The Revelation Project – Day 2 The Gospel of John

The article “The Revelation Project – The Gospel of John” presents a discussion led by Dr. Chip Bennett and Dr. Warren Gage, focusing on the Book of Revelation and its connection to the Gospel of John. The discussion aims to provide a fresh perspective on Revelation, emphasizing its literary structure and the significance of reading it alongside John’s Gospel.

The speakers review previous lessons, highlighting how Revelation’s narrative parallels the Book of Joshua, particularly the battle of Jericho, and how it unfolds in a dual temporal perspective—moving both forward and backward in time. They argue against common interpretations that project contemporary events onto Revelation, advocating instead for an understanding rooted in its literary and historical context.

A key theme is the classification of Revelation as classical comedy rather than merely apocalyptic literature. This genre understanding helps frame Revelation as a story of struggle leading to triumph, akin to ancient comedic narratives that often culminate in a celebratory wedding. The speakers emphasize the importance of recognizing the interconnectedness of biblical texts, particularly the parallels between John and Revelation, which they assert should be read together for deeper insight.

Throughout the discussion, various thematic and structural correspondences between the two books are explored, such as shared vocabulary and motifs. The session encourages participants to view Revelation not as a book of fear, but as one of hope and assurance in Christ, ultimately aimed at revealing His nature and relationship with believers. The discussion promotes a holistic reading approach that focuses on the message of Jesus rather than speculative interpretations of end-time events.

Speakers: Dr. Chip Bennett and Dr. Warren Gage

Here is the conversation:

Studying the Book of Revelation: A New Perspective

The Revelation Project’s seminar on the Book of Revelation promises to be challenging yet enlightening. The material is dense, but it holds great potential for expanding our understanding. We’ll explore a new category of literature and learn how to read John and Revelation together.

Review of Previous Lessons:

In previous sessions, we learned that the dramatic narrative of the book of Revelation is based on the book of Joshua (Joshua 6:1-27). This understanding helps readers anticipate events in Revelation by knowing Joshua chapters 1 through 6. The narrative is essentially a retelling of the battle of Jericho, which provides context for understanding the book’s structure.

We also discovered that while reading Revelation from chapter 1 to the end, we are simultaneously moving backward in time (Revelation 21:1-4). Christ is unwinding the curses and bringing us back to the garden (Genesis 3:16-24). This dual perspective of moving forward and backward in the book offers a unique way to interpret the book.

Approaching the Book

Today’s focus is on how to read the book itself and what informs it. Many interpretations of Revelation have attempted to retroject current events into the book, which has proven unfruitful (Matthew 24:36). For example, predictions about the year 2000 being the end were incorrect.

Another common approach to reading Revelation is through the lens of “apocalyptic literature” (Daniel 12:4). This genre is often described as prophetic literature that emerged in Jewish culture, speaking of the cataclysmic end of the world. It typically involves cosmic conflicts between good and evil (Revelation 12:7-9), dreams, visions (Daniel 7:1), heavenly journeys (Revelation 4:1), hidden themes, subversive language, and highly figurative scenes.

While Revelation does echo passages from Daniel (Daniel 7:13-14), Isaiah (Isaiah 6:1-3), and Ezekiel (Ezekiel 1:1-28), and mirrors some extra-canonical books like Enoch, it is not strictly apocalyptic in genre. This distinction is important for properly understanding and interpreting the book.

The genre of Revelation is classical comedy, which may come as a surprise to many. This is not to be confused with modern sitcom-style comedy or simply humorous content. In the first century, comedy was a form of literature with a specific trajectory.

Understanding this genre helps us comprehend the book of Revelation better. The trajectory of classical comedy moves from low to high, opposite to tragedy, which goes from high to low (Revelation 21:9-10). Tragedy typically unfolds in a single day, often ending in death (Luke 23:44-46), while comedy follows characters who accomplish unexpected things.

In the ancient world, comedies performed in theaters often concluded with a wedding (Revelation 19:7-9). The first-century audience would have been familiar with theater and its two main forms of storytelling: comedy and tragedy. Louise Cowan, a renowned literature scholar, describes the comic terrain as a world where people must persevere, and if they do, they eventually “catch the bus,” even if they stumble along the way (Romans 5:3-5).

