John & Revelation Project – Part 8 The Helix Chiasm of Revelation

The article “John & Revelation Project – Part 8: The Helix Chiasm of Revelation,” presented by Dr. Chip Bennett and Dr. Warren Gage, delves into the intricate connections between the Gospel of John and the Book of Revelation, emphasizing their literary and thematic interrelationships. The discussion highlights the concept of chiasm—a literary structure that presents ideas in a mirrored format—to reveal deeper meanings within these texts.

Key themes include the perseverance of faith among the saints, the interconnectedness of John and Revelation similar to the relationship between Luke and Acts, and the significance of shared quotations from the Old Testament, particularly Zechariah. The article argues for a unified reading of these texts, suggesting that traditional separations in biblical canon obscure their intended connections.

Dr. Gage’s exploration of chiastic structures extends to various biblical narratives, illustrating how these patterns enhance understanding of the scriptures. He posits that technological advancements in biblical study facilitate the identification of these structures, allowing scholars to uncover previously overlooked connections.

The article concludes by emphasizing the importance of recognizing these literary affinities and the implications they have for interpreting the messages within John and Revelation, ultimately advocating for a holistic approach to biblical texts that acknowledges their complex interrelations.

Speakers: Dr. Chip Bennett  and Dr. Warren Gage

Here is the conversation:

Study on Revelation: Connections Between John and Revelation

We are continuing our study on Revelation, having covered a substantial amount of material thus far. Those who have engaged in this study have explored many significant themes.

Perseverance of the Saints

Saints are persevering in their faith. At the end of the day, what has become evident is the commonality present throughout the texts. There are numerous literary themes and consistent vocabulary usage. This suggests a fresh perspective on how to read John and Revelation together, indicating that there is a deeper connection between them.

The Connection Between John and Revelation

As we approach the conclusion of our examination of the literary structure and chiastic reading of these texts, it is important to note that, similar to how Luke and Acts are interconnected, there is also a connection between John and Revelation. This connection is highlighted by a citation from Zechariah.

The weaving of these texts is evident in the story of the crucifixion, where the quotation appears: “they will not see him until they have mourned over the one they pierced” (Zechariah 12:10). This moment foreshadows the next appearance of Jesus after the ascension, which occurs in Revelation 1 when John sees Him on Patmos. Revelation 1:7 states, “Look, he is coming with the clouds, and every eye will see him, even those who pierced him.” This connection suggests that John and Revelation are intricately woven together, though this relationship is quite subtle.

What complicates this understanding for many is the division of these books within the canon. Often, people attempt to write commentaries on John while ignoring Revelation or vice versa, due to the separation in the biblical text. This division is similar to that of Luke, where the two texts are clearly part of one narrative but are separated by the inclusion of John.

Literary Affinity in the New Testament

The New Testament begins with the synoptic gospels, and there is a natural inclination to group them together. However, John presents a different narrative style, which raises questions about its placement among the gospels. Despite being a gospel about the life and ministry of Jesus, its distinctiveness creates a separation from Revelation.

John serves as a literary diptych, functioning as one book composed of two treatises alongside Revelation. This relationship is paralleled in Luke, which is similar to the other synoptics but also has Acts as a companion piece. The placement of the gospels has led to this separation, causing John to intervene and create a distance from its companion.

The Role of Theophilus

In Luke, the introduction to Theophilus appears both at the beginning of Luke (Luke 1:3) and at the start of Acts (Acts 1:1). If Theophilus had not been mentioned in these two texts, readers might have recognized the strong connection between them more easily. The internal links between Luke and Acts have led to a greater acceptance of reading these texts together.

In contrast, the connection between John and Revelation is less frequently acknowledged, despite the quotation from Zechariah at the end of John and the beginning of Revelation. This should encourage readers to consider the significance of their relationship. When analyzing these texts consecutively, it becomes clear that they are intended to be read together.

The Impact of Technology on Biblical Study

Historically, commentaries on Luke and Acts have been treated separately, but there is a growing trend of analyzing them as a unified narrative. The advancement of technology, particularly in biblical software, allows for a more in-depth exploration of the texts. By highlighting specific words, scholars can see where similar themes and terminology appear throughout the scriptures. This modern approach contrasts with the traditional methods of studying Greek and Hebrew texts, making connections more accessible.

In conclusion, the connections between John and Revelation, as well as between Luke and Acts, highlight the importance of reading these texts together. The literary affinities and shared quotations prompt a deeper understanding of the messages contained within them.

