John & Revelation Project – Part 3 Why Joshua is The Backdrop of Revelation

The article “John & Revelation Project – Part 3: Why Joshua is The Backdrop of Revelation” features insights from Dr. Chip Bennett and Dr. Warren Gage on understanding the Book of Revelation through the lens of the Old Testament, particularly the Book of Joshua. The discussion emphasizes the importance of recognizing the overarching narrative that connects Revelation to earlier biblical texts.

The authors argue that many interpretations of Revelation fail to capture its cohesive message about Jesus Christ and His ultimate victory. They draw parallels between the narratives of Joshua—specifically the Battle of Jericho—and the themes present in Revelation. Key points include the significance of figurative language, the fulfillment of prophecy, and the call for believers to maintain faith amidst trials.

A central theme is the typology of Joshua as a precursor to Jesus, highlighting how Joshua’s leadership and the conquest of Jericho serve as a prophetic backdrop for understanding Revelation. The article explores how the name Joshua (Yeshua) relates to Jesus, illustrating the continuity of God’s plan for salvation.

The authors also discuss the implications of the battle plans and the symbolism of faith, drawing connections to the messages to the seven churches in Revelation. Ultimately, they frame Revelation as a message of hope rather than fear, encouraging readers to perceive the text through the lens of faith and divine love, much like Rahab did during the fall of Jericho. This perspective invites a deeper understanding of the themes of redemption and grace throughout the biblical narrative.

Understanding Revelation: The Overarching Narrative

In our study of Revelation with Dr. Warren Gage, we have explored various aspects, including the literary center, geographical center, and genre of the text. However, to fully grasp the book, we need to focus on the overarching narrative that connects everything.

The Puzzle Analogy

As a parent with several children, I have observed how they used to play with toys. They would often try to fit round pegs into square holes, which never worked. This experience parallels my journey with Revelation over the years. I often felt frustrated trying to fit the book into a preconceived framework, much like attempting to piece together fragments from different puzzles. It was as if I had bits and pieces from three separate puzzles mixed together, and I couldn’t understand how they connected.

The missing element was recognizing the dramatic narrative within Revelation. Understanding this narrative is crucial, as it allows us to see how the pieces fit together. When assembling a puzzle, you typically turn all the pieces over to view them clearly and place the box top in front of you. The box top represents the final picture you’re trying to create. In Revelation, grasping this overarching narrative is akin to having that box top in front of you.

The Story from Beginning to End

To comprehend the narrative of Revelation, we must examine the story from its beginning to its end. Many scholars often extract parts from books like Daniel or Isaiah, attempting to apply them to Revelation. While it is true that there are elements from Daniel within Revelation, relying solely on these connections does not provide a complete understanding. For example, Revelation 1:1 states, “The revelation of Jesus Christ, which God gave him to show his servants what must soon take place.” This verse indicates that Revelation is not merely a collection of prophecies but a cohesive message about Jesus and His ultimate victory.

Commentaries may reference Daniel, but they often fall short when it comes to interpreting Revelation in its entirety. Instead, we should focus on the dramatic narrative unfolding in Revelation. This narrative serves as the key to understanding the book’s structure and meaning.

Key Themes and Connections

As we delve deeper into Revelation, we can identify several key themes and connections that enhance our understanding:

1. Figurative Language: Revelation employs figurative language that represents deeper truths and realities. For instance, Revelation 5:5 describes Jesus as “the Lion of the tribe of Judah,” symbolizing His strength and authority.
2. Fulfilment of Prophecy: The book illustrates the fulfilment of prophecies found in earlier scriptures, connecting past promises to present and future events. Revelation 19:10 highlights this connection: “For the testimony of Jesus is the spirit of prophecy.”
3. Parables and Lessons: The narrative includes parables that convey important lessons, inviting readers to reflect on their significance. For example, the parable of the ten virgins in Matthew 25:1-13 emphasizes the importance of being prepared for the coming of the Bridegroom.
4. The Word: Central to the message of Revelation is the Word, which guides and informs the understanding of the events described. John 1:1 states, “In the beginning was the Word, and the Word was with God, and the Word was God,” underscoring the importance of Christ in the narrative.
5. Fleeing Falsehoods: The text encourages believers to flee from false teachings and lies that may mislead them. Revelation 2:2 commends the church in Ephesus for testing those who claim to be apostles but are not, highlighting the need for discernment.
6. True Hope: Amidst the trials depicted, Revelation offers true hope for those who remain steadfast in their faith. Revelation 21:4 provides assurance: “He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.”
7. The Seed of Faith: The importance of nurturing the seed of faith is emphasized as believers navigate through challenges. In Luke 8:15, Jesus explains that the seed on good soil represents those who hear the word, retain it, and by persevering produce a crop.
8. Lessons Across Time and Era: The lessons within Revelation are relevant across different times and eras, providing timeless wisdom. Revelation 3:20 illustrates this timelessness: “Here I am! I stand at the door and knock.”
9. Open and Sealed Messages: The book contains messages that are both open to interpretation and sealed, requiring careful study and discernment. Revelation 5:1 describes a scroll with seven seals, which signifies information that is revealed progressively.
10. Zooming In on Details: As we explore the text, we must zoom in on specific details that contribute to the broader narrative. Revelation 1:3 states, “Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear and take to heart what is written in it.”

By understanding these themes, we can better appreciate how they interconnect and contribute to the overall message of Revelation. This approach will help us interpret the book more effectively, allowing us to see the significance of each piece within the grand puzzle. Each theme serves to deepen our understanding of the narrative and its implications for believers today.

The Overlooked Prophetic Book: Joshua and Revelation

There is much to explore in the connections between the Old Testament and Revelation, yet one book often overlooked in commentary is the book of Joshua. While many focus on prophetic narratives in books like Daniel, Isaiah, or Ezekiel, the church fathers frequently cited Joshua as a significant prophetic text. This connection is crucial for understanding Revelation, as it opens with the revelation of Joshua Christ, or Yeshua Christ, which for the Hebrew audience, is simply Joshua.

The Significance of the Name Joshua

The name Jesus, being a form of Joshua, sets a foundational narrative. This story from Joshua helps frame our understanding of Revelation, particularly for those familiar with the Old Testament. The church fathers held Joshua in high regard, recognizing its importance in interpreting the scriptures. They were close to the disciples and had a unique perspective, similar to Jesus’ assertion in Luke 24:27, where He explains, “And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.” Paul echoes this in 1 Corinthians 10:4, where he identifies Christ as the rock that followed the Israelites out of Egypt: “For they drank from the spiritual rock that followed them, and the rock was Christ.” This perspective is essential because Joshua, as the first of the Hebrew prophets, carries deep significance in relation to Jesus.

The Battle of Jericho and Its Revelation

The story of Joshua taking Jericho is rich with meaning. When studying the Septuagint account of this battle, it becomes evident that John has incorporated entire passages into Revelation. This connection is striking, as it reveals that Jesus, whose Greek name is Yesus, is the one fighting the battle of Jericho. The Septuagint was the version of the Bible used by the apostles, underscoring its relevance.

In considering the name Jesus, we must ask why the Savior is named after Joshua. One might expect a name like Abraham, David, or Adam, as Jesus embodies the role of the new Adam. However, He is named after Joshua, who was not as highly regarded as Moses. Philo noted that the Jews preferred Moses, viewing Joshua as diminishing Moses’ work, which was left unfinished. Moses led the people out of Egypt but could not bring them into their inheritance, leaving his work eternally incomplete (Deuteronomy 34:4). In contrast, Joshua brought the people into the land and provided them with rest (Joshua 21:44).

