The Revelation Project – Day 5

The article titled “The Revelation Project – Day 5” features a discussion led by Dr. Chip Bennett and Dr. Warren Gage, focusing on the themes of biblical symmetry and the literary devices used in Scripture, particularly in the context of the Book of Revelation. The speakers emphasize the importance of understanding the structural techniques employed by biblical authors, such as chiastic writing and layered narratives, which enrich the interpretation of biblical texts.

Key concepts include the symmetry found in the Gospels, particularly between the birth and resurrection of Jesus, and the use of literary devices that reveal deeper meanings within the narratives. The article explores how these elements reflect God’s overarching message throughout the Bible, highlighting the presence of Jesus in both the Old and New Testaments.

Additionally, the discussion delves into specific examples, such as the story of Paul and Silas in prison, and the parallel narratives of Daniel and Joseph, illustrating how these stories foreshadow the life and mission of Jesus. The speakers aim to provide participants with tools to better understand Scripture’s complexity and beauty, ultimately revealing the connections between the Old Testament and the prophetic visions of Revelation.

Speakers: Dr. Chip Bennett  and Dr. Warren Gage

Here is the conversation:

Introduction to Biblical Symmetry and Revelation

The study of Revelation and biblical symmetry has been an enlightening journey for many. Through these sessions, participants have gained new concepts, ideas, and horizons, which was intentional in the approach to teaching. Starting directly with Revelation 1:1 might have presented numerous obstacles, as it was necessary to reframe our understanding first.

Symmetry in Biblical Writing

One of the key concepts introduced is the symmetry employed by biblical writers. For instance, in the Gospel of Luke, there’s a noticeable symmetry between the birth and resurrection of Jesus (Luke 1:26-38; Luke 24:1-7). This pattern isn’t unique to Luke; it’s prevalent throughout the Bible, both at the book level and within individual passages.

An example of this symmetry can be seen in a passage where religious leaders initially gather and then disperse at the end, having dropped their stones (John 8:1-11). This structural technique, known as chiastic or chiasm writing, occurs at both micro and macro levels in Scripture.

Stories Within Stories

Another important concept is how biblical narratives often contain stories within them. This layered storytelling approach adds depth and complexity to the text, requiring careful analysis to fully appreciate its meaning.

The Importance of Vocabulary

While terms like “chiasm” or “chiastic writing” have been introduced, the focus is on grasping the concepts rather than memorizing terminology. The goal is to understand these structural elements and how they contribute to the overall message of the text.

Introduction to Literary Devices in Scripture

In our previous meetings, we discussed the story of Joshua at Jericho (Joshua 6) and its connection to the book of Revelation. We’ve introduced new concepts, such as the idea that God’s throne could be in an unclean place like a tomb (Mark 15:40-47) – a notion unfamiliar to Jewish writers. Our goal is not to introduce a fanciful way of reading Scripture or a new hermeneutic, but to reveal how biblical authors wrote and to show the beauty of Jesus.

Jesus in the Old Testament

We believe Jesus is present throughout Scripture. Consider the account in Luke where Jesus walks with the Emmaus disciples for about 6.5 miles, taking approximately 2.5 hours (Luke 24:13-27). During this time, Jesus explained things concerning himself from the Old Testament. This raises an interesting question: Can anyone speak about Jesus from the Old Testament for 2.5 hours?

Paul mentions in 1 Corinthians 15:3 that Jesus died and rose again on the third day “according to the scriptures.” This reference to the Old Testament implies that the concept of a third-day resurrection is present there. The book of Revelation starts by stating it is “the revelation of Jesus,” emphasizing this focus (Revelation 1:1).

A New Horizon: Literary Devices and Elements

We’re introducing another horizon: literary devices and elements in Scripture. In modern colleges and evangelical seminaries, students typically learn a historical-grammatical hermeneutic. While this approach can provide a good understanding of grammar through years of Greek and Hebrew study, the historical part often falls short.

The problem lies in reading Scripture through the lens of Second Temple Judaism without considering the Hellenistic writing methods employed when these books were written. Understanding these literary devices and how they’re used is crucial for proper interpretation.

Example: Acts 16:24

To demonstrate how literary devices work on a small scale, let’s look at Acts 16:24: “Having received this order, he put them into the inner prison.” This verse refers to Paul and Silas being imprisoned by the jailer.

The Deeper Meaning in Biblical Texts

Understanding Literary Devices in Scripture

When reading Acts, we encounter a passage describing Paul and Silas being put into the inner prison with their feet fastened in the stocks. While this appears to be a straightforward account, there’s a deeper literary device at play that we might miss if we don’t examine the original Greek text.

The Greek word used here is “Zulon,” which typically translates to “wood” or “tree” (Acts 16:24). This choice of words by Luke, who authored both Luke and Acts, carries a more profound significance that we could overlook if we simply read “stocks” instead of “wood” or “tree.”

The Cross Symbolism

The word “Zulon” is used by Luke and Paul to refer to the cross (Acts 5:30; Galatians 3:13). For instance, Paul writes about Christ taking our charges and nailing them to His “tree.” By using this specific word to describe how Paul and Silas’s feet were immobilized, Luke is subtly prompting readers to think about the cross.

This imagery becomes even more poignant when we consider that Paul and Silas had just been scourged (Acts 16:23). Their positioning, with backs likely still bleeding and feet fastened to the “tree,” gestures toward the suffering of the cross.

Timing and Symbolism

Another significant detail is the mention of “midnight” when the earthquake occurs, causing all doors to open and chains to fall off (Acts 16:26). In Roman timekeeping, the night was divided into four watches of three hours each. Midnight marks the beginning of the third watch. This timing is not coincidental – after three passages of time, at the start of the third watch, God intervenes and releases them all.

Paul’s Wounds and Christ’s Suffering

Paul himself draws parallels between his own sufferings and those of Christ (Galatians 6:17). In Galatians, he refers to his wounds as “stigmata,” or brand marks. These would have included scars on his back from beatings, a wound on his hand from a venomous serpent bite on Malta (Acts 28:5), and a “thorn in the side” (2 Corinthians 12:7).

Paul sees the pattern of his sufferings as replicating Christ’s injuries. He writes, “From now on, please don’t bother me because I bear in my body the brand marks of Christ” (Galatians 6:17). This demonstrates how Paul viewed his own experiences as a fulfillment of Christ’s suffering.

These examples illustrate the importance of understanding literary devices and symbolism in biblical texts. Once we recognize these patterns and references, they become unforgettable, enriching our comprehension of scripture and its deeper meanings.