The concept of comedy was deeply ingrained in the Hellenized culture of the first century, predating Jesus by hundreds of years. The rhythm of life was understood through tragedy and comedy, representing suffering followed by glory (1 Peter 5:10). Aristophanes, a great ancient comedian, provides examples of how these comedies were performed and received.

Most Jews were thoroughly Hellenized, and many early Christians came from Hellenistic Judaism (Acts 6:1). Surprisingly, Jesus and the apostles were familiar with these categories (Matthew 13:34-35). Understanding these literary conventions helps explain how the Bible and the Gospel spread so rapidly through the Roman Empire (Acts 17:6). The early Christians used these familiar literary forms to articulate their message effectively.

While this brief teaching cannot fully explore classical comedy, it’s important to recognize its significance in understanding the book of Revelation and its context in first-century literature.

Understanding the Book of Revelation

The structure of the Book of Revelation shares similarities with Greek comedies, which often feature travel between heaven and earth. These stories typically progress from low to high and conclude with a wedding (Revelation 19:7-9). Recognizing this convention helps readers understand Revelation’s nature from the beginning: it depicts struggling churches that ultimately succeed, ending in a wedding (Revelation 2-3). This perspective transforms Revelation from a book of fear into one of hope, assuring readers that they will prevail due to the Lord’s goodness (Revelation 21:4). Despite the presence of pestilences and vials (Revelation 6:8; 16:1), there is an underlying theme of upward movement (Revelation 22:1-5).

Consecutive and Parallel Correspondence

To better comprehend John’s writing, particularly in Revelation, it’s crucial to understand the concept of consecutive and parallel correspondence. This approach is perhaps the most important aspect of interpreting the book.

An Example from John 21

Consider the opening verses of John 21:

1. Jesus revealed Himself to the disciples by the sea of Tiberias (John 21:1).
2. Seven disciples were present: Simon Peter, Thomas, Nathanael, the sons of Zebedee, and two others (John 21:2).
3. Jesus calls to the disciples across the water (John 21:4).

This scene parallels the structure of Revelation, where Jesus calls across the water to the seven churches (Revelation 1:11). This similarity suggests a connection between the two books and potentially indicates shared authorship.

The Diptych in Literature

Luke and Acts serve as an example of a diptych in literature – a two-volume compendium set. The parallels between these books are striking, with each illuminating the other. For instance:

1. In Luke, Jesus begins His ministry in a synagogue, initially beloved but later rejected (Luke 4:16-30).
2. In Acts, Paul’s ministry follows a similar pattern, starting in a synagogue with initial acceptance followed by rejection (Acts 13:14-46).

The miracles performed by Peter in the first part of Acts (Acts 3:1-10) are mirrored by Paul in the second part (Acts 14:8-10). These books reference and speak to each other, creating a cohesive narrative structure.

By understanding these literary devices and connections, readers can gain a deeper appreciation for the complexity and intentionality of biblical books, particularly the Book of Revelation.

The Correspondence Between John and Revelation

There are parallels between the Gospel of John and the Book of Revelation. These books form a diptych, speaking to one another. This became clear through shared research and dissertation findings.

The two books are spatially represented in time, with the center becoming super important. Heaven reacts to earth, and earth reacts to heaven. Angels ascend and descend, and vials come out from earth to heaven (John 1:51; Revelation 8:3-5).

The Book of Revelation corresponds with the Gospel of John. Although Revelation is shorter than John (represented by a trapezoid), reading them together reveals incredible correspondences. They must be read together to understand their full meaning.

The interaction between heaven and earth is symbolized by ladders, representing angels ascending and descending (John 1:51). This evening, we’ll read through portions of John and Revelation to demonstrate how they work together and speak to one another. Understanding one book fully requires reading the other.

In the Luke and Acts correspondence, the consecutive is primary, and the chiastic is secondary. However, in John and Revelation, the chiastic is primary (which we’ll explore in day 3), and the parallel or consecutive correspondence is secondary.

Word Connections and Authorship

When examining the books of John and Revelation, you’ll notice that many words share the same root in the original Greek. This similarity in vocabulary suggests that the same author wrote both books (John 21:24; Revelation 1:1). If you were to compare two random books from a library shelf, they wouldn’t read alike because different people wrote them.

In our analysis, bolded verse addresses (e.g., John 1:1 or Revelation 11:8) indicate that the word combinations are found only in these two books. Bolded text represents thematic connections.

