John & Revelation Project – Part 5 Connecting The Gospel of John and Revelation

The article “John & Revelation Project – Part 5: Connecting The Gospel of John and Revelation” features a discussion led by Dr. Chip Bennett and Dr. Warren Gage, focusing on the interconnections between the Gospel of John and the Book of Revelation. The speakers explore the thematic and linguistic parallels between the two texts, arguing for a unified authorship and intentional dialogue between them. They emphasize the chiastic and sequential reading of both books, highlighting how key terms and concepts—such as ascending and descending—illustrate the relationship between heaven and earth.

Key themes include the portrayal of Jesus and the significance of judgment, worship, and the nature of true believers. The analysis draws on literary techniques common in Hellenistic literature, suggesting that these texts are intricately woven together to enhance understanding of Christian theology. By examining specific verses, the speakers illustrate how the messages of the Gospel and Revelation complement each other, reinforcing the continuity of God’s plan from earthly events to heavenly realities. The article ultimately invites readers to appreciate the depth and complexity of these biblical texts in their theological and literary contexts.

Speakers: Dr. Chip Bennett  and Dr. Warren Gage

Here is the conversation:

Understanding the Book of Revelation

In this segment of our study on the book of Revelation, we have covered significant material. We discussed the central role of Hellenism in the book and explored Revelation 12. We also examined the background narrative of the book of Joshua, emphasizing the importance of that name.

This is not a novel idea; we are now prepared to delve into some of the most substantial data within this text. The surrounding discussions are important, but they lead us to the core information.

Sequential and Chiastic Reading

We will demonstrate how reading the Gospel of John and Revelation sequentially reveals a remarkable consistency in vocabulary and themes. Although the two books do not have an exact parallel in material, as you read through them, the intentional use of similar vocabulary becomes evident. It becomes increasingly clear that there could not be two different authors writing these texts. We will not only examine the texts in a linear fashion but also analyze them chiastically. When these two approaches are combined, the evidence is compelling. Those who study literature often look for recurring themes and vocabulary, and in this case, such connections are abundant.

While everything can be questioned, the case for the connection between these two books is quite strong.

Dialogue Between the Books of John

The implication of this analysis is that the two books of John—the Johannine Enterprise—are in dialogue with each other. They are aware of one another and communicate effectively. Revelation primarily offers a perspective from heaven, especially in the first four chapters, which focus on earthly events. The two chapters concerning the churches depict Jesus arriving at Patmos, the last known earthly location where he appeared physically. Following this, he ascends to the heavenly throne room in chapters four and five, where the narrative largely shifts to a heavenly viewpoint. In contrast, the Gospel of John is written from an earthly perspective. Conceptually, we can think of Revelation as the second story and the Gospel as the first floor, with both interacting meaningfully.

Key terms connecting the two books include “ascending” and “descending.” This theme recurs throughout the texts, illustrating the movement between heaven and earth. The concepts of anabasis (ascending) and catabasis (descending) are crucial, showing the dynamic of beings moving between these realms. For example, in Revelation 4:1, John is invited to “come up here,” illustrating this upward movement, while in John 3:13, Jesus states, “No one has ascended into heaven except he who descended from heaven, the Son of Man.”

The Axis of Heaven and Earth

A significant theme emerges: the angels pouring out judgment on the earth below while those in heaven observe the unfolding events. In Revelation 16:1, it says, “Then I heard a loud voice from the temple telling the seven angels, ‘Go and pour out on the earth the seven bowls of the wrath of God.'” This verse highlights the connection between heavenly actions and earthly consequences. For example, in Revelation 12, physical phenomena on earth—such as voices and thunder—correspond to what is happening in heaven, including the casting out of Satan (Revelation 12:9). The Son of Man’s lifting up is particularly ironic; he is lifted on the cross (John 3:14), and only after his burial does he ascend into heaven (Acts 1:9).

Understanding whether these two books are arranged in this conceptual manner can greatly enhance our comprehension of their messages.

Literary Connections: Luke and Acts

It is also worth noting that this approach is not unusual in biblical scholarship. Many scholars recognize that the books of Luke and Acts communicate with one another, forming a literary diptych. This connection is vital for understanding how we can interpret John and Revelation together.

In Luke 4:16-30, Jesus performs miracles and speaks publicly in synagogues, initially receiving a positive response before facing opposition. Similarly, in Acts 2:14-41, Peter experiences the same pattern during his public ministry, leading to the growth of the early church. Paul encounters similar reactions in Acts 13:14-52, where he preaches in synagogues and faces both acceptance and rejection. The journeys to Jerusalem undertaken by both Jesus and Paul further illustrate this parallel, as seen in Luke 9:51, which states, “When the days drew near for him to be taken up, he set his face to go to Jerusalem,” and Acts 20:22-24, where Paul expresses his determination to go to Jerusalem despite the dangers awaiting him.

This analysis aims to clarify that reading John and Revelation together is not a strange or unfounded approach. Instead, it aligns with established literary principles. As we continue to explore this connection, the data will further support our findings.

