John & Revelation Project – Part 4 What Did The Church Father’s Think?

The article “John & Revelation Project – Part 4: What Did The Church Fathers Think?” features a discussion between Dr. Chip Bennett and Dr. Warren Gage, exploring the connections between the biblical books of Joshua and Revelation, particularly through the character of Rahab. Dr. Gage, drawing on his academic background and mentorship from notable scholars, examines the typological relationships that link these texts, emphasizing how the narrative of the Battle of Jericho in Joshua resonates with themes in Revelation.

The conversation highlights the often-overlooked insights of the Church Fathers, who interpreted scriptural typology to illustrate Christ’s fulfillment of Old Testament prophecies. Rahab is positioned as a significant figure, representing redemption and inclusion, and her mention in the genealogy of Jesus underscores God’s grace in transforming lives. The speakers argue for a deeper engagement with early Christian writings, suggesting that they provide valuable perspectives on faith and salvation that can enrich contemporary understanding.

Throughout the discussion, the speakers emphasize the overarching themes of grace, faith, and the interconnectedness of biblical narratives, encouraging a holistic view of Scripture that recognizes the continuity between the Old and New Testaments. The article ultimately calls for a reassessment of how figures like Rahab are interpreted within the broader biblical context, illustrating the transformative power of faith and God’s inclusive grace.

Speakers: Dr. Chip Bennett  and Dr. Warren Gage

Here is the conversation:

Exploring Connections Between Joshua and Revelation

Chip Bennett and Dr. Warren Gage discuss the intriguing connections between the book of Revelation and the story of Joshua, particularly focusing on the character of Rahab. Some may perceive these connections as fanciful, but there is a deeper foundation that warrants exploration.

Academic Foundations and Influences

Dr. Gage shares his background from Dallas Seminary, a well-regarded institution known for its exegetical training. He emphasizes the invaluable mentorship he received from professors like Bruce Walke and S. Lewis Johnson, who were instrumental in his understanding of Scripture. Dr. Gage reflects on how this solid foundation led him to write his dissertation on the typological connections between the books of Joshua and Revelation. The rigorous training he received in biblical languages and exposition allowed him to approach these texts with a critical and informed perspective.

Typology and the Language of Revelation

The relationship between John and Revelation is crucial. Dr. Gage notes that the typological patterns in Joshua and Jericho significantly influence the language John employs in Revelation. John heavily borrows from the Septuagint, which is the Greek translation of the Hebrew Scriptures. This borrowing reflects the intertwining of history and prophecy. For instance, Genesis 12:10 states, “Now there was a famine in the land, and Abram went down to Egypt to dwell there,” which foreshadows the entire Exodus narrative found in the book of Exodus. Thus, while Joshua is viewed as the first book of history by Protestants, it holds prophetic significance for Jews, establishing a narrative continuity that spans both Testaments.

The Battle of Jericho as a Narrative Theme

Dr. Gage identifies the Battle of Jericho as a central narrative theme in Revelation. In Joshua 6, the Israelites, led by Joshua, march around the city of Jericho, and the walls come tumbling down after the seventh day of circling. This event serves as a powerful image of divine intervention and victory over opposition. Dr. Gage recalls a conversation with Mark Goodman, a respected Catholic scholar, who encouraged him to explore the writings of the Church Fathers. This suggestion opened Dr. Gage’s eyes to a wealth of material that Protestant traditions often overlook, particularly writings predating the Reformation.

The Church Fathers and Their Insights

Dr. Gage acknowledges a gap in Protestant scholarship, where many do not engage with the early Church Fathers. He reflects on the typological methods used by the Apostles to illustrate how Christ fulfills the Old Testament. This approach is evident in various New Testament passages, such as Hebrews 11:30, which states, “By faith the walls of Jericho fell down after they were encircled for seven days.” This typological reading connects the faith of the Israelites with the faith required in the New Covenant.