Exploring Chiastic Structures in Scripture

In the 1990s, Dr. Warren made a significant discovery regarding the Gospel of John and the Book of Revelation. During that time, he had to conduct all his research manually. A friend, Randy Beck, introduced him to the concept of the delta form, which he thoroughly explored in the Gospel of Mark. Being the shortest gospel, Mark contains a chiastic structure that is evident in virtually every other verse. This structure connects to the end of the verse; for instance, if it’s in chapter 9, it extends to both ends, while in chapter 3, it links to the beginning or end of the gospel and then to chapter 6.

The Chiastic Pattern in Mark

Dr. Warren noted how remarkable it is that a chiastic format appears throughout Mark. To identify these connections, one must count the verses both forward and backward. For example, in Mark, there are three key statements about Jesus. The first occurs in chapter 1, where God declares, “This is my beloved Son” (Mark 1:11). The second is during the Transfiguration, where it says, “This is my beloved Son; hear him” (Mark 9:7). The third is the confession of the centurion at the crucifixion, stating, “Truly this was the Son of God” (Mark 15:39).

Mathematically, these statements can be bisected around the Transfiguration. By examining the verses between these statements, one can find numerous correspondences that trace this chiastic pattern. For instance, the first statement introduces Jesus’ identity, while the last confirms it through the centurion’s declaration. Analyzing all 16 chapters of Mark took considerable time, as he basically reviewed every other verse. These patterns are consistently observable, revealing a deeper structure within the text.

Textual Authenticity and Preservation

With a refined grid, it becomes easier to determine what is extraneous in the text. For instance, the ending of Mark is authentic; it doesn’t simply end at verse 8 but continues to verse 20 (Mark 16:9-20). This is well documented. Dr. Warren often heard people argue about the inspiration of Scripture, claiming that it only applies to the original autographs. This perspective never made sense to him. If we believe that God providentially protects His word, we must consider how this protection occurs.

Some scholars compile the majority of texts, like the Sodom’s K version, but they argue for a more nuanced approach, weighing different manuscripts. They reference canons like Lectio Dificilior (the more difficult reading is preferred) and Lectio Brevior (the shorter reading is preferred). However, these methods seem arbitrary and lead to various conclusions. Ultimately, we debate only about 10% of the literary text, which doesn’t align with the concept of divine providence. If God provides a word, it stands to reason that He would also provide a means to preserve that word.

Dr. Warren believes God has given us a word that contains the key to reconstructing it, allowing us to discern what is truly essential. Textual criticism should not rely solely on manuscripts; it should also involve examining the intricacies within the works themselves. In the 1990s, this process was laborious and time-consuming, leading him to question its validity. Yet, he often stumbled upon stunning discoveries that confirmed his findings. With the advent of computers, he believes this process will evolve significantly, reducing reliance on manual methods.

The Importance of Chiastic Reading

When considering the chiastic reading of Scripture, it’s essential to recognize that this was a common writing style in Hellenistic society. This approach has gained traction in classical studies, extending beyond the Mediterranean to regions like Mesopotamia and Egypt.

In recent years, many new commentaries have begun to explore chiastic structures within various scriptural passages. If you were to look back 10 or 15 years, discussions about these structures would have seemed unconventional. While those familiar with literature may have understood the concept, biblical commentators were less aware, despite recognizing Hebrew parallelism.

Today, with tools like Logos Bible Software, scholars are discovering connections between words and phrases throughout the texts. Many commentators are beginning to see that these structures extend beyond individual passages; they encompass entire books. This exploration is uncharted territory, revealing insights that were previously overlooked.

Examples of Chiastic Structures

One striking example involves the coin with Caesar’s head in the Gospel of Mark. When Jesus is asked about the coin, He responds, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mark 12:17). The head of John the Baptist on the platter is chiastically linked to the head of Caesar on the coin. This connection emphasizes the themes of authority and recognition of rightful ownership.

Additionally, the moment when the stone rolls away from the tomb is another example of chiastic structure. In Mark 16:4, it states, “But when they looked up, they saw that the stone had been rolled away.” This event parallels earlier moments in the narrative, creating a cohesive structure that ties together the themes of revelation and resurrection.

Recognizing these connections takes time and careful study. Those unfamiliar with chiastic structures may dismiss them as fanciful or contrived. However, a growing number of new commentaries are embracing these concepts, indicating a shift in understanding. There is a rich history of literature on chiastic structures within the church that supports this approach.

Understanding Chiasm and Its Significance in Scripture

In the 1970s, Dr. Warren was immersed in his seminary studies, a time filled with rigorous exploration of biblical texts. It was during this formative period that he first encountered the concept of chiasm, a literary structure that piqued his interest. One of the examples discussed in his classes was the phrase, “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27). This inversion not only challenged traditional understandings but also opened new avenues for interpreting Scripture.