Reading and Interpreting the Books

We’ll read the books and comment on how they intersect. You’ll begin to see how these books read together and how they’re connected.

The Gospel of John and the Book of Revelation share similarities from start to finish, despite chapter and verse divisions being added much later. This connection becomes even more apparent when we introduce Chiastic literature, a writing style common in the first century.

The Gospel of John and the Book of Revelation: Parallel Themes and Connections

The Word of God and Revelation

In John 1:1, we see 6 witnesses concerning the Word of God. Revelation 1:2 shows John the Apostle bearing witness to the Word of God. The similarity in wording demonstrates how these passages parallel each other.

Jesus as Light and Glory

Jesus is described as the light that shines in darkness, with His face shining like the sun. John 1:14 and Revelation 1:5-6 both speak of beholding His glory. In John, He is the only begotten of the Father, while in Revelation, He is the firstborn of the dead.

John the Baptist and John the Apostle

John 1:23 presents John the Baptist introducing the earthly Jesus as “the voice of one crying in the wilderness.” In contrast, Revelation 1:10 depicts John the Apostle hearing a loud voice like a trumpet and seeing the heavenly Jesus.

New Names and Promises

In John 1:42, Jesus gives Peter a new name, Cephas (meaning stone). Revelation 2:17 promises a white stone with a new name to those who overcome. This connection shows how heavenly promises in Revelation react to Jesus’ earthly ministry in the Gospel of John.

The fulfillment of God’s promises is always greater than initially perceived. The promise given to Peter is universalized in Revelation, extending to all believers. The foundations of the New Jerusalem, named after the apostles, are not mere stones but precious jewels.

Purging and Purification

John 2:17 describes Jesus purging the temple, with the phrase “Zeal for your house will consume me.” Revelation 3:19 shows Jesus purifying His church, saying, “Be zealous therefore and repent.” The word “zeal” uniquely connects these passages.

The zeal for God’s temple (now understood as believers themselves) caused Christ to be “consumed” or “eaten up.” This relates to the Eucharist, where Christ gives His body and blood for our purification. Believers are called to imitate Christ’s zeal in their repentance and self-denial.

These connections between John’s Gospel and Revelation demonstrate how the two books contextualize and explain each other, revealing deeper theological concepts and the fulfillment of prophecy.

Jesus’ Knowledge of Human Nature

In both the Gospel of John and Revelation, we see Jesus’ ability to understand human nature. John states that Jesus knew all men and what was in man. Similarly, Revelation declares that all churches shall know Jesus as the one who searches minds and hearts.

Nicodemus and the Nicolaitans

A connection is drawn between Nicodemus, a Pharisee teacher in Israel mentioned in John, and the teaching of the Nicolaitans in Revelation. Both names have Greek origins, with “Nico” meaning victory and “laitan” or “demos” referring to people. The doctrine of the Nicolaitans is interpreted as potentially being the teaching of the Pharisees, which emphasizes works-based salvation. This teaching is described as contrary to the gospel and hated by the Lord.

• Nicodemus and Nicolaitans both contain “Nico” (victory)
• Nicolaitans: “Nico” (victory) + “laitan” (people/laity)

Light and Reproof

Both bookts discuss the relationship between evil, light, and reproof. In John, it states that those who do evil hate the light lest their deeds be reproved. Revelation echoes this sentiment, saying, “As many as I love, I reprove.” This connection invites those living in darkness to come to the light, bringing even their secret sins to Jesus, who loves and rescues them.

The Bridegroom’s Voice

John mentions the friend of the bridegroom who stands, hears, and rejoices at the bridegroom’s voice. Revelation parallels this with, “Behold, I stand at the door. If anyone hears my voice, I will come to him and dine with him.” The repetition of “stands,” “hears,” and “voice” in both passages highlights their connection.

Reading Revelation in Context

The speakers emphasize the importance of reading Revelation alongside the Gospel of John for proper understanding (John 1:1-3). They argue that the key to interpreting Revelation lies within the book of John, rather than external sources like newspapers or commentaries. This approach, they suggest, will become increasingly apparent and overwhelming as more connections are revealed.

The speakers stress the significance of allowing these two books to “talk” to each other, using the example of the battle of Jericho to illustrate the trajectory of understanding (Joshua 6:1-27). They encourage listeners to persist in this method of study, promising that the connections will become clearer as they progress.

