The Revelation Project – Day 1 Joshua Connection

The article “The Revelation Project – Joshua Connection” features a discussion led by Dr. Chip Bennett and Dr. Warren Gage, focusing on a fresh approach to studying the Book of Revelation. Instead of traditional academic methods that emphasize authorship and dating, the speakers advocate for a more engaging and accessible exploration of the text itself, aiming to foster a non-confrontational dialogue about its themes and messages.

The authors propose that both the Book of Revelation and the Gospel of John were written by the Apostle John, and they suggest that a pre-70 A.D. dating could enhance the understanding of Revelation’s prophetic nature. They emphasize the importance of reading Revelation as a source of hope rather than fear, particularly through its connections to the Old Testament, specifically the Battle of Jericho.

Key themes include the significance of Jesus’ name, the role of faith exemplified by Rahab, and the parallels between the narratives of Joshua and Revelation. The speakers intend to highlight how Revelation can be understood as a retelling of Joshua’s story, providing insights into God’s redemptive plan and the nature of salvation. The session aims to reshape participants’ understanding of Revelation, encouraging them to see it as a narrative of hope and divine promise rather than a source of anxiety.

Speakers: Dr. Chip Bennett and Dr. Warren Gage

Here is the conversation:

A Different Approach to Studying Revelation

While many of you may be familiar with traditional academic approaches to studying biblical books, including discussions on dating, authorship, background, and genre, we’ve chosen a different path for this study of Revelation. This decision is not due to a lack of value in the conventional method, but rather because of the unique challenges presented by this particular book. — (2 Timothy 3:16-17)

Revelation has often been a source of controversy within the church, leading to intense debates and divisions among believers. It’s crucial to remember that interpretation is not the same as inspiration. While we believe in the divine inspiration of Scripture, we must humbly acknowledge that our interpretations can be fallible. — (2 Peter 1:20-21)

Our approach aims to avoid getting bogged down in potentially dry and heady introductory issues, especially given our limited time frame of 6 sessions over 2 weeks. Instead, we want to focus on a friendly, non-antagonistic discussion of the text itself. — (Ephesians 4:15)

Brief Perspective on Authorship and Dating

Although we won’t delve deeply into authorship and dating, it’s worth noting our perspective:

1. Authorship: We believe both Revelation and the Gospel of John were written by John the son of Zebedee (the Apostle John). We expect this to become evident through our teaching method. — (Revelation 1:1, John 21:24)

2. Dating: There are two main camps regarding the dating of Revelation: pre-70 A.D. under Nero, or around 95 A.D. under Domitian. While this debate continues, only two scholarly books in the last 50 years have addressed the dating of the New Testament comprehensively:
   • John A.T. Robinson’s book (1976)
   • Jonathan Bernier’s recent book

Both argue for a pre-70 A.D. dating of all New Testament books. While our interpretation of Revelation wouldn’t fundamentally change based on either date, a pre-70 A.D. dating would emphasize the predictive nature of the prophecies rather than retrofitting them to past events. — (Matthew 24:1-2)

By taking this approach, we hope to provide a fresh perspective on the book of Revelation, focusing on its message and significance rather than getting caught up in ongoing scholarly debates.

The dating of biblical books, particularly those after 70 A.D., is often questioned due to the accuracy of Jesus’ predictions about the temple’s destruction. Some argue these were written after the fact, rather than being truly prophetic. However, the exact dating doesn’t significantly impact our interpretation. — (Luke 21:5-6)

During doctoral studies at Knox, a class on preaching and teaching the book of Revelation was taught in Washington State. This class proved to be a transformative experience, raising questions about why this perspective hadn’t been encountered or taught before. After the class, it seemed impossible to interpret Revelation any other way.

