The Revelation Project – Day 4 Mary Magdalene

The article “The Revelation Project – Day 4: Mary Magdalene” explores the significance of Mary Magdalene in the context of the Gospel of John and the Book of Revelation. Presented by Dr. Chip Bennett and Dr. Warren Gage, this session focuses on understanding the roles of women in John’s writings, particularly Mary Magdalene, whose story is intertwined with themes of redemption and revelation.

The discussion highlights Mary as a pivotal figure, emphasizing her transformation from being possessed by demons to becoming a devoted follower of Christ. This transformation serves as a metaphor for the broader themes of forgiveness and love in the Christian faith. The speakers draw parallels between Mary’s experiences and key biblical events, such as the resurrection, illustrating how her story contributes to understanding the identity of Lady Babylon in Revelation.

Additionally, the article encourages readers to expand their perspectives on scripture, suggesting that traditional interpretations may limit deeper meanings. Through interactive exercises and metaphorical illustrations, the session invites participants to think “outside the box” in their approach to biblical texts, particularly in understanding the connections between the Old and New Testaments.

Overall, the article presents a rich theological exploration of Mary Magdalene’s significance, urging a reevaluation of preconceived notions about scripture and its teachings.

Speakers: Dr. Chip Bennett and Dr. Warren Gage

Here is the conversation:

Understanding the Women in John’s Writings

As we delve into the Revelation project, it’s crucial to examine the three women depicted in John’s writings. We’ve already explored the woman at the well and the woman caught in adultery. Tonight, we’ll focus on Mary Magdalene. This study is essential for comprehending the identity of Lady Babylon in Revelation and how John has interwoven these narratives.

Mary Magdalene: A Key to Understanding Revelation

The Story of Mary Magdalene
“My Beloved has gone to his garden, to his beds of spices.” Song of Songs 6:2 Reading: Luke 8:1-3, 23:50-56; John 19:39-20:18

Our in-depth look at Mary Magdalene will provide valuable insights into John’s portrayal of women (Luke 8:1-3). This examination is crucial for grasping the full meaning of Lady Babylon in Revelation (Revelation 17:1-5). By understanding these connections, we’ll gain a new perspective on how John has structured his writings.

The Revelation of Jesus Christ

In the coming sessions, we’ll spend considerable time exploring Revelation, including the concept of the great city (Revelation 21:2). This study promises to offer a fresh and surprising view of Revelation, emphasizing its true nature as the revelation of Jesus Christ (Revelation 1:1).

Interactive Exercise: Thinking Outside the Box

To illustrate a point, let’s consider a familiar puzzle. Imagine nine dots arranged in a 3×3 grid on a sheet of paper.

The challenge is to connect all dots using only three straight lines without lifting your pen. Many people struggle with this puzzle because they unconsciously constrain themselves to the imaginary square formed by the dots.

The solution requires thinking outside the perceived boundaries. By extending the lines beyond the dots’ perimeter, it’s possible to connect all nine dots with just three lines. This exercise demonstrates how our preconceptions can limit our problem-solving abilities.

This puzzle serves as a metaphor for our approach to understanding scripture. Often, we constrain our interpretations within familiar boundaries, potentially missing deeper meanings and connections. As we study Revelation and John’s writings, we’ll need to be open to new perspectives and ways of thinking that may challenge our preconceptions.

Understanding Scripture: Expanding Our Perspective

When approaching scripture, we often find ourselves constrained by our worldly perspective. Our understanding is limited by the boxes we’ve created, shaped by watches, calendars, and our perception of time. However, scripture and the Lord operate outside these constraints.

Biblical Visions and Angelic Interactions

In Genesis, we encounter Jacob’s vision of angels ascending and descending (Genesis 28:12). Similarly, the book of Revelation presents a ladder with Jesus at the top and seven angels moving up and down (Revelation 1:20). These passages challenge our conventional thinking, introducing the concept of angels as ministering spirits (Hebrews 1:14). They carry out God’s commands, provide strength to His people, and report back to Him.

Hebrews 13 reminds us that we may have “entertained angels unaware” (Hebrews 13:2). Even in Jesus’ ministry, we find instances of angels ministering to and strengthening Him (Matthew 4:11; Luke 22:43). These examples encourage us to open our minds to the possibility that God is constantly at work in ways we cannot see. As God’s children, we may have angels ascending and descending upon us without our knowledge.

Temptation of Jesus: A Different Perspective

The temptation of Jesus in Matthew 4 and Luke 4 provides another example of thinking beyond our usual categories (Matthew 4:1-11; Luke 4:1-13). When the devil tempts a hungry Jesus to turn stones into bread, it challenges our understanding of God’s provision. We might struggle to comprehend why God would allow Jesus to face hunger when He could easily provide bread.

However, this situation reveals that God’s ways are not always aligned with our worldly expectations (Isaiah 55:8-9). Sometimes, He may present us with “stones” rather than “bread,” calling us to live by His word rather than immediate physical comfort (Matthew 4:4).