Exploring Patterns in Revelation and the Gospel of John

When I began studying Revelation and charting its patterns, I recognized that Luke and Acts share a common author, which is widely accepted. However, this is not often acknowledged regarding the Gospel of John, sometimes referred to as the “fourth gospel” to avoid directly naming it as John’s gospel. Yet, it is indeed John’s gospel, authored by John the Revelator, who is John of Patmos, the son of Zebedee. This realization prompted me to investigate whether I could find similar patterns between Luke and Acts, leading me to develop a chart that illustrates their connections.

In this framework, if Revelation represents the upper story and the Gospel represents the lower story, one can visualize them as railroad ties linking the two. What occurs on earth reflects what is happening in heaven, indicating a significant interaction between the two realms. The correspondences cannot be random; they must interpret one another, necessitating a sensible justification for their juxtaposition. I discovered a similar chiastic structure and consecutive charting in Acts, but it differed from Revelation. In Revelation, the primary structure is chiastic, while in Luke and Acts, the primary structure is consecutive, with a secondary chiastic form. Nonetheless, the same themes are developed across these texts.

Hellenistic Literature and Chiastic Structures

This expectation aligns with the authorship of both books and their dialogues, which is a common practice in Hellenistic literature. It is crucial for people to understand that this is not just a coincidence; there is substantial depth to these writings.

An example of this can be seen in the works of Plutarch, who compares the lives of notable Greeks and Romans. His comparisons, such as that of Alexander and Caesar, often employ a chiastic structure. In the center of these comparisons, he reveals a flaw that leads to the downfall of each character. This flaw of virtue in their souls ultimately brings them to ruin. The perfect pattern in Plutarch’s analysis is Socrates, whose soul is portrayed as flawless. My extensive study of Plutarch helped me grasp Hellenism better, and I believe that this preparation was divinely guided, allowing me to receive these insights alongside the New Testament.

Discovering Connections in Revelation and the Gospel

As I worked on identifying the chiastic patterns, I continually noticed correspondences between the two books that were not chiastic but still significant. The frequency and compelling nature of these correspondences led me to catalog them, resulting in a secondary discovery that greatly reinforced my understanding. This is essential because when teaching, it is effective to start simple. We can envision Revelation from the perspective of heaven and John’s Gospel from the perspective of earth. The literary connections can be conceptualized as sequential, functioning like railroad ties between the two texts.

While this approach is not mathematical, it does provide a clear framework for understanding their relationship. The only calibration available is the versification and chapter divisions, which were established in the 13th century. Although these divisions are not inspired, they serve as a useful means of communication to reference one chapter and verse in relation to another in the corresponding book.

Revelation contains 22 chapters, while the Gospel has 21. Although I am not arguing for a strict mathematical correlation, it is intriguing how many verses align within this structure. Revelation is slightly less than half the length of the Gospel, creating a trapezoidal shape, which visually supports the concept of railroad ties connecting the narratives.

As we explore the parallels, we will find compelling connections up to the middle of the Gospel. Beyond that point, the evidence becomes overwhelmingly clear. The standard of proof will rise as we progress through the chart, leading to clarity and conviction by the end.

Comparing Key Verses

Starting with chapter one of the Gospel, we observe that John writes concerning the Word of God. The John in question is the son of Zebedee, the disciple. In Revelation, we also have John, the same John, who witnesses to the Word of God. This creates a direct correlation between John 1:1, which states, “In the beginning was the Word, and the Word was with God, and the Word was God,” and Revelation 1:2, which says, “who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw.”

This connection emphasizes that both texts focus on the same divine message and mission. It highlights the continuity and unity of purpose between the Gospel and Revelation, affirming that the same John is delivering these profound truths.

It is important to emphasize that these correspondences are significant. When something is highlighted in these connections, it indicates a direct relationship between the verses, reinforcing the overarching themes and messages present in both Revelation and the Gospel of John. This pattern of connection serves to deepen our understanding of the fulfillment of prophecy and the lessons conveyed through these sacred texts.

Understanding the Connection Between the Gospel and Revelation

In the Gospel, Jesus is described as the light that shines in darkness. This theme continues in Revelation, where the face of Jesus shines like the sun. In Revelation 1:14, it states, “His head and hair were white like wool, as white as snow, and His eyes like a flame of fire.” The Gospel also emphasizes this glory: “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father” (John 1:14). In Revelation, Jesus Christ is referred to as the firstborn from the dead, and to Him be glory.

John the Baptist plays a crucial role in introducing the earthly Jesus. He declares, “I am the voice of one crying in the wilderness” (John 1:23). Meanwhile, John the Apostle hears a loud voice like a trumpet and sees the heavenly Jesus. This connection is significant because John the Baptist is about to be imprisoned, and John the Apostle finds himself on the island of Patmos, facing similar circumstances.

In John 1:42, Jesus gives Peter a new name, Cephas, which translates to stone. This transformation highlights Peter’s role in the early church. In Revelation 2:17, we see a parallel: “To him who overcomes, I will give some of the hidden manna to eat. I will give him a white stone, and on the stone a new name written which no one knows except him who receives it.” Here, the white stone symbolizes a new identity and purpose.