The hope is that many people at Grace and those watching online will have a similar experience. This approach will help read Revelation with better understanding and without fear, seeing it as a book of hope. — (Romans 15:4)

Now, let’s focus on the context of Revelation within the Bible itself, not current events or newspapers. We’ll use only biblical passages to interpret the Bible, following a fundamental doctrine of the Reformation. This approach has encouraged the church for 2,000 years. — (Isaiah 28:10)

Throughout history, many generations believed they were living in the end times. For example, around 950 A.D., building projects in Europe ceased because people expected Christ’s return in the year 1000. Such speculations have consistently proven false. — (Matthew 24:36)

Our goal is to understand the book’s message and the encouragement it provides about Jesus. When John sees Jesus and collapses in fear, Jesus’ first words are “fear not.” Any interpretation of Revelation that instills fear is not authentic. — (Revelation 1:17-18)

We’ll examine two key books for context: the Battle of Jericho from Joshua and the Gospel of John. Revelation is written from a heavenly perspective, describing events in heaven during Christ’s earthly ministry. The Gospel of John provides the earthly perspective, and we’ll explore their interconnections. — (Joshua 6:20, John 1:14)

We’ll discuss how Revelation and the Gospel of John are companion books, spatially located with a point of time intersection at their centers. This understanding will help resolve many mysteries in both books and explain the unique characters in John’s Gospel that reappear in Revelation.

The Relevance of Jesus’ Name and Rahab’s Faith

In the upcoming sessions, we will explore various aspects of the Book of Revelation, including the identification of the false prophet and the beast. Our primary goal is to uncover the identity of Lady Babylon and the great city, which will help us better understand the book’s overall message.

Tonight, we focus on the significance of Jesus’ name. Many Christians are familiar with the Hebrew name Yeshua, but it’s important to understand its origins. Initially, Jesus’ name was Hosea, meaning “Lord, save” (Numbers 13:8). This name is derived from Yeshah, which means “to save,” with its root being salvation (Psalm 37:39). Moses later changed it to Yehoshua, signifying “the Lord Yahweh who saves” (Joshua 1:1). In the fourth century B.C., a vowel shift occurred, transforming Yehoshua into Yeshua.

The choice of Joshua as the Lord’s name in the Old Testament provides a crucial clue to how the apostles understood Jesus’ ministry (Acts 7:45). This connection becomes evident when we examine the prominence given to Rahab in the New Testament.

Rahab’s Significance in Scripture

Rahab appears in chapters 2 and 5 or 6 of Revelation (Revelation 2:17; 6:15) and is woven into Matthew’s genealogy (Matthew 1:5). Her importance is further emphasized in Hebrews and James:

1. In Hebrews 11, the author lists heroes of faith, including Abel, Enoch, Noah, Abraham, Isaac, Jacob, and Moses (Hebrews 11:4-29). Surprisingly, instead of mentioning Joshua next, the author highlights Rahab as the greatest example of faith before summarizing (Hebrews 11:31).
2. James 2 also presents Rahab as a prime example of faith, juxtaposing her with Abraham (James 2:25). Both passages emphasize Rahab’s role in delivering the spies from death (Joshua 2:1; Hebrews 11:31).
3. The prominence given to Rahab, a harlot, over other notable women of faith is striking (Matthew 1:5). This emphasis on Rahab’s faith was well-known to the early Church Fathers.

The question remains: Why is this woman given such tremendous prominence in New Testament preaching? As we delve deeper into the Book of Revelation, we will explore the connections between Rahab’s story and the broader narrative, uncovering the significance of her faith in understanding the message of salvation.

The Battle of Jericho: A Template for Understanding Revelation

The book “From Shadows to Reality” by Daniel Lou provides valuable insights into how the early church fathers interpreted the Battle of Jericho. They saw it as a figurative representation of several key concepts:

1. The mystery of the name Jesus (Joshua) (Matthew 1:21)
2. Rahab as a type of the church (Hebrews 11:31; James 2:25)
3. The crossing of the Jordan as a type of baptism (Joshua 3:14-17; Romans 6:4)
4. The fall of Jericho as representing the end of the world (Revelation 20:11-15)

These interpretations were taught by the early church fathers, who were disciples of the disciples. Despite being advised in seminary to avoid the church fathers, their insights can be instructive for understanding biblical narratives.

The Significance of Joshua’s Name

The name Joshua, which is the Hebrew equivalent of Jesus, holds special meaning. When Mary and Joseph were told to name their son Jesus, it was because “he will save his people from their sins” (Matthew 1:21). This connection to Joshua, who saved people in the Battle of Jericho, creates a sub-theme throughout Scripture.

Revelation as a Retelling of the Battle of Jericho

The book of Revelation, from chapters 1 to 22, can be understood as a retelling of Joshua’s (Yeshua’s) battle at Jericho (Revelation 21:2). This provides a template or pattern for interpreting the narrative. When reading the Greek translation of the Old Testament, it becomes clear that Joshua is translated as Jesus, making the connection even more apparent (Acts 7:45; Hebrews 4:8).

