John & Revelation Project – Part 6 Chiastic Writings of John and Revelation

The article “John & Revelation Project – Part 6: Chiastic Writings of John and Revelation” features a detailed exploration of the chiastic structures and thematic parallels between the Gospel of John and the Book of Revelation, presented by Dr. Chip Bennett and Dr. Warren Gage. It emphasizes how both texts reflect a profound relationship, with Revelation offering a heavenly perspective and John providing an earthly view of Jesus’ ministry.

The authors argue that both books are fundamentally chiastic, meaning they mirror each other in structure and themes, allowing for deeper insights into their messages. Key examples include the connections between the opening verses of John and the closing verses of Revelation, highlighting themes such as light versus darkness, creation, and the fulfillment of God’s promises.

The article also discusses the unity of authorship between the two books, suggesting that Revelation completes the narrative begun in John by revealing the resolution of the cosmic struggle between good and evil. The speakers illustrate these connections through various scriptural references, emphasizing the significance of grace, the nature of divine judgment, and the transformative power of Jesus. Overall, this study invites readers to understand the interconnectedness of these biblical texts and their collective message about salvation and eschatology.

Speakers: Dr. Chip Bennett  and Dr. Warren Gage

Here is the conversation:

Study on Revelation and Its Chiastic Structure

We are continuing our study on Revelation, having covered significant material up to this point. We appreciate your engagement with the content. In our last session, we explored what we called the railroad pattern, comparing the book of Revelation and the Gospel of John. This approach highlights how these texts interact, representing a connection between heaven and earth. The data supporting this connection is compelling, revealing incredible insights.

Chiastic Reading of Revelation

The book of Revelation is primarily viewed from heaven’s perspective, while the book of John Gospel examines the ministry of Jesus from an earthly viewpoint. These two books interact significantly, serving as a primary means of correspondence between them.

Both Revelation and the Gospel are fundamentally chiastic. This means they mirror each other in structure, allowing us to draw parallels between their themes and messages. We also discovered consecutive correspondences, which further enrich our understanding of these books.

To illustrate this, we will start by comparing the beginning of the Gospel with the end of Revelation. As we analyze these sections, we will work our way back, crossing at the center where the consecutive and chiastic elements converge. This intersection is particularly intriguing.

We are reading the text chiastically, which is a valuable method for understanding both books. Imagine starting with John 1:1 and moving through Revelation to the end, then tracing back through John. This creates an intersection that reveals deeper meanings.

For instance, if we visualize an X, with John 1:1 on one side and Revelation 22 on the other, we can see how these chapters connect. We will move backward from Revelation 22 to chapter 1 and from John 1 to the end of chapter 21. This intersection is fascinating and deserves our attention.

Key Themes and Connections

John begins with “In the beginning was the Word,” while Jesus concludes Revelation with “I am the beginning and the end” (Revelation 22:13). This reflects the old creation in John’s introduction and the consummation of all things at the end of Revelation. In John 1:3, it states, “All things were made by him,” and in Revelation 21:5, we read, “Behold, I make all things new.” This progression shows a reflection on the first creation and an anticipation of the new heavens, with Jesus being a greater figure than Solomon.

Solomon said, “There is nothing new under the sun,” but a greater than Solomon has come, declaring, “I make all things new.”

Light and Darkness

In John 1:5-9, we see that “the light shines in darkness.” John identifies Jesus as “the true light, which gives light to every man.” This introduces a conflict, as darkness seeks to extinguish the light. By the end of Revelation 22:5, we find, “There shall be no night there,” as the Lord God provides light. This juxtaposition emphasizes that the quarrel between light and darkness, introduced in the Gospel, is resolved in Revelation, illustrating a significant theme throughout both texts.

Unity of Authorship

This connection implies a unity of authorship. The Gospel is incomplete without Revelation, as it does not reveal how the battle between light and darkness concludes. In John 1:14, we read, “The Word became flesh and tabernacled among us,” reflecting God’s presence with His people. This idea is echoed in Revelation 21:3, where it states, “The tabernacle of God is among mankind,” indicating that the privilege of being in the company of Jesus will be universally ours in the Eschaton.