The letters that Jesus writes to the seven churches emphasize the call to repentance. Peter serves as a powerful example of this theme. His journey from denial to restoration illustrates the message of hope and redemption that Jesus offers to all believers. The messages to the seven churches encourage them to reflect on their own spiritual journeys and seek true fulfilment in their relationship with Christ.

The Importance of Zeal

In Revelation 2:17 and 3:19, the word “zeal” appears, emphasizing its significance. In John 2:17, Jesus purges the temple, recalling the scripture, “zeal for your house will consume me” (Psalm 69:9). This zeal drives Him to purify the temple, representing His passion for true worship. Similarly, in Revelation 3:19, He purifies His church through His letters, urging His people to “be zealous, therefore, and repent” (Revelation 3:19). This context reveals that Jesus calls His followers to imitate His attitude toward sin, aiming for purification within the community of faith.

Understanding Human Nature

In John 2:24-25, it is noted that Jesus knew all men, possessing deep insight into human psychology and the sinful condition of humanity. Revelation 2:23 states, “all the churches shall know that I, Jesus, am He who searches the minds and hearts” (Revelation 2:23). This understanding is not random; it reflects an intuitive wisdom that discerns the hearts of people, indicating that Jesus is aware of their true intentions and struggles.

The Contrast Between Nicodemus and the Nicolaitans

In John 3:1-10, we encounter Nicodemus, a Pharisee and teacher in Israel. This contrasts with Revelation 2:15, where Jesus condemns the teaching of the Nicolaitans. The names Nicodemus and Nicolaitans share the root “Nico,” meaning victory, while “Demas” and “Laos” refer to the people. Both names imply the victory of the people, suggesting a common theme of leadership and influence.

Nicodemus, despite being a Pharisee, comes to Jesus at night, symbolizing his journey from darkness to light (John 3:2). He acknowledges Jesus as a teacher sent from God due to the signs He performed (John 3:2). The Pharisees, however, are consciously opposed to God, embodying wickedness. John the Baptist calls them a “brood of vipers” (Matthew 3:7), identifying them as the seed of the serpent, spreading venomous doctrine of works, self-righteousness, and self-justification.

The Invitation to the Light

In John 3:20, it states, “He who does evil hates the light and does not come to the light, lest his deeds be reproved” (John 3:20). This highlights the tendency to hide in darkness due to the fear of exposure. However, Revelation 3:19 offers hope: “As many as I love, I reprove and chasten” (Revelation 3:19). This serves as an encouragement to come to the light, as Nicodemus did, to discover the truth and receive correction.

The Connection Between Voices

There is a logical connection between the voices of heaven and earth. In John 3:29, it states, “The friend of the bridegroom who stands and hears him rejoices greatly because of the bridegroom’s voice” (John 3:29). This correlates with Revelation 3:20, where Jesus says, “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and dine with him” (Revelation 3:20). The dinner referenced here is the messianic banquet, symbolizing the union between the bride and the Lamb, illustrating the joy of hearing and responding to Jesus’ voice.

Connections in Scripture: A Study of Revelation and the Gospel

In examining the texts, we find recurring vocabulary and themes that suggest a connection between the authorship of the Gospel of John and the Book of Revelation. Many argue that the authorship does not matter, but in literary studies, authorship is crucial. We propose that there is a more insightful way to interpret these texts collectively, though we do not claim to have all the answers.

True Worshipers

In John 4:23, Jesus states, “the hour is coming, and now is when the true worshipers will worship the Father in spirit and truth.” This conversation occurs with the Samaritan woman. In Revelation 4:9-10, we see a parallel: whenever the four living creatures give glory and honor to Him who sits on the throne, the twenty-four elders fall down and worship Him. This illustrates Jesus’ message about true worshipers, which continues in heaven while He speaks on earth.

In John 4:44, Jesus testifies that “a prophet has no honor in his own country.” He experiences contempt from those who should recognize Him as the true prophet. However, in heaven, He is worthy of honor: “Worthy is the Lamb who was slain to receive honor, blessing, and glory forever” (Revelation 5:12). This contrast highlights how Jesus is disregarded on earth but is celebrated in heaven, leading Him to turn to the Gentiles and Samaritans.

Authority and Judgment

In John 5:18, accusations arise that Jesus is breaking the Sabbath. The question of His authority to do so is significant. He is the Lion of the tribe of Judah, and there is a scroll with seven seals that only He is worthy to open. Thus, He is not truly breaking the Sabbath; rather, His authority allows Him to transcend it. John 5:22-23 states, “the Father has committed all judgment to the Son that all should honor the Son just as they honor the Father.” In Revelation 5:13, every creature praises Him, saying, “blessing and honor and glory and power to Him who sits on the throne and to the Lamb.”

John the Baptist is described as a “burning and shining lamp” (John 5:35), alongside Jesus, the light of the world. However, the city, representing darkness, extinguishes both lights.

The Horsemen and Famine

Revelation 6 introduces the four horsemen of the apocalypse, one of whom brings famine. In John 6, Jesus feeds the five thousand, emphasizing the insufficiency of earthly resources. The disciples claim that “200 denarii worth of bread wouldn’t be enough” (John 6:7), yet Jesus multiplies five barley loaves to feed the multitude. This event sets the stage for understanding the famine brought by the horseman in Revelation 6:6, where a quart of wheat costs a denarius, indicating the high price of food during famine.