Revelation 3:20 is a beloved verse for many believers. It portrays Jesus humbly standing at the door and knocking (Rev. 3:20). This imagery connects to the previous night’s discussion about the door. Jesus promises to enter and dine with anyone who hears His voice (John 14:23).

The dining metaphor represents the marriage supper of the Lamb (Rev. 19:9), which is also associated with the Eucharist (1 Corinthians 11:23-26). This context relates to John’s testimony as the friend of the bridegroom (John 3:29). John rejoices greatly upon hearing the bridegroom’s voice (John 3:29). The message encourages opening one’s heart to Jesus, who will then sup with the believer at the Eucharist table (Luke 22:19-20).

Moving to John 4:23 and Revelation 4:9-10, we see a connection in the language of true worship. In John, true worshipers will worship the Father in spirit and truth (John 4:23). In Revelation, the 24 elders fall down and worship Him (Rev. 4:10). The Greek root words used in both passages are the same, suggesting a deliberate connection between the two books.

This approach to reading John’s Gospel and Revelation together is similar to how scholars often read Luke and Acts as a pair (Luke 1:1-4; Acts 1:1-2). The correspondence between John and Revelation is too significant to be coincidental. Understanding Revelation requires examining how these books interact, rather than making assumptions.

It’s crucial to remember that Revelation is primarily about revealing Jesus Christ (Rev. 1:1), not providing a detailed map of future events. While it contains prophetic elements, its main focus is on Christ Himself (Rev. 1:8).

Reading John and Revelation together helps clarify some of the seemingly strange elements in Revelation, such as the repeated use of the number seven (Rev. 1:4). We see parallels in themes, such as Jesus receiving honor (John 4:44, Rev. 4:11, 5:12-13) and the concept of breaking seals (John 5:18, Rev. 5:5).

The mention of the seven seals in Revelation 5:5 is noted as a topic for further discussion.

The scroll with seven seals is a metaphor for the word of God (Hebrews 4:12), with Jesus representing the scroll itself (Rev. 5:5). He is the only one worthy to open it (Rev. 5:2), as no one descended from Adam is capable of doing so (Rom. 5:12). The opening of the seals symbolizes Jesus’ own body and the seven bloody wounds he endures (Isaiah 53:5). When he opens these seals and judgments fall on the earth, Jesus is taking those judgments upon himself in our place, which is the essence of the gospel (2 Corinthians 5:21).

Jesus, as the sacrificial lamb (John 1:29), is worthy to take the scroll from the Father’s right hand (Rev. 5:7). He is co-eternal and co-regent with the Father, both human and divine (John 10:30). This contrasts with his earthly experience, where his honor is taken away as part of his humiliation to become our Savior (Philippians 2:7-8).

The seven wounds correspond to the seals: the head (Matt. 27:29), back (Isaiah 53:5), both hands (John 20:25), both feet (Luke 24:39), and side (John 19:34). Jesus can open the scroll because he was wounded for us (Isaiah 53:5). Instead of a valiant warrior, we see a slain lamb (Rev. 5:6), representing the upside-down kingdom.

The Book of Revelation and the Gospel of John are meant to be read together to understand who Jesus is (John 20:31). This understanding leads to love rather than fear (1 John 4:18). The Battle of Jericho serves as an analogy, with time going backwards as we are redeemed on a trajectory from low to high (Hebrews 11:30).

John the Baptist is described as a burning lamp, corresponding to the seven lamps of fire burning in Revelation (John 5:35; Rev. 4:5). There are numerous other correspondences between the Gospel and Revelation, such as the great multitudes following Jesus and standing before the Lamb (John 6:2; Rev. 7:9).

An example of these connections is found in the feeding of the five thousand, where two hundred denarii worth of bread and five barley loaves are mentioned (John 6:7-9). This connects to Revelation’s description of a quart of wheat for a denarius and three quarts of barley for a denarius, indicating difficult times for buying food (Rev. 6:6).

The overall message emphasizes that reading Revelation correctly should lead to a deeper understanding and love for Jesus (John 15:9), rather than focusing solely on current events or generating fear (Philippians 4:6-7).