The Power of Literary Devices in Biblical Narratives

The Bible employs various literary devices and elements that are crucial for understanding its deeper meanings. These patterns and symbols are consistent throughout Scripture, demonstrating the divine orchestration of God’s Word.

Personal Testimony: Wounds Reflecting Christ’s Injuries

A pastor from Korea experienced a near-fatal accident while cleaning a retreat center roof. After falling and being caught by a tree, he miraculously recovered. The scars from this incident serve as a physical representation of being conformed to Christ’s image, both materially and spiritually (Romans 8:29). This example illustrates how our personal wounds can reflect the injuries of Christ.

Biblical Imagery: Peter’s Imprisonment (Acts 12)

The account of Peter’s imprisonment during the Feast of Passover presents a powerful image (Acts 12:4). Acts 12:4-7 describes Peter, guarded by four squadrons of soldiers and chained between two, sleeping peacefully. An angel appears, striking Peter’s side (reminiscent of Christ’s stigmata) and freeing him from chains. This iconic scene is rich with symbolism, yet when Peter appears at the door, people initially don’t believe it’s him (Acts 12:15).

The narrative’s structure parallels Christ’s death and resurrection, occurring during Passover (Luke 22:1). Peter’s miraculous escape echoes Jesus’ triumph over death, while the disbelief of those at Mary’s house mirrors the disciples’ initial doubt of Christ’s resurrection (John 20:25).

Literary Elements in the Old Testament: David and Goliath

First Samuel 17:5 describes Goliath’s armor, particularly his bronze helmet and coat of mail weighing 5,000 shekels. The Hebrew word for bronze, “nechosheth,” sounds similar to “nachash” (serpent), creating a linguistic connection to the serpent imagery.

Chiastic Structure in the David and Goliath Narrative:

1. David brings gifts from his father to his three oldest brothers (1 Samuel 17:17-18).
2. David is identified with his mother, representing the seed of the woman (1 Samuel 16:11).
3. Goliath appears as the anti-hero, covered in bronze armor (1 Samuel 17:5-7).
4. Goliath’s scaled armor gives him a reptilian appearance, representing the serpent.
5. The battle unfolds as a contest between the seed of the woman and the seed of the serpent.

This structure allows readers familiar with Genesis 3:15 (“And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel”) to predict the outcome: the serpent’s head will be crushed. David indeed stuns or kills Goliath with a stone to the head and then beheads him (1 Samuel 17:49-51), fulfilling the prophecy.

The Significance of Bronze and Serpent Imagery

The use of bronze (nechosheth) in Goliath’s armor is not coincidental. This linguistic connection to the serpent (nachash) creates a powerful image of Goliath as a representation of the serpent from Genesis 3. The scaled armor further reinforces this reptilian imagery, setting up the battle as a fulfillment of the prophecy in Genesis 3:15.

David as the Seed of the Woman

David’s portrayal as the youngest son, still identified with his mother’s tent, aligns him with the “seed of the woman” mentioned in Genesis 3:15. This characterization sets up the confrontation between David and Goliath as more than just a battle between a shepherd boy and a giant; it becomes a symbolic representation of the ongoing struggle between good and evil, God’s chosen and the enemies of God’s people.

Understanding these literary devices and patterns helps readers interpret and anticipate the unfolding of biblical narratives. The consistency of symbols and themes throughout the Bible underscores its divine authorship and the importance of recognizing these elements for proper interpretation. By seeing these connections, readers can gain a deeper appreciation for the intricate design of Scripture and its overarching narrative of redemption.

Literary Devices in Biblical Interpretation

When examining biblical texts, it’s crucial to recognize literary devices that may not be immediately apparent. For instance, some translations of the Bible describe certain armor as “scale armor” rather than “chain mail” or “coat of mail” (Ephesians 6:11). This detail is significant as it evokes reptilian or serpentine imagery, which can be connected to the concept of skull crushing (Genesis 3:15).

These literary elements, once recognized, can dramatically alter our understanding of the text. It becomes difficult to revert to a simpler interpretation once these deeper meanings are uncovered. Unfortunately, these devices are often missed when we read from our own perspectives.

To truly comprehend the concept of the “great city” in Revelation (Revelation 21:10), we need to adjust our approach to reading. This will help us avoid missing clear explanations within the text. By setting the stage for our exploration of John’s writing in Revelation, we can develop a literary approach that will enhance our understanding.

John’s Gospel Structure and Its Relation to Revelation

By examining how John structures his gospel (John 1:14), we can gain insights that will be valuable when interpreting Revelation. This approach will likely make it easier to understand concepts like the “great city” without extensive explanation. Once we have the right perspective, many elements will become clearer.

The discussion will focus on how John has structured his gospel in relation to the tabernacle (Exodus 25:8) and the temple (John 2:19-21). This analysis will provide a foundation for understanding John’s writing style and its application to Revelation.

The Gospel of John and the Tabernacle: A Chiastic Structure

John’s gospel uniquely identifies Christ with both the tabernacle and the temple. The tabernacle, mobile in the wilderness, and the temple, immobile and resident, contained the same furniture representing heavenly realities. In the Old Covenant, this was how people approached God. John creates a literary structure that walks readers through the tabernacle, culminating in the Holy of Holies.

1. The Altar of Sacrifice
   In John 1:29, John the Baptist, through the spirit of prophecy, identifies Jesus: “Behold, the Lamb of God who takes away the sin of the world!” This declaration represents Jesus as our sacrifice, the first element encountered in the tabernacle (John 1:29).
2. The High Altar
   John 3, particularly John 3:16, serves as a literary high altar. In the conversation with Nicodemus, Jesus speaks of being “lifted up” like the serpent in the wilderness, anticipating His sacrificial death (John 3:14). “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16). This chapter is considered the “high altar” of John’s gospel, where more sin has been offloaded than on all the ancient altars of Israel combined.
3. The Laver
   John 4 presents the conversation with the Samaritan woman, where Jesus offers “living water” that purifies the impure (John 4:10). “But whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life” (John 4:14). This represents the laver where priests would wash before entering the Holy Place.
4. The Table of Showbread
   In John 6, Jesus feeds the 5000, mirroring the 12 loaves of bread representing the 12 tribes of Israel (John 6:9). “Jesus then took the loaves, and having given thanks, He distributed to those who were seated; likewise also of the fish as much as they wanted” (John 6:11). The 12 baskets of leftover bread symbolize the new Israel: “So they gathered them up, and filled twelve baskets with fragments from the five barley loaves which were left over by those who had eaten” (John 6:13).
5. The Menorah
   John 8 and 9 depict Jesus healing a blind man, declaring Himself as “the light of the world” (John 8:12). The phrase “who opened your eyes” is repeated seven times, symbolizing the seven-branched lampstand (John 9:26-27). “One thing I do know, that though I was blind, now I see” (John 9:25).
6. The Altar of Incense
   John 17 contains Jesus’ high priestly prayer, where He prays for Himself, His disciples, and future believers (John 17:1). This corresponds to the altar of incense where the high priest would pray for the people. “I do not ask on behalf of these alone, but for those also who believe in Me through their word” (John 17:20).
7. The Veil and the Holy of Holies
   Hebrews tells us that Jesus’ flesh was the veil: “by a new and living way which He inaugurated for us through the veil, that is, His flesh” (Hebrews 10:20). When it was pierced, the temple veil was opened. John 20 provides a vision of the ark of the covenant to Mary, representing entry into the Holy of Holies (John 20:12).