Visual Representation

A gifted artist created a visual representation to help communicate this story. This image likely depicts various elements from the Battle of Jericho account (Joshua 6:1-27), which can be recognized by those familiar with the story.

Understanding Revelation through this lens can help explain much of the drama within the book. By focusing on this narrative thread, readers can gain new insights into the structure and meaning of Revelation.

Joshua Conquers Jericho: A Parallel to Revelation

The story of Joshua conquering Jericho serves as a figurative representation that connects to the book of Revelation. This narrative can be told from right to left, following the original account in Joshua, and then from left to right, revealing parallels in Revelation using the same symbols and themes.

The Jordan River and 12 Stones

The conquest begins at the Jordan River, where 12 stones hold significance. Joshua instructed tribal chieftains to gather riverbed stones from the divided waters, creating a memorial to commemorate God granting them their inheritance (Joshua 4:1-7). This act symbolized passing through the waters of baptism and death, entering their promised land (Romans 6:4).

Gilgal: The Place of Rolling

The stones were piled at a place called Gilgal, meaning “to roll” in Hebrew (Joshua 4:20). This name connects to Golgotha, the place of the skull, where the Lord was crucified (Matthew 27:33). At Gilgal, Joshua corrected what Moses had not done during the 40 years in the wilderness: circumcising the new generation and observing Passover (Joshua 5:2-10).

Preparing for Holy War

Joshua knew he had to conquer Jericho, a city walled up against God, to secure the people’s inheritance (Joshua 6:1-2). He prepared for a holy war by ensuring the men were circumcised (Joshua 5:3) and participated in Passover (Joshua 5:10), making them competent to fight.

Jericho: A Wealthy City with Babylon Connections

Jericho was a wealthy city with connections to Babylon, evident from the gold, silver, and garment from Shinar (Mesopotamia) that Achan coveted (Joshua 7:21).

Rahab: The Significant Harlot

Within Jericho lived Rahab, a harlot who played a crucial role in the story. Her house provided refuge for the two spies Joshua sent to reconnoiter the city (Joshua 2:1).

Joshua’s Encounter with the Commander of the Lord’s Host

As Joshua contemplated how to conquer Jericho with former slaves and limited resources, he encountered the commander of the Lord’s host. This divine figure, similar to the one Moses met at the burning bush, provided Joshua with the battle plan (Joshua 5:13-15).

The Two Spies and Rahab’s Faith

The two spies sent by Joshua found refuge in Rahab’s house when the king decreed their death. Rahab, despite being a Canaanite and Amorite under curse and condemnation, demonstrated saving faith in the God of Israel (Hebrews 11:31; James 2:25). She hid the spies and made a covenant with them for her household’s salvation (Joshua 2:12-13).

The Battle Plan: Three Series of Sevens

God’s battle plan for Jericho involved three series of sevens, described as telescopic. The people were to march around the city once a day for seven days, demonstrating their inability to conquer the city on their own and relying on God’s power to deliver it to them (Joshua 6:3-4).

The Covenant’s Triumph Over Law and Curse

This lesson emphasizes the importance of grace. The covenant overcomes both the law and the curse (Galatians 3:13-14). The Lord can provide what seems impossible and promises to give what He ordains as our inheritance (Ephesians 1:11).

The Battle of Jericho: A Lesson in Faith

In the battle of Jericho, the Israelites were instructed to march around the city once daily for seven days (Joshua 6:3-4). Despite the apparent impossibility of conquering the city, they followed these instructions. On the seventh day, they marched around Jericho seven times (Joshua 6:15).

The priests carried trumpets, with the ark of God following, representing the Lord’s presence (Joshua 6:6-7). On the seventh march of the seventh day, the priests sounded seven trumpets (Joshua 6:13). This use of seven trumpets signifies holy war, as evidenced by the Dead Sea Scrolls’ Marshall Scroll.

The Significance of Seven Trumpets

The trumpet septenary, or series of seven trumpets, is significant. Paul mentions the last trumpet in Corinthians (1 Corinthians 15:52). In the battle of Jericho, the sounding of the seventh trumpet, followed by the shouting of the entire camp, caused the walls to fall flat (Joshua 6:20).