Chiasm had been initially defined by Jakob Albrecht-Bengel, and while it began as a tool for analyzing short phrases, Dr. Warren soon realized that it could extend into larger texts. He learned about Niels Lund, who, in the 1940s, had attempted to identify these structures throughout longer narratives, though sometimes his connections felt contrived. This left Dr. Warren contemplating the true depth and breadth of chiasm within biblical literature.

As he delved deeper into his studies, Dr. Warren became particularly fascinated by the works of Plutarch and other Hellenistic classics. One day, while reading Plutarch’s Life of Lycurgus, he stumbled upon a clear chiastic structure that sparked a revelation: chiasm could be a powerful lens through which to view entire narratives, not just isolated phrases. This epiphany inspired him to write his master’s thesis on the topic, a decision that would shape his academic and professional journey.

Discovering Patterns in the Gospels

While working on his dissertation, Dr. Warren began to notice various chiastic structures within the Gospels. A pivotal moment came when a friend from law school, Randy, introduced him to a delta form of chiasm that appeared in nearly every other verse. This revelation provided a new framework for analyzing biblical texts, and Dr. Warren felt a surge of excitement as he applied these concepts to his research.

One striking example he encountered was in the Gospel of Mark. In Mark 6, the narrative details the murder of John the Baptist, where Salome demands his head on a silver platter (Mark 6:25-28). Later, in Mark 12, Jesus confronts the Herodians about the lawfulness of paying taxes to Caesar. The connection between these two passages was profound; Jesus made them bring him a denarius, forcing them to confront their complicity in the injustice against John. This chiastic relationship between Mark 6 and Mark 12 illuminated the text in ways Dr. Warren had never imagined, revealing deeper insights into the narrative.

He vividly recalled a moment in class when he shared these insights with his peers. As he spoke about the chiastic structures, he could see intrigue on their faces. One of his professors, who had a keen interest in literary forms, encouraged him to explore these patterns further. This encouragement fueled Dr. Warren’s desire to dive deeper into the text.

Exploring Connections in John and Zechariah

During his studies, Dr. Warren also explored the connections between the Gospel of John and the Old Testament. At the end of John, a quotation from Zechariah states, “They will look on me, the one they have pierced” (John 19:37). This connection prompted him to consider how chiastic structures might extend into the broader narrative of Scripture.

To validate his findings, Dr. Warren dedicated months to applying chiastic techniques to the books of Luke and Acts. He wanted to determine whether the patterns he had identified were consistent throughout the texts. The excitement he felt when uncovering these connections was palpable; it was as if he were piecing together a grand tapestry of biblical narrative.

For instance, in Luke 24:46-47, Jesus emphasizes the fulfillment of prophecy regarding his death and resurrection, echoing themes found throughout the Gospels and Acts. This interconnectedness was not merely an academic pursuit; it deepened Dr. Warren’s spiritual understanding and encouraged him to engage more fully with the Scriptures.

Reflecting on his seminary experience, Dr. Warren often recalled a student who approached him after class. She shared how understanding these chiastic structures helped her navigate her doubts about faith. Her words resonated with him, reinforcing his belief that recognizing these patterns enriches the reading of Scripture and strengthens one’s connection to its profound truths.

Exploring Typology and Chiasm in Scripture

Introduction to Typology

Typology reveals fragments of various patterns within scripture. It’s like a Rubik’s cube; no matter how you turn it, the outward structure remains the same, while the internal aspects are dynamic and viable. I included these insights in the appendices of my dissertation to guide future explorers of these literary patterns.

To illustrate this, I borrow an image from Machiavelli, who wrote about Columbus in the early 1500s. Columbus, sailing in 1492, explored the new continent without realizing its vastness. He discovered a new world, and similarly, I see the edges of a new world in literary patterns within scripture, waiting to be explored.

This exploration suggests that the Bible is a divine book. When you piece together these patterns, it becomes evident that no human author could achieve this complexity. For example, Plato’s “Republic” is chiastic, moving from the cave to the outside world, symbolizing his argument (Plato, “Republic”). In contrast, while I analyzed the “Aeneid” and found patterns, they are superficial compared to the intricate structure found in scripture.

The Significance of Chiasm

Chiasm is another fascinating aspect of scripture. We can examine the chiasm between the Gospel of John and Revelation. Chiasms are often visualized as inverted V shapes, and Gordon Wenham’s chiasm of the flood narrative in Genesis serves as an example. He organizes the three chapters around the pivotal moment when God remembers Noah (Genesis 8:1). This remembrance is a covenantal word, marking a transition from the flood’s devastation to the emergence of a new world.