On earth, there is a deficiency of bread, yet Jesus can multiply it at no cost. This serves as a reminder that He will provide for His people, even in times of scarcity.

The Day of Judgment

In John 6:15, when Jesus perceives that the crowd intends to make Him king by force, He withdraws to the mountain alone. In Revelation 6:15, during the day of judgment, the kings and great men hide themselves in the mountains, asking for rocks to fall on them. This parallel illustrates that, just as the wicked seek to flee from judgment, Jesus seeks to escape the honors of men.

Revelation 7:1-3 describes a great wind stirring the sea, while God the Father seals His chosen. The instruction is given that no wind should blow on earth or sea until the servants of God are sealed. This sealing represents protection amidst the turmoil unleashed on the earth, directing believers back to God, who offers safety.

Promises of Fulfillment

John 6:35 states, “he who comes to me shall not hunger, and he who believes in me shall never thirst.” This promise is echoed in Revelation 7:16, where it is declared that those in heaven “will hunger no more, neither shall they thirst anymore.” This connection between promise and fulfillment encapsulates the overarching logic of these scriptures.

Explanation of Chiastic Structure

The chiastic structure in these texts reveals a pattern that enhances understanding. For example, the themes of hunger and provision appear in both the earthly ministry of Jesus and the heavenly promises in Revelation. The arrangement highlights the contrast between earthly scarcity and divine abundance. The chiastic elements also emphasize the relationship between Jesus as the true prophet and the worship He receives in heaven, reinforcing the idea that His authority is recognized in the spiritual realm, even when it is denied on earth.

The themes of worship, authority, judgment, famine, and divine provision weave together a rich tapestry of understanding in both the Gospel of John and Revelation. The chiastic structure of these texts reveals deeper connections and insights into the nature of God’s promises and the fulfillment of prophecy.

The Connection Between Heaven and Earth in Revelation

In the book of Revelation, there is a significant pool between heaven and earth. This concept is emphasized throughout the text, suggesting that despite the tumultuous events occurring in the world, we can find calm by viewing things from a heavenly perspective. This idea aligns with biblical teachings, as we are encouraged to seek the heavenly city. In Colossians 3:1, it states, “If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God.” When we focus on heaven and have Christ, we possess everything we need.

Living Water and Spiritual Blindness

In the Gospel of John, Jesus speaks about rivers of living water flowing from him. In John 7:38, he says, “He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.” He also mentions leading people to springs of the water of life, as noted in John 7:17: “If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority.”

In John 8:21-22, Jesus tells the religious leaders, “You will seek Me and not find Me, and where I am you cannot come.” This indicates their spiritual blindness and rejection of him. He warns them, “You will die in your sins,” leading them to question, “Will He kill Himself?” (John 8:22).

In John 9:6, it is noted that people will seek death but will not find it; they desire to die, yet death will flee from them. This reflects the rejection of Jesus by the Pharisees, who are portrayed as both blind and deaf. As illustrated in John 9:25-27, a blind man declares, “Though I was blind, now I see.” This highlights the contrast between those who accept Jesus and those who do not. Revelation 9:20 further emphasizes this point, stating, “And the rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, that they should not worship demons, and idols of gold, silver, brass, stone, and wood, which can neither see nor hear nor walk.”

Literary Correspondence and Themes

When examining the literary structure of these texts, one can observe significant correspondence. If a literary theorist were to analyze this without knowing the source, they would likely recognize the intricate connections. This suggests that there is a purposeful design rather than randomness in the narrative.

In John 10:27, Jesus states, “My sheep hear My voice, and I know them, and they follow Me.” This theme of hearing and following is echoed in Revelation 10:48-9, where a voice from heaven instructs, “Go.” The narrative progresses as we approach the center of these teachings.

The Death and Resurrection of Lazarus

As the story unfolds, Jesus informs his disciples that Lazarus is dead. He expresses joy for their sake because his absence will strengthen their belief (John 11:15): “And I am glad for your sakes that I was not there, that you may believe.” By the time Jesus arrives, Lazarus has been in the tomb for four days, which is significant. This timing parallels the events described in Revelation 11:9-10, where the two witnesses lie dead for three and a half days: “Then those from the peoples, tribes, tongues, and nations will see their dead bodies three and a half days, and not allow their dead bodies to be put into graves.”

This connection emphasizes the theme of resurrection and life. In John 11:43-44, Jesus calls out, “Lazarus, come forth!” and Lazarus emerges from the tomb, bound hand and foot. Similarly, in Revelation 11:11-12, the breath of God enters the two witnesses, and they stand on their feet: “Now after the three and a half days, the breath of life from God entered them, and they stood on their feet.”

The Rejection of Religious Leaders

Caiaphas, a religious leader, expresses concern that if everyone believes in Jesus, they will lose their place of privilege in the temple (John 11:48): “If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation.” This desire to maintain earthly status leads to a loss of their heavenly inheritance, as noted in Revelation 12:8, where it states, “But they did not prevail, nor was a place found for them in heaven.”