This structure in John’s gospel prepares people for the destruction of the temple, showing that even without the physical temple, believers still have Christ, who is better (Hebrews 9:11-12). John contrasts conversations with a respected Pharisee (Nicodemus) and a disrespected Samaritan woman, demonstrating how the tabernacle/temple is now open to everyone through Christ.

The gospel walks readers through the tabernacle, from the outer court (represented by one man and one woman) to the Holy Place, and finally to the Holy of Holies. This chiastic structure provides a unique perspective on Christ’s role and the transition from the Old Covenant to the New

It’s crucial to preserve this structure and vocabulary, as changing words could alter the perception of the message. The author emphasizes that this interpretation of John’s gospel reveals how Jesus fulfills and supersedes the temple worship, providing direct access to God for all believers.

The Temple Imagery in John’s Gospel

John’s gospel skillfully uses temple and tabernacle imagery to convey profound theological concepts. Throughout the narrative, John draws intricate parallels between Jesus and the temple furnishings:

• The woman at the well represents the laver, symbolizing cleansing. Jesus offers “living water” (John 4:10-14).
• The 12 baskets of fragments left over after feeding the 5000 symbolize the 12 loaves of showbread (John 6:13).
• Jesus as the “light of the world” connects to the menorah: “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life” (John 8:12).
• Seven instances of eyes being opened in the healing of the blind man correspond to the seven candles of the menorah (John 9:10, 14, 17, 21, 26, 30, 32).

John’s Purpose in Using Temple Imagery

In John 1:14, we read, “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” The Greek word for “dwelt” (ἐσκήνωσεν) is related to the Hebrew “shekinah,” meaning God’s presence.

In John 2:19-21, Jesus says, “Destroy this temple, and in three days I will raise it up.” The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?” But he was speaking about the temple of his body.

The Significance of the Temple Theme

John’s emphasis on Jesus as the fulfillment of the temple is crucial. This is evident in several passages:

1. Jesus cleanses the temple (John 2:13-22), foreshadowing its destruction and his role as the true temple.
2. Jesus teaches about true worship (John 4:21-24): “But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth.” (John 4:23)
3. Jesus declares himself as the source of living water (John 7:37-39): “If anyone thirsts, let him come to me and drink.” (John 7:38)

Parallels Between Herod’s Temple and Jesus’ Body

1. Judgment Begins:
   • Herod’s Temple: Jesus makes a scourge of cords to begin judgment (John 2:15) – “And making a whip of cords, he drove them all out of the temple, with the sheep and oxen.”
   • Jesus’ Body: While John doesn’t describe the scourging, he reports Pilate’s words (John 19:1,5): “Then Pilate took Jesus and flogged him… So Jesus came out, wearing the crown of thorns and the purple robe.”
2. Association with Thieves:
   • Herod’s Temple: While John doesn’t record Jesus calling the temple a “den of robbers,” he does show Jesus accusing the merchants of making it “a house of trade” (John 2:16).
   • Jesus’ Body: John reports Jesus being crucified between two others (John 19:18): “There they crucified him, and with him two others, one on either side, and Jesus between them.”
3. Water and Blood:
   • Temple Sacrifices: The temple was a place of sacrifice where blood was shed.
   • Jesus’ Body: John uniquely records water and blood flowing from Jesus’ side (John 19:34): “But one of the soldiers pierced his side with a spear, and at once there came out blood and water.”
4. The True Vine:
   • Temple Imagery: The temple had golden vine decorations.
   • Jesus’ Teaching: In John 15:1, Jesus declares, “I am the true vine, and my Father is the vinedresser.”

These parallels in John’s Gospel emphasize Jesus as the true temple and highlight the significance of his sacrifice. John uses these literary devices to convey deep theological truths about Jesus’ role in fulfilling and replacing the temple system, showing that in Jesus, there is no deficiency without the physical temple, as He embodies all that the temple represented and more.

The Temple’s Fate Mirrored in Jesus’ Treatment

The events surrounding Jesus’ crucifixion and the subsequent destruction of the Jerusalem Temple reveal profound parallels and symbolic connections. These connections are not merely coincidental but demonstrate a deliberate literary framing that emphasizes the fulfillment of prophecy and the transition from the old covenant to the new.

Jesus’ Accusation and the Law of Justice

Jesus charges the Temple authorities with turning the house of God into a “den of thieves” (Matthew 21:13, Mark 11:17, Luke 19:46). This accusation, based on the prophecy in Jeremiah 7:11, sets in motion a series of events that mirror the law of retribution found in Exodus 21:24-25: “eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe.”

The physical treatment Jesus endures becomes a prophetic enactment of what will happen to the Temple. His crucifixion alongside thieves (Matthew 27:38, Mark 15:27, Luke 23:33) is not coincidental but a deliberate arrangement to mock and humiliate him, fulfilling the prophecy in Isaiah 53:12: “and he was numbered with the transgressors.”

Symbolic Actions in the Temple

1. Overturning the Money Changers’ Tables: Jesus pours out the coins of the money changers onto the Temple floor (Matthew 21:12, Mark 11:15, John 2:15). This act temporarily halts the sacrificial system and symbolizes the Temple’s eventual permanent closure. It also prefigures Jesus pouring out his blood as the ultimate sacrifice, being the true Lamb of God (John 1:29).
2. Judas and the Thirty Pieces of Silver: Judas later pours out the thirty pieces of silver onto the Temple floor (Matthew 27:5). These coins, the price of blood, defile the Temple. The Tyrian didrachma coins likely bore the image of Melkart (Hercules), a pagan deity, making them ritually unclean for Temple use.
3. Cessation of Animal Sacrifices: Jesus’ actions in the Temple temporarily stop animal sacrifices. This foreshadows the permanent end of animal sacrifices with the Temple’s destruction in 70 AD. Jesus’ sacrifice makes the blood of bulls and goats obsolete for sin removal, as explained in Hebrews 10:4-10.

