The Revelation Project – Day 3 Chiastic Pattern

The article “The Revelation Project – Chiastic Pattern” delves into the intricate literary and theological structures present in the Book of Revelation, particularly focusing on its chiastic patterns. Presented by Dr. Chip Bennett and Dr. Warren Gage, the discussion highlights how these structures enhance our understanding of Revelation and its connections to other biblical texts, especially the Gospel of John.

One of the key points made in the article is the dramatic narrative that parallels the battle of Jericho, which provides a framework for interpreting the events in Revelation. Additionally, the article discusses how the narrative moves backwards in time, reflecting a restoration theme that spans from Genesis to Revelation. It emphasizes that the text is structured like a classic comedy, moving from humble beginnings to triumphant conclusions.

Furthermore, the article points out the interconnected themes shared between the Gospel of John and Revelation, noting that their shared vocabulary and themes deepen comprehension when studied together. It also introduces the concept of chiastic writing, a literary device that organizes ideas symmetrically, revealing central themes and enhancing memorization.

In conclusion, the article asserts that recognizing these chiastic structures and their relationships between the two books allows readers to uncover deeper meanings within the text. This understanding invites a more profound engagement with Scripture, revealing the beauty and symmetry of God’s Word.

Speakers: Dr. Chip Bennett and Dr. Warren Gage

Here is the conversation:

Understanding the Book of Revelation

It’s natural to feel overwhelmed by the amount of information presented in this study. However, it’s crucial to persevere, as the pieces will come together, and the direction of the study will become clearer. Let’s review what we’ve learned so far:

1. The Dramatic Narrative
   The book of Revelation retells the battle of Jericho, found in Joshua 1-6 (Joshua 6:1-27). This narrative provides a backbone for understanding the events in Revelation. When reading Joshua 1-6, one should be able to see how it gives a narrative structure to what is happening in Revelation. It runs through the entire book and provides categories to understand the story.
2. Chronological Time
   While reading Revelation, time chronologically moves backwards, unwinding events to restore all things to the garden (Revelation 21:1-4). This is significant because Scripture begins with a wedding in the garden (Genesis 2:22-24) and ends with a wedding in the garden (Revelation 19:7-9). This is not coincidental; there are themes that God, as the divine author of Scripture, intentionally wove throughout the Bible from Genesis to Revelation.
3. Literature of Trajectory
   Revelation is a directional literature, moving from low to high, known as classic comedy (Revelation 21:10-27). This doesn’t refer to humor, but rather a direction. An example of this is “The Lord of the Rings” by J.R.R. Tolkien. Tolkien, as a student of literature, structured his story in three parts, mirroring the divine comedy. The story begins in the Shire with unlikely heroes and ends with marriages, following the trajectory of a classic comedy.
4. Vocabulary and Themes
   There is a significant correspondence between the Gospel of John and the book of Revelation, with shared words, vocabulary, and themes (John 1:1; Revelation 19:13). These books can help interpret each other when read together. This correspondence shows how each book can assist in understanding the other when studied in tandem.
5. Diptych Literature
   The Gospel of John and Revelation form a diptych, a type of literature found in antiquity (Luke 1:1-4; Acts 1:1-2). This is similar to the relationship between Luke and Acts in the Bible. Revelation was likely penned first (Revelation 1:1), with the Gospel of John written afterwards, possibly almost simultaneously. John was instructed to write in the book of Revelation (Revelation 1:19), and he did so, then wrote the Gospel to show the correspondence between heaven and earth.
6. Heaven and Earth
   The concept of heaven and earth coming together is a crucial category in Judaism (Genesis 1:1; Isaiah 65:17). In the original creation, heaven and earth were together, with God walking with mankind (Genesis 3:8). Sin caused a break in this fellowship (Genesis 3:23-24). Throughout Israel’s history, there were places where heaven and earth met, such as in the tabernacle (Exodus 25:8-9) and the temple (1 Kings 8:10-11). Jesus himself represents the meeting of heaven and earth (John 1:14). The Lord’s Prayer reflects this concept: “Your will be done on earth as it is in heaven” (Matthew 6:10). At the end of Scripture, heaven and earth come together again (Revelation 21:1), rather than people flying away to heaven.

Understanding these concepts helps us grasp the deeper meaning of Revelation and its connection to other parts of Scripture. As we continue our study, we’ll see how these pieces fit together to reveal God’s plan for humanity. The correspondence between the Gospel of John and Revelation provides parameters for understanding the revelation of Jesus Christ (Revelation 1:1).

