John & Revelation Project – Part 7 Chiastic Writing of John & Revelation (Continued)

by ichthus

Table of Contents

The article “John & Revelation Project – Part 7: Chiastic Writing of John & Revelation (Continued)” features a discussion led by Dr. Chip Bennett and Dr. Warren Gage, focusing on the intricate connections between the Gospel of John and the Book of Revelation through the lens of chiastic writing. Chiastic structures, often visualized as an “X,” highlight parallels and contrasts between themes in both texts, revealing deeper meanings and prophetic fulfillments.

The speakers analyze specific verses that demonstrate these connections, such as Jesus’ actions and teachings in John, which resonate with imagery and concepts in Revelation. They explore themes of judgment, mercy, and redemption, emphasizing how both books reflect on the nature of Jesus and the spiritual battle against evil. The discussion encourages readers to look for these literary patterns to enrich their understanding of Scripture and its overarching narrative.

Overall, the article invites a deeper contemplation of Biblical texts, suggesting that the chiastic structure not only enhances literary appreciation but also illuminates theological insights relevant to faith and practice.

Speakers: Dr. Chip Bennett  and Dr. Warren Gage

Here is the conversation:

Exploring the Connections in Revelation and John

 

We are delving into the book of Revelation, and I hope this journey has been enjoyable for you. It has certainly been an interesting experience for me. Previously, we discussed the chiastic pattern in John and Revelation, often visualized as an “X.” We concluded our last session at John 5:44 and Revelation 18:7. Now, we are moving through the text, navigating from chapter 1 of John to the end, while also returning from Revelation to the beginning. You can view this as a journey from one to the end, depending on your perspective.

John Revelation
“And Jesus went up on the mountain, and there he sat with His disciples … in number about five thousand.” (John 6:3, 10) “I looked, and behold, a Lamb standing on Mount Zion, and with him one hundred and forty-four thousand.” (Revelation 14:1)
“When they had rowed about twenty-five or thirty furlongs, they saw Jesus walking on the sea.” (John 6:19) “One thousand six hundred furlongs … I saw … the ones who overcame the beast standing on the sea.” (Revelation 14:20, 15:2)

The Chiastic Structure

In John 6:3 and 10, we read about Jesus going up on the mountain to sit with His disciples, numbering about 5,000. This resonates with Revelation 14:1, which states, “I looked, and behold, a Lamb standing on Mount Zion, and with Him 144,000.” There appears to be a connection here, emphasizing the significance of the mountain and the gathering of people. Additionally, in John 6:19, it mentions that when they had rowed about 25 or 30 furlongs, they saw Jesus walking on the sea. This correlates with Revelation 14:20 and 15:2, which notes 1,600 furlongs and describes those who overcame the beast standing on the sea.

The use of “furlongs” in these passages is noteworthy. From a literary perspective, the repetition of similar vocabulary suggests intentional connections rather than mere coincidence. The imagery of Jesus walking on the sea in the Gospel and the ones delivered from the beast standing on the sea indicates a deeper relationship that may not be immediately apparent without recognizing this pattern. This connection illustrates how the fulfillment of prophecy can be seen in both texts, reinforcing the idea that the New Testament often reflects themes and events from the Old Testament.

Some complain concerning Jesus: “He deceives the multitude.” The Pharisees challenge the officers: “Are you deceived also?”

John 7:12, 47)

The beast “deceives those who dwell on the earth”

(Revelation 13:14)

The Deceiver and the Beast

The idea that Jesus is perceived as a deceiver is intriguing. In John 7:12 and 47, some complain that Jesus deceives the multitude, prompting the Pharisees to question the officers: “Are you deceived also?” This concept contrasts sharply with Revelation 13:14, where it is the beast who deceives those dwelling on the earth: “And he deceives those who dwell on the earth by those signs which he was granted to do in the sight of the beast.” Here, we see a juxtaposition between Jesus and the beast, highlighting a significant comparison. This contrast serves to clarify the true nature of Jesus against the falsehood represented by the beast.

The beast imitates Christ, even in resurrection, creating an anti-trinity. This invites us to step beyond traditional theological and biblical frameworks into a literary realm. Literature often employs contrasts to draw attention, and this is evident in the connections between these two texts. When we consider John and Revelation as a unified work, it challenges conventional commentaries and interpretations.

 

The Importance of Study

Listening to these connections compels us to reflect on whether the evidence is strong enough to reconsider our understanding. It is crucial to recognize that literature requires study and contemplation. Many insights may not be immediately visible, but through diligent examination, we can uncover layers of meaning. Just as we study the relationship between Luke and Acts, recognizing their common authorship and themes, we can see how the same author weaves intricate connections throughout these texts.

For instance, Luke 1:3-4 states, “It seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account… that you may know the certainty of those things in which you were instructed.” This highlights the importance of thorough investigation in understanding Scripture.

This exploration reveals that these writings are not isolated but rather interconnected, prompting us to think deeply about their implications. While we may not have uncovered every detail, the connections we have identified suggest a rich tapestry of meaning that merits further investigation. As we continue to study, we can appreciate how these texts speak to each other, enhancing our understanding of the overarching narrative of Scripture.

Understanding Chiastic Structures in Scripture

 

This way of reading ancient documents is normative for writings in the Mediterranean during the first century. In modernity, we often forget how to interpret these texts. There is a common assumption that the more ancient a document is, the simpler it becomes. However, the opposite is often true. Modern reading tends to be linear and logical, while textual criticism has frequently been misused, acting as a weapon against these texts.

Documents like the Gospel of Mark and others contain complex patterns that challenge the foundations of textual criticism. God has provided a method to determine what is correct and appropriate in these writings. The conclusion of Mark is structured chiastically, with many interlinked chiasms, particularly regarding the issue of fricative adultery in John A. This placement is precisely where it belongs, supported by various overlapping chiasms that affirm this connection. Unfortunately, much of modern scholarship tends to fragment these texts, ignoring their intricate designs. A few verses may lack clear chiastic connections and might require further explanation.

 

The Importance of Chiastic Reading

It is essential to clarify that neither speaker suggests avoiding the best scholarly methods or being closed-minded. Instead, when examining Scripture through the lens of chiastic writing, many interpretations that are typically extracted may not be necessary. For instance, the story of the woman caught in adultery parallels the Book of Revelation. This parallel invites deeper contemplation about the text’s significance.

People often ask what would happen if another letter to the Corinthians were discovered, assuming that Paul wrote more than two letters to that church. While it would be valuable to have such a text, it could not be considered Scripture among the 66 books of the Bible. One reason is that it might not have benefited all Christians throughout church history.

In contrast, John 7:53–8:11 has provided spiritual nourishment to Christians from the beginning. The reluctance to dismiss this passage, even if it was not present in original manuscripts, stems from its longstanding use in the church. Its preservation over the years suggests that God intended for it to remain part of the Christian narrative.

It would be particularly poignant if an older manuscript were found that included this text, reinforcing its significance. Therefore, caution is warranted when considering the removal of passages that have been influential throughout history, especially those that have been referenced by church fathers and prominent theologians for centuries.

“And the scribes and the Pharisees brought a woman caught in adultery, and stood her in the midst … and said to Him, ‘Moses commanded us to stone such women … “

(John 8:3)

“And the dragon stood before the woman … so that he might devour … “

(Revelation 12:4)

Key Connections in Scripture

In John 8:3, there is a parallel with Revelation 12:4. The verse states, “And the scribes and the Pharisees brought a woman caught in adultery, and they stood her in the midst” (John 8:3). They then said to Him, “Moses commanded us to stone such a woman” (John 8:5). This is crucial because the law justly required her punishment according to Leviticus 20:10, which states, “The man who commits adultery with another man’s wife, he who commits adultery with his neighbor’s wife, the adulterer and the adulteress, shall surely be put to death”.