The Spirit and the Doves

Jesus overturns the dove coats, releasing doves from the Temple (John 2:16). This act symbolizes the Spirit leaving the Temple, echoing Ezekiel’s vision in Ezekiel 10:18-19 and 11:22-23. It also prefigures Jesus giving up his spirit in death (John 19:30), released from his body-temple.

The Roman Spear

A Roman soldier pierces Jesus’ side with a spear to certify his death (John 19:34). This act becomes a prophetic symbol of the Romans’ role in the Temple’s destruction. Jesus himself prophesies this in Luke 21:20: “When you see Jerusalem surrounded by armies, you will know that its desolation is near.”

The Eagles and the Warning to Flee

Jesus warns his followers to flee when they see Jerusalem surrounded by “eagles” (Matthew 24:15-16, Luke 21:20-21). These eagles likely refer to the standards of Roman legions. The early church heeded this warning and fled to Pella in Jordan, escaping the judgment that fell upon Jerusalem.

These parallels and symmetries reveal a deeper literary and theological framework connecting Jesus’ crucifixion with the Temple’s destruction. They demonstrate the fulfillment of prophecy and the transition from the old covenant, centered on the Temple, to the new covenant, centered on Christ. Understanding these connections provides crucial insight into the significance of these events in biblical narrative and theology.

The Significance of the Temple’s Destruction in Jesus’ Ministry

The destruction of the temple plays a crucial role in Jesus’ ministry, appearing in all four Gospels (Matthew 24, Mark 13, Luke 21, and John 2). This event holds great importance, though it often receives less attention than it deserves. Let’s examine the accounts, focusing particularly on Luke 21 and John 2, to understand its significance.

Jesus in the Temple

While in the temple, Jesus observes people making offerings, including a poor widow contributing two copper coins (Luke 21:1-4). It’s noteworthy that women often emerge as heroes in these stories, a detail that would have stood out to first-century readers.

The Prophecy of the Temple’s Destruction

In John’s account, Jesus’ actions in the temple and his prophecy are closely linked:

“Jesus answered them, ‘Destroy this temple, and in three days I will raise it up.’ The Jews then said, ‘It has taken forty-six years to build this temple, and will you raise it up in three days?’ But he was speaking about the temple of his body” (John 2:19-21).

This passage connects the physical temple with Jesus’ body, foreshadowing both his death and resurrection (John 2:21). It also links to the concept of Jesus as the new temple, the fulfillment of what the physical temple represented.

In Luke’s account, as some admire the temple’s beauty, Jesus makes a startling prophecy:

“As for these things that you see, the days will come when there will not be left here one stone upon another that will not be thrown down” (Luke 21:6).

The disciples ask when this will occur and what signs will precede it. Jesus responds with a series of warnings and predictions (Luke 21:8-11):

1. False messiahs will appear (Luke 21:8)
2. Wars and tumults will occur (Luke 21:9)
3. Nations and kingdoms will rise against each other (Luke 21:10)
4. Natural disasters and signs will take place (Luke 21:11)

Jesus emphasizes that these events do not immediately signal “the end” (Luke 21:9). He’s specifically addressing the disciples’ question about the temple’s destruction.

Persecution and Witness

Before the temple’s fall, Jesus warns his followers they will face persecution:

“But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name’s sake” (Luke 21:12).

He assures them that this persecution will provide opportunities to bear witness, promising divine wisdom to respond to adversaries (Luke 21:13-15).

The Fall of Jerusalem

Jesus then describes the fall of Jerusalem:

“But when you see Jerusalem surrounded by armies, then know that its desolation has come near” (Luke 21:20).

He advises those in Judea to flee to the mountains and warns of great distress (Luke 21:21-23). This passage clearly refers to the temple’s destruction, not the Second Coming (Luke 21:24). Jesus predicts that Jerusalem will be trampled by Gentiles “until the times of the Gentiles are fulfilled” (Luke 21:24).

Paul’s Mission in Light of This Prophecy

Understanding this prophecy helps explain Paul’s urgent mission to establish churches throughout the Mediterranean. He emphasized unity between Jews and Gentiles, referring to them as “one tree” (Romans 11:17-24) and “the Israel of God” (Galatians 6:16). Paul’s efforts can be seen as creating a “basket” to catch and preserve his people in anticipation of the temple’s destruction.

In Romans 11:26, Paul writes, “And in this way all Israel will be saved, as it is written, ‘The Deliverer will come from Zion, he will banish ungodliness from Jacob.'” This reflects his understanding of how salvation would come to both Jews and Gentiles in light of the impending changes.

Interpreting the Prophecy

It’s crucial to interpret this passage in its proper context. Jesus is addressing the destruction of the temple, which occurred within the generation he was speaking to (Matthew 24:34), not the Second Coming. This understanding resolves apparent contradictions that lead some critics to question the Bible’s accuracy.

Jesus explicitly states, “Truly, I say to you, this generation will not pass away until all has taken place” (Luke 21:32). This timeframe aligns with the historical destruction of the temple in 70 AD, within the lifetime of many who heard Jesus speak.

By carefully examining what Jesus actually said (John 14:29), we can better grasp the significance of these events in early Christian history and avoid misinterpretations that have led to confusion and criticism. The temple’s destruction marked a pivotal moment in the transition from Old Testament worship centered on the physical temple (Hebrews 9:1) to the new covenant reality where Christ himself is the true temple (John 2:21), and believers are being built into a spiritual house (1 Peter 2:5).

The Gospel of John and Revelation: Understanding Jesus’ Writings

John’s Gospel provides profound insights into Jesus’ divinity and actions. In John 7:53-8:11, we encounter a significant event where Jesus writes twice with his finger, an act that holds deep theological meaning.

Jesus as God: Writing with the Finger

John clearly portrays Jesus as God throughout his Gospel (John 1:1, 14). In the Old Testament, the finger and hand of God write twice:

1. The Ten Commandments on the stones of Sinai (Exodus 31:18)
2. The writing on the wall at Belshazzar’s feast (Daniel 5:5)

By depicting Jesus writing with his finger, John subtly reinforces Jesus’ divine nature, connecting him to these Old Testament events.

Jesus’ First Writing: The Ten Commandments

When Jesus kneels to write in the sand during the incident with the woman caught in adultery (John 8:6), it’s likely he writes the Ten Commandments. This action precedes his statement, “Let any one of you who is without sin be the first to throw a stone at her” (John 8:7). As he lists the commandments, the accusers are convicted of their own sins and depart one by one (John 8:9).