Understanding Chiastic Writing in Scripture

The Gospel of John and Revelation: Interconnected Narratives

The Gospel of John and the book of Revelation are intricately linked through various themes and promises. In John 1:51, the plural “you” is significant as it extends beyond Nathanael to include all readers. This invitation to witness “heaven opened and angels ascending and descending on the Son of Man” (John 1:51) is not fulfilled within John’s Gospel but finds its fulfilment in Revelation (Revelation 4:1).

Further examples of this interconnectedness include:

1. The Bride of Christ: John 3 introduces the concept of the bridegroom (Jesus) seeking his bride (John 3:29). While the Gospel of John presents stories of women that foreshadow the characteristics of Christ’s bride (e.g., the Samaritan woman in John 4), the full revelation of the bride is found in Revelation (Revelation 21:2).
2. Temple Cleansing: John’s Gospel places the temple cleansing at the beginning of Jesus’ ministry (John 2:13-16), which seems chronologically incorrect. This apparent discrepancy is resolved when read in conjunction with Revelation, suggesting a deeper spiritual significance (Revelation 11:19).
3. Wedding Customs: In John 2, Jesus breaks convention by providing the best wine last (John 2:10). This is contrasted with how He honors wedding customs in Revelation, demonstrating a progression in the narrative across both books (Revelation 19:7-9).

Chiastic Writing: A Deeper Look

Chiastic writing is more than just a literary device; it’s a way of structuring ideas that was common in oral traditions. This structure aids in memorization and provides a framework for understanding complex theological concepts.

The structure typically follows this pattern:

Where the prime letters (C’, B’, A’) correspond to and reflect their counterparts.

Examples in Scripture:

1.  Matthew 23:12 demonstrates a simple chiastic structure:

A: Whoever exalts himself
B: will be humbled
B’: Whoever humbles himself
A’: will be exalted

Chiastic Structure

2. The Corinthian correspondence about Jesus:

A: Though he was rich
B: he became poor
B’: That we through his poverty
A’: might become rich

This structure not only emphasizes the central point (often found at ‘D’ in more complex structures) but also creates a symmetry that helps readers understand the relationship between ideas.
The Seven Mountains in Matthew

The Gospel of Matthew provides a more complex example of chiastic structure through its seven mountains:

1. First Mountain (Chapter 4): Satan tempts Jesus
7. Seventh Mountain (Chapter 28): Jesus declares His authority

2. Second Mountain: Beatitudes (“Blessed are you…”)
6. Sixth Mountain (Chapter 23): Woes (“Woe to you…”)

3. Third Mountain: (Not specified in the notes)
5. Fifth Mountain: (Not specified in the notes)

4. Fourth Mountain (Central): Jesus healing the blind and lame

This structure mirrors Moses’ experiences on mountains, with blessings and curses (like on Gerizim and Ebal), and the central mountain representing a new covenant where all can approach God, unlike when only Moses could ascend Sinai.

Understanding chiastic structures in Scripture helps readers to:

1. Identify central themes
2. Recognize parallels and contrasts
3. Appreciate the intentional design in biblical narratives
4. Uncover deeper meanings and connections within the text

By recognizing these structures, readers can gain new insights into familiar passages and better understand the overall message of Scripture.

The Chiastic Structure in Scripture

The chiastic structure is a common literary device found in many biblical texts. If we were to code this structure, it would start with A1, move through to a center point, and then return to A2. This pattern can be observed in various forms throughout Scripture.

For instance, the Gospel of Mark demonstrates this structure not only in its overall composition but also within individual passages. The climax of a chiastic form often appears at the center, with corresponding elements on either side.

Revelation: A Chiastic Example

The book of Revelation provides a clear example of chiastic structure. Its layout can be visualized as follows:

A – Prologue (1:1-20) 

        B – Seven Epistles (2:1-3:22) 

                C – Seven Seals (4:1-8:1)

                        D – 144,000 saints & Seven Trumpets (7:1-11:19) 

                               E – The Two Witnesses (11:1-3) 

                                        F – Woman clothed with the sun (12:1) 

                                                G – Dragon in heaven (12:4) 

                                                       H – Woman flees to wilderness (12:6) 

                                                               X – Satan cast out (12:12) 

                                                       H’ – Woman flees to wilderness (12:14) 

                                                G’ – Dragon persecutes woman (12:15) 

                                        F’ – Woman’s seed keeps the commandments of God (12:17)                 

                               E’ – The Two Beasts (13:1-18) 

                        D’ – 144,000 saints & Seven Angels (14-1-15:4) 

                C’ – Seven Bowls (15:1,5-16:21) 

        B’ – Seven Angels: whore of Babylon vs. New Jerusalem (17:1-22:5). 