The connections between these texts highlight the importance of understanding their chiastic structures and how they interrelate. For instance, Revelation 12:4 describes a woman who is in distress, which can be seen as a metaphor for the trials faced by believers. This parallel emphasizes themes of judgment and mercy, as seen in both passages. Recognizing these patterns can deepen our comprehension of Scripture and its messages.

Chiastic Structure Explained

A chiastic structure is a literary device where themes or ideas are presented and then repeated in reverse order. This technique emphasizes the central idea while connecting different parts of the text. For example, in the story of the woman caught in adultery, the narrative begins with her being brought before Jesus, and it culminates with His response and the forgiveness He offers.

 

The chiastic arrangement can be outlined as follows:

 

A: The woman is brought to Jesus (John 8:3).

               B: Accusation by the Pharisees (John 8:4-5).

                                C: Jesus’ response (John 8:6).

               B’: The reaction of the accusers (John 8:7-9).

A’: The woman’s forgiveness and instruction (John 8:10-11).

 

This structure not only highlights the central message of mercy but also connects it to the broader themes present in Revelation, where judgment and redemption are also key elements.

Understanding these chiastic structures can significantly enhance our interpretation of Scripture, allowing us to see the interconnectedness of biblical themes and the depth of God’s message throughout the texts.

The Dragon and the Woman: A Study of Adultery and Judgment

 

The dragon stood before the woman, intending to devour her. This imagery connects the dragon to the scribes and Pharisees, illustrating the adversarial role they play in the narrative. The central question arises from the pericope on adultery, specifically regarding the woman caught in adultery: will Jesus uphold the law of Moses? This question is crucial because the scribes and Pharisees had more than two or three witnesses; she was caught in the act and is justly accused (John 8:3-4).

In this scenario, the dilemma is whether Jesus can pardon her while still upholding the law. He comes not to abolish the law but to fulfill it (Matthew 5:17). The presence of an adulterer necessitates a fulfillment of the law. This situation mirrors the story of Solomon, who demonstrated his wisdom in judging two women, both prostitutes, quarreling over a living son (1 Kings 3:16-28). Solomon revealed the truth through wisdom, discerning the true mother despite the lack of witnesses.

Jesus embodies the wisdom of God (1 Corinthians 1:24). In reading this story, we see Jesus positioned between the accusers and the woman. While the woman is guilty of adultery and deserves punishment, the accusers are using her to trap Jesus. The text indicates that their hearts are as corrupt as hers; they are both guilty in different ways. This highlights the hypocrisy of the religious leaders, who are quick to condemn while ignoring their own failings (Matthew 7:1-5).

Imagine the plight of this woman, rushed to the temple, likely barely dressed, and presented before Jesus with no regard for her dignity. The accusers show no concern for her; they are solely focused on trapping Jesus. If they truly cared about the law, they would have brought the man involved as well, but he is absent (John 8:5). Jesus, however, sees beyond their intentions and feels compassion for the woman.

To uphold the law, Jesus can pardon her because He will take her punishment upon Himself. He asks her, “Where are your accusers?” She replies that there are none (John 8:10). With that, Jesus casts out her accusers, stating, “Neither do I accuse you” (John 8:11). He has the authority to accuse her but chooses not to, as He will bear the debt of her sin. He instructs her to “go and sin no more,” empowering her to leave her former lifestyle behind. This command serves as both a call to repentance and a promise of transformation (Romans 6:1-2).

The question then arises: what about the accusers? These are the temple police, the self-appointed Pharisees and Sadducees. Revelation 16 provides insight into this situation. The law states that the woman should be stoned, but the true whore is represented by the temple itself. In Revelation 16, God hurls hailstones from heaven, anticipating the destruction of the temple in A.D. 70 (Revelation 16:21). This act signifies that Jesus upholds the law of Moses through His atonement for the woman, redeeming her and symbolizing the bride of Christ (Ephesians 5:25-27).

This theme of redemption is consistent throughout the Gospel of John, where Jesus interacts with various women. He is depicted as the true Joshua, rescuing the whore, much like the woman at the well (John 4:7-26). She is a Samaritan, married five times, and now living with someone who is not her husband. This narrative follows a pattern of five, one, and the seventh represents true love—Jesus Himself. Their encounter at the well echoes the biblical tradition where patriarchs met their wives at wells, such as Isaac and Rebekah (Genesis 24:15-21), Jacob and Rachel (Genesis 29:1-12), and Moses and Zipporah (Exodus 2:15-21).

In summary, the connections between these stories highlight the fulfillment of prophecy and the lessons embedded within them, emphasizing themes of mercy, judgment, and redemption. The narrative invites us to reflect on how these elements come together in the greater context of Scripture, illustrating the profound nature of Jesus’ ministry and His role as the ultimate judge and redeemer.

The Woman at the Well and the Accusers: A Thematic Exploration

 

In John 4, we observe a retelling of the story of Jacob at the well. Rachel arrives in the middle of the day, similar to how the woman at the well encounters Jesus. Jacob loves Rachel for her beauty, while he does not love Leah due to her lack of attractiveness. When the woman asks Jesus, “Are you greater than Jacob?” (John 4:12), it suggests that Jesus can love even those who are considered less beautiful, which represents us.

 

The Love That Transforms

Jesus has the ability to love those whom society deems unworthy and can transform them into something beautiful. This theme resonates strongly throughout the Gospel of John. The narrative of the woman at the well connects to other significant moments, such as Mary Magdalene at the tomb (John 20:11-18) and the story of the woman caught in adultery in John 7:53-8:11. These stories collectively highlight the theme of redemption and love.

The woman identifies herself with Jacob, saying, “Are you greater than our father Jacob?” This connection emphasizes her desire for belonging, even though the Jews would not accept her. The setting at Jacob’s well is crucial; it signifies a bridal narrative. Jacob met his bride at a well, and this woman, despite her past, represents a deeper truth about love and acceptance.

 

The Question of Identity

While John does not provide a direct answer to the woman’s question, it is implied that Jesus is indeed greater. The heart of faith recognizes that Jesus can love someone who has been caught in a cycle of broken relationships. This woman embodies the struggle of many, and if Jesus can love her, He can love anyone, including ourselves. She is a representation of the bride, encompassing both Jew and Gentile.

John’s vision of the bridal city reflects this unity, where the gates represent the 12 tribes of Israel and the foundations symbolize the apostles of the nations (Revelation 21:12-14). This city is universal, bringing together both groups without distinction. In Christ, there is no difference between Jew and Gentile, as stated in Galatians 3:28: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.”

“This they said, testing Him, that they might have something of which to accuse Him … Jesus said “Let him be the first to cast a stone who is sinless’ … And hearing this, they began to go out … Jesus said to her, ‘Woman, where are your accusers?”

(John 8:6-7, 10)

“so that he (the dragon) might devour her Child … and no place was found for them any longer … and the great dragon … was cast down … the accuser of our brethren, who accused them before our God night and day, has been cast down”

(Revelation 12:4, 8, 10)

The Accusers and Their Downfall

The narrative continues with the story of Mary Magdalene, who had been oppressed by seven demons (Luke 8:2). At the end of John 20, she receives a significant honor as the first to witness the risen Christ. In John 8, we see the accusers being cast out of the temple. They come to test Jesus, hoping to find grounds to accuse Him. Jesus responds by saying, “Let him who is without sin among you be the first to throw a stone at her” (John 8:7). As they hear this, they begin to leave, acknowledging their own sins.

This moment echoes Revelation 12:4, 8, and 10, where the dragon seeks to devour the child, and there is no longer a place for the accusers. The dragon, representing evil, is cast down, just as the accusers are expelled. Revelation 12:10 states, “For the accuser of our brothers and sisters, who accuses them before our God day and night, has been hurled down.” The themes of accusation and judgment are intertwined here.