This scene echoes the giving of the Law at Sinai, but with Jesus now as the divine lawgiver. It demonstrates how Jesus fulfills and reinterprets the Law, emphasizing mercy and self-reflection over condemnation.

Jesus’ Second Writing: Judgment on the Temple

After standing and speaking, Jesus kneels again to write (John 8:8). This second writing likely mirrors the message at Belshazzar’s feast:

“Mene, Mene, Tekel, Upharsin” (You have been weighed in the scales and found wanting; your kingdom is taken from you and given to others) (Daniel 5:25-28)

This writing represents a prophecy of judgment on the temple. It suggests that the temple will be taken from those who reject Jesus and given to others, both Jews and Gentiles, who accept him. This aligns with Jesus’ later prophecy about the temple’s destruction (John 2:19-21).

The Temple and Babylon

The religious leaders presiding over the temple, in rejecting Jesus, figuratively become Babylon. This connection draws a parallel between their actions and the godless feast of Belshazzar, where sacred temple vessels were misused (Daniel 5:2-4). John often uses such figurative language to convey deeper spiritual truths.

Chiastic Structure in John’s Writing

John’s use of these parallel writing incidents creates a chiastic structure, emphasizing the central message of judgment and the fulfillment of prophecy. This structure connects the Old Testament events with Jesus’ actions, reinforcing his divine nature and authority. The chiasm might look like this:

A: First writing (Ten Commandments)
B: Jesus stands and speaks
A’: Second writing (Judgment on the Temple)

This structure highlights Jesus as both the giver of the Law (Exodus 20:1-17) and the judge (Matthew 25:31-46), fulfilling both roles of God from the Old Testament.

Understanding Revelation

These insights into John’s writing style and use of symbolism provide a foundation for approaching the book of Revelation. John’s careful selection of details and use of Old Testament parallels offer clues for interpreting the apocalyptic visions and messages in Revelation.

For example, in Revelation 5:1, we see a scroll sealed with seven seals, reminiscent of the sealed book in Daniel 12:4. Just as Jesus’ writings in the Gospel revealed hidden truths (John 16:12-13), the opening of these seals in Revelation unveils God’s plans for judgment and redemption.

The connection between the temple and Babylon also resurfaces in Revelation, with Babylon representing the corrupt world system opposed to God (Revelation 17-18). This echoes the judgment on the temple leaders foreshadowed in John’s Gospel (John 2:13-22).

By recognizing these patterns and connections, readers can better understand John’s message across his writings, seeing how the Word became flesh (John 1:14) and continues to speak through prophetic visions and fulfilled prophecies.

The Second Coming and the Destruction of Jerusalem

The concept of the Second Coming of Christ is often misunderstood. While many are looking for a future event, it’s important to note that a significant appearance of Christ already occurred. This took place on the island of Patmos around 64-65 AD when Jesus appeared to John (Revelation 1:1). John recognized him, fell down before him, and Jesus spoke to and touched him (Revelation 1:17-18). This appearance on earth can be considered another coming of Christ.

However, this doesn’t negate the future parousia, where Christ will come in the clouds as he ascended (Matthew 24:30). The purpose of his appearance to John was to initiate the war against Jerusalem and the temple, and to prepare the seven churches (Revelation 1:11). These seven churches, represented as seven lampstands (reminiscent of the menorah), were located in western Turkey (Revelation 1:20). This symbolism universalizes the idea of the temple, moving it beyond Jerusalem.

The progression of this idea is evident in the description of heaven, where there is no temple because everything is sacred (Revelation 21:22). The Lamb himself is the temple, and there is nothing unholy or unclean (Revelation 21:27). This concept is elaborately developed by Paul in his writings (1 Corinthians 3:16).

The destruction of the temple itself serves as a figurative representation of the end of the age, an event we still anticipate (Matthew 24:2). This pattern of temple destruction is not an isolated incident but part of a recurring theme in biblical history, similar to the multiple exoduses found in the Old Testament.

Revelation and the Great City

One of the most significant passages in the book of Revelation provides a clear identification of “the great city.” It states:

“The great city, which is symbolically called Sodom and Egypt, where their Lord was crucified.” (Revelation 11:8)

This passage clearly identifies Jerusalem as the great city, as it was the location of Jesus’ crucifixion. The use of “Sodom” and “Egypt” as symbolic names for Jerusalem employs literary devices to convey deeper meanings.

The Transformation of the Holy City

Understanding the transformation of Jerusalem from a holy city to one symbolically called Sodom and Egypt can be challenging. This change illustrates how a virgin can become a whore, or how a holy city can become an abomination that causes desolation (Matthew 24:15). When light is resisted, darkness comes.

The concept of Sodom recurs throughout the Old Testament, culminating in the days of Christ. Jesus curses the cities of Chorazin, Bethsaida, and Capernaum, stating that if the miracles performed there had been done in Sodom, it would have repented and remained (Matthew 11:21-24).

The seeds of Sodom in Israel can be traced back to the rejection of Moses. When Moses intervened in a quarrel between two Israelites, one asked, “Who made you a prince or a judge over us?” (Exodus 2:14). This language echoes the Sodomites’ rejection of Lot.

By the time of Judges 19, Gibeah, the dynastic center of Benjamin and Saul, had become like Sodom (Judges 19:22-24). The account in Judges 19 closely parallels the story of Sodom in Genesis 19. Later, the prophets Isaiah, Ezekiel, and Jeremiah compare Jerusalem to Sodom before the destruction of Solomon’s temple (Isaiah 1:10; Ezekiel 16:46; Jeremiah 23:14).

The Sin of Sodom

Ezekiel provides a broader understanding of Sodom’s sin in Ezekiel 16:49-50:

“This was the guilt of your sister Sodom: she and her daughters had pride, excess of food, and prosperous ease, but did not aid the poor and needy. They were haughty and did an abomination before me. So I removed them, when I saw it.”

This passage expands the understanding of Sodom’s sin beyond the commonly associated sexual immorality, including pride, neglect of the poor, and haughtiness.

Jesus warns the church to flee before the Romans come in 70 AD, saying, “Remember Lot’s wife” (Luke 17:32). This reference to Sodom emphasizes the finality of Jerusalem’s judgment and the need to move forward to the new Jerusalem without looking back (Revelation 21:2).

The Figurative Language in Matthew’s Gospel and Beyond

Matthew’s gospel, along with other New Testament books, skillfully develops the concept of Egypt as a figurative representation of Israel during Jesus’ time. This literary device helps to draw parallels between the Old Testament exodus and Jesus’ life, creating a powerful narrative of fulfillment and prophecy.