Rahab’s Redemption

Before destroying the city, Joshua commanded that Rahab and her household be brought out (Joshua 6:22-23). This exemplifies how God’s people are always called out from something, like Abraham from Ur (Genesis 12:1) or Lot from Sodom (Genesis 19:15). Rahab’s scarlet robe, once used to entice men, became a rope to lower the spies, symbolizing her discarding her former lifestyle (Joshua 2:18).

Rahab was delivered from judgment and death, brought outside the camp (Hebrews 11:31), and engrafted into God’s people (Matthew 1:5). She married into Salmon’s family, from the royal tribe of Judah, becoming an ancestral mother of David and Christ (Ruth 4:21-22; Matthew 1:5).

The Span of God’s Redemption

Rahab’s story represents the span of God’s redemption, from curse and condemnation to becoming a royal bride in God’s house (Revelation 19:7). This range of God’s saving mercy makes her a heroine of faith, prominently featured in the New Testament (Hebrews 11:31; James 2:25).

The Fall of Jericho

When the seventh trumpet sounded and the camp shouted, the walls of Jericho fell flat, demonstrating the power of faith and obedience to God’s instructions (Joshua 6:20).

A comparison table highlighting the parallels between the Battle of Jericho and the Book of Revelation

This table summarizes the key comparisons between the two narratives, illustrating how the themes of judgment, salvation, and divine intervention are mirrored in both the Battle of Jericho and the Book of Revelation.

The Narrative of Revelation

Revelation tells a story that explains why Jesus is Yeshua and why we can have confidence in his covenant, promises, and door of safety, regardless of race, gender, or sin. We are justified by faith alone, but redeemed (Ephesians 2:8-9).

The War Scroll

At the beginning of Revelation, the commander of the hosts of the Lord comes to Patmos with a sword coming out of his mouth, dressed for battle (Revelation 1:16). Revelation is a war scroll, featuring seven trumpets (Revelation 8:6). The commander is going to war against a great city, Babylon, which is walled up against God, filled with ungodliness and wealth (Revelation 18:2).

The Cosmic Christ

Chapter 1 describes the cosmic Christ in magnificent light and splendor (Revelation 1:12-15). John falls at his feet, terrified (Revelation 1:17). Christ touches him with his right hand, which held the seven stars, and says, “Fear not” (Revelation 1:17). John recognizes the pierced hand of the Lord (John 20:27).

Christ’s Comfort

When fear and anxiety come upon us, Christ tells us, “Fear not” (Isaiah 41:10). He holds the keys of death and hell, knowing our future (Revelation 1:18). He is the Alpha and Omega, the beginning and ending of all written history (Revelation 22:13). Despite knowing all our sins, past and future, our Lord says, “Fear not” (Luke 12:7).

Preparing for Holy War

Christ gives John the battle plan, first preparing his people for holy war in chapters 2 and 3. He writes letters to seven churches, commending and correcting them (Revelation 2-3).

The Structure of Revelation

The book features three series of sevens: seven seals, seven trumpets, and seven vials of judgment (Revelation 5:1; 8:6; 16:1). The focus is on the seven trumpets, which mark holy war in Revelation (Revelation 8:7-13).

The Seventh Trumpet

When the seventh trumpet sounds, the Ark of the Covenant appears in heaven (Revelation 11:19). All of heaven shouts, “The kingdom of this world has become the kingdom of our Lord and of his Christ, and he will reign forever and ever” (Revelation 11:15). Great Babylon then falls (Revelation 14:8).

Mercy Before Destruction

Before Babylon’s destruction, a voice from heaven says, “Come out of her, my people” (Revelation 18:4). This references Hosea, where those who were not God’s people become his people (Hosea 1:10).

The Transformation

The whorish people from Babylon become the virginal New Jerusalem (Revelation 21:2). Christ loves us for what his love will make of us (Ephesians 5:25-27).

The Final Inheritance

At the end of Revelation, there is a river of crystal waters and a city of 12 precious jewels (Revelation 22:1; 21:19-20). This is a world without sin, death, crying, or mourning (Revelation 21:4) – our hope and our Savior.

The Trumpets of Hope

Like Rahab in Jericho, who heard the trumpets as a sign of her coming redemption (Joshua 6:16), we should hear the trumpets in Revelation as a confident sign that our Redeemer is coming for us. Even in the face of plagues and terror, we can have faith that Christ will rescue us, even from death (Romans 8:38-39).