A’ – Epilogue (22:6-21)

• Prologue and Epilogue
• Seven Epistles
• Seven Angels
• Seven Seals
• Seven Bowls
• 144,000 Saints and Seven Trumpets
• 144,000 Saints and Seven Angels
• Two Witnesses
• Two Beasts
• Woman Clothed with the Sun and Woman’s Seed Keeping God’s Commandments
• Dragon in Heaven and Dragon Persecuting the Woman on Earth
• Woman Flees to the Wilderness (repeated)

At the very center of this structure, we find the pivotal event: Satan is cast out.

Understanding this framework is crucial for interpreting both the book of Revelation and the Gospel of John, as these texts correspond to each other in significant ways. The chiastic structure helps readers to zoom in on key themes and messages, revealing how different parts of the text are interconnected.

This approach to reading Scripture allows for a deeper understanding of the text, moving beyond surface-level interpretations to uncover layers of meaning embedded in the structure itself. It demonstrates the intricate design of biblical literature and offers new insights into familiar passages.

Handout

The Beauty and Symmetry of God’s Word

The seminar begins by emphasizing the beauty and symmetry found in the Word of God. This symmetry is evident in the chiastic structure of both the Gospel of John and the Book of Revelation, which demonstrates the divine inspiration and inerrancy of Scripture.

Chiastic Structure Connecting John and Revelation

The chiastic structure connecting John and Revelation forms a cyclical pattern rather than an inverted V. This structure relates the beginning of John to the end of Revelation, creating a circular connection between the two books.

A and A’: Creation and New Creation

– A: “In the beginning was the Word” (John 1:1)

– A’: “I am the Alpha and the Omega” (Revelation 22:13)

The connection between these passages highlights Jesus’ transcendence over time and His divine nature. At the beginning of John, all things were made by Him, while at the end of Revelation, He makes all things new.

B and B’: Light and Darkness

– B: The quarrel between light and darkness (John 1:5)

– B’: “The Lamb is its lamp” (Revelation 21:23)

This connection shows the resolution of the conflict between light and darkness, with the light ultimately extinguishing the darkness.

C and C’: The Bridegroom and the Bride

– C: The bridegroom comes from heaven (John 1:14)

– C’: The bride descends from heaven (Revelation 21:2)

The Invitation to Come

In both books, there is a twofold invitation to “come”:

– In John: Disciples are invited to “come and see” (John 1:39, 46)

– In Revelation: “The Spirit and the bride say, ‘Come'” (Revelation 22:17)

This open invitation extends to all who hear about the wedding of the Lamb.

The Chiastic Structure as a Circle

The chiastic structure forms a circle, connecting the beginning of John to the end of Revelation. This circular structure demonstrates how the two books are interconnected and complete each other, mirroring the union of Christ and His bride.

The mathematical demonstration of a chiasm is actually a helix, a spiral structure that’s significant in understanding the connection between the Gospel of John and Revelation.

D: The Word Tabernacles Among Us (John)

In John 1:14, we read that the word of God tabernacles among men, and they see his glory. Many wish they could have experienced the intimacy of being with Jesus during his earthly ministry.

D’: God Tabernacles Forever (Revelation)

In Revelation, we see a promise that God will tabernacle among us forever, not just for three years. This connection resolves issues introduced at the beginning of the diptych (the two books read together).

E: The Wedding at Cana (John)

Jesus is invited to the wedding at Cana, where his mother notices the bridal pair’s potential embarrassment due to a lack of wine. This marks the beginning of Jesus’ miracles, contrasting with Moses’ first sign of turning water to blood. Jesus turns water into wine, symbolizing new life.

Jesus initially tells his mother, “My hour has not yet come,” referring to his future role as the bridegroom (John 2:4). He miraculously provides wine, which is praised as the better wine (John 2:10). This encourages readers to desire the “wine” Jesus provides, symbolizing communion.

The steward rebukes the bridegroom for providing the good wine last, contrary to custom. This detail becomes significant when read alongside Revelation.