Rethinking Retirement

Our perspective on retirement often focuses on financial security and personal fulfillment. However, what if we viewed retirement as an opportunity for full-time ministry and service to the Lord? This shift in thinking aligns with Paul’s teaching in Colossians to “seek those things that are above, not on things that are on the earth” (Colossians 3:2).

This doesn’t mean we can’t enjoy earthly pleasures, but it encourages us to expand our vision beyond worldly constraints. By doing so, we can better understand and align ourselves with God’s perspective as revealed in scripture.

Expanding Our Understanding: Mary Magdalene and the Book of Revelation

This evening, we aim to challenge and expand our preconceptions about the Bible, particularly focusing on Mary Magdalene and the book of Revelation. By examining Mary’s life through three distinct frames, we hope to prepare you for a fresh perspective on Revelation, allowing it to transcend traditional interpretations.

Frame 1: Mary Magdalene’s Background

Mary Magdalene is arguably the most honored woman in the New Testament, rivaling figures like Rahab or the Virgin Mary. Her story challenges us to look beyond the physical constraints of this world.

Introduced in Luke 8, Mary was from Magdala on the Sea of Galilee. She supported Jesus’ ministry financially, along with other noble women, and listened to His public teachings. Mark 16 reveals that Mary had struggled with severe demonic possession – seven demons, which Jesus described as the worst kind (Mark 16:9).

While we don’t have a specific account of Mary’s salvation, we know that Jesus freed her from these demons. This profound forgiveness led to her deep love for Christ, illustrating the principle that those forgiven much, love much (Luke 7:47). Mary’s story encourages us to reflect on the depth of our own forgiveness and, consequently, our capacity to love the Savior.

The Importance of Imagination in Faith

Our limited perspective often hinders our understanding of spiritual truths. For instance, when consulting a financial planner, we focus on having enough resources until death. However, Jesus spoke of treasure in heaven (Matthew 6:20), a concept that requires us to expand our imagination beyond earthly constraints.

Similarly, to truly grasp the book of Revelation, we must develop new categories of imagination. John, the author of Revelation, crafted the book to recreate our imagination, enabling us to comprehend its deeper meanings. Unfortunately, many interpretations have been limited by attempts to define Revelation within worldly parameters, potentially missing its true essence.

As we delve into Mary Magdalene’s story through these three frames, we’ll see how her experiences can help us develop the imaginative capacity needed to approach Revelation with fresh eyes. This approach will allow us to see beyond the obvious and discover truths that have been present in the text all along.

The Heavenly Dimension and Mary’s Role in the Gospels

There exists another dimension beyond our physical world, where angels ascend and descend (John 1:51). In the book of Revelation, these celestial beings pour out judgment upon the earth (Revelation 16:1). John, in his vision, is caught up to heaven (Revelation 4:1), highlighting the significant interaction between the earthly and heavenly realms. In ancient times, heaven was a well-known concept, with maps detailing its layout, including streets that could be discerned from biblical descriptions. This concrete understanding of heaven has been lost in modern times, and it is crucial to recapture it.

Frame Two: Mary’s Presence at Key Gospel Events

Mary appears prominently at two pivotal moments in the gospel narrative: the crucifixion and the resurrection. During the crucifixion, she stood at a respectable distance along with other women, witnessing the events unfold (John 19:25). She was present for Jesus’ hasty burial, observing Joseph wrap the body in linen strips and place it in a rock-hewn tomb (Mark 15:40-46).

The Significance of the Tomb

Luke’s gospel provides specific details about the tomb, noting that it was carved out of rock and that no man had previously been laid in it (Luke 23:53). These details are not superfluous; they carry important symbolism. The description of the tomb as one where “no man had lain” uses language reminiscent of virginity, prompting readers to draw connections between this virgin tomb and other significant elements of the gospel narrative.

Mary’s Grief and Faith

Following the burial, Mary was left utterly broken, struggling to comprehend a world without Jesus (John 20:13). The church experienced a similar darkness for three days (Matthew 27:62-66). Despite her grief, Mary observed the Sabbath, indicating a slender thread of faith that remained intact (Luke 23:56).

The Morning of the Resurrection

On the third day, Mary rose early to buy spices and anoint Jesus’ body properly (Mark 16:1). As she and her companions approached the tomb, they wondered who would roll away the large stone sealing the entrance (Mark 16:3). To their surprise, they found the stone already moved and the tomb empty (Matthew 28:2).

Angelic Messengers and Good News

Angels appeared, announcing the good news of Jesus’ resurrection (Luke 24:4-6). This scene echoes other biblical narratives where heavenly messengers bring tidings of joy. However, in their heartbreak, Mary and the others struggled to accept this news, still bound by their earthly perspectives (John 20:9).

The Disciples’ Reaction

Mary ran to inform the disciples, who initially doubted her account (Luke 24:11). However, Peter and John reacted differently upon hearing her description of the angels’ appearance. The Greek word “ostripe,” used to describe the angels’ sparkling clothing, triggered a memory for Peter and John, who had witnessed Jesus’ transfiguration and seen him in similar attire (Matthew 17:2).