Upon examining the writings of the Church Fathers, Dr. Gage discovered that they viewed Jerusalem as Babylon, as seen in Revelation 17:5, which describes Babylon as “the mother of harlots and of the abominations of the earth.” They recognized Rahab as a type of the church, reflecting themes of redemption and inclusion, as she was saved during the fall of Jericho due to her faith (Joshua 2:1-21). They also noted the significance of the name Jesus as a parallel to Joshua, as both names mean “Yahweh saves.” This connection is particularly evident in Matthew 1:21, which states, “And she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins.”

A notable reference is found in a book by Jesuit scholar John Daniel, who categorizes the teachings of the early Fathers into five distinct areas. These categories highlight the early Church’s understanding of typology and its application to the narrative of salvation history, further bridging the gap between the Old and New Testaments.

Biblical Typology and the Role of Key Figures

The discussion centers on the transition from shadows to reality in biblical typology, particularly as it relates to the teachings of the Fathers. The speaker summarizes the Fathers’ extensive work, highlighting five major themes of preaching. The first two themes focus on Abraham and Isaac, specifically the sacrifice of Isaac, which is a clear example of typology. This sacrifice foreshadows God’s own offering of His Son, Jesus Christ, emphasizing the deep connections between the Old and New Testaments. Next is Moses, a significant figure, as the theme of Christ being greater than Moses is prevalent, especially in the Gospel of Matthew (Matthew 5:17). Another key figure is Joshua, whose sacred name holds great significance.

The Significance of Joshua

The name Jesus, which is derived from Joshua, is crucial because it signifies salvation: “You will call his name Joshua because he will save his people from their sins” (Matthew 1:21). This statement becomes a defining aspect of the narrative, linking the Old Testament figure of Joshua, who led the Israelites into the Promised Land, with the New Testament’s promise of salvation through Christ. Additionally, Rahab is presented as a type of the church, which is striking considering her background. The speaker reflects on the implications of these teachings and how they are supported by various citations from the Fathers.

Joshua is often not regarded highly in biblical scholarship, except for the battle of Jericho (Joshua 6). However, he closely imitates the Savior’s ministry and mission. Joshua is known for rescuing Rahab, a symbol of salvation for a people in need. This theme is echoed in the story of Hosea, where God’s redemptive love is evident. Despite Rahab being a minor character who appears in only two chapters (Joshua 2 and 6), she plays a significant role in the New Testament.

Rahab’s Role in the Genealogy of Jesus

Rahab is one of the named women in the genealogy of Jesus found in the book of Matthew (Matthew 1:5). She is acknowledged as one of the ancestral mothers of Jesus, which is remarkable given the cultural context where women were rarely mentioned in royal genealogies. The inclusion of Rahab, a former prostitute, highlights God’s grace and the radical nature of His redemptive plan. The fact that Jesus is descended from Rahab illustrates the expansive grace of God, who transforms even the most notorious sinners into instruments of His purpose, as seen in the life of Paul (1 Timothy 1:15).

The Upside-Down Nature of Grace

Throughout scripture, God consistently turns expectations upside down. The speaker emphasizes that without grace, none of us would be saved. This realization should inspire hope, especially when considering figures like Rahab and the persecutor of the church, who became faithful believers. The case for justification by faith alone is magnified through Rahab’s story. Despite the law condemning her due to her background, her faith justifies her. Hebrews 11:31 states, “By faith, Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies.”

The New Testament’s Recognition of Rahab

The New Testament does not shy away from Rahab’s past. In fact, it highlights her lineage, as Matthew, a publican himself, understands the significance of including despised individuals in the narrative. The gathering of publicans and harlots at Jesus’ party serves as a testament to God’s grace, inviting all to witness this transformative power. In Matthew 9:10-13, Jesus says, “Those who are well have no need of a physician, but those who are sick. Go and learn what this means: ‘I desire mercy, and not sacrifice.'”

