daniel. Why is this included here—what is its significance? And what does it have to do with our title? Let’s take a closer look.
Remember, John is in exile on the island of Patmos for his faith. He apparently is somewhere there meditating on “the Lord’s day,” and he turns around to see this “voice” he has just heard speaking to him. The first thing to catch his eye is seven golden lampstands. Immediately we think of the 7-branched lampstand made for the original tent tabernacle in the book of Exodus. Later, in Solomon’s time, they had 10 such lampstands for the permanent tabernacle. But Jesus explains the symbolic meaning of these in verse 20 when He says they stand for the seven churches we have already referred to in the previous posting. I have noticed that when the original sanctuary (tabernacle) was made (with one lampstand), all of God’s people (His “church” as it were) were located in one geographical location, camped around that sanctuary. But by New Testament times, circumstances have changed, and God’s people are much more scattered. We can perhaps see that symbolically illustrated by the fact that there are now 7 lampstands representing 7 congregations which are no longer in one literal geographical location but rather somewhat scattered. The literal congregations were not in the country of Israel, but what is today western Turkey.

The implication is that the emphasis is shifting from literal, ethnic Israel, to a more spiritual Israel in God’s plans. I am reminded of the apostle Paul’s words in Galatians 3:29: “And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.” That suggests that if you are a follower of Christ, then you become an heir to all the promises made to Abraham. That doesn’t mean Jews are excluded. It simply means that their ethnicity does not make them heirs of the promises—it is their acceptance of Jesus the Messiah, the same condition as everyone else. In his letter to the Romans, Paul further elaborated on this concept: “For they are not all Israel who are of Israel, nor are they all children because they are the seed of Abraham; but, ‘In Isaac your seed shall be called.’ That is, those who are the children of the flesh, these are not the children of God; but the children of the promise are counted as the seed.” Romans 9:6-8. And explaining further, in chapter 2:28, 29 he states: “For he is not a Jew who is one outwardly, nor is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is that of the heart, in the Spirit, and not in the letter; whose praise is not from men but from God.” To put it in a different way, our “Jewishness” is not determined by our earthly birth, but by our second birth, what the Bible calls being “born again.” That was the same thing Jesus told Nicodemus in John 3:3, 5. We could add Paul’s comment in 1 Corinthians 15:50 that “flesh and blood cannot inherit the kingdom of God.” So for anyone to inherit the promises made to Abraham and his descendents, they must first become a follower of Jesus, be “born again.”

Having taken that “detour,” let’s come back to our text. Where do we see Jesus in all this? Verse 13 of Revelation 1 shows Him surrounded by the seven churches (lampstands). Since these lampstands allude to the sanctuary in the Old Testament, I am reminded of God’s original stated purpose for having Israel make a sanctuary in the first place: “Let them make me a sanctuary that I may dwell among them.” Exodus 25:8. At a more personal level, God states in Isaiah 57:15: “I dwell in the high and holy place, with him also that is of a contrite and humble spirit.” It has always been the desire of God to dwell with His people. He loves them and wants to be around them. In Matthew 1:23 Isaiah is quoted as saying, “they shall call His name Immanuel, which is translated, ‘God with us.’” The ultimate end of all this is described in Revelation 21:3: “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself will be with them and be their God.”

By now you may be wondering if I am ever going to get around to the topic listed in the title—is Jesus judge or savior? Does it have to be either/or? Can it be both? Why do I bring up this topic in this text? Let’s check it out. I believe this text introduces a section that sees Jesus as both judge and savior and that this is a portrayal that holds true throughout the book of Revelation. I see it hinted at in the clothing He is wearing—a garment girded about the chest with a golden band. The only other time that exact description is mentioned, it is in connection with the seven angels having the seven last plagues to be poured out in judgment upon the earth. (see Revelation 15:6)

If you want an even more explicit reference to Jesus as judge, note John 5:22: “For the Father judges no one, but has committed all judgment to the Son.” But doesn’t this seem to be in conflict with the idea of the gospel? How can He be our judge and savior at the same time? For one thing, in the Jewish legal system, the judge was actually to be an advocate for the defendant and to try and find a way to acquit him. Only after all options had been exhausted would the judge then have to condemn the prisoner. As far as the judgment being against the gospel, Paul comments in Romans 2:16 that “God will judge the secrets of men by Jesus Christ, according to my gospel.” Jesus’ primary purpose is to free us from condemnation and death, but if we refuse, if we insist on our own way and reject His plans and purposes for us, then He has no choice but to respect our choice and pronounce sentence upon us.