Grace and Truth

In John 1:17, it says, “Grace and truth came by Jesus Christ,” and at the end of Revelation, we find, “The grace of our Lord Jesus Christ be with you” (Revelation 22:21). This continuity emphasizes the importance of grace throughout both texts.

In John 1:48, Jesus speaks to Nathaniel, saying, “When you were under the fig tree, I saw you.” This moment resonates with Revelation 22:1-2, where John describes the river of the water of life and the tree of life. The imagery of rivers connects the beginning of the Gospel with the conclusion of Revelation, highlighting the significance of the Jordan River as a liminal space.

In summary, these connections illustrate the profound relationship between Revelation and the Gospel of John, emphasizing themes of light, creation, and the fulfillment of prophecy. Each element contributes to a deeper understanding of the texts and their unified message.

Understanding the Connection Between Luke and Acts

When considering the relationship between Luke and Acts, it’s essential to recognize that these texts are closely linked, much like John and Revelation. Although some may disagree, it is evident that Luke begins his gospel with Zechariah praying in the temple and concludes with the disciples also praying in the temple. This framing technique is significant as it bookends the two works.

The Imagery of the Viper

In this context, Luke uses the imagery of a viper. In Luke 3:7, John the Baptist refers to certain individuals as a “brood of vipers,” marking the only time this word appears in his gospel. This theme reemerges in Acts 28:3, where Paul, after being bitten by a viper while reaching into a brush, experiences a moment that mirrors the earlier imagery. The connection between these two instances emphasizes how Luke frames both his gospel and the book of Acts, reinforcing the overarching themes present in both texts.

Themes of Light and Darkness

Luke not only frames his gospel but also connects it with Acts through recurring themes. For instance, the themes introduced in John find their resolution in Revelation, illustrating the ongoing struggle between light and darkness. This narrative arc is crucial for understanding the broader message of these texts.

The Role of Augustus

Another significant element is the role of Caesar Augustus. The gospel of Luke opens with a decree from Augustus ordering a census, prompting Mary and Joseph to travel to Bethlehem. This initial action sets the stage for the entire gospel narrative. Specifically, in Luke 2:1-5, it states that “there went out a decree from Caesar Augustus, that all the world should be taxed.” At the conclusion of Acts, Augustus is mentioned again as Paul journeys to Rome, accompanied by a centurion from the Augustan band, as noted in Acts 27:1. This repetition of Augustus highlights the contrast between the Pax Romana and the kingdom of God.

In the beginning of Luke, Augustus’s decree represents a worldly authority enrolling people under Roman rule. By the end of Acts, Paul is on his way to Rome to enroll people in the kingdom of God, under the scepter of the Son of David. This powerful framing illustrates the transition from earthly authority to divine governance.

Concrete Examples

To clarify these connections, charts comparing Luke and Acts can be helpful. For instance, in John 1:29, John the Baptist identifies Jesus as the “Lamb of God who takes away the sin of the world.” This identification is paralleled in Revelation 22:3, which states, “And there shall be no more curse: but the throne of God and of the Lamb shall be in it.”

This connection between the Lamb and the divine underscores the continuity between the texts. Additionally, in Luke, the Spirit of God descends upon Jesus like a dove, identifying Him as the bridegroom. In Revelation 21:2, the imagery shifts as the New Jerusalem descends from heaven, prepared as a bride for her husband. The verse states, “And I John saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.”

This balance between the bridegroom coming from heaven at the start of the gospel and the bride descending from heaven at the end of Revelation illustrates a profound parallelism, enriching the narrative and its themes.

Invitation to Come

In John 1:39-46, Jesus invites people with the words “come and see.” Philip, upon hearing this, echoes the invitation by saying, “come and see.” This theme continues in Revelation 22:17, where the Spirit and the bride also say, “come,” and it is stated that anyone who hears should say, “come.” This dual usage of “come” emphasizes the invitation extended to all, highlighting the openness of God’s call to humanity.

The Names and Their Significance

In John 1:42, Peter, one of the apostles, receives a new name: Cephas, which means stone. This connects to Revelation 21:14, where the New Jerusalem is described as having twelve foundation stones inscribed with the names of the apostles. While Cephas refers to a common stone, the stones representing the apostles in the new city are precious. This indicates a progression in God’s promises; Cephas receives a promise, but all the apostles are transformed into precious gems, signifying their importance.