The Birth of Christ and Its Implications

The speaker notes the extraordinary circumstances surrounding the birth of Christ, where unexpected visitors, such as the magi and shepherds, come to celebrate. Shepherds, considered the lower class and often excluded from temple worship due to their status, symbolize the inclusive nature of Jesus’ ministry. The announcement of Jesus’ birth to shepherds (Luke 2:8-12) reinforces the idea that God’s grace extends to all, as exemplified by Rahab.

Rahab in the Hall of Faith

Rahab is recognized as a hero of faith in Hebrews 11, where the speaker points out that the chapter begins with Abel, who suffers for his faith. The passage highlights that these individuals were justified by faith, looking forward to the holy city that was to come. Hebrews 11:13-16 states, “These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth. For people who speak thus make it clear that they are seeking a homeland.” They understood that their earthly lives were temporary and lived accordingly, often dwelling in tents.

Connections Among Themes and Figures

The connections between these figures and themes highlight the overarching narrative of grace and faith throughout the Bible. The inclusion of characters like Rahab serves as a powerful reminder of God’s ability to redeem and transform lives, emphasizing the importance of recognizing how God uses the seemingly insignificant to fulfill His purposes.

Understanding Abraham and Justification by Faith

The fact that Abraham was searching for a heavenly city indicates that he had more insight into God’s plan than we often recognize in Old Testament figures. He understood that the land he walked was merely a representation of that heavenly inheritance. This concept is rooted in the belief that the physical promises of land in the Old Testament foreshadow spiritual realities.

Many readers of the Old Testament might think that these figures lacked knowledge about Jesus. However, Jesus himself states that the entire Old Testament is about him. In John 5:39, Jesus says, “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me.” Some may ask how this is known. In Hebrews 11:10, we find that Abraham was on a journey, leaving the cities behind. Genesis 1 through 11 establishes this theme of cities, showing the contrast between earthly and heavenly aspirations. Hebrews 11:16 confirms that Abraham was seeking a city whose builder and maker is God.

The scripture states, “These all died in faith, not having received the promises” (Hebrews 11:13). This refers to all those mentioned earlier, starting with Abel and Enoch, who were also looking for the heavenly city. Among these figures, Abraham and Sarah are highlighted, with Sarah being the only woman mentioned in this context under Abraham’s leadership. Following Abraham, Moses is mentioned, and then Joshua, but there’s a significant emphasis on Rahab.

The Significance of Rahab

In this list, Rahab holds a climactic position. The author of Hebrews emphasizes that her faith is justified, displacing Joshua in this honor. Hebrews 11:31 states, “By faith Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies.” This narrative gives Rahab tremendous recognition, which is unexpected. After highlighting Rahab, the author summarizes the faith of others quickly, concluding with an appeal for believers to follow her example: “Let us go outside the camp” (Hebrews 13:13). This essentially invites anyone willing to come, showing immense respect for Rahab.

James takes this even further, often seen as inconsistent with the idea of justification by faith. However, he argues that true salvation will naturally produce works of righteousness, as God has ordained. In James 2:17, it states, “So also faith by itself, if it does not have works, is dead.” This context clarifies that while our works are imperfect and not the basis for justification, they validate our justification. To illustrate this, James uses Abraham as an example.

He states, “By faith, Abraham…” (James 2:21) and then introduces another surprising figure: “By faith, Rahab demonstrated her faith by rescuing the two spies” (James 2:25). This juxtaposition raises questions about placing Rahab alongside Abraham, yet it underscores her role as a general example of justification by faith, followed by works. This highlights the inclusivity of God’s grace, showing that faith can be found in unexpected places.

The Relationship Between Faith and Works

This connection between faith and works is beautiful and does not create a conflict between Hebrews and James. In Ephesians 2:8-10, Paul clearly states that we are not saved by our works but by faith, which is a gift: “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” Thus, Paul and James are not in disagreement.