E’: Jesus and Wine in Revelation

In Revelation 19, Jesus treads out the wine of God’s wrath (Revelation 19:15). In chapter 17, Lady Babylon is drunk (Revelation 17:2). By providing the worst wine after people are drunk, Jesus respects the wedding customs. This parallel demonstrates that now is the time to accept the invitation to the wedding and taste the wonderful wine of the gospel. Refusing this invitation leads to the wine of wrath.

F: Cleansing the Temple (John)

In John 2, Jesus purges the temple, pouring out defiling coins and overturning dove coats. This act anticipates the judgments on the temple of his body.

F’: Judgment on Babylon (Revelation)

In Revelation, angels pour out vials of judgment on Babylon (Revelation 16:1), mirroring the coins poured out in the temple. The merchants mourn the loss of wealth, but the true wealth is Jesus.

G: The Samaritan Woman (John)

The Samaritan woman asks Jesus, “You are not greater than our father Jacob, are you?” (John 4:12). This question is key to understanding the passage. John expects readers to answer it, recognizing Jesus’ superiority to Jacob.

G’: Jesus’ Strength (Revelation)

Jacob’s weakness in his thigh after wrestling with God is contrasted with Jesus in Revelation. Jesus comes on a white horse, wearing the banner of his strength on his thigh, bearing the name “King of Kings and Lord of Lords” (Revelation 19:16). This demonstrates that Jesus is indeed greater than Jacob.

These connections invite readers to admire the bridegroom and deepen their love for him, showcasing how reading John and Revelation together provides a fuller understanding of Christ’s nature and mission.

The Whore of Babylon and the Samaritan Woman: A Chiastic Structure in John and Revelation

The book of Revelation presents a complex narrative involving the whore of Babylon and her relationship with seven kings. Five have fallen, one is, and the seventh has not yet come (Revelation 17:10). When the seventh king arrives, he abides in Babylon for a short time (Revelation 17:10-11). John, upon seeing this, wonders in amazement (Revelation 17:6). The text emphasizes the need for wisdom to understand these events (Revelation 17:9).

Connecting to the Gospel of John

This account in Revelation mirrors the story of the Samaritan woman in the Gospel of John, forming a chiastic structure. In John’s narrative, Jesus meets a Samaritan woman at a well (John 4:7). This encounter is significant, as wells in the Old Testament are often where prophets meet their brides. Examples include Rebecca at the well of Haran (Genesis 24:15-18), Rachel at the same foreign well (Genesis 29:9-10), and Zipporah, Moses’ wife, at the well of Midian (Exodus 2:15-21).

The Samaritan Woman’s Story

Jesus, sitting upon the well (symbolically sitting upon the waters), engages the Samaritan woman who seeks his living water (John 4:10). When Jesus asks her to call her husband, she lies, claiming she has none (John 4:17). The truth, however, is more complex:

She has had relationships with seven men.
Five have fallen.
The one she currently has is not her husband (John 4:18).
Jesus represents the seventh, bringing the love she has longed for.

Jesus abides in Samaria for two days – “a little while” (John 4:40). When the disciples return and see Jesus speaking with a Samaritan woman, they are astonished, as no rabbi would typically do this (John 4:27).

The Woman’s Transformation

Despite her checkered history, the Samaritan woman shows faith in seeking the Messiah. Upon recognizing Jesus as the Christ, she leaves her water pot – a detail John specifically mentions (John 4:28). She rushes into the city, overcoming her shame, to testify about Jesus. Her invitation echoes: “Come meet a man who told me everything I ever did. Is he not the Christ?” (John 4:29). The townspeople come out, hear Jesus, and believe he is the Messiah for both Samaritans and Jews (John 4:39).

Parallels with Revelation

The Samaritan woman’s story parallels the bride of the Lamb in Revelation, who invites the city to meet the one who can satisfy the thirsty (Revelation 22:17). This connection demonstrates how the Gospel of John and Revelation are interlinked, with their narratives moving towards a central point – John’s account moving forward and Revelation’s moving backward.

Additional Notes:

• Jesus testifies about John the Baptist as a “bright and shining lamp” (John 5:35).
• The story emphasizes the importance of understanding these connections, stating “Here is the mind that has wisdom” (Revelation 13:18).

This structure reveals the intricate relationship between the Gospel of John and the book of Revelation, highlighting themes of redemption, transformation, and spiritual fulfillment.

A Chiastic Structure

The intricate structure of the Book of Revelation has been a subject of fascination for many scholars and believers. One particularly compelling aspect is its chiastic structure, which reveals a level of complexity and intentionality that goes beyond human capability.