The Empty Tomb and Belief

Peter and John rushed to the tomb, followed by Mary (John 20:3). Upon seeing the grave clothes and the carefully folded face cloth, the disciples began to believe (John 20:6-8). The specific arrangement of these items held particular significance, prompting their faith in the resurrection.

This account preserves the key elements of the original text, maintaining the focus on Mary’s role, the heavenly dimension, and the disciples’ journey to belief, while improving readability and structure.

The Resurrection Morning: A Profound Encounter

The Lord had been preparing for this moment during the three years he lived with his disciples. His unique way of folding cloth was distinctive, much like how some people have their own special ways of doing things. For instance, a mother might fold napkins in a particular manner that becomes a cherished memory after her passing.

Jesus’ distinctive cloth-folding was more than a habit; it was a sign. When Peter and John saw the grave clothes, they believed (John 20:6-8). They then returned home, but Mary Magdalene remained, weeping at the tomb. Unbeknownst to her, she was about to witness the most extraordinary vision in the Bible, a privilege not granted to Peter or John.

The Nature of Grief

Mary waited at the tomb’s entrance, overcome with sorrow. Grief, as those who have lost loved ones know, comes in waves. It’s a process of adjusting to a new, unwanted reality. This oscillation between denial and acceptance is similar to the waves of childbirth, a comparison Jesus himself made when speaking to his disciples about their upcoming separation (John 16:21).

He had told them, “You will experience sorrow like a woman when her hour comes. But when the child is born, she forgets the sorrow for the joy that a child has been born into the world” (John 16:21). Mary, in her grief, had no idea she was about to encounter the risen Jesus.

A Vision of Angels

Picture Mary, her eyes misty with tears, her face disheveled, her body weary from three nights of anguish. In a posture of humility, she stooped to look into the tomb. There, she saw a vision of angels who repeated the news of Jesus’ resurrection (John 20:12-13). In her exhausted state, she might have wondered if she was hallucinating.

The Gardener

Then, a voice came from behind her. Jesus had been waiting to see her arrive, and there’s a profound reason for this. On the morning of his resurrection, Jesus likely examined the marks left on his body. His back was healed, the crown of thorns gone, but there was one wound he had no human memory of – the pierced side. This wound, inflicted after his death, held special significance (John 19:34).

Just as Adam recognized his wound and knew it signified the creation of Eve (Genesis 2:23), Jesus understood that this wound represented the preparation of his bride, the Church. He waited, eager to see Mary’s face, much like soldiers returning from war or travelers reuniting with loved ones.

A Profound Recognition

Mary, still searching for a corpse, turned to see someone standing – the posture of life. She assumed he was the gardener, a detail John includes not as a mere aside, but as a significant allusion to Jesus as the new Adam.

Jesus addressed her as “Woman,” a term loaded with meaning (John 20:15), before calling her by name, “Mary.” This sequence is important – he knew her in her essence as a woman, but then called her by her personal name. At the sound of her name, Mary recognized his voice (John 10:3).

“Rabboni,” she exclaimed, meaning “my teacher” (John 20:16). In that moment, she realized he saw her face, and she understood that he would never be taken from her again in the same way. This encounter beautifully symmetrical, echoing themes from creation to redemption.

The Symmetry of Jesus’ Life: Birth and Resurrection Narratives

The life of Jesus exhibits a beautiful symmetry, particularly evident in the birth and resurrection narratives. This symmetry is often indicated by a literary device known as chiasm, which creates an envelope effect or inclusio.

Birth Narrative and Resurrection Narrative Parallels

1. Key Figures:
   • Birth: Mary of Nazareth and Joseph of Bethlehem (Luke 1:26-38; Matthew 1:18-25)
   • Resurrection: Joseph of Arimathea and Mary Magdalene (Matthew 27:57-61; John 20:1-18)

   The deliberate use of these names is significant, as in ancient times, names were considered prophetic.

2. Miraculous Events:
   • Birth: Virginal conception (Luke 1:34-35)
   • Resurrection: Empty tomb where no man had lain (Luke 24:1-3)
3. Labor and Grief:
   • Birth: Mary experiences labor pains (John 16:21)
   • Resurrection: Mary’s grief imitates labor pains (John 20:11-13)
4. Joy Overcoming Sorrow:
   • Birth: Mary’s joy after giving birth (Luke 2:10-11)
   • Resurrection: Mary’s joy upon seeing the risen Lord (John 20:16)
5. Gifts and Burial Spices:
   • Birth: Wise men bring frankincense and myrrh (Matthew 2:11)
   • Resurrection: Joseph and Nicodemus bring myrrh and aloes (John 19:39-40)
6. Wrapping of Jesus’ Body:
   • Birth: Infant Jesus wrapped in swaddling bands (Luke 2:7)
   • Resurrection: Jesus’ body wrapped in linen strips (John 19:40)

The Sign to the Shepherds

The sign given to the shepherds was not just the swaddling bands, but specifically Jesus lying in a manger. This detail is significant because:

• Mangers in Syro-Palestine were made of hollowed-out limestone blocks
• The makeshift crib resembled an ossuary or sarcophagus
• Jesus appeared dead but was alive (Luke 24:5-6)

Parallels in the Resurrection Narrative

• Disciples as shepherds appointed by Christ (John 21:15-17)
• The grave clothes as a sign reminiscent of the shepherds’ vision (John 20:6-7)
• Peter and John’s restoration through this sign (John 21:15-17)

The Restoration of Peter

• Luke’s account: Peter sees the grave clothes at the tomb (Luke 24:12)
• John’s account (Chapter 21): Jesus restores Peter at the Sea of Tiberias (John 21:15-19)

The Christmas narrative embeds the full gospel of Jesus’ death, burial, and resurrection. This chiastic structure requires reading the entire narrative as an organic whole, rather than linearly.

Introduction to Video Presentation

We are about to present a series of recorded videos that hold significant power. These videos will be further discussed in upcoming sessions on the following days. As we dim the lights, we invite you to pay close attention to the content.

The first video focuses on a single frame from Mary’s life, as depicted in the Gospel of Luke. This particular frame is crucial to observe, as it lays the foundation for understanding other elements, including those in the Book of Revelation. Our approach aims to reorient your perspective on Revelation.

Many attendees come to this seminar with preconceived notions about Revelation, influenced by various books and sources. Our goal is to gently guide you towards a different viewpoint. Simply telling you something different would likely be met with skepticism, which is why we have chosen this visual method of presentation.

As we prepare to view the video, we kindly request that the lights be dimmed to enhance the viewing experience.

Jesus’ Birth and Resurrection: A Prophetic Parallel

In a Bethlehem cave used as a stable, Jesus, the son of God, was born (Luke 2:7). An angel announced the Savior’s birth to nearby shepherds, providing a sign: “You will find a child wrapped in swaddling bands and lying in a manger” (Luke 2:12).

The Significance of the Manger

In Israel, all newborns were wrapped in comforting swaddling bands, resembling small mummies. However, this child was uniquely placed in a manger for a crib (Luke 2:7). Mangers in Israel were carved from stone, giving the appearance of a small stone coffin. As the shepherds approached, they found a child wrapped like a mummy, lying in what looked like a stone coffin. Despite the appearance of death, the child was alive, foreshadowing his future conquest over death through resurrection power (Romans 6:9).

Bethlehem: The House of Bread

The manger, a place of feeding, held deeper symbolism. Bethlehem, meaning “house of bread,” was where this child lay (Micah 5:2). He would later offer himself as the bread of life, allowing his body to be broken on the cross for people’s sins to give them eternal life (John 6:51).

The Birth Narrative

God arranged Jesus’ entire birth to beautifully foretell his resurrection:

• Jesus was conceived by the Holy Spirit in a virgin womb (Matthew 1:20).
• Mary’s labor sorrow turned to joy when Jesus was born (John 16:21).
• Mary wrapped Jesus in swaddling bands and laid him in a stone manger (Luke 2:7).
• Angels announced the good news of peace on earth (Luke 2:14).
• Shepherds hastened to see the sign of the Savior (Luke 2:15).
• Wise men from the east prepared gifts of gold and burial spices (frankincense and myrrh) (Matthew 2:11).

The Resurrection Parallel

The resurrection story mirrors the birth narrative:

• Jesus was prepared for burial in a virginal tomb (Matthew 27:60).
• Joseph of Arimathea wrapped Jesus in burial bands and placed him in a stone tomb (Mark 15:46).
• After three days, Jesus emerged from the virgin tomb (Matthew 28:6).
• Mary Magdalene’s sorrow turned to joy (John 20:16).
• Angels announced the good news of the resurrection and peace between earth and heaven (Matthew 28:5-6).
• Peter and John, the chosen shepherds of God’s people, ran to the tomb (John 20:3-4).
• They saw the sign: Jesus’ burial bands lying in the empty tomb (John 20:6-7).

The parallel between Jesus’ birth and resurrection serves as a powerful testament to his triumph over death and the offer of everlasting life to all (John 3:16).

[End of Video]

The Correspondence Between Adam and Jesus: A Deeper Look

In exploring the parallels between Adam and Jesus, we uncover a profound biblical pattern that enhances our understanding of Scripture. This correspondence is not merely coincidental but represents a deliberate design that helps us interpret complex biblical texts, particularly when examining the connections between the Gospel of John and the Book of Revelation.

Adam’s Creation and Role in Detail:

• Divine Fatherhood: God was Adam’s sole father, creating him directly without human intermediaries (Genesis 1:26-27). This unique relationship sets Adam apart as the first human.
• Life-Filled Being: Adam received the breath of life directly from God (Genesis 2:7), making him a living soul. This divine animation emphasizes Adam’s special status in creation.
• The Need for Companionship: God declared it was not good for Adam to be alone (Genesis 2:18), highlighting the importance of relationship in the divine plan.
• Naming the Animals: As Adam named the animals (Genesis 2:19-20), he likely became aware of his unique position and the absence of a suitable companion. This process underscores Adam’s authority and the intentional design behind Eve’s creation.
• Initial Sinlessness: Before Genesis 3, Adam existed in a state of sinless innocence, in perfect communion with God (Genesis 2:25).
• The Necessity of Partnership: Adam needed a woman to fully accomplish God’s commands, particularly the mandate to be fruitful, multiply, and have dominion over the earth (Genesis 1:28).