The Feeding of the 5,000 and Revelation: A Parallel Study

The feeding of the 5,000, as described in John’s Gospel, offers a powerful lesson for those facing crises in the world (John 6:1-14). This story can help reinforce the promise of living without fear (Isaiah 41:10). Jesus had been with a crowd for three days, which often symbolizes deliverance from death to life (Matthew 15:32). The people were hungry, having not prepared for such a long stay (Mark 8:2).

Jesus tested his disciples by asking them to feed the crowd (John 6:5). They responded that it would cost 200 denarii worth of bread, equivalent to about a year’s wages (John 6:7). This seemed an impossible task, as they had neither money nor a place to buy food in the wilderness (Mark 6:37). However, a young boy had five barley loaves and two fish (John 6:9).

The significance of this story, which appears in all four gospels, lies in the fact that while the disciples lacked silver and barley, they had Jesus (Matthew 14:17-19). They didn’t yet fully understand what this meant, and perhaps we still don’t (John 6:60).

Corresponding Passage in Revelation:

In Revelation, a corresponding passage describes the opening of one of the seals, releasing the four horsemen of the apocalypse: war, famine, pestilence, and death (Revelation 6:1-8). The horse of famine goes forth, representing judgments coming to the world (Revelation 6:5-6). We’ve already witnessed worldwide pestilence (Matthew 24:7), and famine threatens our vulnerability (Luke 21:11).

The passage in Revelation describes extreme inflation: a quart of wheat or three quarts of barley for a denarius (a day’s wage) (Revelation 6:6). This represents a time of severe food scarcity. However, the lesson here is that even in times of famine, we have Jesus, who can create bread from nothing (John 6:11).

We shouldn’t fear the coming turmoil and chaos in the world (Philippians 4:6-7). While we may hear the trumpets of judgment, we must remember that we have Jesus (John 14:27). He is our living bread, and if we partake of Him, we will never truly die (John 6:51). This faith should make us confident, not fearful, even in the face of worldly chaos (2 Timothy 1:7).

The feeding of the 5,000 and the horse of famine in Revelation are conjoined, using very specific language. This connection isn’t meant to instill fear, but to give us confidence and faith (Romans 15:13). It provides a different perspective from what we typically encounter in the world.

The Message:

• In times of famine and crisis, we have Jesus (John 6:35).
• He can create abundance from nothing (Ephesians 3:20).
• Jesus is the living bread; those who partake of Him will never die (John 6:50-51).
• Christians should not fear worldly turmoil but remain confident (Psalm 27:1).
• Our hope in crisis situations can inspire others (1 Peter 3:15).

Reading Revelation:

The speaker emphasizes that the Book of Revelation should be read together with the Gospels, rather than being separated and interpreted solely through the lens of current events (Revelation 1:3). Many who have tried to interpret Revelation in this way have been proven wrong over time (2 Peter 1:20-21).

The speaker draws a parallel between Jesus withdrawing to a mountain by himself (when people wanted to make him king by force) (John 6:15) and the kings, great men, rich men, commanders, and mighty men hiding themselves in the mountains in Revelation (Revelation 6:15). This correspondence between the books invites us to consider what these passages are saying to one another.

This study encourages readers to consider these connections and read Revelation in a new light, focusing on the hope and confidence found in Jesus rather than fear of end-time events (Romans 8:38-39).

This seminar explores a unique approach to reading the Book of Revelation, emphasizing its connection to the Gospel of John and other biblical books. The speakers propose that by understanding these connections, readers can gain a deeper appreciation for the revelation of Jesus Christ (Revelation 1:1).

Corresponding Themes in John and Revelation:

1. Fleeing and Hiding:
   • In Revelation, kings and mighty men hide in mountains from the Lamb’s wrath (Rev. 6:15). This depicts powerful figures seeking refuge from divine judgment.
   • In John, Jesus withdraws to the mountains to avoid being made king by force (John 6:15). This shows Jesus fleeing from worldly honor, contrasting with those who will later flee from God’s wrath.
2. Sealing and Protection:
   • Revelation mentions sealing God’s servants before winds blow on earth or sea (Rev. 7:1-3). This symbolizes divine protection during turbulent times.
   • John speaks of God the Father sealing Jesus (John 6:27), indicating His divine approval and protection.
   • The speakers emphasize that every storm is calibrated to the safety of God’s people, even to the millimeter, as illustrated by the flood in Noah’s time where the water level was precisely 15 cubits above the mountains, just enough for the ark to clear them (Gen. 7:20).
3. Calming the Storm:
   • The story of Jonah features a storm calmed when Jonah is thrown overboard (Jonah 1:15).
   • Mark 4 depicts Jesus calming a storm (Mark 4:39), demonstrating His divine authority.
   • These narratives are seen as corresponding, showing that Jesus possesses the same power as Yahweh in the Old Testament to control nature (Psalm 107:29).
4. Creation of the Bride:
   • Genesis describes Eve’s creation from Adam’s side during a deep, death-like sleep (Gen. 2:21-22).
   • John portrays the Church’s creation through blood and water from Jesus’ pierced side on the cross (John 19:34).
   • This parallel is seen as intentional, linking Christ’s death to the creation of His bride, the Church (Eph. 5:25-27).
5. Voice and Following:
   • John: “My sheep hear my voice, and I know them, and they follow me” (John 10:27). This depicts Jesus as the Good Shepherd.
   • Revelation: “I heard a voice from heaven, and the voice which I heard spoke” (Rev. 10:4). This shows the continuity of divine communication.
6. Resurrection and Standing:
   • John: Lazarus is raised from the dead at Jesus’ command to “come forth” (John 11:43).
   • Revelation: The two witnesses stand on their feet after being resurrected (Rev. 11:11).
   • Both instances demonstrate divine power over death (1 Cor. 15:55-57).
7. False Prophecy and Heavenly Place:
   • Caiaphas unknowingly prophesies about Jesus’ death (John 11:51), illustrating how even unbelievers can be used to speak truth.
   • Religious leaders fear losing their place and position if people believe in Jesus (John 11:48).
   • Revelation: No place found for them in heaven (Rev. 12:8), contrasting their earthly concerns with eternal consequences.
   • Jesus promises to prepare a place for believers, offering hope and security (John 14:2-3).

Literary Structure:

The speakers highlight the intentional structure of biblical books:

• The center of John and Revelation both feature Satan falling from heaven, emphasizing the defeat of evil (John 12:31; Revelation 12:9).
• 1 John’s center focuses on Jesus destroying the devil’s works, reinforcing this theme (1 John 3:8).
• Other books like Luke and Romans show deliberate opening and closing parallels, demonstrating careful composition (Luke 1:1-4; Romans 1:1-7).

Reading Approach:

The seminar encourages readers to:

• Look for correspondences between biblical books, recognizing intentional parallels and echoes (Isaiah 28:10).
• Understand the cultural and historical context of the original audience, avoiding anachronistic interpretations (Acts 17:22-23).
• Focus on the revelation of Jesus Christ rather than speculative interpretations about symbols and current events (Revelation 1:1-3).
• Prioritize evangelism and sharing the message of King Jesus over debates about symbolic details (Matthew 28:19-20).

By reading Revelation in this way, the speakers argue that believers can find hope and assurance in God’s protection and promises, rather than fear and confusion (Revelation 21:4). They emphasize that this approach reveals more about Jesus and His relationship with His people, making the book more relevant and encouraging for Christians facing persecution or difficulties (Romans 8:37-39).

Understanding Literary Conventions in Biblical Study

The importance of learning how to read the Bible through literary conventions cannot be overstated. This approach goes beyond grammar and second temple Palestine context, delving into the influence of Greek culture and Platonic writing styles on biblical authors (1 Corinthians 1:20-25).

The Old and New Testaments contain words and phrases that require literary theory understanding for proper interpretation. For example, in the story of David and Goliath, the Hebrew text describes Goliath’s armor as “scale armor,” portraying him as serpentine (1 Samuel 17:5). This imagery connects to the Garden of Eden narrative, where God promises to crush the serpent’s head (Genesis 3:15).

The Bible’s intricate literary structure reveals the hand of God, demonstrating that it is truly the word of God (2 Timothy 3:16). While human hands penned it, they were moved by the Holy Spirit, resulting in an incredible work that goes beyond human capability (2 Peter 1:21).

Literary Patterns in Revelation and the Gospels

The book of Revelation contains various patterns, including typological, parallel, consecutive, and chiastic structures (Revelation 1:1). These patterns converge at the center, which is chapter 12, depicting Satan’s cast out of heaven and Christ’s exaltation (Revelation 12:7-10).