 

Moral Authority and Confession

Jesus drives the accusers out by asserting that only someone without sin can cast a stone, establishing His moral authority. Their departure signifies a confession of their own immorality. They are unwilling to accept the truth of their actions and thus resist the belief in Jesus, fearing they will lose their position.

This creates a reflective moment for us. We must consider our own identities: Are we like the woman caught in adultery, in need of grace, or are we like the Pharisees, clinging to our self-righteousness? The Bible speaks to those who recognize their need for a savior, highlighting the importance of self-awareness in our spiritual journeys. As stated in Matthew 9:12, “It is not the healthy who need a doctor, but the sick.”

Through these narratives, we learn valuable lessons about acceptance, transformation, and the nature of true love. The stories of the woman at the well and the woman caught in adultery remind us of the power of Jesus’ love to redeem and restore, regardless of our past.

Understanding Biblical Stories: A Personal Reflection

Reading Ourselves into the Stories

When approaching the stories in the Bible, it is vital to read ourselves into them. For instance, when I reflect on the story of the woman caught in adultery (John 8:1-11), I recognize that I embody both the Pharisee and the woman. This duality exists within me, highlighting the need for Jesus to intervene and offer forgiveness. Without His grace, even those who may know better, like the woman raised in the temple, still require that divine touch of grace that only God can provide.

In John 5:1-9, we see Jesus approach the invalid at the pool of Bethesda. He could have chosen anyone, but there is a specific purpose behind His actions. It’s essential for us as Christians to understand this divine initiative. Some may argue that the woman did not confess, but this prompts deeper reflection. The Apostle Paul reminds us in Ephesians 2:1-5 that we were dead in our trespasses and sins, yet it is through the incredible, overwhelming love of God that we gain the ability to reach out to Him. These themes are powerful and significant for our lives.

 

The Touch of Jesus

From a hermeneutical perspective, it is crucial to take time to understand the Gospels. When reading about the leper who begs for healing in Mark 1:40-42, it is remarkable to note that Jesus reaches down to touch him. This act is profound, as Jesus risks His own purity to connect with the leper. Leprosy symbolizes sin, representing decay and death, leading to social ostracism.

While I cannot personally relate to having leprosy, it is essential to recognize that if I were in that position, Jesus would reach out to touch me. This understanding changes how I perceive Him. To truly comprehend Jesus, I must imagine myself in the shoes of those who are outcasts and suffering. The same applies to the woman caught in adultery. Even if I have not committed that specific sin, Jesus teaches in Matthew 5:27-28 that looking at someone with lust makes one equally guilty.

 

The Woman of Shame

One of my favorite stories is found in Luke 7:36-50, where a woman of shame approaches Jesus during a banquet at Simon’s house. Simon, who questions Jesus’ prophetic status, overlooks the woman’s profound act of repentance. Despite her past as a sinner, she encounters Jesus and His promise of forgiveness. Overwhelmed by emotion, she weeps and washes His feet with her tears.

This act is spontaneous and heartfelt; she comes without any preparation. She lets down her hair, which was culturally unacceptable, symbolizing her abandonment of past shame. In that moment, her physical beauty becomes irrelevant as she discovers true spiritual beauty. I believe this scene represents one of the holiest moments in the New Testament. It invites us to see Jesus through her eyes rather than through Simon’s judgmental perspective. By identifying with the broken, captive, ill, and enslaved, we can truly understand the depth of Jesus’ compassion and grace.

 

The Importance of Grace

These narratives remind us that grace is not contingent on our actions or confessions but is a gift from God. In Romans 5:8, Paul states, “But God shows his love for us in that while we were still sinners, Christ died for us.” This encapsulates the essence of Jesus’ ministry—reaching out to those who are lost and broken. The stories encourage us to reflect on our own lives and recognize the areas where we, too, seek healing and forgiveness.

The act of reading ourselves into these stories allows us to connect deeply with the messages they convey. Whether we see ourselves as the leper, the woman caught in adultery, or the woman of shame, we are reminded of our shared need for Jesus’ touch and the transformative power of His love.

Understanding the Biblical Texts: A Seminar Reflection

The Progressive Attitude in Churches

There is a progressive attitude infiltrating churches today, suggesting that texts about women, often labeled as whores, are simply products of a patriarchal society. However, this perspective misses the essential truth. These stories represent the marginalized individuals of their time. They were recorded to help us understand who the Savior is. It is crucial to grasp that the people in the Bible—whether lepers, women, or slaves—were on the margins of society. Jesus came for these very individuals. If one cannot recognize their own marginalization in the eyes of a holy and righteous God, they will never fully comprehend what He has done for us.

This idea resonates with the passage in Luke 18:9-14, which presents two attitudes: one of self-righteousness, dismissing others, and the other seeking mercy as a sinner. The Pharisee stands proudly, thanking God that he is not like other men, while the tax collector humbly cries out, “God, be merciful to me, a sinner!” (Luke 18:13). H.C.G. Moulse articulated this beautifully, stating that whether you are on a mountaintop or in a valley, neither can touch the sun. This understanding reveals the beauty of our shared human experience.

The chiastic structure in biblical texts is fascinating, highlighting common authorship and echoing themes that compel us to allow God to perform spiritual surgery within us. Reading these texts together can lead to profound insights, prompting introspection about our place in the narrative. For example, the structure can be seen in the story of Jericho, where the march around the city and the eventual shout of victory reflect deeper spiritual truths about faith and obedience (Joshua 6:1-20).

 

The Healing Ministry of Jesus

The hermeneutic employed by the apostles is remarkable. Each healing story in the ministry of Jesus points to His suffering and glory. A compelling example is the healing of the blind man in Mark 8:22-26. When this man, desperate for sight, is brought to Jesus, He takes him outside the city and spits on him. This action seems nonsensical because spitting is universally regarded as a sign of contempt. Many commentaries offered weak explanations, often reducing the act to medicinal purposes.

During seminary, I sought answers from various commentaries on Mark. Most ignored the significance of Jesus’ actions, while a few attempted to rationalize them. After exhausting my resources, I realized that the commentaries themselves were blind to the deeper meaning. This led me to a critical insight: when Jesus was taken outside the gate, He was made to suffer. At His trial, He was mocked, blindfolded, and spat upon (Matthew 26:67). This connection reveals that the apostles used these healing narratives to foreshadow the suffering Jesus would endure.

The healing stories are not just accounts of physical restoration; they symbolize the spiritual healing we receive through Christ. As Isaiah states, “by His stripes, we are healed” (Isaiah 53:5). This understanding illuminates the entire healing ministry of Jesus, showing that these narratives are meant to heal us through the word. The healing of the blind man ultimately illustrates how Jesus’ own suffering enables the restoration of others.

 

The Withered Hand and Spiritual Insight

The man with the withered hand, as seen in Mark 3:1-6, can be healed because Jesus’ own hand will be immobilized during His crucifixion. This connection underscores the sacrificial nature of Jesus’ ministry. Recognizing these connections is vital. We do not claim to possess all knowledge of theology or hermeneutics, but we believe there is a more profound way to read these texts. This includes examining Mark and Revelation with fresh eyes.

We encourage listeners to judge for themselves the authenticity of these interpretations. The true test of hearing something genuine is found in the response of the Emmaus disciples, who felt their hearts burn within them (Luke 24:32). When people encounter the real gospel, they often express amazement, saying they have never heard anything like it. This echoes the sentiments of those who encountered Jesus, as recorded in Matthew 7:28-29, where the crowds were astonished at His teaching.