The Creation of Eve: A Figurative Foreshadowing

1. The Deep Sleep: God caused a “deep sleep” to fall upon Adam (Genesis 2:21). In Hebrew, this sleep is described as death-like, foreshadowing Christ’s death.
2. The Wounded Side: While Adam was in this death-like state, God opened his side. This action, performed on a sinless Adam, prefigures the piercing of Jesus’ side on the cross.
3. Woman from Man’s Substance: Eve was created from Adam’s rib or side (Genesis 2:22), symbolizing the intimate connection between man and woman, and foreshadowing the Church’s birth from Christ’s side.
4. Divine Healing: God closed up Adam’s flesh, healing the wound, which parallels Christ’s resurrection and the healing of His wounds.
5. Awakening to the Bride: Adam awoke to find Eve, his perfect companion, mirroring Christ’s resurrection and presentation of the Church as His bride.
6. The Naming of Woman: Adam’s declaration, “This is now bone of my bones and flesh of my flesh; she shall be called ‘woman'” (Genesis 2:23), establishes the unique relationship between man and woman, foreshadowing Christ’s relationship with the Church.

Jesus as the New Adam: Fulfillment and Expansion

1. Divine Sonship: Jesus, like Adam, has God as His only father, emphasizing His divine nature (John 1:14).
2. The Source of Life: Jesus is not just filled with life but is the source of life itself (John 1:4), expanding on Adam’s life-filled status.
3. The Bridegroom Seeking His Bride: Jesus comes to seek a bride, which is humanity or more specifically, the Church (John 3:29, Ephesians 5:25-27).
4. Perfect Sinlessness: Jesus remained sinless throughout His life, fulfilling what Adam could not (Hebrews 4:15).
5. Partnership with the Church: Just as Adam needed Eve, Jesus works through the Church to accomplish God’s purposes on earth (Matthew 28:19-20).
6. The Death on the Cross: Jesus’ crucifixion parallels Adam’s deep sleep, but with far-reaching redemptive consequences.
7. The Pierced Side: John 19:34 describes Jesus’ side being pierced, echoing the opening of Adam’s side but with profound spiritual significance.
8. Birth of the Church: Symbolically, the Church is born from Christ’s wounded side, as water and blood flowed out, representing cleansing and redemption.
9. Resurrection and Presentation: Jesus’ resurrection mirrors Adam’s awakening, but with the power to present a purified bride, the Church, to Himself.

This detailed correspondence between Adam and Jesus demonstrates the intricate design of biblical narratives. It reveals how events in the Old Testament often foreshadow and find their fulfillment in the New Testament, particularly in the person and work of Jesus Christ. This pattern of correspondence provides a key to understanding complex biblical books like Revelation, encouraging readers to look for similar connections and symbolic representations throughout Scripture.

By recognizing these parallels, we gain a deeper appreciation for the unity of the biblical message and the richness of its symbolism. This approach invites us to read Scripture not just linearly, but also with an eye for thematic connections and symbolic fulfillments across different eras of biblical history.

The Creation of Christ’s Bride

In the biblical narrative, we see a parallel between Adam and Jesus Christ. After God created Adam, Moses notes, “For this reason, a man will leave his father and mother and be joined to his wife” (Genesis 2:24). This statement foreshadows Christ’s journey.

Jesus, often referred to as the new Adam, was filled with life and without sin, just as Adam was initially. However, like Adam, it was not good for Jesus to be alone (Genesis 2:18). Despite being born under the law as a human male (Galatians 4:4), Jesus, in his perfection, still required a bride. For an infinite God-man, this bride would be a community of countless individuals.

The Incarnation and Sacrifice

The Word, eternally with God, took on flesh in the form of Jesus (John 1:14). He left his heavenly Father and, on the cross, entrusted his earthly mother to John the Beloved (John 19:26-27). This act prepared him for the presentation of his bride. On the cross, God brought upon Jesus the sleep of death (Genesis 2:21). Despite the shame and suffering, Jesus endured it with joy, anticipating the fulfillment of his purpose (Hebrews 12:2).

The evangelists recreate the scene of Eden at the climax of the gospel. The cross becomes a symbolic tree in the midst of the gardens – Gethsemane and the garden of the tomb. For Jesus, it was a tree of knowledge where he, who knew no sin, became sin (2 Corinthians 5:21). He experienced the wrath of God justly due for our transgressions (Isaiah 53:5). This tree bore Eucharistic fruit – his body and blood – and for believers, it transforms into the tree of life (Revelation 22:2).