The New Pharaoh: Herod

In Matthew 2, we encounter Herod, who, like Pharaoh in Exodus, orders the killing of young children. “Then Herod, when he saw that he had been tricked by the wise men, became furious, and he sent and killed all the male children in Bethlehem and in all that region who were two years old or under” (Matthew 2:16). This parallel is intentional, painting Herod as a new Pharaoh and Israel as a new Egypt.

The text states that Jesus leaving Israel for Egypt “was to fulfill what the Lord had spoken by the prophet: ‘Out of Egypt I have called my son'” (Matthew 2:15). This quote references Hosea 11:1, originally about Israel’s exodus from Egypt, now applied to Jesus.

Interestingly, Matthew places this fulfillment quote when Jesus is leaving for Egypt, not when he returns. This placement provides categories for understanding Jesus’ mission and the state of Israel at that time.

Jesus as the New Moses

In Matthew 11, Jesus uses language reminiscent of Egyptian slavery when he says, “Come to me, all who labor and are heavy laden, and I will give you rest” (Matthew 11:28). This imagery evokes the Israelites building pyramids, burdened by their taskmasters. Jesus presents himself as the new Moses, offering to lead people out of bondage.

John’s gospel also portrays Jesus in this light. In John 8:32, Jesus says, “and you will know the truth, and the truth will set you free,” echoing the theme of liberation from slavery. Furthermore, John 1:17 contrasts Moses and Jesus: “For the law was given through Moses; grace and truth came through Jesus Christ.”

The Star and Jerusalem’s Darkness

The story of the Magi further reinforces this Egypt-Israel parallel. The star leads the Magi to Jerusalem, but disappears while they’re in the city. It reappears only when they leave Jerusalem, causing them to “rejoice exceedingly with great joy” (Matthew 2:10). This literary device suggests that Jerusalem has become spiritually dark, like Egypt.

Israel as Egypt

Matthew makes it clear that Israel has become like Egypt:

1. Herod is portrayed as a new Pharaoh, seeking to kill the male children of Israel (Matthew 2:16).
2. Jesus charges the Pharisees with laying unbearable burdens on people, like Egyptian taskmasters: “They tie up heavy burdens, hard to bear, and lay them on people’s shoulders” (Matthew 23:4).
3. He accuses them of having hardened hearts, echoing the language used to describe Pharaoh: “For this people’s heart has grown dull” (Matthew 13:15).

John’s gospel also reinforces this theme. In John 5:45-47, Jesus says, “Do not think that I will accuse you to the Father. There is one who accuses you: Moses, on whom you have set your hope. For if you believed Moses, you would believe me; for he wrote of me. But if you do not believe his writings, how will you believe my words?” This passage suggests that the religious leaders, despite claiming to follow Moses, have become like the Egyptians who opposed him.

This shocking revelation aligns with other New Testament themes once we understand this figurative language. Jerusalem is even referred to as “Sodom and Egypt” in Revelation 11:8, emphasizing its spiritual corruption.

Understanding these categories and figurative representations is crucial for a deeper comprehension of the New Testament’s message. It reveals how the holy land had become an abomination, setting the stage for Jesus’ mission as the true fulfillment of the exodus story. As John 1:11 poignantly states, “He came to his own, and his own people did not receive him,” further emphasizing how Israel had become like Egypt, rejecting their deliverer.

What the Video

The Battle of Jericho and the Book of Revelation: A Prophetic Parallel

The Significance of Jesus’ Name

Among all the names of biblical heroes, God chose to give His Son the Hebrew name Joshua or Yeshua, which becomes Jesus in Greek (Matthew 1:21). After Moses died, Joshua led God’s people into their earthly inheritance in the Promised Land by triumphing at the battle of Jericho (Joshua 6:20). Jesus, however, came as a greater Joshua, destined to lead God’s people into their heavenly inheritance in the heavenly New Jerusalem by triumphing in an even greater battle: the battle of Revelation (Revelation 21:2).

The Battle of Jericho: A Prophetic Parable

To understand how Jesus will win the battle of Revelation, we must first examine the story of Joshua and the battle of Jericho. Jericho was a wicked city, walled up to heaven against God, that Joshua had to conquer so that God’s people could enter their earthly inheritance (Joshua 6:1). The city was filled with gold, silver, and a Babylonian garment (Joshua 7:21). Within its walls lived Rahab, a woman of shame identified by her linen and scarlet, who had come to saving faith before the battle (Joshua 2:1, Hebrews 11:31).

Joshua sent two spies into the city, who were delivered from death after three days (Joshua 2:16, 2:22). After Israel crossed the Jordan River, Joshua built a memorial of 12 stones for the 12 tribes of Israel (Joshua 4:3) and purified the people for holy war by reinstituting circumcision and the Passover feast (Joshua 5:2-10). The commander of the hosts of the Lord came to declare the battle, armed with a sword, and Joshua fell before him at his feet (Joshua 5:14).

The Battle Strategy: Telescopic Sevens

Joshua conducted the battle with a series of telescopic sevens:

1. Israel marched around the city with the Ark of the Covenant for seven days (Joshua 6:4).
2. On the seventh day, they marched seven times (Joshua 6:15).
3. On the seventh time around the city, they sounded seven trumpets (Joshua 6:13).
4. At the sounding of the seventh trumpet, all Israel shouted, and the great city fell (Joshua 6:20).

Before Jericho was burned, Joshua commanded Rahab and her family to come out of the wicked city (Joshua 6:22). Rahab was delivered from death and became a royal bride in the line of Christ (Matthew 1:5).

The Battle of Revelation: A Prophetic Fulfilment

The battle of Jericho serves as a prophetic parable for the battle of Revelation. Like Jericho, Babylon in Revelation is a wicked and mysterious city walled up to heaven against God that Jesus must conquer so that God’s people can enter their heavenly inheritance (Revelation 18:2). The city’s real name is not revealed, but it is described as spiritually corrupt like Sodom and Egypt (Revelation 11:8), and it is where the Lord Jesus was crucified (Revelation 11:8).

Similar to Jericho, this city is filled with gold, silver, and Babylonian garments (Revelation 18:12). Within it lives a mysterious woman of shame, identified by her linen and scarlet (Revelation 17:4). The Lord Jesus comes to declare the battle, armed with a sword (Revelation 19:15), and the apostle John falls before Him at His feet (Revelation 1:17).