 

Authentic Epistemology

This approach to understanding scripture is not rooted in scientific epistemology but in authentic experience. The insights gained from these readings can transform how we perceive the biblical narrative and its relevance to our lives today. The connections made through these stories encourage a deeper engagement with the word and foster hope in the fulfillment of prophecy, as seen in Revelation 21:4, where God promises to wipe away every tear and make all things new.

By exploring these themes, we can better appreciate the lessons embedded in the parables and the significance of the messages conveyed through the texts, both open and sealed. The journey through these scriptures invites us to reflect on our own lives and the truths they reveal, reminding us that God’s word is alive and active (Hebrews 4:12).

The Chiastic Structure and Its Significance

 

In this discussion, we explore the chiastic structure found in biblical texts, particularly focusing on the themes of elevation and downfall as represented in the narrative of Jesus and the adversary.

 

The Center of the Chiastic Reading

At the heart of our analysis lies a significant moment where the king is lifted up while the adversary is cast down. This forms the center of the chiastic reading, resembling an “X” shape that highlights the convergence of two powerful patterns. The chiastic structure allows us to see how different parts of the text relate to each other, emphasizing the central theme of divine authority versus opposition.

“The next day a great multitude … cried out, ‘Hosanna! Blessed is He who comes in the name of the Lord!’ The King of Israel! Then Jesus, when He had found a young donkey, sat on it; as it is written, ‘Fear not, daughter of Zion; Behold, your King is coming, sitting on a donkey’s colt.’ … The Pharisees therefore said among themselves, ‘You see that you are accomplishing nothing. Look, the world has gone after Him!”

(John 12:12-15, 19)

“Then I heard a loud voice in heaven, ‘Now … the kingdom of our God, and the authority of His Christ have come.” “And there were loud voices in heaven, saying, The kingdoms of this world have become those of our Lord and His Christ” (11:15)

(Revelation 12:10)

The Triumphal Entry and Prophetic Fulfillment

In the Gospel of John 12:12-19, we witness a great multitude proclaiming, “Hosanna! Blessed is he who comes in the name of the Lord, the king of Israel” (John 12:13). This moment occurs as Jesus finds a young donkey to ride, fulfilling the prophecy found in Zechariah 9:9, which states, “Fear not, daughter of Zion; behold, your king is coming, sitting on a donkey’s colt” (Zechariah 9:9). This prophetic act signifies not only Jesus’ identity as the Messiah but also the fulfillment of God’s promise to His people.

The Pharisees, observing this event, express their frustration, stating, “You see that you are wishing nothing. Look, the world is going after him” (John 12:19). This reflects their recognition of Jesus’ growing influence, which corresponds with Revelation 12:10, where it is declared, “Now the kingdom of our God, and the authority of his Christ, has come” (Revelation 12:10). This climactic moment emphasizes the significance of Jesus’ entry and its connection to the broader narrative of salvation, highlighting a shift in spiritual authority.

“Father, glorify your name.’ Then a voice came from heaven, saying, ‘I have both glorified it and will glorify it again.’ Therefore the people who stood by and heard it said that is had thundered. Others said, ‘An angel has spoken to Him.’ Jesus answered and said, This voice did not come because of Me, but for your sake. Now is the judgment of this world; now the ruler of this world will be cast down. And I, if I be lifted up from the earth, will draw all peoples to Myself.”

John 12:28-32)

“So the great dragon was cast down, that serpent of old, called the Devil and Satan, who deceives the whole world; he was cast down to the earth, and his angels were cast down with him. Then I heard a voice saying in heaven, ‘Now salvation, and strength, and the kingdom of our God, and the power of His Christ have come, for the accuser of the brethren, who accused them before our God day and night, has been cast down.” “And there were … thunderings” when the temple of God was opened in heaven (Rev 11:19).

(Revelation 12:9-10)

The Voice from Heaven

In verses 28 to 32 of the same chapter, Jesus prays, “Father, glorify your name.” A voice responds from heaven, affirming, “I both glorified it and will glorify it again” (John 12:28). The crowd’s reactions vary; some perceive thunder, while others think an angel spoke. Jesus clarifies that the voice came not for his sake, but for theirs, saying, “The voice did not come because of me, but for your sake” (John 12:30). This illustrates the dual nature of the divine message—both a powerful declaration and a call to the people.

Jesus proclaims, “Now is the judgment of this world. Now the ruler of this world will be cast down” (John 12:31). Here, Jesus indicates that his crucifixion will draw all people to himself, a pivotal moment in the narrative that signifies the ultimate triumph of good over evil.

This theme resonates with Revelation 12:9-10, which states, “The great dragon was cast down, the serpent of old called the devil and Satan, who deceives the whole world. He was cast down to the earth, and his angels were cast down with him” (Revelation 12:9). This passage underscores the defeat of the adversary, paralleling the triumph of Christ and affirming the power of God’s salvation.

 

The Great Reversal

It is crucial to recognize that within this chiastic structure, a great reversal is taking place. Jesus is being lifted up, while Satan is cast down. This literary access enhances our understanding of the text, revealing deeper layers of meaning. The interplay of these events illustrates not only the fulfillment of prophecy but also the ongoing battle between good and evil.

The chiastic structure serves as a powerful tool for interpreting these biblical narratives, allowing us to grasp the profound implications of each event and their connections. The lifting up of Jesus on the cross, as indicated in John 12:32, “And I, if I am lifted up from the earth, will draw all peoples to myself” (John 12:32, NKJV), signifies the ultimate act of love and sacrifice, contrasting sharply with the fate of the adversary.

As we delve into these connections, we see how the themes of hope, judgment, and divine authority intertwine, providing a rich tapestry of spiritual significance. The narrative not only emphasizes the fulfillment of God’s promises but also invites believers to recognize the power of faith in overcoming the adversities represented by the adversary.

This exploration of the chiastic structure invites us to reflect on the messages conveyed through these texts, emphasizing the importance of understanding the roles of Jesus and the adversary in the overarching narrative of salvation. The connections between the triumphal entry, the voice from heaven, and the casting down of the adversary reveal a profound truth about the nature of God’s kingdom and the hope it offers to humanity.

The Chiastic Structure of Revelation and the Battle of Jericho

The Transaction at the Cross

In discussing the significance of Jesus, it is crucial to note what Paul says in 2 Corinthians 8:9: “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich.” This statement encapsulates a chiastic structure, indicating where this profound transaction occurs—at the cross. The richness of Jesus contrasts sharply with his poverty, highlighting the transformation that allows us to attain spiritual wealth through his sacrifice. This chiastic form emphasizes the reversal of status, where Jesus’ humility leads to our enrichment.

The language used in this context is iconic. This is particularly understood by those within the Orthodox tradition, who have a deeper awareness of these linguistic nuances, especially given their familiarity with Greek. The text itself conveys powerful imagery that speaks volumes about this divine exchange, illustrating the depth of God’s love and the transformative power of sacrifice.

“the truth will set you free … whoever commits sin is a slave of sin. And a slave does not abide in the house forever … if the Son makes you free, you shall be free indeed.”

John 8:32, 34-36)

“He (the beast) causes all, both small and great, rich and poor, free and slave, to receive a mark on their right hand or on their forehead”

(Revelation 13:16)

The War of Light and Darkness

Transitioning into the theme of light versus darkness, we look at John’s writings. In John 8:32, 34-36, it states, “And you shall know the truth, and the truth shall make you free… Whoever commits sin is a slave of sin. A slave does not abide in the house forever, but a son abides forever. Therefore, if the Son makes you free, you shall be free indeed.” This introduces the idea of freedom in contrast to enslavement, emphasizing the liberating power of truth.