In the book of Titus, the phrase “good works” appears repeatedly, emphasizing their importance. For example, Titus 3:8 states, “This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works.” The misconception that good works are absent from a truly justified person lacks biblical support. Instead, good works are the fruit of our salvation, not the root. This means that while we are not suggesting one should merely believe in Jesus and then act however they wish, the biblical stance is not to perform good works to earn a place in heaven. Instead, good works are a natural outflow of genuine faith, reflecting the transformative power of salvation in a believer’s life.

The Significance of Rahab in Biblical Interpretation

Rahab as a Key Figure

Rahab serves as a crucial illustration that reconciles the thoughts of Augustine and Aquinas. This connection highlights both similarities and differences in their perspectives. The primary reason for referencing Rahab is her significance in the narratives of Matthew, Hebrews, and James. These authors see her role in the Joshua story as meaningful beyond what traditional training might suggest.

In Matthew 1:5, Rahab is mentioned in the genealogy of Jesus, emphasizing her importance in the lineage of the Messiah: “Salmon the father of Boaz, whose mother was Rahab.” In Hebrews 11:31, her faith is highlighted: “By faith, the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient.” James 2:25 also recognizes her actions: “In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction?” These verses illustrate the significant role Rahab plays in the biblical narrative.

As I review the writings of the early church fathers, I notice that they frequently reference Rahab. This recurring theme indicates its importance, as their methods align closely with those of the apostles. The consistent focus on Rahab in their writings helps explain the flourishing typology surrounding her character in early Christian thought. The fathers were taught by the apostles, emphasizing similar themes and lessons.

Embracing the Early Church Fathers

One key takeaway from this exploration is the importance of not fearing the early church fathers. It would be beneficial to engage with their writings more deeply. While it is crucial to recognize that these documents are not inspired in the same way as Scripture, they hold significant evidentiary value. Written around 1900 years ago, these texts reflect early interpretations that predate later doctrinal disputes.

When reading these documents, it is essential to approach them as one would a commentary, acknowledging that while they may contain excesses, the Spirit of God has guided their insights toward a deeper understanding of Christ. This aligns with Ephesians 4:11-12, which states, “So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up.”

Understanding Biblical Texts

In studying biblical texts, it is common to view each book as an individual work, focusing on the unique theology of each author—Mark, Luke, John, and so forth. However, a more holistic approach reveals that there is a divine organizing mind behind these 66 books. This overarching unity suggests that connections, such as the reappearance of Rahab in the New Testament, are intentional.

Recognizing this divine organization encourages a broader perspective when interpreting Scripture. For example, when examining the Book of Revelation, it is vital to consider the entire biblical narrative rather than isolating specific texts. Revelation 21:2 states, “I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride, beautifully dressed for her husband.” This connection to the wedding theme reinforces the idea of unity throughout Scripture.

Thematic Connections in Scripture

The beginning of the Bible features a wedding in the garden, paralleling the ending, which also depicts a wedding in the garden. Genesis 2:24 states, “That is why a man leaves his father and mother and is united to his wife, and they become one flesh.” The presence of the serpent and the tree of life serves as a thematic thread connecting these narratives. Additionally, the centrality of the Song of Solomon, another representation of a wedding, further emphasizes this motif.

While I do not argue for the inspiration of the organization of the 66 books, it is striking to observe how these themes interconnect. The early church fathers often perceived this unity more clearly than many modern commentators, who may focus narrowly on individual texts. The fathers recognized that all Scripture ultimately points to Jesus, reflecting a commitment to understanding the Bible as a cohesive whole. As stated in Luke 24:27, “And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.”

In conclusion, the insights gained from the examination of Rahab and the writings of the early church fathers highlight the importance of seeing the Bible as an interconnected narrative. This perspective enriches our understanding of Scripture and its profound messages.