Revelation and Joshua: Parallels and Connections

In the book of Revelation, we find two witnesses entering the city (Revelation 11:3-4), mirroring a similar occurrence in the book of Joshua (Joshua 3:12-13). This correspondence is significant and worth noting.

Many people attempt to draw connections between Revelation and other books like Daniel or Ezekiel (Daniel 7; Ezekiel 1). While there are certainly elements from these books present in Revelation, we’re not looking for mere segments. The true story of Revelation is a retelling of Joshua’s narrative.

To reinforce this concept, we have a short four-minute video to share. This video is part of a larger library that has been in development. Currently, 25 videos have been completed, with plans for 100 more. The format is similar to the Bible Project, which helped find people to create the graphics and visuals.

The importance of this video lies in its ability to demonstrate that Christ’s story is present throughout the entire Bible (Luke 24:27), a concept that has been explored for 13 years at Grace. By understanding that Revelation retells Joshua, we can reset our perspective on the book’s content. This realization helps us move away from getting bogged down in other interpretations.

In the coming days, we’ll explore how John and Revelation should be read together (Revelation 1:1), which will become clear as day. We’ll also demonstrate another way of reading these texts. This approach will likely reshape our understanding of Revelation and provide a sense of hope.

As we watch this video, it’s important to lean in and pay attention. The content will reinforce the power of the narrative within the book of Revelation. This understanding will ultimately lead to a revelation about the identity of the mystery lady Babylon (Revelation 17:5), which may cause a moment of surprise and reshape our view of the book.

Watch the Video

Understanding the Battle of Jericho and Revelation

The story of Joshua and the Battle of Jericho serves as a figurative representation of Jesus’ role in leading God’s people to their heavenly inheritance (Hebrews 11:30-31). This comparison draws parallels between Joshua’s conquest of Jericho and Jesus’ triumph in the Battle of Revelation (Revelation 19:11-16).

The Battle of Jericho:

1. Jericho was a wicked city with high walls, filled with gold, silver, and a Babylonian garment (Joshua 6:1-5; Joshua 7:21).
2. Rahab, a woman of shame identified by linen and scarlet, lived in Jericho and came to saving faith (Joshua 2:1; Hebrews 11:31).
3. Joshua sent two spies who were delivered from death after three days (Joshua 2:1; Joshua 2:22).
4. Israel crossed the Jordan River, and Joshua built a memorial of twelve stones (Joshua 4:1-9).
5. Joshua purified the people through circumcision and the Passover feast (Joshua 5:2-10).
6. The commander of the Lord’s hosts appeared to Joshua with a sword (Joshua 5:13-15).
7. The battle involved a series of sevens:
   • Seven days of marching around the city (Joshua 6:3).
   • Seven times around on the seventh day (Joshua 6:4).
   • Seven trumpets sounded (Joshua 6:4).
8. At the seventh trumpet, Israel shouted, and the city fell (Joshua 6:20).
9. Rahab and her family were saved before Jericho was burned (Joshua 6:25).

The Battle of Revelation:

1. Babylon is depicted as a wicked city walled up against God (Revelation 18:2).
2. The city is filled with gold, silver, and Babylonian garments (Revelation 18:12-13).
3. A mysterious woman of shame, identified by linen and scarlet, lives in the city (Revelation 17:4).
4. Jesus appears armed with a sword, and John falls at his feet (Revelation 1:16; Revelation 19:15).
5. Jesus purifies the people by calling the seven churches to repentance (Revelation 2-3).
6. Two witnesses are sent into the city and delivered from death after three days (Revelation 11:3-12).
7. The battle involves a series of sevens:
   • Seven seals (Revelation 6:1-17).
   • Seven trumpets (Revelation 8:6).
   • Seven bowls of judgment (Revelation 16:1).
8. At the seventh trumpet, heaven shouts, and the great city falls (Revelation 11:15-19).
9. Before Babylon is burned, Jesus calls, “Come out of her, my people” (Revelation 18:4).

The parallels between these two battles highlight the fulfilment of prophecy and the parable-like nature of biblical narratives (Matthew 13:34-35). The word “flee” is not explicitly used, but the concept of escaping judgment is present in both stories (Luke 21:36). The true message lies in understanding these connections, while false interpretations may miss the deeper meaning (2 Peter 3:16).