In Revelation 13:16-17, we encounter the beast, which causes all—both great and small, rich and poor, free and slave—to receive a mark on their right hand or forehead. This marks a significant moment of enslavement, emphasizing the context of spiritual bondage. The mark symbolizes allegiance to the beast, contrasting sharply with the freedom offered through Christ.

John Revelation
“And they (the religious leaders of the temple) said to Him, ‘We were not born of fornication‘” (John 8:41) “She (the whore of Babylon) has made all nations drink of the wine of the wrath of her fornication” (Revelation 14:8)
The devil … speaks a lie … for he is a liar” (John 8:44) The devil … deceives the whole world.” (Revelation 12:9)

The Accusation of Fornication

In John 8:41, the religious leaders assert, “We were not born of fornication,” which implies that they accuse Jesus of being illegitimate. This accusation connects with Revelation 17:2, which describes the whore of Babylon as having made all nations drink of the wine of the wrath of her fornication. The leaders’ claim essentially confirms Jesus’ position as the true son of David, while simultaneously undermining it by casting doubt on his legitimacy.

John 8:44 states, “You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him.” This aligns with Revelation 12:9, where it is noted that “the great dragon was cast out, that serpent of old, called the Devil and Satan, who deceives the whole world.” The correspondence between these texts illustrates the contrast between Jesus, who embodies truth, and the beast, who represents deception.

John Revelation
“How can a Man (Jesus) who is a sinner do such signs?” (John 9:16) “And he (the beast) performs great signs.” (Revelation 13:13)
“There was a division among the Jews … many of them saying, ‘He has a demon … ‘ Others said, ‘These are not the words of one who has a demon.'” (John 10:19) “And war broke out in heaven: Michael and his angels fought with the dragon; and the dragon and his angels fought …” (Revelation 12:7)

Signs and Wonders

In John 9:16, the question arises about how a man like Jesus, whom they label a sinner, can perform such signs. Conversely, Revelation 13:13 depicts the beast performing great signs, even calling down fire from heaven. This literary contrast highlights the irony of perception: Jesus, the true miracle worker, is seen as a deceiver, while the beast, a deceiver, is celebrated for his signs. This juxtaposition raises questions about faith and the sources of authority.

The narrative continues in John 10:19, where a division arises among the Jews about Jesus. Some claim he has a demon, while others disagree, stating that his words do not reflect that of a demon-possessed person. This division mirrors the conflict described in Revelation 12:7, where “war broke out in heaven: Michael and his angels fought with the dragon, and the dragon and his angels fought.” This showcases the ongoing battle between good and evil, highlighting the spiritual warfare that permeates both texts.

“From that day on they (the religious leaders of the temple) plotted to kill him (Lazarus).”

(John 11:53)

“When they finish their testimony, the beast … will kill them (the two witnesses).”

(Revelation 11:7)

The Plot Against Jesus

John 11:53 reveals that from that day on, the religious leaders plotted to kill Jesus: “Then, from that day on, they plotted to put him to death.” This echoes Revelation 11:7, where it states that the beast will kill the two witnesses after they finish their testimony. This parallel illustrates the ongoing struggle against divine truth and the lengths to which the forces of evil will go to suppress it.

The narrative implies that after Jesus was crucified, the leaders sought to eliminate him swiftly, suggesting a direct connection between the events of the Gospel and Revelation. The urgency of their actions reflects the fear of losing control over the narrative of power.

“a voice came from heaven … Therefore the people who stood by and heard it said that it had thundered

(John 12:28-29)

“seven thunders uttered their voices … I heard a voice from heaven

(Revelation 10:3-4)

Divine Communication

In John 12:28-29, a voice comes from heaven, leading some to believe it thundered: “Father, glorify Your name.” Then a voice came from heaven, saying, “I have both glorified it and will glorify it again.” Similarly, in Revelation 10:3-4, “He cried with a loud voice, as when a lion roars. And when he cried out, seven thunders uttered their voices.” The correspondence between these passages emphasizes the divine communication present in both texts, showcasing God’s active involvement in the unfolding drama.

John Revelation
“So when he had dipped the morsel, He took and gave it to Judas … and after the morsel, Satan then entered into him.” (John 13:26-27) “And he said, ‘Take and eat …’ and it was in my mouth sweet as honey, but when I had eaten it, in my stomach it was bitter.” (Revelation 10:9-10)
“What you do, do quickly.” (John 13:27) “there should be delay no longer.” (Revelation 10:6)

The Morsel and the Bitter Taste

In John 13:26-27, Jesus dips a morsel and gives it to Judas, saying, “The one I give this piece of bread to is the one who will betray me.” After the morsel, Satan then entered into him. This moment is significant; it reflects the incarnation of evil within Judas. In Revelation 10:9-10, a similar theme appears when the voice instructs to take and eat, describing the taste as sweet in the mouth but bitter in the stomach: “So I went to the angel and said to him, ‘Give me the little book.’ And he said to me, ‘Take and eat it; it will make your stomach bitter, but it will be as sweet as honey in your mouth.'”

This duality reflects the dramatic tension present in both narratives. The significance of this moment at the supper is profound. The divine word, which became flesh (John 1:14), encounters the arch-enemy, Satan, through human eyes. The drama of this encounter is overwhelming, highlighting the spiritual conflict that unfolds.

As Jesus instructs Judas, “What you do, do quickly” (John 13:27), this urgency corresponds with the declaration in Revelation 10:6 that there should be no delay any longer. The interconnectedness of these themes reveals the depth of the spiritual battle depicted throughout the texts, emphasizing the clash between divine purpose and human betrayal.

Parallels in Scripture: Insights from Revelation and John

 

In examining the connections between the Gospel of John and the Book of Revelation, we find intriguing parallels that deepen our understanding of biblical themes. These parallels reveal how the messages of hope, divine presence, and ultimate fulfillment are woven throughout Scripture.

“Now no one reclining at the table knew (except John and Peter)”

(John 13:28)

“Seal up the things which the seven thunders have spoken (to John) and do not write them”

(Revelation 10:4)

The Sealed and the Open

In John 13:28, it is noted that “no one reclining at the table knew except John and Peter.” This idea resonates with Revelation 10:4, where John is instructed, “Seal up the things which the seven thunders have spoken, and do not write them.” The concept of sealing and revealing is central to understanding divine communication. It suggests that while some truths remain hidden, others are meant to be shared and understood, emphasizing the importance of discernment in spiritual matters.

“Let not your heart be troubled … in My Father’s house are many dwelling places”

(John 14:1-2)

“He shall spread His tabernacle upon them … and God shall wipe every tear from their eyes.”

(Revelation 7:15, 17)

Dwelling Places and Tabernacles

John 14:1-2 expresses comfort: “Let not your heart be troubled. In my Father’s house are many dwelling places.” This is paralleled in Revelation 7:15 and 17, which states, “He shall spread His tabernacle upon them, and God shall wipe away every tear from their eyes.” The imagery of a dwelling or tabernacle signifies God’s presence among His people. This connection highlights the hope of eternal communion with God, where suffering is alleviated and comfort is provided.

“I am the way, the truth, and the life.”

(John 14:6)

“the Lamb … shall guide them … “

(Revelation 7:17)

Guidance and Truth

In John 14:6, Jesus declares, “I am the way, the truth, and the life.” This is mirrored in Revelation 7:17, which states, “The Lamb will guide them to springs of living water.” The theme of guidance through truth is vital for believers, emphasizing that following Christ leads to eternal life. It reassures us that in a world filled with confusion and uncertainty, Christ remains the ultimate source of direction and hope.

“If anyone loves Me … My Father will love him, and We will come and make Our abode with him.”

(John 14:23)

“they serve Him day and night in His temple, and He who sits on the throne shall spread His tabernacle upon them.”