The New Adam and Eve

After his resurrection, Jesus appears to Mary in the garden, calling her “woman” – the same noble name Adam gave his bride (John 20:15). While Mary herself is not the bride, she represents the new Eve in this symbolic drama. Jesus, as the new Adam, restores the fellowship between God and humanity in the garden (Colossians 1:20). He gives back the paradise that was lost, declaring that there is no need for tears (Revelation 21:4).

Through his death and resurrection, Jesus makes all things new (Revelation 21:5). The community of faith becomes the bride of Christ (Ephesians 5:25-27), with the covenant of salvation serving as a betrothal covenant. This narrative illustrates the profound love and sacrifice of Christ for his church, emphasizing the restoration of the relationship between God and humanity that was broken in Eden (Romans 5:10).

Frame Three: Expanding Horizons and Divine Connections

This section explores the intricate connections within the Bible, demonstrating the divine nature of its composition. The speakers emphasize the importance of understanding these connections to fully appreciate the revelation of Jesus Christ.

The Word of God: A Divine Mind at Work

The speaker highlights the meticulous nature of the Bible’s construction, pointing out that it’s not merely about stating that it’s the word of God, but about studying it deeply to recognize the impossibility of human authorship alone. For instance, the connection between Genesis and John’s Gospel requires a divine mind, as no human writer of Genesis could have foreseen the events described in John.

This concept aligns with 2 Timothy 3:16-17, which states: “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.”

New Horizons and Perspectives

This frame aims to teach new ways of thinking and dreaming, expanding horizons beyond the fear of sin or death. It promises to reveal how heaven and earth are connected, offering a powerful new perspective on biblical understanding. This idea resonates with Colossians 3:2, which urges believers to “Set your minds on things above, not on earthly things.”

The Centrality of the Cross

The evangelists use framing devices on either side of the cross to emphasize its centrality in the Bible. Approximately 18 such devices have been cataloged, showing chiastic figures that point to the cross as the focal point. The cross is described as:

• The center of the Bible
• The vanishing point
• The singularity

Everything in the Bible converges on the cross. This concept is supported by 1 Corinthians 1:18, which states: “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”

The Priesthood of Aaron and the New Covenant

One framing device illustrates how the Aaronic priesthood is replaced:

• The book of Hebrews states that the Aaronic priesthood is finished.
• A better priesthood is established based on Christ’s sacrifice, not animal sacrifices.
• This new covenant is described as “better” in every way.

Hebrews 7:11-12 explains this transition: “If perfection could have been attained through the Levitical priesthood—and indeed the law given to the people established that priesthood—why was there still need for another priest to come, one in the order of Melchizedek, not in the order of Aaron? For when the priesthood is changed, the law must be changed also.”

The Trial of Jesus and the End of the Aaronic Priesthood

The high priest Caiaphas’s actions during Jesus’ trial symbolize the end of the Aaronic priesthood:

• Caiaphas adjures Jesus under oath. (Matthew 26:63)
• Jesus is charged with blasphemy. (Matthew 26:65)
• Caiaphas tears his robe, symbolically divesting the Aaronic priesthood. (Matthew 26:65)

This event is recorded in Matthew 26:65: “Then the high priest tore his clothes and said, ‘He has spoken blasphemy! Why do we need any more witnesses? Look, now you have heard the blasphemy.'”

The Temple Veil and the New Temple

The tearing of the temple veil signifies the end of the old system:

• God tears the temple veil after Jesus’ death (Matthew 27:51).
• This act represents the removal of separation between God and man. (Hebrews 10:19-20)
• Jesus, as the new temple, is raised on the morning of the resurrection. (John 20:1-18)

Jesus’ words in John 2:19 foreshadow this: “Jesus answered them, ‘Destroy this temple, and I will raise it again in three days.'”

John’s Gospel: A Walk Through the Temple

The structure of John’s Gospel is presented as a journey through the temple or tabernacle:

• Jesus “tabernacled” among us (John 1:14), using the Greek word “skene” derived from the Hebrew “shikan” or “shikina.”
• The gospel shows how Jesus fulfills every item in the tabernacle. (Hebrews 9:11-12)
• The climactic vision is the Ark of the Covenant. (Revelation 11:19)

The speaker concludes by promising to reveal the location of the Ark of the Covenant, which disappeared during Jeremiah’s time, in the upcoming discussion. This mystery has intrigued biblical scholars and archaeologists for centuries, as the Ark’s whereabouts remain unknown since its disappearance around the time of the Babylonian conquest of Jerusalem in 586 BC.

The Resurrection Account in John’s Gospel

John’s Gospel provides a unique perspective on the events following Jesus’ resurrection, building upon the accounts in other Gospels. The narrative focuses on Mary Magdalene’s experience at the tomb and her encounter with the risen Christ, as recorded in John 20:1-18.

Mary’s Discovery and the Disciples’ Response

On the first day of the week, Mary Magdalene visited Jesus’ tomb early in the morning while it was still dark. She discovered that the stone had been removed from the entrance. Alarmed, she ran to inform Simon Peter and the disciple whom Jesus loved, saying, “They have taken the Lord out of the tomb, and we do not know where they have laid him” (John 20:1-2).