The Triumphal Entry and Its Significance

As we approach the center of the narrative, we encounter the triumphal entry of Jesus. A great multitude cries out, “Hosanna!” (John 12:13-19): “Blessed is He who comes in the name of the Lord! The King of Israel!” The Pharisees, witnessing this, lament, “Look, the whole world has gone after Him.”

In Revelation 12:10, a loud voice in heaven declares that “the kingdom of our God and the authority of His Christ have come.” This moment signifies a shift in power, as the kingdoms of the world become those of the Lord and His Christ.

The Center – X

Life and Death: A Central Theme

The teachings continue to emphasize the paradox of life and death. In John 12:25, it states, “He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life.” This is echoed in Revelation 12:11, which notes that the faithful “did not love their lives to the death.” This contrast serves as a pivotal point in understanding the message of sacrifice and true fulfillment.

In John 12:28-31, a voice from heaven responds to Jesus: “Father, glorify Your name.” Then a voice came from heaven, saying, “I have both glorified it and will glorify it again.” The people react differently, some saying it thundered while others claim an angel spoke. This moment encapsulates the divine communication that links the earthly and heavenly realms, reinforcing the overarching themes of prophecy and fulfillment found throughout the scriptures.

The Battle of Jericho and Chiastic Structure in Revelation

The ruler of this world, Satan, will be cast out. In Revelation 12:9, it states that Satan, who deceives the whole world, was cast to the earth along with his angels. I heard loud voices in heaven proclaiming, “Now has come salvation,” accompanied by thunders, as noted in Revelation 11:19. These phenomena seem to describe the same event. If this is true, it provides an anchor point, indicating that what occurs at the triumphal entry is happening simultaneously in heaven as described in Revelation 12.

Time Frame of Revelation

In Revelation 12:32, Jesus states, “And I, if I am lifted up from the earth, will draw all people to myself” (John 12:32). This statement is ironic; being lifted up is not an honor but rather signifies the disgrace and contempt associated with the cross. Revelation 12:5 mentions, “She bore a male child who was to rule all nations with a rod of iron,” and her child was caught up to God into His throne (Revelation 12:5).

Understanding Judas and the Beast

Two significant aspects of Judas are crucial for understanding Revelation. These unique characteristics of Judas also describe the beast in Revelation. While it may not be accurate to say Judas is the beast, it is clear that the beast resembles Judas. This connection provides a more concrete understanding of the situation. The beast represents the traitor among the most trusted.

Judas controlled the purse, responsible for buying what was needed. When Jesus commanded him to leave, saying, “What you do, do quickly” (John 13:27), the disciples were puzzled. They wondered why he was leaving since he was the treasurer. They assumed he was going out to give something to the poor, revealing that even in poverty, Jesus was mindful of sharing with those in need (John 13:29).

Control over Buying and Selling

In Revelation 13:17, the beast seeks to control all who buy and sell. Judas’s desire to control buying and selling becomes evident when he challenges Mary of Bethany for breaking precious ointment worth 300 denarii (John 12:5). He undervalues the Savior, estimating His worth as merely a tithe of that amount.

Jesus, in John 14:6, famously declares, “I am the way, the truth, and the life.” In Revelation 15:3-7, it is stated, “Just and true are your ways, O God, who lives forever.” Additionally, John 14:15 notes, “If you love me, you will keep my commandments,” which parallels Revelation 14:12, emphasizing the perseverance of the saints who keep the commandments.

The Consequences of Not Persevering

In John 15:1-6, Jesus explains the importance of abiding in Him. Those who do not persevere will not bear fruit and will be cast away. Revelation 14:15-19 describes the harvest of the earth, where an angel gathers the clusters of the vine, indicating the perseverance of the faithful. However, those who do not persevere are thrown into the winepress (Revelation 14:19).

In John 16:8, Jesus speaks of the Spirit judging sin, righteousness, and judgment. Revelation 16:7 affirms, “True and righteous are your judgments.” Furthermore, in John 16:33, Jesus states, “I have overcome the world,” while Revelation 17:14 reassures that the Lamb will overcome them.

Judas and Perdition

An interesting aspect of Judas is that he is referred to as the “son of perdition.” Jesus states, “I lost no one but the son of perdition” (John 17:12). In Revelation 17:8 and 11, it is noted that the beast will go to perdition. The term “perdition” is exclusively associated with Judas and the beast. This suggests that the beast in Revelation will embody characteristics similar to Judas, the great traitor who pretends to be righteous but is, in fact, a fraud.

Theological Insights on Revelation and the Battle of Jericho

Understanding the Temple in 2 Thessalonians

In 2 Thessalonians, the text refers to a person sitting in the temple of God. It is important to note that Paul does not use the term “temple” in the context of the Jerusalem temple. Instead, he refers to the church, emphasizing that our bodies are temples of God (1 Corinthians 6:19). This figure appears to be part of the sacred community but is, in fact, deceitful. They perform good deeds and can perform signs and wonders, similar to Judas, who had the ability to create significant effects and manipulate situations. This comparison highlights a connection between buying and selling and the concept of perdition, suggesting a close proximity to falsehood.