(Revelation 7:15)

Abode and Service

John 14:23 states, “If anyone loves me, my Father will love him, and we will come and make our abode with him.” This promise is fulfilled in Revelation 7:15, where it says, “They serve Him day and night in His temple.” The connection between love, abode, and service illustrates the intimate relationship between God and His followers. It emphasizes that love for Christ results in a divine presence that transforms our lives and leads us to serve Him faithfully.

“they will gather the dried branches, and cast them into the fire, and they will be burned up.”

John 15:6)

“and a third of the trees were burned up

(Revelation 8:7)

Judgment and Redemption

In John 15:6, it is stated that “dried branches will be gathered and burned.” This is echoed in Revelation 8:7, where “a third of the trees were burned up.” These parallels highlight divine judgment and the consequences of unfruitfulness. They remind us of the importance of remaining connected to Christ, as He is the true vine (John 15:1), and the necessity of bearing fruit in our lives.

John Revelation
“Jesus will send the Spirit of truth (who) will guide you into all truth.” (John 16:13) “The Lamb … will guide them to springs of living water.” (Revelation 7:17)
“I tell you that you will weep … but your sorrow will be turned to joy … I am going to the Father … take courage, I have overcome the world.” (John 16:20, 28, 33) “And I began to weep greatly … and one of the elders said, ‘Stop weeping … the Lion of Judah has overcome … and He came (to the Father).'” (Revelation 5:4, 5, 7)
“When she has given birth, she no longer remembers the tribulation … in the world you will have tribulation.” (John 16:21, 33) “These (the redeemed) are the ones who have come out of great tribulation.” (Revelation 7:14)

A Study of Fulfillment and Tribulation

The connections between different passages in the Bible reveal significant themes. In John 16:13, Jesus promises to send the Spirit of truth, who will guide believers into all truth. This theme continues in Revelation 7:17, where it states that the Lamb will guide them to springs of living water, illustrating a consistent promise of divine guidance.

In John 16:20, 28, and 33, Jesus reassures His followers, saying, “I tell you that you will weep, but your sorrow will be turned to joy. I’m going to the Father. Take courage. I have overcome the world.” This message of hope is echoed in Revelation 5:4, 5, and 7, where the speaker begins to weep greatly. An elder reassures him, saying, “Stop weeping. The Lion of Judah has overcome.” This reinforces the promise of care from God and the fulfillment of that promise in heaven.

John 16:21 and 33 further illustrate this theme: “When she has given birth, she no longer remembers the tribulation.” Jesus acknowledges that “in the world, you will have tribulation.” This reflects the reality faced by believers. In Revelation 7:14, it states that the redeemed are those who have come out of great tribulation.

The concept of living in tribulation is essential. In Revelation 1, it is noted that being part of the kingdom in this world involves experiencing tribulation. Although believers are redeemed and will ultimately be taken out of tribulation, they will still face challenges in the world until the time of complete redemption arrives.

“These things I have spoken unto you, that in Me you may have peace

(John 16:33)

“it was granted to the one who sat on it (the red horse) to take peace from the earth”

(Revelation 6:4)

Peace Amidst Tribulation

John 16:33 offers reassurance: “In the world, you will have tribulation. But take courage; I have overcome the world.” In contrast, Revelation 6:4 describes how “it was granted to the one who sat on the red horse to take peace from the earth.” This juxtaposition emphasizes that while external circumstances may bring turmoil, true peace is found in Christ. It serves as a reminder that believers can experience inner peace despite the chaos surrounding them.

“I (Jesus) am no more in the world … I come to You”

(John 17:11, 13)

“And He (the Lamb) came, and He took it (the sealed book) out of the right hand of Him who sat on the throne”

(Revelation 5:7)

The Prayer of the Savior

In John 17, we see what can be termed the prayer of the Savior on earth. Jesus expresses His intention to return to the Father, as noted in Revelation 5:7, where “the Lamb came and took the sealed book out of the right hand of the one who sat on the throne.” This act signifies the authority of Christ to reveal and fulfill God’s plan, illustrating His unique role in salvation history.

The Seven Seals

 

The seven seals in Revelation can be seen as emblematic of the wounds of Jesus. The imagery of the book that must be eaten carries Eucharistic significance, reflecting the deep metaphorical language John employs. This connection highlights the sacrificial nature of Christ’s death and the importance of partaking in His life through faith and communion (Revelation 10:9-10).

“I have kept them … whom You have given Me … and not one of them perished … “

(John 17:12)

“they were told they should rest a while, until the number of their fellow servants … should be completed.”

(Revelation 6:11)

Security in Salvation

In John 17:12, Jesus states, “I have kept them whom you have given me, and not one of them perished.” This assurance of security is echoed in Revelation 6:11, where the martyrs are told to “rest a while until the number of their fellow servants should be completed.” This reinforces the belief that all who are destined for salvation will ultimately be gathered, providing comfort to believers about their eternal security in Christ.

Sanctify them in the truth. Your word is truth.”

(John 17:17-19)

“How long, O Lord, holy and true …? “

(Revelation 6:11)

Sanctification and Truth

In John 17:17-19, Jesus prays, “Sanctify them in your truth; your word is truth.” This theme of sanctification is paralleled in Revelation 6:11, where the martyrs are recognized for their holiness and truth. The connection between sanctification and truth highlights the transformative power of God’s Word. It emphasizes the necessity of living in accordance with His truth to grow in holiness.

“Then the cohort … came with lamps and torches … when He said, ‘I am,’ they drew back and fell to the ground.

(John 18:3, 6)

“seven lamps of fire burning before the throne … four living creatures full of eyes in front and behind … the twenty four elders fall before Him”

(Revelation 4:5-6, 10)

The Authority of Christ

Finally, in John 18:3-6, when Jesus declares, “I am,” those who came to arrest Him fell back. This moment underscores the authority of Christ, a theme that resonates throughout the Scriptures, reminding us of His power and sovereignty. It illustrates that even in moments of betrayal and darkness, Christ’s divine nature prevails.

Through these parallels, we gain a richer understanding of the themes of prophecy, hope, and divine fulfillment that span both the Gospel of John and the Book of Revelation. Each verse contributes to a broader narrative of God’s promise and the ultimate victory of Christ, encouraging believers to remain steadfast in faith.

The Connection of Scripture: A Chiastic Exploration

The Vision of Revelation

In chapters four, five, six, and ten of Revelation, we see the seven lamps, which are the burning fire before the throne, alongside the living creatures full of eyes, positioned in front of and behind the 24 elders who fall before Him. This imagery emphasizes the holiness and majesty of God, as the lamps symbolize the presence of the Holy Spirit (Revelation 4:5).

The rest of God on earth corresponds to the worship of God in heaven. It’s a profound concept, isn’t it? This connection highlights how earthly worship reflects heavenly realities, reinforcing the importance of our worship practices.

John Revelation
“Peter denied it and said, ‘I am not.'” (John 18:25, 27) “You have kept My word, and have not denied My name.” (Revelation 3:8)
“For this cause I have come into the world, that I should bear witness to the truth.” (John 18:37) “These things says the Amen, the faithful and true witness.” (Revelation 3:14)
“I spoke openly to the world. I always taught in synagogues and in the temple.” (John 18:20) “Those of the synagogue of Satan, who say they are Jews and are not.” (Revelation 3:9)

Parallels in Peter’s Denial and Jesus’ Truth

In John 18:25, 27, Peter denied knowing Jesus, saying, “I am not.” Yet, in Revelation 3:8, it is noted, “You have kept my word and not denied my name.” The parallels are striking. This contrast between Peter’s denial and the faithfulness of believers underscores the theme of perseverance in faith.