Peter and the other disciple immediately rushed to the tomb. The other disciple outran Peter and reached the tomb first. He peered inside and saw the linen cloths lying there but did not enter. When Peter arrived, he went into the tomb and observed the linen cloths as well as the face cloth, which had been on Jesus’ head, folded up separately. The other disciple then entered, saw, and believed. However, the text notes that they did not yet understand the Scripture that Jesus must rise from the dead (John 20:3-9). After this, the disciples returned to their homes.

Mary’s Encounter with Angels and Jesus

Mary remained at the tomb, weeping. As she wept, she looked into the tomb and saw two angels in white, sitting where Jesus’ body had been, one at the head and one at the feet. The angels asked her, “Woman, why are you weeping?” She replied, “They’ve taken away my Lord, and I do not know where they have laid him” (John 20:11-13).

After this exchange, Mary turned and saw Jesus standing there, but she did not recognize him. Jesus asked her, “Woman, why are you weeping? Whom are you seeking?” Thinking he was the gardener, she said, “Sir, if you’ve carried him away, tell me where you’ve laid him, and I will take him away” (John 20:14-15).

Jesus then called her by name, “Mary.” She turned and exclaimed in Aramaic, “Rabboni” (which means teacher). Jesus instructed her not to cling to him, as he had not yet ascended to the Father. He told her to go to his brothers and inform them that he was ascending to “my Father and your Father, to my God and your God” (John 20:16-17). Mary Magdalene then went to the disciples, announcing, “I have seen the Lord,” and relayed his message (John 20:18).

The Significance of the Angels at the Tomb

The placement of the angels in the tomb holds deep symbolic meaning. They were positioned where Jesus’ body had lain, one at the head and one at the feet. This arrangement mirrors the mercy seat on the Ark of the Covenant in the Old Testament (Exodus 25:17-22).

In the Israelite tabernacle and temple, the Ark of the Covenant was topped by the mercy seat, flanked by two cherubim. These angels were not looking at each other but gazing in wonder at the space between them. Similarly, the angels in the tomb were focused on the place where Jesus had been, which was now marked by the blood-stained grave clothes.

This imagery suggests that the tomb had become a new Holy of Holies, the most sacred space in Jewish worship. The angels’ presence and posture indicate that they were marveling at God’s plan of redemption for humanity through Christ’s sacrifice (1 Peter 1:12).

The Tomb as the New Holy of Holies

The transformation of the tomb into a holy place is a profound concept in John’s account. Traditionally, tombs were considered places of corruption and death, utterly unclean to Jewish sensibilities (Numbers 19:11-16). However, through Christ’s resurrection, this tomb became the site of new life and divine presence.

This shift in understanding challenges traditional Jewish concepts of holiness and purity. It suggests that through Christ’s death and resurrection, all places have been made clean, and access to God is no longer limited to a physical temple or restricted to certain individuals (John 4:21-24).

Mary Magdalene as Witness

The choice of Mary Magdalene as the first witness to the resurrected Christ is significant. As a woman who had once been demon-possessed (Luke 8:2), her selection highlights the inclusive nature of God’s redemptive plan. She is given a role that surpasses even that of the high priests in Israel’s history, who could only enter the Holy of Holies once a year (Hebrews 9:7).

Mary’s experience at the tomb represents a fulfillment of what generations of priests had longed to see. Her encounter with the risen Christ and the angels at the tomb symbolizes the new reality of direct access to God for all believers, regardless of gender or past (Galatians 3:28; 1 Peter 2:9).

The Mercy Seat and Christ’s Sacrifice

The parallel between the angels in the tomb and those on the Ark of the Covenant deepens our understanding of Christ’s sacrifice. In the Old Testament, the mercy seat was where the high priest would sprinkle blood to atone for sins (Leviticus 16:14-15). Now, Christ’s blood, represented by the stained grave clothes, becomes the ultimate atonement.

This imagery reinforces the teaching in Hebrews 9:11-14, which explains how Christ, as the ultimate High Priest, entered the Most Holy Place once for all by his own blood, securing eternal redemption. The angels’ wonder at this sacrifice echoes the marvel expressed in 1 Peter 1:12, highlighting the profound nature of God’s plan of salvation for humanity.

The resurrection account in John’s Gospel presents a rich tapestry of symbolism and theological significance. It demonstrates how Christ’s victory over death has transformed our understanding of holiness, access to God, and the nature of worship. Through this narrative, we see that God has established his reign over sin and death, offering hope and assurance to all believers (Romans 8:38-39), that nothing can separate us from the love of God in Christ Jesus.

The Transformation of Mary Magdalene: A Symbol of God’s Redemptive Power

This section of the seminar explores the profound transformation of Mary Magdalene, using three symbolic frames to illustrate God’s redemptive power. The speaker emphasizes the symmetry between these frames and their significance in understanding the extent of God’s love and forgiveness.