If we visualize this chiasm upside down, it peaks at God’s remembrance, reflecting the waters rising and then receding. This imagery symbolizes a wave washing over the old, perishing world, creating a new reality. Chiasms become iconic and seem deliberate in their construction, emphasizing the importance of God’s covenant and His faithfulness.

Modeling Chiasm Mathematically

Chiasms can also be modeled mathematically. Charles Lamb suggests that a chiasm can take the form of a helix, inverting on itself while elaborating further. This concept is mind-blowing. If John’s Gospel is helical and Revelation is chiastic, the two books can be woven together as a double helix. Although John, the son of Zebedee, had no knowledge of DNA, this mathematical connection raises profound questions about the origins of these structures.

The double helix symbolizes life itself, suggesting that these texts are intricately connected and alive with meaning. This connection invites readers to explore deeper layers of understanding within the scripture.

The Nature of Time in Scripture

Time is another critical concept in scripture. In Genesis 1, God creates the sun, moon, and stars for signs and seasons, establishing a way to measure time through movement (Genesis 1:14). Aristotle noted that without movement, there is no time. The orbits of celestial bodies, including the moon’s cycles and the solar year, provide a framework for measuring time.

In the biblical narrative, we see examples of God’s control over time. In Joshua’s battle at Beth Horan, God makes the sun and moon stand still (Joshua 10:12-13), demonstrating His authority over time itself. If God created time, He can also extend it.

Similarly, when Hezekiah’s day is lengthened, God uses a sundial to move backward 15 degrees (2 Kings 20:8-11), further illustrating His power over time. This indicates that time is not fixed; God can advance it, pause it, or even reverse it.

Albert Einstein’s theory of relativity suggests that time and space vary, slowing down as one approaches the speed of light. This aligns with the biblical portrayal of time, where God operates outside conventional constraints. Additionally, quantum mathematics challenges randomness, supporting the second law of thermodynamics and suggesting an underlying order in the universe.

Through these examples, we see that scripture presents a view of time that is fluid and under divine control, emphasizing God’s sovereignty over creation. This understanding invites a deeper reflection on how we perceive time and its significance in our lives.

The Battle of Jericho: A Chiastic Structure

The battle of Jericho provides a clear example of chiastic structure in scripture. In Joshua 6, the narrative unfolds with specific patterns and reversals that highlight the miraculous nature of God’s intervention. The account begins with God giving Joshua detailed instructions on how to conquer Jericho, emphasizing obedience and faith (Joshua 6:2-5).

The center of this chiasm revolves around the act of marching around the city for six days, followed by a seventh day of shouting and the walls falling down (Joshua 6:15-20). This pivotal moment illustrates the culmination of faith and divine

action. The structure can be outlined as follows:

A: God’s command to Joshua (Joshua 6:2-5)

                  B: The Israelites march around Jericho (Joshua 6:6-14)

                                 C: The seventh day and the shout (Joshua 6:15-20)

                  B’: The fall of Jericho’s walls (Joshua 6:20)

A’: The Israelites’ victory and destruction of the city (Joshua 6:21)

This chiastic structure not only emphasizes the significance of obedience but also highlights the transformative power of God’s word and the fulfillment of His promises. The event serves as a powerful lesson in faith, demonstrating that true victory comes from reliance on God.

The exploration of typology, chiasm, and the nature of time in scripture reveals a complex, interconnected structure that points to a divine authorship. These elements invite deeper examination and understanding of the biblical text.

Understanding Revelation: A Vision of Time

In Revelation, John presents a vision of time that encompasses the past, present, and future. He describes the things that were, the things that are, and the things that are to come, illustrating a linear understanding of time. This perspective is essential for readers as they navigate the text.

When engaging with Revelation, many readers assume they are progressing forward in time. Some interpret it as a depiction of events occurring at the very end of the age. However, there is an alternative and fascinating approach to reading Revelation that reveals deeper insights. The text begins with Jesus addressing the seven churches through letters.

The Seven Churches: A New Menorah

In this context, Jesus acts as the high priest, tending to the wicks of his seven churches, which together form a new menorah. Traditionally, the menorah is associated with the Old Covenant and Jerusalem, but here it symbolizes the temple in Roman Asia, specifically Eastern Turkey. This shift indicates a significant transformation: the temple is being universalized. By the conclusion of Revelation, the concept of the temple evolves to encompass everything as holy, eliminating the need for a physical temple.

Rebuilding the Temple and the Kingdom

Jesus initiates this process by rebuilding the temple of Solomon and reestablishing the kingdom of David. This occurs at a pivotal point in the Old Testament, where both David and Solomon sin, leading to the kingdom’s decline and eventual exile. The structure of this narrative is chiastic, particularly evident in 2 Samuel. In this chiastic structure, the first part details David’s establishment of his kingdom, followed by his sin, and culminating in the kingdom’s decline (2 Samuel 11-12).