This comparison offers hope to believers, showing how God’s plans unfold across time (Romans 8:28). The seed of promise planted in the Old Testament finds its lesson and fulfilment in the New Testament era (Galatians 3:16). As we zoom in on these details, what was once sealed becomes open to our understanding (Daniel 12:9; Revelation 22:10).

[End of Video]

The Revelation of Jesus: A Fresh Perspective

The story of Joshua permeates the book of Revelation, following the events of Joshua chapters 1 through 6 consecutively (Joshua 1-6; Revelation 1:1). This perspective offers a new and fresh way to understand Revelation, revealing its beauty and the revelation of Jesus as stated in the book itself (Revelation 1:1).

Jesus in the Bible

At Grace, we strive to show how Jesus is present throughout the entire Bible (Luke 24:27). The Bible is alive, far more than just a text to be read for managing people’s sins or winning arguments (Hebrews 4:12). In John 5, Jesus tells the religious leaders who were reading the Old Testament, “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life” (John 5:39-40). They were reading about Jesus but not seeing Him.

The Beauty of Salvation

This class aims to help people see things differently, to appreciate the beauty of salvation and God’s redemptive work (Ephesians 2:8-9). We all have areas in our lives we wouldn’t want to display publicly, yet we often judge others harshly (Matthew 7:1-2). Understanding why Joshua asked, “Whose side are you on?” and why the answer was “No” is crucial to grasping the book’s message (Joshua 5:13-14).

The Gospel in Joshua

The book of Revelation is more than just matching current events to prophecies; it’s a story about Jesus and His saving love for humanity (Revelation 5:9). Jesus is our Joshua, and we, like Rahab, have often been unfaithful in our relationship with God (Joshua 2:1; Hebrews 11:31). In the Old Testament, the word “whore” isn’t gender-specific; it’s used to describe Israel’s unfaithfulness to God (Ezekiel 16:32).

Recognizing our need for redemption and understanding what God has done changes us (2 Corinthians 5:17). We become new creations, viewing and interacting with people differently (Galatians 6:15). The gospel message can be found throughout the book of Joshua, demonstrating how God’s redemptive plan has been consistent throughout history (Joshua 24:15).

By examining stories from Joshua, we can see how they reflect the gospel message and deepen our understanding of God’s love and salvation (Romans 5:8). This approach allows us to see the Bible in a new light, appreciating its depth and relevance to our lives today (Psalm 119:105).

Understanding the Biblical Pattern of Two Witnesses and the Door of Safety

Throughout the Bible, a consistent pattern emerges regarding God’s judgment and His provision of safety (Genesis 6:13-14). This pattern involves two key elements: the presence of two witnesses and the establishment of a door of safety.

The Two Witnesses

Before God brings judgment, He always sends two witnesses (Deuteronomy 19:15). This practice aligns with the Mosaic law, which requires the establishment of truth by two or three witnesses. Examples of this pattern include:

1. The Flood: Enoch and Noah served as preachers of righteousness (Hebrews 11:7).
2. Sodom’s Destruction: Two angels were sent as witnesses (Genesis 19:1).
3. Egypt’s Plagues: Moses and Aaron witnessed to Pharaoh (Exodus 7:1-2).
4. Jericho’s Fall: Two spies were sent into the city (Joshua 2:1).
5. Jerusalem’s Destruction: John the Baptist and Jesus served as witnesses (Matthew 3:1-3; John 1:29).

The Door of Safety

Alongside the two witnesses, God consistently provides a door of safety for those who heed the warning (Revelation 3:20). This door represents a means of escape from the impending judgment. Examples include:

1. Noah’s Ark: The door of the ark provided safety from the flood (Genesis 7:16).
2. Lot’s House: The door protected Lot’s family from the destruction of Sodom (Genesis 19:10).
3. Passover: The doorposts marked with lamb’s blood saved the Israelites from the death angel (Exodus 12:13).
4. Rahab’s House: The window marked with scarlet cord ensured safety during Jericho’s fall (Joshua 2:18).
5. Jesus Christ: He declared Himself to be the door in John 10 (John 10:9).

The Significance of the Door

The concept of the door carries deep spiritual meaning:

1. Separation: It separates those who are saved from those facing judgment (Matthew 25:31-33).
2. Transition: It marks the passage from an old life to a new one (2 Corinthians 5:17).
3. Divine Protection: God Himself often closes the door, as with Noah’s ark (Genesis 7:16).
4. New Beginning: Opening the door after judgment leads to a new creation or life (Revelation 21:1).