Typology of Law and Fulfillment in Christ

Jesus is often seen as the new Moses, leading people out of bondage to sin and death while also guiding them into the promised land. This highlights the greater significance of Joshua, who completed the work. Moses represents the law, which can show the need for salvation but cannot bring one into the promised land. This is illustrated in Hebrews 3:5-6, which states, “Now Moses was faithful in all God’s house as a servant… but Christ is faithful over God’s house as a son.” It takes a Joshua to fulfill that promise.

This typology becomes evident when considering the Mount of Transfiguration. Although Moses could not enter the promised land due to the law, he stands there with Christ, symbolizing fulfillment. Alongside him is Elijah, representing the prophets, which emphasizes the relationship between the law and the prophets in light of Christ’s mission (Matthew 17:3).

The Ministry of Jesus and Its Pattern

Jesus consciously follows the pattern established by Joshua. After assuming command of the people, Joshua leads them through the Jordan River, mirroring the baptism at the Red Sea (Joshua 3:14-17). This act symbolizes the transition into the promised land. Jesus begins His public ministry when John the Baptist acknowledges Him at Beth Abara, marking a significant moment in the fulfillment of the prophetic narrative (John 1:31-34).

In summary, the connections between the book of Joshua and Revelation are profound. The name Joshua, the story of Jericho, and the typology of law and fulfillment all contribute to a deeper understanding of Jesus’ mission and the overarching narrative of redemption.

The Crossing and the Beginning of Ministry

The crossing where Joshua began his ministry is significant. In Israel, there are traditional sites where baptisms take place, but there is another location that some believe is where Jesus fulfilled all righteousness through baptism. This connection suggests that the ark has passed through those waters, which carries deep meaning. The ark represents God’s presence, and its journey through the waters symbolizes a new beginning for the people.

The ark serves as a type of Christ. Jesus’ baptism was not one of repentance; rather, it was to fulfill all righteousness (Matthew 3:15). He begins His ministry in the same place where Joshua started his. Jesus enters the land and conducts a Judean campaign followed by a Galilean campaign, mirroring Joshua’s battle plan. However, instead of using a sword of bronze, He wields the sword of the Spirit (Ephesians 6:17). His mission is not one of death and slaughter; rather, He calls the nations to grace and repentance, marking a greater ministry than that of Joshua.

The Battle of Jericho and Its Significance

To understand the connection between Joshua and the narrative of Revelation, it is essential to review the story of Joshua and Jericho. The battle of Jericho represents a wicked city and is described as a war scroll, highlighting a time of holy war. This context is crucial, particularly when considering the seven trumpets during this holy war (Revelation 8-11).

When they cross into the land, Joshua first builds a memorial with twelve stones from the riverbed (Joshua 4:3). This mound of stones at Gilgal symbolizes God rolling away the reproaches of the people (Joshua 5:9). Joshua is instructed to re-implement circumcision, which Moses had neglected in the wilderness (Joshua 5:2-7). This act is necessary for the new generation to be competent to participate in the Passover celebration (Exodus 12:48). Once they are circumcised, the males are cleansed and ready for holy war, restoring their fellowship with God.

Preparation for Battle

As Joshua prepares for battle, he faces a unique challenge. The people he leads are former slaves, not trained for warfare, and they lack siege equipment. To assess the situation, Joshua sends two spies into Jericho to gather intelligence about the city’s defenses and the people’s attitudes (Joshua 2:1). This act mirrors Moses sending twelve spies into the land (Numbers 13:1-2).

The two spies successfully escape and make a covenant of peace with Rahab, a harlot who possesses authentic faith (Joshua 2:12-13). This irony is significant, as she is marked by her scarlet thread, which symbolizes her faith (Joshua 2:18). Rahab is also under a curse from Noah, which condemned the Canaanites to death (Genesis 9:25), and she faces condemnation from Moses. However, her covenant with the spies transcends the law and the curse. By delivering them from danger, she secures the safety of herself and her household (Joshua 6:25). After hiding the spies, she sends them into the mountains, and after three days, they return to Joshua (Joshua 2:22).