As one progresses through Revelation, it becomes clear that the narrative circles back to the beginning. At the end of the text, readers find themselves at the creation, reminiscent of Eden, where the tree of life is present, and discussions of a new heavens and a new earth take place (Revelation 21:1). In this journey, time appears to reverse.

The Concept of Redemption

This notion of redemption often aligns with the desire to “roll the tape back” when one has made a mistake. An illustrative example can be found in a Superman movie, where the character reverses time to bring someone back to life. In Revelation, this idea is mirrored as the narrative begins at the peak of the Davidic and Solomonic kingdom and then unfolds further.

As the story progresses, the seven trumpets sound, heralding the fall of the great city (Revelation 11:13). This evokes the time of Joshua and Jericho, where the Israelites take the land (Joshua 6). Continuing deeper into the text, one encounters the deliverance of the people from the beast from the sea, standing on crystal waters and singing the song of Moses, a reference back to Exodus 15 (Revelation 15:3).

Further into the narrative, divine judgment is poured out over the earth, reminiscent of Noah’s time (Revelation 16:1). Ultimately, the journey culminates in the garden, where access to the tree of life is restored. In Genesis, humanity was forbidden from this tree (Genesis 3:24), but now, a promise is made: to the one who overcomes, access to the tree of life will be granted (Revelation 2:7). The narrative concludes in a garden devoid of curses and death, a stark contrast to the beginning of the Bible (Revelation 22:3).

Thus, in Revelation, time operates both forwards and backwards. This complexity makes the book intriguing and challenging. The multitude of interconnected themes and ideas suggests that such a profound narrative could only be divinely inspired.

Chiastic Structure Explained

The chiastic structure found in 2 Samuel serves as a framework for understanding the themes in Revelation. It emphasizes the rise and fall of the kingdom, mirroring the journey from sin to redemption. This literary device enhances our comprehension of the overarching narrative, illustrating how past events resonate throughout time.

Key Themes and Connections

• The Seven Churches: Jesus addresses the seven churches, symbolizing the new menorah (Revelation 1:20).
• Rebuilding the Temple: Jesus restores the temple and the kingdom of David (Revelation 21:22).
• Journey Through Time: The narrative moves from the peak of the kingdom to a return to Eden (Revelation 22:1-2).
• Redemption and Restoration: The promise of the tree of life signifies hope and fulfillment (Revelation 2:7).

Understanding Revelation: A Deeper Look

When we consider the Book of Revelation, it presents two distinct narratives: the upper story, which is divine and eternal, and John’s lower story, which unfolds on earth. This dual perspective allows us to see the events in heaven alongside those on earth. The gospel itself begins by reflecting on the first creation, stating, “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1, ESV). This emphasizes that all things are made through Him, as confirmed in Colossians 1:16, which states, “For by him all things were created, in heaven and on earth, visible and invisible.”

Revelation also looks forward to the new heavens and the new earth at its conclusion, as seen in Revelation 21:1, which declares, “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away.” In this way, John’s writing serves as a canvas that encompasses all of time. His typology reveals how Jesus is greater than all that has come before, creating a montage of biblical history and prophecy.

A Canvas of Time and Space

John’s vision incorporates all of space—heaven and earth—and even alludes to the underworld. It is a comprehensive canvas that illustrates how Jesus surpasses all. This book compels us to reimagine our understanding of reality, presenting new dimensions of thought. The boundary of death is shattered by the resurrection, teaching us to dream in new ways. As stated in Romans 6:9, “We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him.” However, many remain locked into a verse-by-verse reading, which, while valuable, does not capture the organic nature of the text.

The Vision of Mary Magdalene

One of the most profound visions in Revelation is that of Mary Magdalene at the tomb on the morning of the resurrection. When she peers into the tomb, she sees the stone slab where Jesus’ grave clothes lay, with an angel positioned at both the head and the foot. They instruct her to “behold where he lay” (John 20:12, ESV). This moment is significant; it offers her a vision of the living Ark of the Covenant.

John intricately weaves this imagery through his gospel, showcasing the pieces of sacred furniture in their rightful order. Notably, it is Mary, a woman who had been previously tormented and possessed, who perceives this reality. For 1,400 years, the sons of Aaron could only glimpse this once a year in a symbolic manner (Leviticus 16:34). Yet, Mary witnesses the truth of what they could not.