Examples of Transformation Through the Door

1. Noah’s Ark: Opened to a new cosmic order, described by Peter as “new heavens and earth” (2 Peter 3:13).
2. Lot’s Escape: Closed the door on fiery judgment, opening it to liberty (Luke 17:29).
3. Passover: Shut the door on slavery, opening it to freedom (Galatians 5:1).
4. Rahab: Closed the door on her old lifestyle, opening it to redemption and a new life (James 2:25).

This pattern of two witnesses and a door of safety demonstrates God’s faithfulness in providing warning and escape before judgment (1 Corinthians 10:13). It emphasizes the importance of heeding these warnings and seeking the provided means of safety.

The Significance of Christ as the Door

Christ being the door holds profound meaning for believers (John 10:9). It represents the promise of a new reality, where one day we will close our eyes to this world and awaken to a new heavens and earth, as described by John (Revelation 21:1-4). In this new realm, there will be no more death, crying, mourning, or pain (Revelation 21:4). As Jesus proclaims, “Behold, I’ve made all things new” (Revelation 21:5). Christ serves as our new Noah, destined to deliver us safely to this renewed creation (1 Peter 3:20-21).

The Importance of Understanding Hell

In our current era, we live in a soft age, possibly due to the lack of teaching about hell (Matthew 10:28). This omission comes at a great cost to both individuals and communities. Without a fundamental understanding of hell, not necessarily a Dantesque interpretation, we lose appreciation for what Christ has delivered us from (Romans 6:23). Jesus’ teachings about the terrors of hell are crucial for comprehending the magnitude of our salvation (Mark 9:43-48). In our society, the fear of God has diminished because we’ve lost this message (Proverbs 1:7).

Christ as Our Deliverance

Through Christ, we have been delivered from fiery judgment, symbolized by the door of Lot’s house (Luke 17:29). Christ is also our Passover, as Paul states (1 Corinthians 5:7). The true Passover lamb was sacrificed not in Egypt, but in Jerusalem (John 1:29). As our Passover door, Christ represents deliverance from all bondage, opening the way to liberty from sin and death (Romans 8:1-2).

The door of Lot’s house is ours as well, delivering us from the curse and just judgment of the law (Galatians 3:13), and from our various abominations and idolatries (1 Peter 2:9). This door is shut to our past transgressions, and we are invited to step through it into a new way of life (Colossians 3:1-3).

Reading the Bible Stereoscopically

There’s a need to recapture a way of reading Scripture that sees Christ as the fulfillment of all these symbolic doors (Luke 24:44). This stereoscopic reading of the Bible allows us to fully appreciate the depth and interconnectedness of God’s redemptive plan.

Understanding Revelation

To conclude this section, let’s briefly discuss the book of Revelation. While we typically read it from chapters 1 to 22, it’s important to note that time itself is actually moving backwards in the book (Revelation 1:3). This reverse chronology is significant because it brings us back to redemption. There are many layers to unpack in this unique structure of Revelation.

A Journey Through Time and Redemption

When approaching the Book of Revelation, it is crucial to recognize that it was written by an infinite mind (Isaiah 55:8-9). Readers must approach it with humility, as new categories of understanding are necessary to comprehend the concepts presented (James 1:5). These categories extend beyond the horizons of our world, expanding our imagination to grasp Christ’s redemptive work (Ephesians 3:20).

The Concept of Time in Revelation

Time in Revelation is a fascinating aspect. As one reads forward in the book, they are actually moving backward in time, ultimately reaching the Garden of Eden and the Tree of Life (Genesis 2:9, Revelation 22:2). This careful crafting reflects God’s sovereignty over time, contrasting with our limited perception of time as progressive (Psalm 90:4).

Examples of God’s Control Over Time:

1. Joshua: God made the sun and moon stand still to prolong the day of destruction for the enemy (Joshua 10:12-13).
2. Hezekiah: When Isaiah announced the king’s impending death, God added 15 years to Hezekiah’s life, causing the sundial to move backward (2 Kings 20:1-11).

These instances demonstrate God’s ability to stop time and even reverse it, challenging our conventional understanding.