Jesus’ Battle Strategy: Purification and Telescopic Sevens

Like Joshua, Jesus purifies the people for holy war by calling the seven churches to repentance (Revelation 2-3). He sends two witnesses into the city, who are delivered from death after three days (Revelation 11:11). Jesus then conducts the battle with a series of telescopic sevens:

1. The seven seals are opened (Revelation 6).
2. When the seventh seal is opened, it becomes seven trumpets (Revelation 8:1).
3. When the seventh trumpet sounds, it becomes seven bowls of judgment poured out on the wicked city (Revelation 16).
4. After the sounding of the seventh trumpet, all of heaven shouts (Revelation 11:15).

The Ark of the Covenant is revealed in heaven (Revelation 11:19), and the great city falls, with not one stone remaining upon another (Matthew 24:2). Before Babylon is burned, Jesus says to the wicked city, “Come out of her, my people” (Revelation 18:4). The people of God, whose sins were like scarlet, are made white as snow (Isaiah 1:18) and are delivered from death to become the royal bride of Christ (Revelation 19:7).

The Heavenly New Jerusalem

Finally, after crossing the river of crystal waters (Revelation 22:1), Jesus leads His people to a golden city built on a foundation of 12 precious gemstones (Revelation 21:19), representing the 12 apostles to the nations. It is the garden city of the heavenly New Jerusalem (Revelation 21:2), where Jesus will welcome all of us into a promised inheritance as His eternal bride (Revelation 21:9).

[End Video]

Understanding the Book of Revelation

The book of Revelation contains prophetic elements that require careful interpretation. In Revelation 11:1-2, John is instructed to measure the temple of God: “I was given a reed like a measuring rod and was told, ‘Go and measure the temple of God and the altar, with its worshipers. But exclude the outer court; do not measure it, because it has been given to the Gentiles. They will trample on the holy city for 42 months.'” This implies the temple’s existence at the time of writing, challenging late dating theories and suggesting the book’s prophetic nature rather than a retroactive account.

The Siege of Jerusalem

Interestingly, the siege of Jerusalem lasted exactly 42 months, or three and a half years, as mentioned in Revelation 11:2. This historical fact aligns with the prophecy about the holy city being trampled for the same duration. The specificity of this timeframe adds credibility to the prophetic nature of Revelation.

Crucifixion of Jesus

It’s crucial to understand that the crucifixion of Jesus was not solely the responsibility of any one group. While unbelieving Jews and Romans were the agents, theologically speaking, all of humanity bears responsibility due to sin. Jesus willingly laid down His life for the salvation of those who believe in Him (John 10:18).

The Jewish Quarrel and Gentile Inclusion

There is an ongoing debate within Judaism about Jesus’ messiahship. Gentile believers have been invited to partake in the promises of God, becoming “living stones” in His spiritual temple (1 Peter 2:5). This inclusion should lead to graciousness towards unbelievers, both Jewish and Gentile, remembering that Christ died for all. As Paul writes in Romans 11:11, “Did they stumble so as to fall beyond recovery? Not at all! Rather, because of their transgression, salvation has come to the Gentiles to make Israel envious.”

The Great City: Babylon or Jerusalem?

In Revelation, the “great city” is often identified as Babylon. However, there are compelling reasons to consider Jerusalem as the target city:

1. Symbolic darkness: Jerusalem is portrayed as a city of darkness in contrast to Jesus, the light of the world (John 3:2).
2. Rejection of the Bridegroom: Revelation 18:23 states, “The light of a lamp will never shine in you again. The voice of bridegroom and bride will never be heard in you again.” This alludes to Jerusalem’s rejection of Christ.
3. Temple destruction: Jerusalem, like Babylon and Rome, was responsible for destroying a temple of God—the body of Christ (John 2:19).

The True Temple and New Jerusalem

Jesus spoke of raising up the true temple—His body—in three days (John 2:19-21). This new, universal temple, made of living stones with Christ as the cornerstone, is far greater than Solomon’s temple. It represents the heavenly Jerusalem, contrasted with the earthly Jerusalem (Galatians 4:25-26; Hebrews 11:10, 12:22-24).

Reversing the Fall

The resurrection of Jesus begins to reverse the judgments of Genesis:

1. The verbs used to describe the Fall (took, ate, gave) in Genesis 3:6 are mirrored in the Last Supper accounts (Matthew 26:26).
2. Jesus’ sweat and crown of thorns reflect taking on Adam’s curse (Luke 22:44; Matthew 27:29).
3. The meeting with Mary in the garden represents restored fellowship between God and humanity (John 20:11-18).
4. The tearing of the temple veil symbolizes open access to the tree of life (Matthew 27:51).

Pentecost as the Undoing of Babel

The events at Pentecost can be seen as reversing the judgment at Babel (Genesis 11:1-9). While God confused languages at Babel, at Pentecost, He enabled understanding across language barriers, symbolizing the restoration of unity among believers.

In Genesis 11, we see the story of the Tower of Babel, where God confused the languages of the people. At Pentecost, we witness a reversal of this judgment. The Spirit of God descends upon those who are of one accord, reminiscent of the time when people were of one language. This event temporarily removes the judgment of tongues, allowing everyone to hear the gospel in their own language.

The Spread of the Gospel

After Babel, the world was divided into nations originating from Noah’s three sons. Luke carefully describes how the gospel spreads from Jerusalem along three significant roads:

1. The road to Gaza (Acts 8)
2. The road to Damascus (Acts 9)
3. The road from Jerusalem to Joppa to Caesarea (Acts 10)

Each of these roads is associated with the conversion of a prominent official:

1. The Ethiopian eunuch (representing Ham’s lineage)
2. Saul of Tarsus (representing Shem’s lineage)
3. Cornelius, the Roman centurion (representing Japheth’s lineage)

This deliberate choice of conversions symbolizes the gospel reaching out to all nations, bringing them together again in the church. It represents a reversal of the judgments that occurred after Babel.

Babylon and Jerusalem

Babylon is identified with the temple, yet the Spirit of God descends outside the temple. Jerusalem is aligned with the idea of Babylon. The text mentions the significance of the voice of the bride and bridegroom no longer being heard, and the lampstand being taken away.

The Story of Daniel and Jesus: A Parallel Narrative

The Bible recounts the story of Daniel, a man with a remarkable spirit (Daniel 6:3). King Darius planned to elevate him above all other officials, but this led to jealousy among his peers (Daniel 6:4). They conspired against Daniel, convincing King Darius to sign a decree prohibiting worship of anyone except the king, under penalty of death (Daniel 6:7).