The Battle of Jericho and Its Connection to Revelation

Three days play a crucial role in the sequence of crossing the Jordan. Joshua sends spies into Jericho, and upon their return, he begins to contemplate the upcoming battle. While he is deep in thought, a man in military gear approaches him. Joshua asks, “Are you for us or for our enemies?” The man’s answer is simply, “No.” This raises the question: why is the answer no? This figure is the commander of the hosts of the Lord, and he identifies himself; so why isn’t he fully on Israel’s side?

This answer reflects the gospel. The appropriate response is no because, in Jericho, there exists a family of faith that Joshua perceives as the enemy. Conversely, in Israel, there is a family devoid of faith, represented by Achan, who is a prominent figure from the tribe of Judah. Achan is a descendant of Zerah, marked with a scarlet cord, which ties back into the narrative. His afterborn son, Erez, is an ancestor of Christ.

Achan would have been the presumptive royal house if Israel had established a monarchy. He covets a wedge of gold, silver, and a Babylonian garment during the battle, leading to his curse. This situation illustrates Paul’s message: Achan is cut off from the royal line, while Rahab, who marries into the tribe of Judah, is grafted into that same royal lineage. She becomes one of the ancestral mothers of David and subsequently of Christ. This represents the gospel—the natural branch cut off and the unnatural branch grafted in.

The Battle Plan

As Joshua contemplates the battle, he recognizes the commander of the hosts, who appears with a sword drawn. Joshua falls at his feet and removes his sandals, acknowledging that the Lord of Sinai is present, ready to provide the battle plan for taking Jericho. With Israel purified, the battle will serve to humble the pride of the city. The battle plan consists of three patterns of seven.

The Israelites will march around the city once each day for seven days. On the seventh day, they will march around the city seven times. At the conclusion of this seventh circuit, the seven trumpets will sound, marking the holy war. Then, the people will shout, causing the walls to collapse, allowing them to enter and destroy everyone except for Rahab and her family, who are safely behind their door. They will be brought out before the city is destroyed and burned.

Biblical Reference: This plan is detailed in Joshua 6:3-5 (NIV): “March around the city once with all the armed men. Do this for six days. Have seven priests carry trumpets in front of the ark. On the seventh day, march around the city seven times, with the priests blowing the trumpets. When you hear them sound a long blast on the trumpets, have the whole army give a loud shout; then the wall of the city will collapse and the army will go up, everyone straight in.”

This narrative is significant for understanding Revelation. In Revelation chapter 1, Christ appears as the commander of the hosts of wars, similar to his appearance to Joshua. John, like Joshua, falls on his face before this glorified figure, who has a sword coming out of his mouth. He is given a battle plan for warfare against a city named Babylon, which serves as a parallel to Jericho. The true target city behind Babylon will also need to be identified.

Letters to the Churches

The next two chapters of Revelation consist of letters to the churches. In these letters, Jesus calls his people to repentance, preparing them for the holy war against Babylon. This preparation mirrors Joshua’s actions of re-implementing circumcision and Passover to instill confidence in his army.

Biblical Reference: In Revelation 2-3, Jesus addresses the seven churches, calling them to repentance and faithfulness. For example, Revelation 2:5 (NIV) states, “Consider how far you have fallen! Repent and do the things you did at first.”

Following this, two witnesses are sent into the city, paralleling the two spies Joshua sent. These witnesses face death but are resurrected, echoing the fate of the spies. The Ark of the Covenant is present, and again, we see three series of seven. There is a scroll with seven seals that are opened, and the seventh seal leads to seven trumpets being sounded.

Biblical Reference: Revelation 11:3-12 describes the two witnesses: “And I will appoint my two witnesses, and they will prophesy for 1,260 days, clothed in sackcloth… But after the three and a half days, the breath of life from God entered them, and they stood on their feet, and terror struck those who saw them.”