In John 18:37, Jesus states, “For this cause, I have come into the world, that I should bear witness to the truth.” This declaration affirms His mission to reveal divine truth, which is echoed in Revelation 3:14, where He is described as “the Amen, the faithful and true witness.” The parallels are evident and worth noting, as they emphasize the consistency of Jesus’ message throughout the scriptures.

John 18:20 reveals, “I spoke openly to the world. I always taught in synagogues and in the temple.” Similarly, Revelation 3:9 mentions “those of the synagogue of Satan who say they are Jews and are not.” The use of these words creates a clear connection, illustrating the conflict between true followers of Christ and those who oppose His message.

John Revelation
“they clothed him in a purple garment” (John 19:2) “the overcomer shall be clothed in white garments” (Revelation 3:5)
“the soldiers twisted a crown of thorns … Then Jesus came out wearing the crown of thorns” (John 19:2, 5) “Be faithful unto death, and I will give you the crown of life” (Revelation 2:10)

The Significance of Clothing

In Revelation 19:2, we see Jesus clothed in a purple garment, symbolizing His kingship and suffering. Revelation 3:5 promises that the overcomer shall be clothed in white garments, representing purity and victory. This connection is beautiful; Jesus, mocked as a king, allows us to wear those white garments, signifying His redemptive work.

The great hope of Christianity is that He can take away our sin. We sing the hymn, “What can wash away my sin? Nothing but the blood of Jesus” (1 John 1:7). The purple robe stained in His blood signifies this transformation, as they washed their robes in His blood to make them white (Revelation 7:14).

In Revelation 19:2 and 19:5, the soldiers twisted a crown of thorns, and Jesus came out wearing it. Revelation 2:10 states, “Be faithful unto death, and I will give you the crown of life.” His faithfulness unto death grants us the crown of life, illustrating the profound exchange of suffering for glory.

John Revelation
“They crucified Him with two other men … and Jesus in the midst.” (John 19:18) “The One who walks in the midst of the seven lampstands” (Revelation 2:1)
“The Jews said to Pilate, ‘Do not write …’ Pilate answered, ‘What I have written, I have written.'” (John 19:21-22) “I (Jesus) will not erase his name from the book of life.” (Revelation 3:5)
“A vessel full of sour wine was sitting there … when Jesus had received the sour wine, He said, ‘It is finished‘ … that the Scripture might be fulfilled, ‘Not one of His bones shall be broken'” (John 19:29, 30, 36) “And he who overcomes and keeps My works until the end, to him I will give power over the nations … ‘they shall be broken like clay vessels‘ as I also received from My Father” (Revelation 2:26-27)

The Crucifixion and Its Fulfillment

In Revelation 19:18, we read that Jesus was crucified with two other men, and He was in the midst of them. This phrase, “in the midst,” resonates with the Gospel and Revelation, emphasizing Jesus’ central role in the narrative of redemption. It’s crucial to recognize that these are not just two different narratives; they are interconnected.

This theme traces back to the Garden of Eden, where in the midst of the garden were two trees (Genesis 2:9). The connections are profound and intentional, highlighting the significance of choice and obedience.

In Revelation 19:21-22, the Jews said to Pilate, “Do not write.” Pilate replied, “What I have written, I have written.” This statement underscores the finality of Jesus’ identity as King, while Revelation 3:5 assures us that Jesus will not erase His name from the book of life, emphasizing the security of our salvation.

In Revelation 19:29-30, a vessel full of sour wine was present. When Jesus received the sour wine, He declared, “It is finished” (John 19:30), fulfilling the scripture that states, “Not one of His bones shall be broken” (John 19:36). Revelation 2:26-27 promises, “He who overcomes and keeps my works until the end, I will give power over the nations. They shall be broken like clay vessels, as I also received from my Father.” This illustrates Jesus as the fulfillment of Old Testament prophecy (Psalm 34:20), protecting those who have wronged Him while affirming His kingship.

they will see Him whom they pierced

(John 19:37)

they who pierced Him will see Him

(Revelation 1:7)

The Chiastic Structure

In Revelation 19:37, we encounter a powerful statement: “They will see Him whom they pierced.” This echoes Revelation 1:7, which states, “They who pierced Him will see Him.” This direct quotation serves as a focal point, connecting the beginning and the end of the narrative, emphasizing the inevitability of judgment and recognition of Christ’s authority.

The chiastic pattern is remarkable; it anticipates connections throughout the text. This pattern extends from the end of the Gospel to the beginning of Revelation, creating what can be described as an omega pattern that flows through both documents. The chiastic structure not only highlights significant themes but also reinforces the continuity of the message across the scriptures, demonstrating how the New Testament fulfills the Old Testament.

The mathematical modeling of these connections is fascinating and warrants further exploration. Such patterns reveal the intricate design of Scripture and invite deeper study into the unity of God’s Word. The chiastic structure illustrates how various elements of Scripture interact, providing a richer understanding of the biblical narrative and its theological implications.

The Chiastic Structure and Connections in Scripture

 

In examining the connections between the Gospel of John and the book of Revelation, it is essential to recognize the superintending influence at play. The writers of these texts, including John, were not merely individuals recording events; they were guided by a divine hand. This understanding allows us to appreciate the intentionality behind the chiastic structures found within these writings.

John Revelation
“And on the first day of the week, Mary Magdalene came …” (John 20:1) “And I (John) was in the Spirit on the Lord’s day …” (Revelation 1:10)
“Simon Peter … saw … the face cloth, which had been on His head …” (John 20:6-7) His head and His hair were white like wool” (Revelation 1:14)

The Chiastic Writing Style

Chiastic writing is a literary technique that creates a mirror-like structure in which themes and ideas are presented in a specific order, only to be revisited in reverse order. This method was well-known in antiquity, and the gospel writers were trained in this style through the use of scribes. These scribes were skilled in writing and composition, which further supports the notion that the biblical texts were carefully crafted.

John Revelation
“For as yet they did not understand the Scripture that He must rise again from the dead.” (John 20:9) “I (Jesus) was dead, and behold, I am alive forevermore.” (Revelation 1:18)
“She (Mary Magdalene) turned around, and behold, Jesus …” (John 20:14) “I (John) turned to see … and having turned I saw … One like the Son of Man” (Revelation 1:12-13)
“He (Jesus) breathed on them, and said, ‘Receive the Holy Spirit.‘” (John 20:22) “He who has an ear, let him hear what the Spirit says to the churches.” (Revelation 2:7, 11, 17, 29; 3:6, 13, 22)

Key Connections in Scripture

To illustrate the interconnectedness of these texts, we can look at specific verses. For instance, in John 20:1, it states, “On the first day of the week, Mary Magdalene came.” This moment parallels Revelation 1:10, where John mentions, “I, John, was in the spirit on the Lord’s day.”

Additionally, in John 20:6-7, Simon Peter sees the face cloth that had been on Jesus’ head, which connects to Revelation 1:14, describing Jesus: “His head and His hair were white like wool.” These verses demonstrate a correspondence that is undeniable.

In John 20:9, it is noted, “As yet they did not understand the scripture, that he must rise again from the dead.” This idea is echoed in Revelation 1:18, where Jesus declares, “I was dead, and behold, I am alive forevermore.”

Furthermore, in John 20:14, Mary Magdalene turns around and sees Jesus, which connects with Revelation 1:12-13, where John turns to see “one like the Son of Man.” These intersections highlight the unity in the message conveyed through both texts.

The Role of the Holy Spirit

The theme of the Holy Spirit is also significant. In John 20:22, Jesus breathes on the disciples and says, “Receive the Holy Spirit.” This moment resonates with Revelation 2:7, 11, 17, and 3:6, 13, 22, where it is repeatedly stated, “He who has an ear, let him hear what the Spirit says to the churches.” This repetition emphasizes the importance of being receptive to the Spirit’s guidance.