This central theme, referred to as the “great reversal,” shows the threefold humiliation of Satan and the threefold exaltation of Christ (Philippians 2:9-11). It represents the core of John’s theological understanding.

In the Gospel of John, chapter 12 serves as the literary center, framed by two foot-washing narratives (John 13:1-17). The triumphal entry of Jesus into Jerusalem is the focal point, mirroring the events described in Revelation’s center (John 12:12-15).

During the triumphal entry, a voice from heaven is heard, which some perceive as thunder (John 12:28-29). This event opens a window to heaven, revealing the simultaneous occurrence of Satan’s expulsion and Christ’s impending glorification (Revelation 12:10).

The Angels’ Perspective

The angels marvel at Christ’s humiliation on earth, contrasting with the constant honor and glory he receives in heaven (1 Peter 1:12). The two angels on the Ark of the Covenant, looking at the mercy seat, symbolize this wonder at God becoming man to save mankind (Exodus 25:18-22).

For angels, there was no plan of salvation (Hebrews 2:16). Fallen angels are eternally damned (Matthew 25:41), while elect angels maintained their purity (1 Timothy 5:21). This makes Christ’s sacrifice for humanity even more remarkable from their perspective (Ephesians 3:10).

Connecting the Gospels and Revelation

John’s writing creates a canvas covering all of time and space, from creation to the new heavens and earth (John 1:1-3; Revelation 21:1). The centerpiece of this grand narrative is God’s work of salvation, leaving heaven to become humiliated on earth and redeeming humanity through his blood (Philippians 2:7-8; Revelation 5:9).

This approach to biblical interpretation encourages readers to reimagine the scriptures, seeing the interconnectedness between heavenly and earthly events (Ephesians 1:10), and understanding the centrality of Christ’s sacrifice in God’s plan for humanity (John 3:16; Romans 5:8; Hebrews 10:10).

The Revelation of Jesus Christ: Chiastic Reading and Gospel Connections

Understanding Revelation through Chiastic Structure

Commentators often struggle with certain passages in the Bible, particularly when read chiastically. For example, at the beginning of John’s Gospel, there’s a reference to angels ascending and descending upon Jesus (John 1:51). This imagery isn’t fully understood until Revelation (Revelation 1:7).

The women in John’s Gospel, who represent types of the bride, help us understand Revelation (John 3:29). It’s crucial to remember that this is the revelation of Jesus Christ, as stated in the book itself (Revelation 1:1).

Connections Between Gospel Characters and Revelation

Major characters from the Gospels appear in Revelation, unfolding their roles in new ways. For instance, the beast in Revelation corresponds to Judas in the Gospels:

• The word “perdition” is used uniquely for both the beast and Judas (John 17:12; Revelation 17:8).
• The beast wants to control buying and selling, while Judas was the treasurer of Jesus’ group (John 12:6).

Judas: A Type of the Beast

Judas’ role as treasurer is significant:

• He controlled the purse because he was a thief, demonstrating his greed and untrustworthiness (John 12:6).
• When Jesus commands him to leave, saying “What you do, do quickly” (John 13:27), Judas goes into Jerusalem, the city of darkness. This symbolizes Judas entering into his betrayal and aligning with the forces of evil (John 13:30).
• The disciples speculate that Judas left to buy provisions or give to the poor (John 13:29), showing their ignorance of his true intentions and the gravity of the moment.

The incident with Mary of Bethany’s alabaster vase further illustrates Judas’ focus on money:

• Judas was incensed that the expensive spikenard wasn’t sold for 300 denarii to “give to the poor” (John 12:5), revealing his false concern for charity and true love of money.
• This contrasts with Mary’s understanding of Jesus’ true poverty in giving up heaven for our salvation (Philippians 2:7-8), highlighting the difference between genuine devotion and false piety.

The Drama at the Last Supper

John 13 describes a powerful scene:

• Jesus announces that one disciple will betray him (John 13:21), creating tension and uncertainty among his followers.
• The disciples are plunged into self-doubt, each questioning their own loyalty and faithfulness (Matthew 26:22).
• Jesus identifies the betrayer as “the one who dips with me in the dish” (Mark 14:20), using a symbolic act to reveal the traitor.
• When Jesus gives the sop to Judas, Satan enters him (John 13:27), marking the moment when evil fully takes hold of Judas.