A chiastic structure is a literary device where ideas are presented and then repeated in reverse order, creating a mirror-like pattern. In the Book of Revelation, this structure is evident, with themes and elements echoing each other across the text.

For example:

John wonders at the woman at the well (John 4:9)
Later, he wonders at Lady Babylon (Revelation 17:6)

This repetition of the theme of “wonder” is not coincidental. It serves to highlight the appropriate response of the godly when confronted with these revelations. The reaction should be one of being startled, stunned to silence, and disbelief. This is the indicator that one truly understands the significance of what is being revealed.

The Depth of Scripture

The intricate nature of this structure points to a level of complexity that surpasses human capability. As one speaker noted, “This is crazy. I mean, I believed and I spent my whole life studying scripture and I believe this was the word of God, but I see this… I’m like, this is no, no dude could do this.”

While it’s believed that John, possibly with the help of an amanuensis (a scribe), penned this book, there’s a strong conviction that God was intimately involved in the process. This divine involvement explains the incredible depth and intricacy found within the text.

The Impact of Revelation

The realization of this structure should evoke a sense of awe and wonder. As one speaker expressed, “Can you imagine what it’s going to be like when we stand before God and we realize how much we didn’t even realize was in here? We’re going to be like, wow, man, I thought I knew something. I knew nothing” (1 Corinthians 13:12).

This sentiment echoes the experience of the disciples on the road to Emmaus, who said about Jesus, “Didn’t our hearts burn inside when he spoke?” (Luke 24:32). The word of God has the power to ignite this same feeling of wonder and revelation in those who study it deeply (Hebrews 4:12).

The chiastic structure of Revelation serves as a powerful testament to the divine nature of scripture. It challenges readers to approach the text with humility, recognizing that there are always deeper layers of meaning to be uncovered (James 1:5). As we continue to study and explore these intricate patterns, we can expect to be continually amazed by the depth and richness of God’s word (Psalm 119:18).

The Two Witnesses and the Light

John the Baptist was described as a bright and shining lamp that Jerusalem extinguished (John 5:35). However, they also extinguished the light of the world (John 8:12). God always sends two witnesses, and no witnesses could exceed John the Baptist and Jesus in terms of light. The darkness was quarreling with the light (John 1:5).

Parallels in John’s Gospel and Revelation

A chiastic structure can be observed between events in John’s Gospel and Revelation:

J. Jesus went up on a mountain with about 5,000 people (John 6:1-15).
J’. In Revelation, a lamb was standing on a mountain with 144,000 (Revelation 14:1-5).

K. The disciples saw Jesus walking on the sea after going about 25-30 furlongs (John 6:16-21).
K’. The bride of the lamb, 1,600 furlongs, and those who overcame standing on the sea (Revelation 15:2).

L. The Pharisees complained that Jesus deceives the multitude (John 7:12).
L’. The beast deceives the earth dwellers (Revelation 13:14).

The Woman Caught in Adultery

M. The Pharisees bring a woman caught in adultery and stand her in the midst (John 8:3-11).
M’. The dragon stands before the woman to devour her child (Revelation 12:4).

This story, often questioned in textual criticism, is authenticated by its placement within the chiastic structure. The accusers want to destroy the woman by casting stones. Jesus says, “Let the one who is without sin cast the first stone” (John 8:7). The religious leaders are driven out of the temple, shamed (John 8:9).

In Revelation, the devil is the accuser, cast out of heaven with his angels (Revelation 12:10). This parallel confirms the authenticity of the adultery story in John’s Gospel.

The Temple and Heaven

N. The religious leaders fear that if Jesus continues, the Romans will take away their place in the temple (John 11:48).
N’. There was no place found in heaven for the dragon and his angels (Revelation 12:8).

The Climax: Satan Cast Out

The center of both John’s Gospel and Revelation focuses on Satan being cast out:

• Thunders and angel voices are heard in heaven (John 12:28-29, Revelation 11:15-19).
• Satan is cast down to earth from heaven (John 12:31, Revelation 12:9).
• Jesus sees Satan cast out (John 12:31).

This represents a specific window of time, showing what is happening in heaven at that moment. In John 13, Satan will incarnate himself into Judas at the Last Supper (John 13:27).