When the seventh trumpet in Revelation sounds, all of heaven rejoices, declaring that the kingdoms of this world have become the kingdoms of our Lord and of his Christ, who shall reign forever. After this, in Revelation 16, it is proclaimed that great Babylon falls. This sequence follows the sounding of the seventh trumpet, leading to seven vials of judgment poured out upon the wicked city of Babylon.

Biblical Reference: Revelation 11:15 (NIV) states, “The seventh angel sounded his trumpet, and there were loud voices in heaven, which said: ‘The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign for ever and ever.'”

Chiastic Structure

The connection between these narratives can be organized into a chiastic structure:

• Preparation for Battle: Joshua contemplates the battle and encounters the commander.
  • The Battle Plan: Marching around Jericho and the significance of the number seven.
• The Fall of Jericho: The walls collapse, and Rahab is saved.
  • Preparation for Holy War: Letters to the churches and the call to repentance.
• The Two Witnesses: Their death and resurrection parallel the spies.
  • Judgment on Babylon: The seventh trumpet and the fall of Babylon.

This chiastic structure highlights the connections between the events in Jericho and the themes in Revelation, emphasizing the importance of faith, judgment, and divine intervention throughout the biblical narrative.

The Battle of Jericho and Its Connection to Revelation

When the seventh trumpet sounds and the walls fall, a command is given: “Come out of her, my people,” just as the city is about to be burned. This echoes Joshua’s instruction to bring out Rahab and her family. In Revelation 18:4, after Babylon has fallen, a voice from heaven says, “Come out of her, my people.” Those who will dwell in the heavenly city are those rescued from the city of the whore. This connection is fascinating. New Jerusalem is constructed with twelve precious stones, flowing with crystal rivers, correlating to the Jordan River. Instead of the twelve riverbed stones, Jesus creates twelve precious stones as the foundation of His heavenly city, illustrating that His work is indeed greater.

This correspondence spans from the beginning to the end of the Bible. Those who emerge from Babylon become the bride of Christ. Rahab, who escapes the city, marries into the righteous line, highlighting the extent of God’s redemption. Here is a woman, marked by her past, under the curse of the law, yet she is rescued by faith alone and brought into the people of God, receiving a royal destiny as a bride. She symbolizes the entire church across all ages.

The Connection to Hosea

A parallel story exists in the book of Hosea, which connects to this narrative. Hosea is the original name of Joshua, sharing the same root meaning of salvation. Hosea signifies “save,” while Yehoshua means “the Lord saves.” Both books, Joshua and Hosea, focus on the rescue of a woman labeled as a whore. Hosea, a holy prophet, marries her and seeks to win her back through faithfulness and love. However, she leaves him and bears children through adultery, recognized as “not my people.” Yet, God promises to adopt them as His own, as stated in Hosea 1:10, “Yet the Israelites will be like the sand on the seashore, which cannot be measured or counted. In the place where it was said to them, ‘You are not my people,’ they will be called ‘children of the living God.'”

When the voice from heaven proclaims, “Come out of her, my people,” it directly references Hosea’s message that He will call those “not my people” as His own. This signifies a transition from the whore city to becoming subjects of the New Jerusalem. The Christ figure, whether seen through Joshua, who grants our inheritance in the new world, or through Hosea, who embodies God’s unfailing love, emphasizes redemption for the least likely. This becomes a paradigm, a pattern of God’s salvation, transforming us from our harlotries into holiness, ultimately delivering us to a destiny as the bride of the Son of God.

The Genre and the Battle Between Seeds

Reflecting on previous discussions, the genre here is one of upliftment. It portrays people who are not part of God’s family being transformed into His people. This comedic trajectory revisits the original conflict between the two seeds: God’s seed and the serpent’s seed. God is determined to redeem His seed, as indicated in Genesis 3:15, where God states, “I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.”