Characters in the Gospel and Revelation

The question arises: do the characters in the Gospel foreshadow those in Revelation? For example, Revelation introduces a false prophet (Revelation 19:20), while Caiaphas, a character in the Gospel, also plays a prophetic role but is ultimately false. This prompts us to consider how these characters are contextualized within their narratives, which is a common literary technique. The similarities between these figures raise the question of how their roles influence our understanding of prophecy and fulfillment in both texts.

The High Priestly Prayer and Community

In John 17:24, during Jesus’ high priestly prayer, He expresses a desire for those given to Him from the foundation of the world to be with Him. This reflects a deep connection between Jesus and His followers, emphasizing their unity. In Revelation 17:8, there is mention of those whose names have not been written in the book of life from the foundation of the world, indicating a shared community between these texts. This continuity suggests that the themes of salvation and judgment are present throughout both the Gospel and Revelation, linking believers across time.

The Unique Cups of Jesus and Babylon

In Revelation 18:11, Jesus speaks of a cup given to Him by the Father, which He must drink (John 18:11). This contrasts with the cup of abomination that the harlot Babylon holds (Revelation 17:4). Both figures share the burden of a unique cup of wrath that they must drink, symbolizing their respective roles in the divine narrative.

In Revelation 19:2, Jesus is clothed in a purple robe, symbolizing mockery of His kingship. Similarly, the harlot Babylon is described as being clothed in purple (Revelation 17:4), representing her as a mockery of a queen. This parallel raises questions about the significance of these shared characteristics.

The connection suggests that Jesus takes upon Himself the shame, contempt, and judgment associated with Babylon. For those with a Reformed background, this implies a definite atonement (Romans 5:8). Others may interpret it as Jesus making salvation possible for Babylon by bearing her shame, which reflects the broader theme of redemption found throughout scripture.

The Truth and Pilate’s Judgment

In John 18:38, Pilate asks Jesus, “What is truth?” This question is directed at the very embodiment of truth (John 14:6). In contrast, Revelation 19:11 refers to Jesus as “faithful and true,” a recognition that Pilate fails to grasp. This moment highlights the irony of Pilate, who stands before the ultimate truth yet cannot perceive it.

In John 19:5, Jesus emerges wearing a crown of thorns and a purple robe, famously referred to as “Ecehomo,” meaning “Behold the man.” This image of suffering contrasts sharply with Revelation 19:12, where He is depicted wearing many diadems and a robe dipped in blood. This imagery emphasizes the transformation from earthly suffering to heavenly victory.

The crown of thorns signifies His earthly humiliation (Matthew 27:29), while in heaven, He wears a crown of glory (Revelation 14:14). The purple robe, stained with His own blood, symbolizes His sacrifice and the suffering He endured. In contrast, the heavenly robe dipped in blood signifies His victory over sin and death, much like Joseph’s coat, which was stained by his brothers’ betrayal (Genesis 37:31-33).

The Judgment Seat

Pilate takes his seat on an unjust judgment seat (John 19:13), representing an earthly tribunal that lacks true justice. In Revelation 20:11, a great white throne is established in heaven, where every person, including Pilate, will be judged. This suggests an appellate court in heaven, highlighting that Jesus looks beyond earthly justice to divine judgment. This understanding shapes our expectations regarding justice in this world, reminding us that ultimate accountability lies with God.

This chiastic structure of judgment emphasizes the contrast between earthly authority and divine sovereignty, illustrating the overarching theme of justice that permeates both the Gospel and Revelation. The relationship between these texts invites deeper reflection on the nature of truth, judgment, and the fulfillment of prophecy.

The Greatest Injustice

The greatest injustice is our sin against a holy and righteous God. Often, we forget this fundamental truth. While we can advocate for others and engage in social justice, the true justice that is needed comes from God alone. We lack the complete data to determine justice fully. As Christians, we must recognize that God will ultimately bring justice. Our goal should be to get people justified so that the justice due to everyone is satisfied through what Christ has done for us. This act is the greatest gift we can offer. As Romans 3:23 states, “For all have sinned and fall short of the glory of God.”

It is essential to acknowledge the terrible injustices in our world. However, I firmly believe that the greatest injustice remains our sin against God. We must lean into this understanding, as it is from this injustice that mercy arises. In Ephesians 2:4-5, we read, “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ.”

The Message of Mercy

The core message is clear: when we stand before God, the only justification we have is through the mercy of Christ. While we may seek validation in earthly courts, such as before Pilate, it ultimately holds no significance compared to the divine judgment we will face. The comfort for Christians lies in knowing that even those who attempt to dispense justice will themselves be judged. As 2 Corinthians 5:10 reminds us, “For we must all appear before the judgment seat of Christ.”

Reflecting on the crucifixion, we recall the events of 1917 and 1918 at Golgotha, where Jesus was crucified between two thieves. This moment is not coincidental; it is deeply significant. In Luke 23:33, we read, “And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left.”