Christ’s Triumph Through Suffering

John’s fundamental message about Jesus is that He will be triumphant, despite appearances (Romans 8:37). Christ is lifted up on the cross in suffering and then ascends to heaven in glory (Philippians 2:9-11). This pattern of suffering leading to glory is central to John’s portrayal of Jesus and serves as a model for believers (1 Peter 5:10).

Dr Warren’s Background and Discovery

While studying at the University of Dallas, Dr. Warren, a scholar with a background in law and Hebrew, pursued a PhD focusing on the correspondence between the Gospel of John and the Book of Revelation. This research stemmed from an inability to make sense of John 1:51, where Jesus speaks of heaven opening and angels ascending and descending on the Son of Man. Many commentaries either ignored this passage or provided unsatisfactory explanations.

Dr. Warren’s Personal Journey

Dr. Warren shares his personal journey: “Let me get a little bit personal here and tell you how this happened. I was working in law, but I was also working on this graduate master’s program at University of Dallas, which is a Catholic school. It’s a wonderful school. And I fell in love with Plutarch, loved Plutarch, still do. He’s amazing.”

Dr. Warren’s journey began with a love for Plutarch, particularly noting the chiastic structure in Plutarch’s writing about Lycurgus, the founder of Sparta. This observation laid the groundwork for later discoveries.

Initially planning to write a dissertation on Plutarch, Dr. Warren was encouraged to focus on Revelation instead. While working on a popular book imagining conversations with New Testament authors, the challenge of reconciling John’s Gospel and Revelation became apparent.

The Pivotal Moment

Dr. Warren describes the breakthrough: “I’d come to the passage in John 1:51. And it’s the promise that Jesus gives to Nathanael where he tells him:

‘Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.’ (John 1:51)

And I thought, well, that’s nice for Nathanael. But how am I to see that? Where do we see that?”

This passage clearly relates to Jacob’s vision at Bethel (Genesis 28), where Jacob saw a ladder connecting heaven and earth, with angels ascending and descending (Genesis 28:12). Dr. Warren prayed to understand and see this vision, recognizing it as central to the book of Genesis and a divine response to the Tower of Babel (Genesis 11:1-9).

Discovering the Chiastic Structure

While studying Revelation, Dr. Warren noticed that others had recognized a chiastic presentation of the seven last angels. The key to understanding came from Jesus’ words in John 1:51, which provided three clues:

“You will see the heavens opened”
“The angels of God ascending and descending”
“Upon the Son of Man”

These elements became the criteria for recognizing the fulfillment of Jesus’ promise to Nathanael.

The discovery centered on Revelation chapter 19, where the fourth angel of the seven last angels is described (Revelation 19:17). This arrangement in Revelation corresponded to the vision Jesus promised, revealing a profound connection between John’s Gospel and Revelation.

Understanding Revelation: A Chiastic Approach

The Book of Revelation presents a complex structure that can be understood through various literary devices, including chiastic arrangements. This approach reveals deeper connections and meanings within the text.

The Fourth Angel and the Heavens Opened

In Revelation 19:11-13, John describes a vision of heaven opening, revealing a striking figure:

“Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God.” (Revelation 19:11-13)

This description is central to the chiastic arrangement of angels in Revelation. The figure on the white horse is identified as Jesus Christ, the Word of God. This vision echoes Jacob’s encounter with God at Peniel in Genesis 32, where Jacob saw the face of God (Genesis 32:30).

Chiastic Structure in Revelation

The chiastic structure in Revelation becomes apparent when examining the arrangement of angels and their actions:

• Two angels in heaven, level with the sun, casting things to earth (Revelation 8:7)
• Two angels descending from heaven to midheaven (Revelation 10:1)
• Central figure (Jesus) revealed

This structure forms a symbolic ladder, reminiscent of Jacob’s ladder in Genesis 28, with angels ascending and descending (Genesis 28:12).

Parallel and Typological Elements

While working on the chiastic structure, researchers noticed parallel elements that didn’t fit the chiastic pattern. These were compiled separately, leading to the creation of a parallel chart.

The seven trumpets and the falling city in Revelation also present a typological connection to the story of Jericho in the Old Testament (Joshua 6:20).

Historical Perspective

Interestingly, early Church Fathers had already identified many of these structural and typological elements in Revelation. This highlights the importance of studying historical interpretations alongside modern analysis.

The Battle of Jericho and Revelation

The parallels between the Battle of Jericho and elements in Revelation provide insight into the book’s symbolism and structure. This connection demonstrates the intricate ways in which Old Testament narratives inform the imagery and themes of Revelation.