Understanding this allows for a fresh perspective on the book of Revelation. If read correctly, it reveals a message of hope, closely retelling the battle of Jericho. This perspective enables readers to interpret the trumpets in Revelation differently.

Hearing the Trumpets

We are encouraged to hear the trumpets of Revelation through the ears of righteous Rahab. How did she perceive them differently? Rahab was situated behind enemy lines, her allegiance having shifted to Joshua and the people of God. She had known about God’s presence with His people since the Exodus, and she was aware of their recent victories over Sihon and Og. Rahab declared, “We know that God has given you the city,” which is precisely what the spies sought to confirm (see Joshua 2:9).

The morale of the opposing people was at an all-time low; they recognized they were under judgment. Meanwhile, the people of God, seemingly powerless against the walls of Jericho, were being mocked. Yet, the inhabitants of Jericho were filled with fear, understanding that God was with the Israelites. When the trumpets sounded, announcing the impending battle, the people of Jericho were terrified.

In contrast, Rahab understood that her Redeemer was approaching. Although the objective basis for fear existed, her faith allowed her to interpret the sound of the trumpets differently. In Revelation, the trumpets signify terrifying judgments and plagues. We find ourselves behind enemy lines in this world, where war, famine, pestilence, and death arise as consequences of these trumpets. The world trembles in fear during these events, as described in Revelation 6:8, which mentions the four horsemen bringing death and destruction.

However, we must be a people of faith, hearing the trumpets as Rahab did. For us, they announce the coming of our Redeemer, filling us with joy and hope. Our understanding of the future is not bleak; it is comedic in nature. We express our faith through confidence, prompting others to ask, “How can you be hopeful?” This reflects the assurance found in Romans 15:13, which states, “May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit.”

Understanding Hope and Faith Through Difficult Times

In 1 Peter 3:15, it is stated that during times of difficulty, people will ask you about the hope that resides within you. This message is directed towards those facing hardships, highlighting how they endure challenges differently than others. Early Christians, for instance, would face martyrdom in places like the Colosseum, often rushing towards lions while singing hymns, eagerly anticipating their reunion with Jesus. Observers in the stands witnessed this extraordinary faith, leading many to question their own beliefs and ultimately come to faith themselves. This phenomenon sometimes prompted the Romans to halt persecution, as the unwavering faith of these individuals was compelling.

The key difference lies in how fear is perceived. Those who read the book of Revelation through a lens of fear may identify with the Jericho people, who lack faith. In contrast, viewing Revelation through the lens of hope aligns one with Rahab, a figure of faith. It is important to note that reading this book should not instill fear in the people of God; rather, it should encourage and uplift them. Revelation is meant to be a message of hope, as seen in Revelation 21:4, where it promises that God will wipe away every tear and there will be no more death or mourning.

Love as a Source of Strength

The essence of overcoming fear is rooted in love. Understanding that one is loved by the Lord, regardless of past mistakes or sins, is crucial. This love serves as a powerful antidote to fear, as expressed in 1 John 4:18, which states that perfect love casts out fear. When individuals realize they are accepted and loved by God, it transforms their perspective on life and challenges.

The Complexity of Salvation

Rahab’s story illustrates the complexity of faith and righteousness. Although she was a prostitute, her belief in God was evident. This challenges conventional notions of righteousness and godliness, reinforcing the idea that salvation is not something one earns. In Hebrews 11:31, Rahab is commended for her faith, showing that God’s grace extends beyond societal norms.

Literary Insights on Redemption

The exploration of faith and redemption is often captured more profoundly by poets and authors than by theologians. In Fyodor Dostoevsky’s Crime and Punishment, the character Sonia embodies a Christ-like figure. Despite her desperate circumstances, where she must provide for her family through her body, she remains a symbol of faith. Her interactions with Raskolnikov, a murderer, highlight how both characters engage with the word of God, demonstrating that even in dire situations, the message of faith can resonate.