This moment represents a dramatic confrontation:

• Jesus, the Word made flesh (John 1:14), and Satan, incarnated in Judas, face each other, symbolizing the cosmic battle between good and evil.
• Both will be dead within 24 hours (Matthew 27:5; John 19:30), highlighting the swift and dramatic events to follow.
• Both will cast coins into the temple, Judas in remorse (Matthew 27:3-5) and Jesus’ blood as the price of redemption (Matthew 26:28).
• Both will hang upon a tree (Acts 5:30; Galatians 3:13) and be eviscerated, drawing a parallel between the fates of the betrayer and the betrayed.

The beast imitates Christ in death, burial, and resurrection, revealing the intricate artistry and beauty in Scripture that exposes God’s love for us (Romans 5:8).

The Revelation of Jesus Christ: Parallels Between the Gospels and Revelation

As we examine the correspondence between the Gospels and Revelation, numerous parallels become evident. The charts provided allow for personal evaluation of these connections.

One striking parallel is the clothing: Jesus was clothed in a purple robe (John 19:2), and the harlot (mystery Babylon) is also clothed in purple (Revelation 17:4). This intersection point raises questions about the symbolism and its significance.

The repetition of words and themes throughout both books is notable. One particularly powerful parallel demands attention:

The Throne of Heaven and Calvary

In Revelation, John describes the throne of heaven as the highest part of God and the Lamb (Revelation 4:2). From this throne flows the river of crystal waters (Revelation 22:1), with the tree of life on either side (Revelation 22:2). This imagery corresponds to Golgotha in a remarkable way:

1. Highest point: The title on the cross (“Jesus of Nazareth, King of the Jews”) (John 19:19)
2. The Lamb: Jesus’ pierced side, from which flowed blood and water (John 19:34)
   • Blood: For the purchase of the bride (Ephesians 5:25-27)
   • Water: For her purification (Ephesians 5:26)
3. On either side: Two trees of death with dying thieves (Luke 23:32)

The language used is identical: “on either side” (Revelation 22:2) and “in the midst” (John 19:18). This connection between the throne room of heaven and Calvary, the most hideous scene imaginable, is profound.

Interpretation

While heaven is undoubtedly a real and wonderful place (John 14:2), John’s teaching suggests that heaven is more than just a location. Heaven is a person – Jesus (John 14:6). Wherever Jesus is, that is heaven, even in a hellish scene like Calvary. This perspective offers the greatest vision of heaven’s love.

The correspondence between the two trees in heaven and the two crosses at Calvary reinforces the central message: the revelation of Jesus Christ (Revelation 1:1). This understanding allows readers to approach Revelation not with fear, but with incredible hope, knowing who their Savior is and what He has done.

The numerous parallels between John’s Gospel and Revelation are beyond coincidental, inviting deeper study and reflection on the interconnectedness of these books.

Conclusion

The book of Joshua and the book of Revelation share remarkable connections that go beyond mere coincidence. When we examine these parallels, we begin to approach the book differently, potentially uncovering a more profound understanding of Jesus’ revelation.

I firmly believe that gaining a clearer comprehension of Jesus’ nature can transform everything – our personal lives, our church, and our mission (Romans 12:2). God’s blessings upon this church are not without purpose. The significant number of people attending Bible studies and the many salvations over the past 13 years are testament to God’s ongoing work (Acts 2:47). However, I believe there is still much more to accomplish.

We must elevate our thinking above worldly concerns, political issues, and other distractions (Colossians 3:2). Our focus should be on our divine purpose. We serve the King of Kings and Lord of Lords who sacrificed Himself for us (Revelation 19:16). We need to embody this truth in our lives and actions (James 1:22).

I understand that this information may be overwhelming and raise questions. The best way to address these is to return tomorrow night, revisit the material, and engage further with the topic. After tomorrow’s session, you’ll have a week to reflect before we reconvene.

My prayer is not about being right or having a perfect interpretation of Revelation. Instead, I hope that you leave here encouraged, with a deeper understanding of who God is and what the future holds for us (Philippians 1:6). We should approach this book not with fear, but with great hope. When we hear the trumpets in Revelation, we should be reminded of Rahab’s experience – hearing the sound of our true Joshua, our Deliverer, coming (Joshua 6:20).

Let us pray for guidance and direction, and that this study will bring us closer to understanding God’s message (James 1:5). May we leave here encouraged and filled with hope for the future.

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