By understanding these connections and the chiastic structure, we can appreciate the depth of the biblical narrative. The intentional design of these scriptures serves to fulfill prophecy and provide hope through the lessons embedded within, encouraging readers to zoom in on the details while recognizing the broader message.

The use of figurative language throughout these texts further enhances their meaning, inviting deeper exploration and reflection. The era in which these writings were produced was marked by profound spiritual significance, and their sealed messages continue to resonate today.

In summary, the interplay between the Gospel of John and the book of Revelation reveals a rich tapestry of prophetic fulfilment, parables, and lessons that remain relevant across time. The connections made through chiastic structures and thematic parallels enrich our understanding of the scriptures and their enduring truths.

John Revelation
Jesus calls out to “Simon Peter, Thomas … Nathanael … the sons of Zebedee, and two other disciples” (seven disciples) from the shore across the waters. (John 21:2, 4-6) Jesus speaks to “the seven churches, to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea” from an island across the waters. (Revelation 1:9-11)
“But when the morning had come, Jesus stood upon the shore, but the disciples did not know that it was Jesus.” (John 21:4) To Sardis: “if you do not watch, I will come to you … and you will not know what hour I will come upon you.” (Revelation 3:3)
“Simon Peter … girded himself, for he was naked.” (John 21:7) To Laodicea: “clothe yourself, lest the shame of your nakedness be revealed.” (Revelation 3:18)

The Connection Between Jesus’ Restoration of Peter and the Seven Churches

In John 21:4, we read, “But when the morning had come, Jesus stood on the shore, but the disciples did not know that it was Jesus.” This moment emphasizes the importance of awareness and vigilance. In Revelation 3:3, it states, “If you do not watch, I will come upon you as a thief, and you will not know what hour I will come upon you.” This highlights the need for spiritual alertness.

The language used in these passages is profound. In John 21:7, we see Simon Peter, who was guarding himself while naked. Revelation 3:18 advises the church in Laodicea to “clothe yourself, lest the shame of your nakedness be revealed.” This connection between physical and spiritual nakedness underscores the importance of being spiritually prepared.

Jesus Calling His Disciples and the Churches

Jesus calling out to his disciples across the waters during Peter’s restoration parallels his call to the seven churches from Patmos. This is not merely a coincidence. The author of John 21:20-21 recounts how Jesus called out to Simon Peter, Thomas, Nathanael, the sons of Zebedee, and two other disciples, totaling seven.

Jesus is calling out to his seven disciples across the waters of Lake Tiberias, similar to how he calls out to the seven churches across the Aegean Sea. This reinforces the idea that Jesus is actively reaching out to his followers.

John Revelation
“Jesus … took bread and gave it to them.” (John 21:13) “To him who overcomes I (Jesus) will give to eat from the tree of life.” (Revelation 2:7)
“This is now the third time Jesus showed Himself to His disciples.” (John 21:14) “Grace … and peace from Him who is and who was and who is to come.” (Revelation 1:4)
Jesus asks Peter, “Do you love Me?” (John 21:15) “But I have this against you, that you have left your first love.” (Revelation 2:4)
Peter says, “Lord, You know all things; You know that I love You.” (John 21:15) “I (Jesus) know your deeds, and your love …” (Revelation 2:19)

The Significance of Bread and Love

In John 21:13, it states, “Jesus took bread and gave it to them.” This act of sharing bread resonates with Revelation 2:7, where it promises, “To him who overcomes, I will give to eat from the tree of life.” This connection signifies the nourishment and eternal life offered to those who remain faithful.

John 21:14 mentions that this was the third time Jesus showed himself to his disciples. In Revelation 1:4, we find grace and peace from “him who was, who is, and who is to come.” This triadic structure emphasizes the divine presence throughout time.

In John 21:15, Jesus asks Peter, “Do you love me?” This question reflects Revelation 2:4, where it says, “You have left your first love.” Peter’s response in John 21:17, “Lord, you know all things; you know that I love you,” connects to Revelation 2:19, where Jesus acknowledges the deeds and love of the church in Thyatira.

Jesus tells Peter “by what death he would glorify God”

John 21:19)

To Smyrna: “be faithful unto death, and I will give you a crown”

(Revelation 2:10)

The Theme of Restoration

In John 21:19, Jesus tells Peter how he would glorify God through his death. This echoes Revelation 2:10, which states, “Be faithful unto death, and I will give you a crown of life.” The letters to the seven churches reveal their struggles and failures, much like Peter’s denials. However, just as the Lord restored Peter, there is hope for the restoration of the seven churches.

This theme of restoration is vital. Despite their failures, the message is clear: God’s grace allows for renewal and hope. The parallel between Peter’s story and the messages to the churches illustrates a profound truth about God’s desire for relationship and redemption.

John Revelation
Blessed are they that … believe” (John 20:29) Blessed is the one who reads” (Revelation 1:3)
“The disciple whom Jesus loved, the one who had leaned upon His breast” (John 21:20) “And I (John) saw … His breast girded with a golden band” (Revelation 1:12-13)
“Peter, turning around, saw following them the disciple whom Jesus loved … this disciple should not die … till He come” (John 21:20, 23) “Having turned, I (John) saw … when I saw Him, I fell at His feet as though dead” (Revelation 1:12, 17)
“This is the disciple (John) who testifies concerning these things” (John 21:24) “John, who testifies … of the things he saw” (Revelation 1:1-2)
“If they were written … the world could not contain the books” (John 21:25) “What you see write in a book” (Revelation 1:11)

The Word and Testimony

To conclude, we focus on the significance of the word and the testimony. In John 20:29, it states, “Blessed are they that believe.” Additionally, in Revelation 1:3, we read, “Blessed is the one who reads.” In John 21:20-21, we encounter the disciple whom Jesus loved, who leaned upon His breast. This is further emphasized in Revelation 1:12-13, where John describes seeing Jesus’ breast girded with a golden band.

In John 21:20-23, Peter turns and sees the disciple whom Jesus loved, and it is noted that this disciple would not die until Jesus returns. In Revelation 1:17, John shares, “When I saw him, I fell at his feet as though dead.” Furthermore, John 21:24 confirms, “This is the disciple who testifies concerning these things.” In John 21:25, it is stated that if everything Jesus did were written down, the world would not contain the books. Revelation 1:11 commands John to “write in a book” what he sees. Examining these passages together reveals a profound kiastic correspondence that is quite overwhelming.

 

Literary Patterns and Typology

There are many other patterns that connect these texts. The typology serves to tie them together, showcasing themes and vocabulary. However, there are also different literary structures present. While time was limited to explore these in detail, some were documented at the end of my dissertation as a guide for anyone interested in following the various kinds of correspondence.

I am convinced that these two books were written with a purpose. The commission to read is given to John in Revelation, where he is instructed to “write in a book” what he sees. At the end of John, he states, “These things I have written.”

 

The Order of Writing

A question arises: did John write the Gospel of John first or Revelation? Formally, it seems he began with Revelation and finished with John. However, I believe these books were conceived at the same moment in time due to their complexity and interconnections. If you attempt to create a chiasm, inserting one element to match another can disrupt the entire structure. Therefore, it seems these texts had to be conceived in one moment, inspired by the Spirit.

 

The Nature of Interconnection

It is akin to the idea that all matter was once the size of a single point before it exploded. This concept mirrors the intricate connections found within these texts.

I have observed that individuals who resist this type of analysis often do so because they are already convinced that the Bible is not the word of God or hold a belief in a lack of interwovenness within the text. In my experience working with apologetics, I find that one of the strongest arguments for the validity of Scripture is the remarkable way these elements are woven together.

Hopefully, those who have listened thus far now have a solid background on these ideas. There is much more exciting material to explore in our next session.

Sources

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