There is a tendency sometimes to go to extremes—either Jesus is so loving He would never condemn, judge, or destroy. Or He is so just He could never love or forgive. The truth is He is a blend of both mercy and justice. In a self-revelation of His own character, He described Himself as follows: “The Lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty…” Note that His mercy does not mean He can’t also exercise justice (“by no means clearing the guilty”—those who reject His offers). In Revelation He is also depicted as both a lion and a lamb. He is a balanced person, not an extremist.

Remember also that judgment is not always a negative experience. Let’s say you bring a lawsuit into court and the judge decides in your favor—wouldn’t that aspect be positive for you? Note that in the judgment as Daniel 7:22 puts it, “judgment was made in favor of the saints of the Most High, and the time came for the saints to possess the kingdom.” In fact, in Revelation 6:10 the cry goes out, “How long, O lord, holy and true, until you judge and avenge our blood on those who dwell on the earth?” That cry also shows up in several of the Psalms. It is as if God’s saints can’t wait for God to judge, for finally things will be set right. Things may be corrupt here and now and sometimes life is unfair, but the time is coming when all will be made right.

Perhaps another way to look at this judgment theme in Revelation 1 is more like an interim judgment at this point in time, like an check-up to see if everything is shipshape, checking to see if any adjustments need to be made before the final “inspection”. Schools often do a self-evaluation before the accrediting committee comes, to be sure they have covered all the bases and are ready for the final evaluation. I believe God wants us to “pass” the final judgment successfully, so He does all He can to get us ready. While it true that there is a serious and sober side to the judgment, the way it is often presented it only scares people to death. I sometimes think of it like going through security at the airport. We might be somewhat annoyed by the process, but we like to think that as a result there will be no “terrorists” on board with us. God assures us through the judgment process there will be no “spiritual terrorists” in heaven–no one who will start the whole sin problem all over again. It will be secure for eternity.

Finally, it seems fitting that Jesus should have the final say, since our eternal life hangs on whether we accept or reject Him. “He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him.” John 3:36. Jesus longs for us to be with Him eternally. He has promised to come back for His people (John 14:1-3), and remember, to make this all possible was not an easy task. Hebrews 12:2 speaks of Jesus as “the author and finisher of our faith, who for the joy that was set before Him, endured the cross, despising the shame, and has sat down at the right and of the throne of God.” His joy was the idea of many people who would be eternally saved to live with Him if He went through the cross experience. Let’s not disappoint Him.

REVELATION AND THE ECONOMY

Does Revelation even consider such issues? The last several months have been quite a roller coaster ride, and a somewhat scary one at that. FDIC Chairman Ben Bernanke in a recent interview said we came close to a financial meltdown last fall. When pressed by the interviewer, “How close?” the reply was “Very close.”

We may have “dodged a bullet,” but it’s really too soon to say for sure—thee are still too many uncertainties that potentially could make things worse. But to come back to the initial question—does Revelation have anything to say about it? Revelation 13 does refer to a time when buying and selling can only be done under certain restrictions (not currently the case—more about that another time). More to the point would be Revelation 18 where it speaks of businessmen saying that no one is buying their merchandise any more. However, before we jump to conclusions, it is worth noting that chapter 18 seems to be at a time just before Jesus comes (see ch. 19). Chapter 16 has already talked of the 7 last plagues falling, and while we have seen many disasters, we’ve seen nothing of the scope and nature and description of the plagues listed there—at least not to this point in history. Since that appears to be a still future event, it seems likely that Revelation 18 is also still future. Keep in mind also that this country has seen worse situations than what see at this instant of time, such as “The Great Depression” with 25% unemployment.

Since I’m not a prophet, I can’t give a specific date when Revelation 18 will be fulfilled. Nor can I say with certainty that it won’t happen this year. The Bible was not designed as a manual on how to time the stock market nor to give us a date we can mark on our calendars when Jesus will come. Sometimes the prophecy is given simply so when it does happen we won’t be surprised or to remind us that God foresaw this and He was not caught unawares. See for example Matthew 24:25—“See, I have told you beforehand.” See also John 14:29: “And now I have told you before it comes, that when it does come to pass, you may believe.” In the context of these cases He is describing coming events so we know what to expect, yet without giving specific dates or times. The consistent message of the Bible is “be ready, for in such an hour as you think not, the Son of Man comes.”

Are we getting close? No doubt. But time excitement should not be our primary motivation. Primarily we should be sure of our own walk with God and support others in finding a saving relationship with Him before their lives end and their opportunity to make a choice disappears. And after all, if we truly love God, naturally we would want to be with Him forever. Then we can know our salvation is not dependent on whether we are dead or alive when He comes. Our future is secure in Him.

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.”