John’s imagination repositions the Ark of the Covenant, traditionally housed in the Holy of Holies, into the tomb of Jesus, a place considered defiled. This act signifies that all places are now made clean through Christ. As stated in Hebrews 10:19-20, “Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh.” Furthermore, Mary, once marginalized, becomes a figure of culmination for all Aaronic priests, illustrating that a woman can embody a priestly role.

New Perspectives on Holiness

This transformation suggests radical new ways of understanding spirituality. In this new reality, those once deemed unworthy—such as sinners and outcasts—are elevated. For example, whores become virgins, and publicans transform into apostles. Matthew, once the chief of sinners, rises to become the chief apostle (Matthew 9:9-13). This vision redefines holiness; in Christ, there is neither male nor female (Galatians 3:28).

However, this is not a universalist vision. The whore of Babylon, akin to Rahab, is rescued, but the sinful city faces judgment by fire. Revelation 17:5 describes the whore of Babylon: “And on her forehead was written a name of mystery: ‘Babylon the great, mother of prostitutes and of earth’s abominations.'” This duality reflects John’s composite work—a remarkable enterprise that challenges existing norms.

Remaining Questions

Before delving into an exposition of the text, two crucial questions arise: Who is the whore of Babylon? This has been alluded to in our discussions. Additionally, what is the great city mentioned in Revelation? Revelation 11:8 refers to this city as “the great city that symbolically is called Sodom and Egypt, where their Lord was crucified.” These questions are integral to understanding the narrative and will be addressed as we explore the text further.

Understanding the Literary Structure of Revelation

The Two Women: Lady Babylon and Lady New Jerusalem

In the conclusion of the Book of Revelation, John presents two significant figures: Lady Babylon and Lady New Jerusalem. Both of these figures represent cities, and John provides detailed descriptions of each. A notable similarity between them is that they both wear pearls, a symbol traditionally associated with a bride. This suggests a desire for marriage; however, the nature of these women is starkly different. Lady Babylon embodies wickedness, while Lady New Jerusalem represents virtue and perfection.

The identity of Lady New Jerusalem is explicitly stated in the text, with “new” being a critical term. In biblical context, “new” does not merely indicate something temporal; it signifies redemption. For instance, the phrase “He saved me from the miry pit, and He put a new song on my lips” (Psalm 40:2) illustrates this concept of a redemptive newness. Thus, when referring to New Jerusalem, it implies a contrast with the Old Jerusalem.

The Contrast of Old and New Jerusalem

The literary figure of Old Jerusalem is essential to understanding this contrast. In Galatians 4, Paul also presents two women: Hagar and Sarah. These women symbolize two cities, where Sarah is the mother of the covenant child and Hagar is the mother of the non-covenant child. Paul emphasizes that “Jerusalem, which is above, is our mother” (Galatians 4:26), addressing both Gentiles and Jews. This heavenly Jerusalem, or New Jerusalem, represents the true children of promise, while the earthly Jerusalem symbolizes those spiritually aligned with Ishmael.

The promises made in the Scriptures are directed towards the seed, which refers to Christ. Being part of the seed means inheriting the promises, while those outside the seed do not receive them. This distinction is crucial, as it underscores that the promises were not intended for the ethnos but specifically for Christ, the legitimate seed (Galatians 3:16).

The Heavenly vs. Earthly Jerusalem

The theme of the two Jerusalems continues in Hebrews. In Hebrews 11, the heroes of faith are described as having a vision of the heavenly city. They died in faith without receiving the promises, which are ultimately linked to the heavenly city built by God. While they possessed earthly lands, the true reality lies in the heavenly city, as depicted in the Zion hymns found in Psalms 46, 48, and 76. These psalms describe a peaceful Jerusalem, untouched by chaos.

In Hebrews 12, the author contrasts the earthly city with Sinai, which represents fear and condemnation. The earthly Jerusalem is likened to Sinai, while believers have come to a heavenly city with a better community and superior promises (Hebrews 12:22-24). This consistent use of imagery throughout the New Testament illustrates the ongoing comparison between the heavenly and earthly realities.

The Apostolic Teaching on Jerusalem

The apostolic teaching maintains a consistent figure of syncresis, comparing two women, cities, and mountains throughout scripture. This theme is echoed in the Old Testament, where Ezekiel refers to Jerusalem as a harlot in her apostasy (Ezekiel 16:15). This draws parallels to Sodom, as Jesus himself compares Jerusalem to Sodom, advising to “flee from her and do not look back” (Luke 17:32). This imagery suggests that Jerusalem will face judgment akin to that of Egypt and Sodom.

In this context, the two cities in Revelation become clear. The contrast between the heavenly Jerusalem and the earthly Jerusalem is vital. This leads to the conclusion that the orish city of Babylon symbolizes Jerusalem, particularly in relation to the crucified Christ (Revelation 17:5).