Peter intuitively recognizes this in his epistle, referring to believers as “living stones” (1 Peter 2:5). He is a stone, and together, they are living stones that will become beautiful and precious. The beauty of these gems lies in their ability to reflect light. Alone, they may appear dark, but when light shines upon them, their true beauty emerges.

Joshua Typology and Memorials

In the context of Joshua, he builds a memorial at Gilgal using riverbed stones (Joshua 4:20-24). This connects to the River Jordan at the beginning of the Gospel and culminates in the River of Crystal Waters at the end of Revelation (Revelation 22:1). Jesus, greater than Joshua, constructs a magnificent city adorned with twelve precious stones (Revelation 21:19-20), with gates that represent the tribes of Israel (Revelation 21:12), uniting the people of God and the nations.

In John 1:45-49, Nathanael is recognized as a “true Israelite in whom there is no deceit.” Nathanael confesses that Jesus is the King of Israel. In Revelation 19:11, 16, Jesus is called “faithful and true,” and he holds the title of “King of Kings.” This illustrates that Jesus is not just the King of Israel but the King of all nations, expanding the significance of his reign.

The Promise to Nathanael

The promise given to Nathanael by Jesus states, “You shall see heaven opened, and the angels of God ascending and descending upon the Son of Man” (John 1:51). This promise is significant and speaks to a collective audience; the “you” is plural, indicating that it is not just for Nathanael but for all. In the Greek, this is evident, akin to saying “y’all.”

This promise alludes to Jacob’s vision in Genesis 28:12, where he sees a ladder reaching from earth to heaven, with God standing at the top. In Revelation 19:11, John describes seeing heaven opened, linking the fulfillment of Nathanael’s promise to the broader narrative of Revelation, where divine truths are revealed.

The Wedding at Cana and Its Significance

The Gospel of John introduces the wedding at Cana in John 2:2, where Jesus and his disciples are invited. In Revelation 19:9, there is a blessing for those invited to the wedding. At the wedding in Cana, when the wine runs out, Jesus’ mother informs him, and he responds, “My hour has not yet come” (John 2:4). In Revelation 19:15, Jesus again makes wine, this time treading the winepress of God’s wrath.

John presents this as a significant parallel: Jesus makes wine twice, first at Cana and then during the judgment on Babylon (Revelation 14:10). The hour of Jesus’ death is foreshadowed by the hour of judgment on Babylon, where her plagues come swiftly (Revelation 18:10).

John elaborates on the customs of the bridegroom, noting that typically, the best wine is served first, and the inferior wine later when guests have lost their sensibility (John 2:10). This highlights Jesus’ role in breaking tradition and introducing something greater, symbolizing the transformation he brings to the old ways.

In examining the wedding at Cana, we see a significant moment where the steward of the wedding reproves the bridegroom for serving the best wine last. This detail, included by the evangelist John, highlights the importance of the wine that Jesus creates, inviting us to the Eucharist table. The best wine represents the wine that Jesus makes, symbolizing joy and fulfillment.

However, there is a deeper connection to be made with the book of Revelation. When reading Revelation in sequence, particularly in Revelation 17:1-2, we encounter the whore of Babylon, who is described as being drunk with the blood of the saints. In Revelation 19:15, Jesus produces the wine of wrath, treading out the wrath of God alone to create this wine. This sequence illustrates that Jesus honors the order of the wedding. At Cana, He offers the good wine, representing the gospel, which brings joy to the heart of man. Conversely, when the whore rejects this wine, she becomes drunk and is served the worst wine—the wine of God’s wrath.

This contrast emphasizes a critical idea: if one accepts the gospel, they receive the best wine; if they reject it, they are left with only the wine of wrath. This understanding is essential for interpreting the mysteries of the gospel of John in light of Revelation.

The Promise to Nathanael and Wedding Customs

We must also consider the promise made to Nathanael and the details of the wedding customs. Jesus addresses His mother, asking, “Woman, what do I have to do with you?” (John 2:4). He then instructs the servants to fill the water pots with water. This act connects to the imagery in Revelation 17:1-2, where the woman sits on many waters and holds a golden cup filled with abominations. She is described as being drunk with the wine of her fornication, paralleling the drunkenness seen at the wedding.