The Structure of Revelation

Revelation begins at the midpoint of Matthew’s genealogy, which traces the kingdom’s beginning from Abraham (Matthew 1:1-17). It then progresses through key events in Israel’s history:

1. Exodus from Egypt (Exodus 12:31-42)
2. Conquest of the Promised Land (Joshua 1-12)
3. Establishment of the monarchy (David and Solomon) (1 Samuel 16; 1 Kings 1-11)
4. David’s sin and its consequences (2 Samuel 11-12)
5. Destruction of Jerusalem and the temple (2 Kings 25)
6. Exile to Babylon (2 Kings 24:10-16)

This sequence shows how God undoes the entire history of redemption due to sin, emphasizing the importance of righteousness (Romans 3:23).

Key Elements in Revelation:

1. Jesus trimming the wicks of seven lampstands in Roman Asia (Revelation 1:12-13)
2. The universalization of the temple concept (Revelation 21:22)
3. Seven trumpets (reminiscent of Jericho) (Revelation 8-11)
4. Plagues (similar to those in Egypt) (Revelation 16)
5. Judgment poured out on the earth (like the flood) (Revelation 14:10)
6. Return to the Garden of Eden (Revelation 22:1-2)

The Song of Moses from Exodus 15 is also referenced (Revelation 15:3), further connecting Revelation to Israel’s history.

As readers progress through Revelation, they move backward in redemptive time, ultimately returning to the Garden of Eden where humanity was forbidden from the Tree of Life (Genesis 3:22-24). The book concludes with Jesus promising those who overcome access to the Tree of Life, bringing the narrative full circle (Revelation 2:7).

The Bible as a Quest for the Tree of Life

The entire Bible can be viewed as a quest for the Tree of Life. After being driven out of Eden, humanity is sentenced to toil and inevitable death unless we find the Tree of Life (Genesis 3:17-19). Jesus promises, “To him who overcomes, I will give to eat of the Tree of Life in the midst of the Paradise of God” (Revelation 2:7). This image is one of the most beautiful and meaningful in the Bible, capable of bringing one to their knees in gratitude (Philippians 4:6-7).

Reading Revelation: A Journey Through Time

Revelation can be read as both moving forward and backward in redemptive time. It’s like wishing to rewind the tape of life after falling into a pattern of sin (Romans 7:15-20). God’s promise is that for every suffering, He gives glory (Romans 8:18). No suffering is wasted; there’s a reason for it (2 Corinthians 4:17). The greatest injustice, the cross, resulted in the greatest justice and mercy (1 Peter 2:24). The apostles assure us that our present sufferings are not comparable to the glory that awaits (Romans 8:18). Early Christians embraced suffering, even running to the lions, knowing that Jesus awaited them on the other side (2 Timothy 4:7-8).

Joshua and Revelation: Unexpected Connections

The book of Joshua provides unexpected insights into Revelation. In Joshua 1-6, when Joshua encounters the commander of the Lord’s army and asks if he’s for Israel or their enemies, the surprising answer is “No” (Joshua 5:13-14). This response is instructive, revealing that faith is not determined by lineage or nationality (Galatians 3:28).

The Tale of Two Families: Faith and Unbelief

In Israel, there was a family without faith, while in Jericho, there was a family with profound faith (Hebrews 11:30-31). This illustrates the gospel message. Achan, from the royal line of Judah, had no faith and disobeyed God’s commands (Joshua 7:1-26). Despite his prestigious lineage, he was cut off (Joshua 7:25). In contrast, Rahab, a Canaanite harlot, demonstrated great faith and was grafted into the lineage of faith (Matthew 1:5).

The Gospel Message in Joshua

This story in Joshua demonstrates that one’s birth or background doesn’t determine their standing with God (Romans 2:28-29). It’s a message of hope, showing that God wants us regardless of our origins (John 3:16). Even when we sin, we have a Joshua (Jesus) who knows all about it and loves us anyway (Hebrews 4:15).

Caution in Judgment

The unexpected answer of “No” when Joshua asked if the commander was for Israel or their enemies serves as a reminder to be cautious in assuming God is always on “our side” against others (Isaiah 55:8-9). It’s important to be careful in judging others, as God’s perspective may differ from our assumptions (Matthew 7:1-2).

Approaching Revelation

As we approach the study of Revelation, it’s crucial to clear away preconceptions and allow for new understanding (Proverbs 3:5-6). The connections between Joshua and Revelation demonstrate the depth and interconnectedness of biblical narratives, offering fresh insights into familiar stories.

Sources