The exploration of these themes in Revelation reveals a rich tapestry of symbolism and meaning, emphasizing the stark differences between the heavenly and earthly Jerusalems. Understanding these connections is crucial for interpreting the messages within the text.

The Significance of Babylon in Revelation

The significance of the target city being called Babylon raises important questions. Why is it referred to as Babylon instead of the old Jerusalem? Babylon is unique because it destroyed the Temple of Solomon, making it the temple-destroying city. Many commentators argue that Rome is the target city because it also destroyed the Temple of Herod. In this way, Rome follows the model of Babylon as a temple-destroying city. However, both temples were under judgment. The Temple of Solomon was destined for destruction, as foretold in 1 Kings 9:7, and Jesus indicated that the temple in Jerusalem would also be destroyed (Matthew 24:2).

Interestingly, Jerusalem itself can be considered a temple-destroying city. Jesus commanded that this temple be destroyed, referring to the temple of his body (John 2:19-21), which was not under condemnation. Therefore, the sin of Jerusalem was greater than that of Babylon or Rome, as they destroyed the Holy Temple of God. This establishes Jerusalem as the target city in Revelation.

Revelation 11:8 and the City of Crucifixion

In Revelation 11:8, the text states that the city is where the Lord was crucified, which was not in Rome. This detail cannot be overlooked. While some interpret the references to seven mountains and other symbols as indications of Rome, the specific mention of the crucifixion location makes it clear that the city is Jerusalem. Revelation 11:8 reads, “And their dead bodies will lie in the street of the great city that symbolically is called Sodom and Egypt, where their Lord was crucified.” This verse emphasizes the spiritual condition of Jerusalem, likening it to Sodom and Egypt.

Jerusalem symbolizes Sodom and Egypt because it reverses the original command to humanity to reproduce and have dominion over animals (Genesis 1:28). This contrast is significant, as Sodom and Egypt represent the opposite of these divine commissions, illustrating moral decay and rebellion against God.

Literary Connections in the New Testament

Throughout the New Testament, there is a consistent literary theme. For example, in Matthew 2, we see Jesus in Egypt, and later he comes out of Egypt, travels to the waters, and goes into the wilderness. This journey is often viewed as a mosaic literary device. When the Magi arrive, they are guided by a star, which leads them to Jerusalem. They assume a king will be born there, but they encounter Herod, who is unaware of where the Christ will be born. The scribes inform them that it will be in Bethlehem (Matthew 2:5-6).

Interestingly, the star guides the Magi to Jerusalem but is extinguished upon their arrival. When they leave Jerusalem, they see the star again, indicating that Jerusalem is a city of darkness. This theme of darkness is echoed in Matthew 11:28-30, where Jesus invites the weary to come to him, a phrase understood in the context of pharaonic language, suggesting a burden similar to that of Egypt under Pharaoh.

Herod as the New Pharaoh

Herod can be seen as the new Pharaoh, as he orders the slaughter of male infants (Matthew 2:16). This perspective does not denigrate Jerusalem or the Jewish people but highlights what the Scriptures convey about the target city. This theme is not limited to Revelation; it is evident throughout the New Testament. In Matthew 24, Mark 13, and Luke 21, Jesus speaks about the desolation of the temple. In Luke 21:20-21, he clearly articulates that when the armies surround Jerusalem, its desolation has come near. The desolation refers to the temple, as Jesus foretells that not one stone will be left standing (Matthew 24:2).

The disciples ask him when this will happen and what the signs will be. They are not inquiring about the end of the world but are specifically asking about the destruction of the temple. Jesus responds that when Jerusalem is surrounded by armies, its desolation is imminent (Luke 21:20). The imagery of eagles surrounding the city represents the Roman legions, indicating the fulfillment of prophetic warnings.

The Historical Context of Fleeing

Historically, the church understood these warnings. Christians fled Jerusalem before the destruction, as documented in historical writings. When reading passages like Matthew 24:15-20, where Jesus advises those in the city to flee, it raises questions. If this were about the second coming of the Lord, there would be no need to run. Instead, the urgency in Jesus’ words suggests a specific historical event rather than an eschatological one.

The realization that the city in Revelation is actually Jerusalem opens up a new understanding of the text. Having explored the chiastic structures and connections throughout the book, it becomes clear that the central theme concerns a city destined to fall. Revelation 21:2 describes a new Jerusalem coming down from heaven, contrasting with the fallen city. The fall of this city signifies that redemption has been procured. This is crucial because once the temple fell, there was no longer a means for any Jewish person to atone for their sins according to the law, as atonement required the shedding of blood (Hebrews 9:22). This leaves a profound message within the New Testament, emphasizing the necessity of understanding the implications of the temple’s destruction.