Additionally, in John 3:29, John the Baptist rejoices upon hearing the voice of the bridegroom, who possesses the bride. In contrast, Revelation 18:23 states that the voice of the bridegroom and bride will be heard no longer, marking a significant shift. The wedding of the Lamb is celebrated, but judgment falls upon the great city, resulting in the bride being instructed to flee before the coming judgment, as noted in Matthew 24:15-20.

The Cleansing of the Temple

In John 2:15, Jesus cleanses the temple by pouring out the coins of the money changers and driving them out. This action symbolizes a pouring out of judgment. In Revelation 16:1, angels from the heavenly temple pour out bowls of divine wrath, and no one is able to enter the temple. This pouring out language is significant, representing judgment both on the earthly temple and from the heavenly realm.

Jesus emphasizes the sanctity of the temple in John 2:16, stating, “Make not my Father’s house a house of merchandise.” In Revelation 18:11-15, the city of Babylon is described, with merchants standing afar off in fear of her torment. Jesus expresses His zeal for the temple in John 2:17, declaring, “Zeal for your house has consumed me.” This theme culminates in Revelation 20:9, where fire comes down from God and consumes them.

Divine Wrath and the Connection of Earthly and Heavenly Realms

The connection between earthly and heavenly wrath is evident in these passages. As Jesus cleanses the earthly temple, divine wrath is also poured out from the heavenly temple. This duality emphasizes the significance of the events unfolding in both realms, illustrating the overarching themes of judgment and redemption throughout scripture. The interplay between these two realms serves to deepen our understanding of God’s plan and the consequences of rejecting His invitation to partake in the good wine of the gospel.

The Quarrel Between Two Temples

In the gospel, there exists a significant quarrel between two temples: the temple of Herod and the temple of Christ. These two are parallel in many ways, as both begin with scourging. Jesus uses a scourge of whips, symbolizing his own torment. He refers not to the temple of Herod but to the temple of his body. The suffering of Christ starts with this scourging, and he declares that the temple is a den of thieves, paralleling his crucifixion among thieves, leading to his perception as a thief.

The correspondence concludes with the certification of Jesus’ death by a Roman spear, which foreshadows that the death of the temple will also be certified by a Roman spear. This connection is poignant. In John 2:18, the Jews ask, “What sign do you show us that you do these things?” This leads to another significant sign in Revelation 15:1, where angels from the heavenly temple pour out wrath upon Babylon. John states, “I saw another great sign.”

In John 2:19-21, Jesus says, “Destroy this temple,” referring to the temple of his body. Consequently, they destroy the temple of his body. Revelation 21:22 states, “I saw no temple in it, for the Lamb is the temple.” Here, Jesus becomes the universal emblem of the temple, eliminating the need for a physical temple since nothing defiles it; we see him in his full glory.

The Journey from Darkness to Light

In John 3:2, Nicodemus comes to Jesus from Jerusalem by night. John is known for his theme of light versus darkness. Nicodemus emerges from the darkness of Jerusalem to meet the light of the world. This is significant, as the New Jerusalem has no need for the sun or moon; the Lamb is its light because there is no night there. The earthly Jerusalem is depicted as a city of darkness, while the heavenly Jerusalem is a city of light.

Nicodemus questions Jesus, asking if a man can enter a second time into his mother’s womb to be born. This refers to a second birth. Revelation 20:6 states, “Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power.” This indicates a relationship between second births and second deaths.

In John 3:13-29, Jesus, referred to as the bridegroom, is the one who descended from heaven. Revelation 21:2 describes the New Jerusalem descending from God, ready as a bride. In John 3:14, Jesus compares himself to Moses lifting up the serpent in the wilderness. Revelation 20:2 mentions the serpent, the dragon, being cast into the abyss. Here, the serpent is lifted up in one instance and cast down in another, presenting a rich theological connection.

The lifting of the serpent signifies salvation and healing, as seen in Numbers 21:9, where those who looked at the bronze serpent were healed. Conversely, the casting down of the serpent in Revelation symbolizes the ultimate defeat of evil.

Light in the World

John 3:17-21 explains that the world might be saved through Jesus. Light has come into the world, but people preferred darkness because their deeds were evil. However, those who practice the truth come to the light. Revelation 21:24-27 states that the nations of the saved will walk in the light of the New Jerusalem. Its gates will not be shut by day, and there will be no night there; nothing unclean and no liars will enter.