Understanding the Inspiration of Scripture

The Bible claims inspiration, and this is widely recognized. The Spirit of God informs the writers, creating a unique combination of divine and human elements. In this sense, the Bible is figurative of Christ himself, who embodies both authentic humanity and divinity. This analogy helps us understand that just as Jesus is clearly divine, the Bible is also clearly divine. Anyone with faith will recognize this truth.

Humanity of Scripture

The humanity of the Bible parallels Christ’s humanity. Christ was sinless in his human experience, and similarly, the Spirit of God guided the human authors of Scripture to prevent them from writing anything false. The Spirit inspired their writings, ensuring they recorded truths that have lasting significance, even when the authors themselves did not fully understand them. For instance, as Peter notes, the authors struggled to grasp how the suffering Christ could also be the glorified Christ, and they did not understand the sequence of these events. This is reflected in 1 Peter 1:10-12, where it states, “Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing.”

How one perceives Scripture significantly influences their understanding of Christ. If you recognize Christ’s perfect humanity, it follows that the humanity reflected in Scripture has been overseen to avoid any errors.

The Significance of Rahab

In examining the significance of Rahab, we see an emphasis in Matthew, Hebrews, and James. For example, Matthew 1:5 highlights her in the genealogy of Jesus: “Salmon the father of Boaz, whose mother was Rahab.” Similarly, Hebrews 11:31 states, “By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient.” When we turn to Revelation, we must consider John’s commentary on Rahab. If Revelation retells the battle of Jericho, John notably focuses on the “whore” in the city, which carries substantial implications. He also highlights Jezebel in the context of the seven churches, which forms the center of the chiastic arrangement of those churches. Jezebel appears to be unrepentant, and John issues a warning to her, as seen in Revelation 2:20-23, where he writes, “Nevertheless, I have this against you: You tolerate that woman Jezebel, who calls herself a prophet. By her teaching, she misleads my servants into sexual immorality.”

Interestingly, many women labeled as “whores” in the Bible ultimately come to faith. For example, we see the woman at the Samaritan well in John 4, the woman caught in adultery in John 8, and Mary Magdalene in Luke 8:2. John emphasizes the theological point that God’s mercy extends to those we might not typically consider deserving of grace. This is evident in John 3:17, which states, “For God did not send his Son into the world to condemn the world, but to save the world through him.”

If the apostles stress Rahab’s importance, this elevates our understanding of the whore of Babylon. If the whore of Babylon serves as the anti-type of Rahab, then a significant conclusion arises from this connection. Initially, I resisted this idea, clinging to a traditional view of God’s grace. However, the New Testament challenges us to reconsider the nature of God being revealed.

The Revelation of Jesus Christ

This revelation is about Jesus Christ, who demonstrated compassion to the woman caught in adultery without asking for her repentance. She is almost passive in the encounter, not even calling him Lord. His act of saving her is entirely gratuitous, as illustrated in John 8:10-11, where Jesus asks her, “Woman, where are they? Has no one condemned you?” “No one, sir,” she said. “Then neither do I condemn you,” Jesus declared. “Go now and leave your life of sin.”

This prompts a reassessment of how we view her. The city itself is referred to as the “Mother of Harlots,” suggesting that, like Jericho, Rahab was not the only person engaged in such behavior. Jericho was a city steeped in idolatry, which parallels the themes of adultery and harlotry, as seen in Joshua 6:17, where it states, “The city and all that is in it are to be devoted to the Lord.” Yet, Rahab was singled out and saved.

I personally needed further evidence to understand what John was conveying. He takes a risk by suggesting that people might interpret the Whore of Babylon as someone who could be saved, which is shocking. The description of her is one of the most grotesque in all of Scripture, as found in Revelation 17:5, which describes her as “the mother of prostitutes and of the abominations of the earth.” But we will explore these correspondences further.