The Connection Between Eden and the Cross

In the Gospel of John, there is a remarkable recreation of Eden. The saving work of Jesus occurs between the Garden of Gethsemane and the Garden of the Tomb, with the tree of the cross at the center. Jesus’ suffering begins in Gethsemane, marked by the sweat of his brow, and culminates in the thorns that symbolize the curse brought upon the earth by Adam’s sin. This curse results in thorns and thistles that resist human labor, bringing sweat and toil. Genesis 3:17-19 states, “Cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you.”

As Jesus takes on these judgments, he produces the bread of life. His suffering in Gethsemane leads to the resurrection in the garden, representing a return to Eden. The cross stands at the center, flanked by the two thieves, creating a powerful imagery of three trees: one in the middle and two on either side.

John tells us that when Jesus’ side was pierced, water and blood flowed out. The inscription on the cross reads, “This is Jesus of Nazareth, the King of the Jews” (John 19:19). This depiction of Calvary is profound. In the Garden of Eden, there were also two trees: the tree of knowledge and the tree of life. The tree of knowledge becomes a tree of death when disobeyed, while the cross transforms into the tree of knowledge because Jesus, who knew no sin, bore our sin. As 2 Corinthians 5:21 explains, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.”

The Power of the Cross

Jesus took our judgment upon himself on the cross, experiencing the wrath of God directed at our sin. This knowledge brought about mortal death, yet within him was the power of indestructible life. He could not remain in death and rose on the third day. Romans 6:9 states, “We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him.” The tree of knowledge also becomes the tree of life, bearing fruit.

What is the fruit of this tree? It is the body and blood of Christ. If we partake of this fruit in faith, understanding that Jesus died as our substitute and took upon himself the wrath we deserved, we can be saved. John 6:53-54 says, “So Jesus said to them, ‘Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day.'” The cross, representing the body and blood of Christ, becomes the source of life. Thus, Calvary, in all its horror and glory, sets the pattern for how John describes heaven.

The Vision of Heaven

In his vision of heaven, John describes the throne of God and the Lamb. This connects back to the title on the cross, as Jesus is called the Lamb of God. Revelation 5:12 states, “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” Flowing from the throne is a crystal-clear river, and on either side stands the tree of life. Revelation 22:1-2 describes this scene: “Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month.”

The transformation from the two trees of death, represented by the thieves, into the tree of life is significant. This tree becomes emblematic of the throne of God. The importance of this connection cannot be overstated. The most hellish scene on earth, the crucifixion, becomes the emblem of heaven. Golgotha, where Jesus was crucified, is mirrored in the heavenly vision where the tree of life stands in the midst of the street, alongside the river flowing from the throne of God.

This powerful imagery encapsulates the profound relationship between the cross and the promise of eternal life.

The Connection Between Heaven and Earth

We have two trees of death on Calvary and two trees of life in heaven. What’s the significance of this?

The core message being conveyed is that heaven is more than just a location. While it is undoubtedly a place, the implication is that on the day Christ was crucified, Golgotha transformed into heaven. How can this be? The answer lies in the understanding that heaven is wherever Jesus is. It is more about a person than a place. If we had been present at Golgotha, fully aware of what Jesus was doing for us, we would have experienced a heavenly joy in that moment, as John did.

This emphasizes the singularity of the Savior; He is truly present wherever He is in heaven. A story from Spurgeon illustrates this point well. An old man had a friendship with a younger skeptic who often challenged his faith. Despite the old man’s lack of education, he defended his beliefs as best as he could. Their friendship deepened over time. One day, the young man learned that the old man was dying and visited him one last time. As usual, the old man spoke of his simple faith in Christ. The skeptic, growing weary of the old man’s testimony, asked, “How do you know that when you die, you will wake up in heaven? What if you wake up in hell instead?”

The old man paused and replied, “If I wake up in hell, Jesus has promised that where I am, He will be there with me. I will throw my arms around Him, and that will become heaven to me, even in hell.” This encapsulates the message of hope and the glory of Christ’s presence. If we have Him, we can endure hell on earth, and indeed, some will face suffering. Jesus foretold Peter’s crucifixion, and Pilate wrote the title, “Jesus of Nazareth, the King of the Jews” (John 19:19). In Revelation 19:16, it is written that on His outer garment was a name: “King of Kings and Lord of Lords.” Pilate intended this as mockery, but God declared Jesus’ true identity.

When they crucified Jesus, they took His outer garments, which bore the title “King of Kings.” While He faced dishonor on earth, He held honor in heaven. As stated in John 19:28-30, knowing that all things were finished, Jesus proclaimed, “It is finished,” before His body was bound and placed in the tomb (John 19:40). This context helps us understand Revelation 20:3-5, where it describes the dragon being bound and shut in the abyss, preventing him from deceiving the nations. This binding allows the gospel to spread until the thousand years are completed, signifying that Jesus’ work is complete.

In John 20:15, Jesus asks Mary Magdalene, “Woman, why are you weeping?” He restores the fellowship between God and man, reversing the curse of being driven from Eden, which corresponds to Revelation 21:4, where it promises that God will wipe away every tear from their eyes, eliminating the reason for weeping. This verse highlights the ultimate restoration and comfort that God provides to His people.

The Role of Mary Magdalene

Mary Magdalene, who had seven demons, encounters the risen Jesus in the garden. She initially mistakes Him for the gardener, representing a type of bride, much like Eve. This highlights who Christ’s bride is: those often considered marginalized, like you and me. It’s a beautiful picture when we recognize this.