In John 3:24, it is noted that John the Baptist had not yet been cast into prison. Revelation 20:7 speaks of Satan being released from his prison. The fate of John the Baptist mirrors that of those who have been beheaded for their testimony of Jesus, as indicated in Revelation 20:4, where John sees the souls of those who had been beheaded because of their testimony.

The Wrath of God

John 3:36 states, “He who does not obey the Son, the wrath of God abides upon him.” This highlights the seriousness of rejecting Jesus. Revelation 19:15 describes how Jesus will rule with a rod of iron, showcasing the wrath of God Almighty. This imagery emphasizes the authority and judgment of Christ over the nations.

Now, we turn to understanding the identity of the whore of Babylon in Revelation. The description of the whore is striking; it is clear that one cannot comprehend her identity without divine wisdom. John reacts with amazement when he sees her, wondering as if he has seen her before. The term “Thalmadzo” is used, indicating a marveling at something divine.

The angel asks John why he is marveling. John’s witness suggests that recognizing her true identity leads to wonder and speechlessness, as one’s mind becomes addled. John concludes with, “Here is the mind that has wisdom” (Revelation 17:9). This indicates that understanding her identity requires divine wisdom, as she represents a complex interplay of power, seduction, and spiritual deception.

The Samaritan Woman and the Whore of Babylon

The Samaritan woman, who comes to draw water, states, “I have no husband” (John 4:17). This is a lie about her marital status. In Revelation 17:1, the Babylonian harlot claims, “I am not a widow,” but she is indeed a widow because she has killed her husband. John writes in Revelation that the whore of Babylon has had relationships with seven kings: “Five have fallen, one is, and the last, the seventh, has not yet come” (Revelation 17:10). This interaction between Jesus and the Samaritan woman, who would have been despised as a harlot, is significant.

Jesus tells her, “You have had five husbands, and the one you now have is not your husband” (John 4:18). This means she has had relationships with six men, and Jesus represents the seventh. The pattern of five, one, and one is crucial. John marvels in Revelation because he has seen her before. When the disciples return and see Jesus speaking with this woman, they marvel as well (John 4:27). John recognizes her in his vision in Revelation, and divine wisdom reveals to him, “I am the whore.” From the perspective of holiness in heaven, dealing with sin makes one a harlot.

The Concept of Adultery

Anyone who pursues other gods, which includes all of us, becomes an adulterer. This idea is not just sexually charged; it reflects a violation of covenant obedience. The sons of Israel went “whoring after the daughters of Moab” (Numbers 25:1), illustrating how idolatry equates to spiritual adultery.

Understanding the depth of our sin is essential to grasping the magnificent grace of God. We often fail to see ourselves in the mirror of truth, thinking, “I’m not like them,” as seen in Luke 18:11, where one man says, “I am not like this tax collector.” 

Recognizing our own blindness is crucial; those who think they can see may actually be blind. The gospel encapsulates this understanding: when we realize our need for grace, everything changes.

The Depth of Forgiveness

When we understand our need for forgiveness, we comprehend how deep that forgiveness must be. If we recognize how much we have been forgiven, we will be able to love much. The seeds of every great sinner, tyrant, or despot exist within our DNA. While we may not have sinned in the same way, the capacity for such sin is present in all of us. This reflects the nature of fallen man. Paul states that we are dead in our trespasses and sins (Ephesians 2:1), but it is only when we realize this that we can understand God’s great love, which made us alive together in Christ (Ephesians 2:4-5).

The Samaritan Woman as a Type

The Samaritan woman is a type of the Babylonian whore but also becomes a type of the bride of Christ. When the disciples return and see her speaking with Jesus, they are astonished (John 4:27). After recognizing who He is, she leaves her water bottle behind, having found a different kind of water that satisfies her thirst (John 4:14). She runs back into the city to tell others, saying, “Come and see. Is this man not the Christ?” (John 4:29).

She becomes an evangelist. Interestingly, she comes to the well alone, avoiding the other women and their judgment. Meeting Jesus transforms her scars into a testimony. She tells the townspeople, “Come meet the man that told me everything I’ve ever done” (John 4:29). Her past, which caused her shame, now serves as her witness to others.