Reading Revelation: A Multifaceted Approach

To fully grasp the message of Revelation, one must consider:

• Chiastic structures
• Parallel elements
• Typological connections
• Historical interpretations

This comprehensive approach allows for a deeper understanding of the book’s complex symbolism and prophetic message.

John’s Great Vision of the Seve Last Angels

Revelation 17:1-22:6

X. Revelation 19:11,16

             C. Revelation 18:2           C’. Revelation 19:17-18, 20

           B. Revelation 18:1-3                                                                              B’. Revelation 20:1-3

         A. Revelation 17:1-3, 8                                                                                                                   A’. Revelation 21:9-10

X. Revelation 19:11, 16
“Now I saw heaven opened and behold, a white horse, and He who sat upon it is called Faithful and True, and in righteousness He judges and makes war… and on His thigh He has a name written, King of Kings and Lord of Lords.”

C. Revelation 18:21
“And one mighty angel took up a stone like a great millstone and threw it into the sea, saying, ‘Thus with violence shall Babylon the great city be hurled down.'”

C’. Revelation 19:17-18, 20
“And I saw one angel standing in the sun who speaks in a ‘great’ voice of judgment upon ‘mighty’ men. ‘And the beast and the false prophet were hurled down into the lake of fire.'”

B. Revelation 18:1-3
“After these things I saw another angel descending from heaven, having great authority. Fallen Babylon is made a ‘dwelling place for demons and a prison for every unclean spirit… because all the nations have drunk the wine of her wrath.'”

B’. Revelation 20:1-3
“And I saw an angel descending from heaven having the key of the abyss and a great chain… the devil… [it] bound, and threw him into the abyss… deceive the nations.“

A. Revelation 17:1-3, 8
“Then one of the seven angels who had the seven bowls spoke with me, saying, ‘Come, I will show you the judgment of the great harlot… and he led me away in the Spirit into the wilderness.’ The angel speaks of the beast ‘ascending.’“

A’. Revelation 21:9-10
“Then one of the seven angels who had the seven bowls full of the seven last plagues spoke with me, saying, ‘Come, I will show you the bride, the Lamb’s wife.’ And he led me away in the Spirit to a great and high mountain. The angel shows the holy city ‘descending.'”

The Revelation of John: A Chiastic Structure Unveiled

Introduction to the Commentary

Peter Lightheart’s recent two-volume commentary on Revelation has garnered attention for its recognition of the profound correspondence between John’s Gospel and the Book of Revelation, as identified by Warren Gage. This acknowledgment by respected scholars like Lightheart, who collaborates with Warren in lectures, underscores the significance and validity of this interpretative approach. It’s not merely a fringe theory but a perspective gaining traction in academic circles.

The Chiastic Structure: Chapters 17 to 21

The passage from Revelation 17 to 21 forms a unified chiastic structure, a literary device where ideas are presented and then repeated in reverse order, with a central focus. In this case, the structure centers around the vision of Christ as the faithful and true judge.

1. The Seventh and First Angels (Revelation 17:1-3 and 21:9-10)
   • Both angels possess the seven bowls, symbolizing God’s judgment (Revelation 15:7).
   • They use identical language, inviting John to “come” and witness visions (Revelation 17:1; 21:9).
   • The first angel shows the judgment of the great harlot, while the last reveals the bride (Revelation 17:1; 21:2).
   • Both lead John away “in the spirit,” indicating a spiritual journey or vision (Revelation 17:3; 21:10).
   • The visions contrast starkly: the beast ascending (representing evil) vs. the holy city descending (representing God’s kingdom) (Revelation 17:8; 21:2).
2. The Sixth and Second Angels (Revelation 18:1-3 and 20:1-3)
   • These angels descend from heaven, signifying divine intervention (Revelation 18:1; 20:1).
   • One comes to a wilderness, symbolizing desolation, while the other approaches a high mountain, often associated with divine revelation in biblical imagery (Revelation 18:2; 20:1).
   • They pronounce significant judgments: the fall of Babylon (representing worldly power) (Revelation 18:2) and the binding of Satan (Revelation 20:2).
3. The Fifth and Third Angels (Revelation 18:21 and 19:17-20)
   • Described as “mighty angels,” emphasizing their power and authority (Revelation 18:21; 19:17).
   • They pronounce judgments from mid-heaven, a position between earth and God’s throne (Revelation 19:17).
   • One angel hurls down Babylon, symbolizing the destruction of earthly powers (Revelation 18:21).
   • The other announces judgment on the beast and false prophet, representing the defeat of evil spiritual forces (Revelation 19:20).
4. The Central Vision: The Fourth Angel (Revelation 19:11-16)
   • This central vision is the focal point of the chiastic structure.
   • John sees heaven opened, indicating a direct revelation from God (Revelation 19:11).
   • Christ appears on a white horse, symbolizing victory and purity (Revelation 19:11).
   • He is called “faithful and true,” emphasizing his trustworthiness and authenticity (Revelation 19:11).
   • His role as a righteous judge and warrior is highlighted (Revelation 19:11-16).
   • The name “King of Kings and Lord of Lords” is written on his thigh, declaring his supreme authority (Revelation 19:16).