On the first day after the decree was signed, Daniel prayed to the Lord three times facing Jerusalem, as was his custom (Daniel 6:10). This act immediately placed him under the king’s decree of death. The next day, Daniel’s accusers charged him before King Darius (Daniel 6:12). Despite knowing Daniel’s innocence, the king could not find a way to save him (Daniel 6:14).

That evening, Daniel was thrown into a pit of lions (Daniel 6:16). A stone was rolled over the opening and sealed with the officials’ seals (Daniel 6:17). However, early on the third morning, King Darius rushed to the pit and found Daniel alive (Daniel 6:19-20). Daniel explained that God had sent an angel to deliver him from death (Daniel 6:22).

King Darius promptly ordered the seals to be broken and the stone rolled away (Daniel 6:23). Daniel was raised from the pit and subsequently ascended to the right hand of the king, ruling over the empire (Daniel 6:28). The king then sent messengers throughout his kingdom with letters commanding everyone to worship the living God who had delivered Daniel from death (Daniel 6:26).

Parallels with Jesus’ Story

The narrative of Daniel bears striking similarities to that of Jesus:

1. Like Daniel, Jesus possessed a remarkable spirit, and the Lord planned to exalt him above all others (Matthew 3:17).
2. This led to jealousy among the religious leaders in the temple, who conspired against Jesus (Matthew 27:1-2).
3. Jesus prayed three times facing Jerusalem on the night he was betrayed in the Garden of Gethsemane (Matthew 26:39).
4. Jesus’ accusers charged him before Pilate, who, like King Darius with Daniel, knew Jesus was innocent but could not find a way to save him (Luke 23:4).
5. Jesus was crucified and buried in a tomb, with a stone rolled over the opening and sealed with Pilate’s officials’ seals (Matthew 27:66).
6. On the third day, women went to the tomb and discovered Jesus was alive (Luke 24:1-6). God had sent an angel to deliver Jesus from death.
7. The seals were broken, the stone rolled away, and Jesus was raised from the grave (Matthew 28:2-6).
8. Afterwards, Jesus ascended to the right hand of the Lord, ruling over all the world (Mark 16:19).
9. The Lord sent his apostles throughout the earth with gospel letters, inviting everyone to worship the living God who has the power to deliver us from death (Matthew 28:19-20).

These parallel narratives illustrate the recurring themes of faith, divine intervention, and redemption in biblical stories.

[End of Video]

The Story of Joseph and Jesus: A Parallel Narrative

The Bible recounts the story of Joseph, a young man deeply loved by his father Jacob (Genesis 37:3). Jacob’s affection for Joseph was so great that he gifted him a special coat of many colors. This act of favoritism sparked intense jealousy among Joseph’s brothers, to the point where they contemplated killing him (Genesis 37:4). However, one brother, Judah (known as Judas in Greek), persuaded the others to sell Joseph into slavery in Egypt for 20 pieces of silver instead (Genesis 37:26-28).

In Egypt, Joseph faced false accusations and was condemned to an underground dungeon, a place where prisoners often awaited death (Genesis 39:20). There, the innocent Joseph found himself between two criminals with different fates: Pharaoh’s baker and cup bearer, who were stewards of the bread and wine (Genesis 40:1-2). When asked to interpret their dreams, Joseph explained that after three days, they would each meet their distinct destinies (Genesis 40:12-19). The baker would be hanged on a tree, while the cup bearer would be raised to the right hand of the king (Genesis 40:19-21). Joseph, positioned between these stewards of bread and wine, requested, “Remember me” (Genesis 40:14).

Eventually, Pharaoh learned of Joseph’s ability to interpret dreams (Genesis 41:14). Joseph was then raised from the dungeon and elevated to the right hand of the king (Genesis 41:46). From this position, he arranged to provide life-giving bread to all nations during a great famine (Genesis 41:55).

Parallels with Jesus’ Story

This narrative bears striking similarities to the story of Jesus:

1. Like Joseph, Jesus was the beloved son of his father (Matthew 3:17).
2. His Israelite brothers grew jealous of him, particularly Judas (reminiscent of Joseph’s brother Judah) (John 12:4-6).
3. Judas sold Jesus for 30 pieces of silver (Matthew 26:14-15).
4. At the Last Supper, with bread and wine present, Jesus said, “Remember me” (Luke 22:19).
5. Jesus was falsely accused and condemned to death on the cross, where he found himself between two criminals with different destinies (Luke 23:32-33).
6. In the end, like Joseph, Jesus was raised from the grave and ascended to the right hand of the King, his heavenly Father (Mark 16:19).
7. Jesus was given a throne surrounded by a rainbow of many colors (Revelation 4:3).
8. From this position, Jesus offers the bread of life freely to anyone among the nations who simply asks Him (John 6:35).

This parallel between Joseph’s story and Jesus’ life illustrates how Old Testament narratives often foreshadow events in the New Testament, demonstrating the continuity and interconnectedness of biblical narratives.

[End of Video]

The Divine Imprint in Biblical Stories

The Bible contains a divine imprint in all its stories, each telling the gospel in its own way (2 Timothy 3:16-17). Unfortunately, this truth is not widely known or understood. There is a hope to train young ministers to teach the gospel from every part of the Bible, making a significant impact on the world (Matthew 28:19-20). This commitment to scripture stems from the truth found within it.

The Importance of Biblical Videos

The creation of educational videos about biblical stories is considered valuable, though costly. These videos, which cost approximately $25,000 each to produce, require artistry and computer work. The church has partnered with companies that have worked with the Bible Project to create these videos.

These videos have gained traction and are now distributed on platforms that reach 620 million homes in numerous countries (Mark 16:15). They are used in children’s departments to teach the gospel and biblical stories (Deuteronomy 6:6-7). The goal is to raise funds to create more of these impactful videos.

The Revelation of Jesus Christ

The book of Revelation speaks about events that will happen quickly because they did happen when the temple was destroyed (Revelation 1:1-3). It emphasizes that there is only one person who can forgive sin, and only one way to be forgiven (John 14:6). This is why it’s called the Revelation of Jesus Christ – it reveals the beauty of Jesus, who he is, and his role as the savior and forgiver (Colossians 1:13-14).

Supporting the Alexandrian Forum

The church supports the Alexandrian Forum and helps fund these educational videos. The hope is that future generations of pastors and teachers will be able to “stand on the shoulders” of their predecessors and see even further, continuing to spread the message of the gospel (Hebrews 12:1-2).

The Importance of Scripture

The ultimate goal is for people to truly learn to love scripture and to love God (Psalm 119:97). The hope is that people’s categories and understanding will be expanded as they discover the stories of Jesus that fill the Old Testament in every single story (Luke 24:27).

Sources