Connections to Other Biblical Figures

Mary Magdalene, on resurrection morning, is also a type of the bride (John 20:1-18). Both the Samaritan woman and Mary Magdalene share a commonality: they are marginalized and have committed great sins. This realization leads to the understanding that we, too, are in need of grace. A friend once remarked that when we see the woman caught in adultery, we often identify with Jesus or the Pharisees. However, we must recognize that we are either the one caught in sin, desperately needing God, or the one throwing stones (John 8:3-11).

If you believe you can throw stones at others because you possess an inherent righteousness, you may need to reconsider your position as a follower of Jesus. Acknowledging your desperate need for God is where the gospel truly takes root.

The Horror of Babylon and Its Connections

The description of the horror of Babylon is striking. She is depicted as being drunk on the blood of the saints (Revelation 17:6). This vivid and terrible image prompts us to consider how the Apostle Paul might have interpreted such a passage. Paul, who consented to the death of Stephen (Acts 7:58) and persecuted the church (Acts 8:3), ultimately referred to himself as the chief of sinners (1 Timothy 1:15). He recognized his weaknesses and the grace of God that transformed his life.

Paul’s clarity of expression contributes significantly to Reformed theology. His experience on the Damascus road, where he went from being dead to being newly created (Acts 9:3-6), is foundational. Similarly, the Samaritan woman called the people to come out of the city (John 4:28-29). In Revelation, the voice from heaven urges, “Come out of her, my people” (Revelation 18:4), referring to the wicked city, the harlot city. Jesus offered the woman living water (John 4:10), prompting her to leave her water pot and tell the men in the city to come. Revelation 22:17 states, “The Spirit and the bride say, ‘Come!’ Let the one who is thirsty come; let the one who wishes take the water of life without cost.” Thus, the Samaritan woman serves as a type of both the whore of Babylon and the bride of Christ.

Jerusalem and Its Significance

In John 5:2-4, we learn about a pool in Jerusalem with five porticoes, where many sick, blind, lame, and withered people lay. An angel descended at certain seasons (John 5:4), although there is some debate about the text, particularly regarding verse 5:3 or 5:4. Regardless, evidence suggests that the chiastic patterning in these texts challenges the traditional methods of textual criticism. The chiastic structure here reflects a mirrored relationship between the texts, emphasizing the connections between themes of healing and judgment.

Revelation 18:1-2 describes another angel descending from heaven, proclaiming the fall of Babylon the Great, which has become a dwelling place for demons and a prison for every unclean spirit (Revelation 18:2). This mirrors the situation at the Bethesda pool, where the sick and lame gathered to beg, creating a defiled space. The angels’ movements—ascending and descending—connect these two books, highlighting the spiritual significance of both locations.

In John 5:27, it is stated that the Father has given Jesus the authority to execute judgment because He is the Son of Man (John 5:27). This corresponds with Revelation 19:11, which describes Jesus judging and making war in righteousness (Revelation 19:11). John 5:35 notes that John the Baptist was a burning and shining lamp (John 5:35), while Revelation 18:23 states that the light of the lamp shall not shine in Babylon anymore (Revelation 18:23). The city of Babylon loses both the bridegroom and the bride, extinguishing joy and light.

The Fate of Babylon and the Remnant

John 5:44 critiques the Jews of the temple for seeking glory from one another (John 5:44), while Revelation 18:7 describes the harlot glorifying herself (Revelation 18:7). This is not a call to universalism; Babylon will be destroyed just as Jericho was (Joshua 6:20). However, there exists a remnant marked by those least likely to find grace, who are called out of the wicked city. We are an exodus people, journeying towards the heavenly Jerusalem (Hebrews 11:10).

The statement regarding tax collectors and prostitutes entering the kingdom of God before others (Matthew 21:31) highlights that those who recognize their need are drawn to Jesus. They understood their need for something greater, which is a crucial point in this narrative. This emphasizes the theme of grace and redemption, illustrating that recognition of one’s own sinfulness is the first step toward receiving God’s mercy.

This examination of the connections between the horror of Babylon, the Samaritan woman, and the fate of Jerusalem provides a rich tapestry of biblical themes and lessons, revealing the profound interplay of judgment, grace, and hope throughout Scripture.

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