The Quarrel in Judaism

The destruction of the temple led to significant disputes within Judaism. This quarrel highlights the tension between the old covenant practices and the new understanding of redemption found in Jesus Christ. The loss of the temple meant that traditional sacrificial systems could no longer be performed, leading to a crisis of faith and identity among the Jewish people. This situation is echoed in Hebrews 10:1-4, which discusses the insufficiency of the old covenant sacrifices compared to the ultimate sacrifice of Christ. The shift from the temple as the center of worship to Christ as the new temple (John 2:19-21) underscores the transformative nature of the New Testament message.

Understanding Revelation and the Fulfillment of Prophecy

Christ as the Lamb

Some Jews believe that Christ is the lamb who was slain once for all. This sacrifice is significant because it involves the perfect Son of God, which aligns with the Christian message. The earliest Christians were Jews, but they eventually had disagreements with others. This context leads us to Revelation 11:8, which explicitly mentions the city of Jerusalem: “And their dead bodies will lie in the street of the great city that symbolically is called Sodom and Egypt, where their Lord was crucified.” There’s no way around this fact; however, in Revelation, the figure used is Babylon.

Babylon and Jerusalem

Peter writes from Babylon, as noted in 1 Peter 5:13: “She who is at Babylon, chosen together with you, sends you her greetings.” This is often misunderstood. He is not referring to Mesopotamia; rather, he writes from Jerusalem. This indicates that they recognized their situation as being in an earthly Babylon, a city of confusion. The connection to Pentecost is crucial because it represents a moment when God comes down and reverses the judgment of Babel. At Pentecost, as described in Acts 2:6-8, people hear the gospel in their own languages, which implies that Jerusalem has become similar to Babel.

If healing occurs in Jerusalem, it suggests that the city has taken on characteristics of Babel. Peter’s writings support this idea, as he acknowledges writing from Babylon, which is the city that crucified Christ. In the book of Revelation, John states that Babylon is divided into three parts. This division likely refers to the titulus on the cross—the title written by Pilate in Greek, Latin, and Hebrew, as recorded in John 19:19-20: “Pilate also wrote an inscription and put it on the cross. It read, ‘Jesus of Nazareth, the King of the Jews.’ Many of the Jews read this inscription.”

The Destruction of Temples

Babylon destroyed the Temple of Solomon (2 Kings 25:8-9), while Rome destroyed the Temple of Herod (Matthew 24:1-2). However, Jerusalem is significant because it destroyed the true Temple, which is the body of Jesus. With this destruction, there is no longer a physical temple. The debate about a potential third temple arises, but this overlooks what John clearly states in John 2:19-21. Jesus commands the religious leaders to destroy the temple, and then he proclaims, “In three days, I will raise it up.” The “it” refers to the temple, which is Jesus himself. He becomes the temple, fulfilling every aspect of it, and is elevated into heaven while still being the eternal temple.

Fulfillment of Israel

Jesus is also the fulfillment of Israel. Some argue this is a form of replacement theology, but it is not. The promise was made to the seed, which is singular—not plural. This is evident in Genesis 12:3, where the seed promised to Abraham refers specifically to Christ: “I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.” Paul emphasizes this distinction in Galatians 3:16, clarifying that the term is singular and not a collective noun: “The promises were spoken to Abraham and to his seed. Scripture does not say ‘and to seeds,’ meaning many people, but ‘and to your seed,’ meaning one person, who is Christ.”

In Matthew 2:15, it is stated, “Out of Egypt, I have called my son.” Traditionally, this would be interpreted as referring to Israel, God’s son (Exodus 4:22). However, Matthew presents Jesus as reconstituting the twelve tribes with the twelve disciples around himself. This is not a replacement but a fulfillment of the original promise.

All of the Old Testament points toward Jesus, emphasizing that this is a fulfillment rather than a replacement. Acts 7:38 highlights that there was an ecclesia, or church, in the wilderness: “He was in the assembly in the wilderness, with the angel who spoke to him on Mount Sinai and with our ancestors.” Abraham, before any significant events unfolded, believed God as stated in Genesis 15:6: “Abram believed the Lord, and he credited it to him as righteousness.” This demonstrates that faith is the means by which every person comes to know God. Abraham sought the heavenly city, just as we do today (Hebrews 11:10).

Conclusion

We often create divisions where none are needed, complicating the understanding of these connections. The narratives of Revelation and the fulfillment of prophecy are deeply intertwined, revealing the significance of Jerusalem, Babylon, and the role of Christ as the true temple and fulfillment of Israel.

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