Similarly, Miguel de Cervantes’ Don Quixote presents a character who perceives reality differently. Don Quixote, believing he is fighting dragons when facing windmills, sees a barmaid as a figure of virtue. This imaginative perspective reflects how God perceives us, recognizing our potential despite our flaws, as seen in 1 Samuel 16:7, where God looks at the heart rather than outward appearances.

Dante Alighieri’s work also embodies this vision of hope. His Divine Comedy concludes with a cosmic view where God smiles upon creation, emphasizing the uplifting nature of divine love. Johann Wolfgang von Goethe, in Faust, presents a tragic narrative of a man who sells his soul to the devil but ultimately seeks redemption, illustrating the struggle between despair and hope.

John Milton’s Paradise Lost serves as an epic for the English-speaking world, exploring themes of fall and redemption. These literary works reveal how cultures are shaped by their narratives, emphasizing the poets’ ability to envision transformation from despair to virtue.

The Power of Forgiveness

This theme of redemption culminates in the story of the woman in Luke 7:36-50, who, identified as a prostitute, washes Jesus’ feet with her tears. Simon recognizes her past, yet Jesus forgives her, illustrating the profound nature of divine forgiveness. This act embodies the essence of love and forgiveness, showing that those who are forgiven much, love much, as stated in Luke 7:47. The message here is clear: no matter one’s past, forgiveness and love from God are always available, fostering a deeper connection with Him.

In summary, the seminar emphasizes the importance of viewing faith through the lens of hope and love, highlighting how literature and biblical examples can inspire a deeper understanding of our relationship with God.

Understanding Grace and the Gospel

Zacchaeus serves as a notable example, alongside Matthew, the tax collector, and Levi—individuals who had wronged others. David, the king, also exemplifies this, as he took another man’s wife. In my discussions on social media about grace, I often encounter the belief that salvation requires more than grace; some argue that works must be included.

However, neither of us is suggesting that after encountering Christ, we should not engage in good works. The book of Titus emphasizes the importance of good works, stating, “This is a trustworthy saying, and I want you to stress these things, so that those who have trusted in God may be careful to devote themselves to doing what is good” (Titus 3:8). It is crucial to understand that these actions do not save us. The essence of salvation lies in God’s initiative. Paul articulates this beautifully: while you might find someone willing to die for a good person, it is rare. Yet, as stated in Romans 5:8, “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” This highlights the profound nature of grace.

Understanding the gravity of our situation enhances our appreciation for the solution offered through Christ’s death and resurrection. If we fail to grasp how dire our condition is, we may not fully appreciate the magnitude of the salvation provided. Misunderstanding either aspect can lead to a deficiency in our comprehension of the gospel. This theme is echoed in Ephesians 2:8-9, which states, “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.”

The Depth of Love

This deficiency can also reflect a lack of love. Simon, who judges Jesus, embodies the mindset of someone who believes they are outwardly righteous. This mirrors Paul’s perspective before his conversion. Simon fails to see his own corruptions, leading to a limited capacity to love. Jesus indicates that Simon loves little because he has not realized the depth of God’s love. In Luke 7:47, Jesus says, “Therefore I tell you, her many sins have been forgiven—as her great love has shown. But whoever has been forgiven little loves little.”

Exploring Revelation

At this point, we have examined Revelation 12 and explored the center of the book. We have discussed the genre, comedy, and tragedy, establishing a foundational understanding.

Now, we have a template for the entire book, which retells the ministry of Jesus through the life of Joshua the prophet. This connection can be seen in the way both figures lead and deliver God’s people. The next step is to connect this narrative to the gospel of John, which often astonishes those who study it. For example, John 1:14 states, “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.” This verse encapsulates the essence of Jesus’ mission and the fulfillment of prophecy, linking back to the themes we have discussed.

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