Chiastic Structure

The chiastic structure in Revelation, particularly regarding the seven churches, emphasizes the centrality of Jezebel’s influence. This arrangement highlights how the messages to the churches reflect a broader theme of faithfulness and the consequences of turning away from God’s truth. The first and last churches, Ephesus and Laodicea, frame the warnings and encouragements, while the central message concerning Jezebel serves as a critical focal point.

This structure invites deeper reflection on the connections between the figures in Scripture, revealing profound insights into grace and redemption. As we continue to analyze these themes, we will uncover the layers of meaning that John intends for us to grasp regarding the identities and roles of these biblical characters.

Understanding the Context of Revelation

In exploring the origins of the interpretations surrounding Revelation, it’s important to recognize that these ideas did not emerge in isolation. They have a rich background. Personally, my journey began while pursuing my doctorate, where I had a mentor who guided me through this complex landscape. Coming from a background filled with charts and intricate details, I felt a disconnect when I first encountered these interpretations.

As a young Christian attending a conference, I was surrounded by charts that seemed overwhelming. I thought to myself, while I may not be the smartest person in the room, I certainly wasn’t the least knowledgeable either. Yet, I struggled to understand how the connections between verses, such as those in Ezekiel and Matthew 24, were made and then linked to Revelation. This left me feeling inadequate in my faith. For example, Ezekiel 37 discusses the valley of dry bones, which can be seen as a prophecy of restoration, while Matthew 24 addresses the signs of the end times, culminating in the apocalyptic imagery found in Revelation 21:1-4, which speaks of a new heaven and a new earth.

Revelation and Time

A pivotal moment occurred in a class on Revelation. My instructor made a statement about the nature of time in the text, suggesting that it moves backward in certain aspects. This revelation was enlightening, providing me with categories I had never considered before. I remember nudging a friend next to me, realizing this was a significant breakthrough in my understanding.

As the class progressed, I learned about the correspondence within Revelation, particularly how John structured his writings. The chiastic structure present in Revelation highlights the connections between different sections of the text, emphasizing key themes and messages (Revelation 1:19). I was skeptical initially, as I tend to question new ideas and seek evidence. However, as I delved deeper into the material, I began to see the connections more clearly. My previous experiences with typology had prepared me to appreciate these insights, even if they were presented in a new way.

The Nature of Interpretation

When discussing whether these interpretations are fanciful, I firmly believe they are grounded in data, tradition, and a wealth of vocabulary. It is not fair to dismiss them as mere imagination. Many people encounter differing views for the first time, such as a dispensationalist hearing about amillennialism or vice versa. These interpretations have historical roots; for instance, dispensationalism began around the 1830s. Critiques suggesting that these views lack foundation overlook the historical context and the depth of tradition that informs them.

For example, Revelation 20:1-6 discusses the millennial reign of Christ, which has been interpreted differently across various theological frameworks. While some see it as a literal thousand-year reign, others view it as symbolic of Christ’s current reign in the hearts of believers. While it is true that new interpretations are emerging, they are often built upon earlier thoughts. The ability to connect these ideas more effectively today is aided by modern technology, such as computers and word searches, which were not available to earlier scholars.

The Role of Modern Scholarship

Acknowledging the contributions of contemporary scholars is crucial. For example, Peter Lightheart’s commentary on Revelation references some of these ideas, indicating a growing awareness within modern scholarship. His work represents a significant step forward in understanding Revelation.

As we move forward, I believe that these interpretations will gain wider acceptance. Initially, people may hesitate when encountering new concepts, much like the first time they learned about the Trinity (Matthew 28:19). However, the acceptance of these ideas should be based on the strength of the arguments and the data presented, rather than initial confusion or skepticism.

In conclusion, as we navigate these discussions, it is essential to provide thoughtful responses to those who may have questions. The journey of understanding Revelation is ongoing, and we continue to uncover layers of meaning within the text. The hope is that as we delve deeper into the word, we find fulfillment in understanding the lessons that Revelation offers, recognizing that these interpretations are not merely fanciful but rooted in a rich tradition of biblical scholarship.

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