The Significance of Christ’s Thigh

The vision of Christ with a name written on his thigh connects to the Old Testament story of Jacob wrestling with God (Genesis 32:22-32). This allusion is rich in meaning:

1. Jacob’s wrestling resulted in a weakened thigh, but Christ’s thigh bears his title, showing strength. (Genesis 32:25)
2. The name on the thigh represents Christ as the true Israel, who wrestled not with an angel but with the will of God in the Garden of Gethsemane. (Matthew 26:39)
3. Christ’s wrestling in Gethsemane (the word “agony” in Greek relates to wrestling) was for humanity’s sake, resolving to drink the cup of God’s wrath. (Luke 22:42)
4. The Jewish custom of not eating the sinew of the thigh (Genesis 32:32) is contrasted with Christ’s strength, possibly symbolizing the refusal of some to accept his kingship. (Genesis 32:32)

This chiastic structure serves multiple purposes:

1. It reveals the central message of Revelation: Christ’s ultimate triumph and righteous judgment. (Revelation 19:11-16)
2. It creates a longing in the reader for a leader who embodies the qualities of faithfulness, truth, and righteousness. (Revelation 3:14)
3. It contrasts earthly, corrupt power (Babylon, the beast) with divine, righteous authority (Christ). (Revelation 17:5; Revelation 19:16)
4. It demonstrates the intricate literary design of Revelation, suggesting careful composition rather than a haphazard collection of visions. (Revelation 1:1)

By understanding this structure, readers can better grasp the overall message of hope and divine sovereignty in the midst of apparent chaos and evil that Revelation conveys.

The Revelation of Jesus Christ: Unveiling Scripture’s Deeper Meaning

This seminar explores the profound connections within the book of Revelation and its relationship to other biblical texts. The speaker emphasizes the importance of understanding Revelation as a revelation of Jesus Christ, providing insight into His nature and purpose. (Revelation 1:1)

Chiastic Structure and Biblical Interpretation

The seminar introduces the concept of chiastic structure in biblical writing. This literary device involves a symmetrical pattern where ideas are presented and then repeated in reverse order, with a central focus point. The mathematical representation of a chiasm is described as a helix or spiral, with the interweaving of multiple texts forming a double helix structure. This pattern is likened to DNA, suggesting a divine fingerprint in the Scripture’s composition.

The speaker notes:

“The mathematics of it is imitating the DNA of life. John says, I wrote these things about these signs that you might see and believe. And in Christ have life in his name.” (John 20:31)

This observation is presented as a powerful refutation of skeptics and critics of the faith, demonstrating the intricate design within Scripture.

Connecting Revelation with Other Biblical Texts

The seminar encourages participants to read Revelation alongside the Gospel of John, highlighting how these texts complement each other. Additionally, the speaker hints at connections between seemingly unrelated biblical stories and themes:

“Because as we talk about the woman at the well, the woman caught in adultery, I want you to be thinking, who is mystery lady Babylon? Because we need to answer that question the last weekend of this month. And when you see her, you will marvel.” (Revelation 17:5)

This approach suggests a deeper, interconnected meaning throughout Scripture that becomes apparent when viewed through the lens of Revelation.

The Importance of Continued Study and Application

The speaker emphasizes that this intensive study should not replace regular church attendance and encourages participants to apply their newfound knowledge:

“I pray that the word of God that is implanted within us would grow and mature and that we wouldn’t just know you in some intellectual way, but Lord, we would have a real relationship that changes us and moves us and energizes us to want to take what we know to be true and to share it with others.” (James 1:22-25)

The seminar concludes with a reminder of the blessings promised to those who read and study the book of Revelation, particularly in gaining a clearer understanding of who Jesus is. (Revelation 1:3)

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