Frame 1: Mary Magdalene and the Virgin Mary

The first frame compares Mary Magdalene to Mary of Nazareth, the virgin mother of Jesus. Despite Mary Magdalene’s past impurity, the speaker suggests that in God’s eyes, her virginity is symbolically restored (Isaiah 61:10). This comparison emphasizes the idea that Christ’s purity is imputed to Mary Magdalene, demonstrating the transformative power of God’s love and forgiveness. This concept aligns with 2 Corinthians 5:21, which states, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.”

Frame 2: Mary Magdalene and Eve

The second frame likens Mary Magdalene to Eve, the bride of Adam, before the fall. This comparison suggests that Mary Magdalene’s original, creational innocence is restored through God’s redemptive work (Romans 5:18-19). This frame reinforces the concept of complete restoration and renewal in Christ, as described in 2 Corinthians 5:17, “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!”

Frame 3: Mary Magdalene as the New High Priest of Israel

In the third frame, Mary Magdalene is given the dignity of Israel’s holiest man, the high priest (Hebrews 4:14-16). This symbolic representation elevates her status and emphasizes the radical nature of her transformation. This imagery reflects the concept found in 1 Peter 2:9, which describes believers as “a royal priesthood, a holy nation, God’s special possession.”

The Symmetry of Redemption

The speaker highlights the consistency and symmetry between these three frames, emphasizing that they all fit together beautifully to portray God’s redemptive work. This symmetry serves to illustrate the following key points:

• The power of God to transform the human heart (Ezekiel 36:26)
• The depth of God’s forgiveness and restoration (Psalm 103:12)
• The hope available to those who feel burdened by their past sins (Matthew 11:28)

Biblical Examples of Redemption

To further illustrate God’s redemptive power, the speaker references other biblical examples:

• Rahab: A Canaanite woman, cursed by Noah and condemned by Moses, who was saved through her faith and actions. Her story is found in Joshua 2 and 6, and she is mentioned in the genealogy of Jesus in Matthew 1:5.
• Paul: Described as the “chief of sinners” who became an apostle with wisdom greater than Solomon (1 Timothy 1:15). Paul’s transformation is recounted in Acts 9.

These examples reinforce the message that no one is beyond God’s redemptive reach. The speaker emphasizes that Solomon, in his wisdom, advised his son to “flee the whore, marry the woman of virtue” (Proverbs 5:3-5; Proverbs 31:10-31). However, Jesus, who is the wisdom of God incarnate, can transform a woman of ill repute into a woman of virtue, demonstrating that He is greater than Solomon (1 Corinthians 1:24).

The Ongoing Transformation of Believers

The speaker extends this concept of transformation to all believers, emphasizing that:

• God has plans and visions for His people that surpass human imagination, as stated in 1 Corinthians 2:9.
• Believers will be transformed to reflect Christ’s glory increasingly, as described in 2 Corinthians 3:18.
• The process of becoming more like Christ is eternal and dynamic (Romans 8:29).

The speaker uses the mathematical concept of an asymptote to illustrate this eternal process of transformation, explaining that while believers will always remain finite, they will continually grow closer to Christ’s infinite nature throughout eternity. This concept aligns with Philippians 3:12-14.

Conclusion

The passage concludes by describing the eternal dynamic of Heaven, where believers will:

• Continuously grow in their understanding and love for Christ (Ephesians 3:18-19)
• Reflect more of His image (Romans 8:30)
• Experience an ever-deepening relationship with God (John 17:3)

This vision of Heaven emphasizes the ongoing nature of transformation and the eternal wonder of God’s love for His redeemed people. The speaker notes that when believers see what they looked like when Christ first espoused Himself to them, they will marvel throughout eternity at His love, which will profoundly deepen their love for Him. This concept echoes 1 John 3:2.

The Importance of Recognizing Jesus in Scripture

In our exploration of biblical interpretation, we’ve aimed to provide categories that will enhance understanding, particularly when studying the book of Revelation. These insights are crucial for recognizing why it’s called the Revelation of Jesus.

Jesus Himself emphasized the importance of seeing Him throughout Scripture. In the Gospel of John, He addressed religious leaders who were studying the Old Testament, saying, “You search the Scriptures because you think that in them you have eternal life. And it is they that bear witness about Me” (John 5:39). This statement clearly indicates that the entire Old Testament testifies to Jesus.

Interestingly, many seminaries in America teach that Jesus cannot be found in the Old Testament. This perspective contradicts Jesus’ own words and limits the depth of biblical understanding.

One speaker shared a personal experience related to this issue. He faced criticism for finding Jesus “on every page” of Scripture. While he didn’t have a response at the time, he now realizes that Jesus is present in every “alpha and omega” (Revelation 22:13) – essentially, throughout the entirety of the Bible.

This approach to Scripture, recognizing Jesus throughout both the Old and New Testaments, provides a fuller and more cohesive understanding of the Bible’s message. It also aligns with Jesus’ own teachings about His presence in the Scriptures (Luke 24:27).

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