In John 20:17, Jesus tells her, “Do not hold on to me yet, for I have not ascended to my Father and your God.” This verse may seem strange in isolation, but it connects to Revelation 21:2, where John sees the holy city, New Jerusalem, descending from heaven, prepared as a bride adorned for her husband. The time for the marriage consummation has not yet arrived, indicating that there is still work to be done before the full realization of God’s kingdom.

In John 20:27, Jesus says, “Do not be unbelieving, but believing.” This call to faith is crucial, especially when contrasted with Revelation 21:8, which warns that the fearful and the unbelieving face a different judgment. It emphasizes the necessity of faith in Christ for salvation and eternal life.

In John 21:15, Jesus instructs Peter, “Feed my lambs,” which relates to Revelation 19:9, referring to the wedding supper of the Lamb. Feeding the church prepares them for this event, indicating the importance of nurturing believers in their faith. The imagery of feeding connects to the broader theme of spiritual nourishment and the responsibility of leaders to care for their flock.

John, the disciple who wrote these things, reflects on his witness as true (John 21:24). In Revelation 21:5, he is commanded to write, for these words are faithful and true. The command to write begins in Revelation, not the gospel, although they were likely composed together at the same time. The connection between the two writings is significant, as they both reveal the unfolding plan of God through Christ.

John concludes his gospel with a puzzling statement in John 21:25, noting that many other things Jesus did could not be contained in books. This metaphor suggests that the world is filled with a library of scrolls representing the deeds of Jesus through His followers. Each Christian is a scroll, and together, they create a vast library of Christ’s works. Heaven is filled with the triumphs of the church that has gone before us, and both heaven and earth reflect the deeds of Jesus.

In Revelation 22:18-19, it warns against taking away from the words of this prophecy, echoing the end of Deuteronomy (Deuteronomy 4:2). This reference to the written books emphasizes the importance of preserving the messages contained within them. The connections between these two books reveal significant themes and messages that resonate throughout scripture, underscoring the unity of God’s revelation to humanity.

These themes highlight the continuity of God’s plan from the Old Testament through the New Testament, illustrating how the prophecies and teachings of Jesus fulfill the promises made throughout scripture. The chiastic structure of these connections invites deeper reflection on the overarching narrative of redemption that runs through the Bible.

Thematic Connections and Chiastic Structures in Revelation

There is a significant way to analyze the texts chiastically. The thematic and vocabulary usage in these writings suggests a profound connection that makes it hard to believe they were authored by two different individuals at separate times. The likelihood of such coincidences is low. Instead, it seems more plausible that these are two books written concurrently to illustrate both heavenly and earthly events.

This perspective aligns with the data presented, highlighting a strong connection between the texts. For those engaging with this material, it is essential to recognize that there is much more to explore.

Patterns and Chiastic Weaving

Fragments of various patterns emerge when examining the texts. It feels as though the two books are being woven together, revealing a typological and chiastic relationship. This chiastic weaving is a primary connection between the two texts, establishing a significant relationship.

Each of these patterns serves as a witness. For instance, the typological weaving observed in the Battle of Jericho raises the possibility of identifying Lady Babylon, especially if she embodies any aspect of Rahab. This connection shifts the understanding of the narrative entirely.

In Joshua 2, Rahab plays a crucial role in the Israelite conquest of Jericho. She hides the spies sent by Joshua and acknowledges the power of God, saying, “For we have heard how the Lord dried up the water of the Red Sea before you” (Joshua 2:10, ESV). This acknowledgment of God’s power parallels the themes of judgment and redemption found in Revelation.

Further evidence emerges when we consider that Jesus is depicted in a way that resembles her, holding a cup of loathsomeness. The imagery evokes the idea of judgment and the consequences of sin, as seen in Revelation 17:4, which describes the “great prostitute” adorned with “gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her sexual immorality.”

What is the significance of this portrayal? Why does John present Jesus in this manner? This representation clearly illustrates the contempt that Jesus experiences. However, is there not a redemptive purpose behind this humiliation? If so, it adds depth to the characterization.

When we analyze the chiastic chart, we will unequivocally identify the whore of Babylon. There should be no misunderstanding regarding her identity. We will have three witnesses to confirm this interpretation, as stated in 2 Corinthians 13:1: “By the mouth of two or three witnesses shall every word be established.”

Confirmation through Coinciding Elements

The convergence of these elements is compelling and serves to confirm the interpretations. This demonstrates not only John’s deliberate intention but also suggests a greater force at work beyond his ability to fully articulate. The beauty of the word of God is evident in this complexity, inviting a deeper exploration of the chiastic structures present in the text.

As we delve into these concepts, we will uncover the intricate connections that enhance our understanding of Revelation. The chiastic structure itself serves as a literary device that emphasizes the central themes and messages within the text, allowing for a richer interpretation that resonates with the reader.

In Revelation 1:3, it is written, “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, because the time is near.” This verse underscores the importance of engaging deeply with the text, encouraging readers to seek understanding and insight into its profound messages.

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