Parallel Accounts

John	Revelation	Notes
John 1:1 John writes concerning “the Word ofGod”	Revelation 1:2 John witnesses to “the Word of God”
John 1:5 Jesus is “the Light (that) shines in darkness”	Revelation 1:16 The face of Jesus “shines like the sun”
John 1:14 “We beheld His glory as the only begotten of the Father”	Revelation 1:5-6 “Jesus Christ…the firstborn from the dead…to Him be glory”
John 1:23 John the Baptist introduces the earthly Jesus: “I am the voice of one crying, ‘In the wilderness’”	Revelation 1:10 John the Apostle “heard … a loud voice, as of a trumpet,” and sees the heavenly Jesus.1	1 John the Baptist, who is about to be cast into prison (John 3:24), announces the coming of the earthly Jesus. John the Apostle, who is upon the prison isle of Patmos, describes a vision of the heavenly Jesus (Rev 1:9). It is noteworthy that John the Baptist “bears witness” about Jesus in the Gospel, while John the Apostle “bears witness” about Jesus in Revelation (John 1:7 and Rev 1:2). The two books open with the witness of “John” about Jesus.
John 1:42 Jesus gives Peter a new name: “Cephas, which is translated, ‘a stone’”	Revelation 2:17 “To him who overcomes…I (Jesus) will give a white stone, and on the stone2 a new name” 3	2 There is a homophony in Greek between ‘kephas’ (Cephas) in John 1:42 and ‘psephos’ (stone) in Rev. 2:17. 3 Peter is given a new name, “Cephas,” or stone in John 1:42. The overcoming believer is promised a white “stone” with a new name in Revelation 2:17.
John 2:17 Jesus purges the temple: “Zeal for Your house will consume Me”	Revelation 3:19 Jesus purifies His church: “Be zealous therefore, and repent” 4	4 As noted by the verse address in bold, the only occurrences of the word ‘zeal’ are found in these books that describe the Lord’s determination to cleanse the churches of Revelation just as He had purged the earthly temple in Jerusalem. In His letter to the Laodiceans, Jesus exhorts the believers to imitate His own zeal for purity in the house of God. The zeal of Christ drives Him to cleanse the temple (John 2:17). That same zeal is what will drive God’s people to repent, bringing purity to the church (Rev 3:19). This ‘consuming’ zeal (John 2:17) is thus the remedy to Laodicean lukewarmness (Rev. 3:16). Moreover, the cleansing of the earthly temple by the zeal of Jesus (John 2) is balanced by the cleansing of the seven churches, which constitute the heavenly temple, by the zealous call of Jesus (Rev 2-3). Consequently, both Johannine books begin with a cleansing of the “house of God” as temple or church. There is thus a thematic equipoise to the beginning of both the Gospel and Revelation. This literary equipoise is sustained throughout the parallel reading of John’s two great works, as we shall see.
John 2:24-25 “Jesus…knew all men…for He Himself knew what was in man”	Revelation 2:23 “all the churches shall know that I (Jesus) am He who searches the minds and hearts”
John 3:1,10 “now there was a man of the Pharisees, named Nicodemus…ateacher in Israel”	Revelation 2:15 “the teaching of the Nicolaitans” (2:6) 5	5 The meaning of “Nicodemus” and “Nicolaitan” is virtually identical in Greek (“victory of the people”). If Nicodemus is taken as a representative of the Pharisees, the ground of the Lord’s hatred of the teaching of the Nicolaitans is clearly established (Rev 2:6). Moreover, the juxtaposition of these names (and a Hellenistic name for the teacher of Israel is unusual, to say the least) in light of the history of Nicodemus’ faith would give hope of repentance to the Nicolaitans of Ephesus and Pergamum.
John 3:20 “he who does evil hates the light…lest his deeds be reproved”	Revelation 3:19 “as many as I love I reprove” 6	6 The reproof of Jesus is the evidence of His love (Rev 3:19). The teaching of this parallel reading constitutes a loving invitation to all those afraid of the light because of their evil deeds to come to Him nonetheless (John 3:20).
John 3:29 ”the friend of the bridegroom, whostands and hears him, rejoices greatly because of the bridegroom’s voice”	Revelation 3:20 ”Behold, I stand at the door…if anyone hears My voice…I will come in to him and dine with him” 7	7 The invitation to dine with Jesus is a reference to communion at the Lord’s Table. The suggestion in this parallel is that the Lord’s Supper is in fact an anticipation of the wedding supper of the Lamb (Rev 19:9). The Laodiceans are being invited into a celebration of love and intimacy by the Bridegroom of heaven at the bridal meal He hosts for them.
John 4:23 “the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth”	Revelation 4:9-10 “Whenever the four living creatures give glory and honor and thanks to Him who sits on the throne…the twenty-four elders fall down…and worship Him”
John 4:44 “For Jesus Himself testified that a prophet has no honor in his own country”	Revelation 4:11; 5:12-13 “You are worthy, O Lord, to receive…honor…Worthy is the Lamb who was slain to receive…honor…Blessing and honor…to the Lamb forever and ever”8	8 Jesus’ teaching to the Samaritan woman about true worship (John 4:23) is echoed by all of heaven being filled with worship (Rev 4:9-10). Similarly, Jesus’ observation that a prophet has no honor ‘among his own’ is contrasted with all of heaven ascribing Him honor (Rev. 4:11, 5:12-13). The heavenly and earthly scenes are full of ironic contrasts!
John 5:18 “He (Jesus)…was breaking theSabbath” (the seventh day)	Revelation 5:5 “the Lion of the tribe of Judah…has prevailed to open the scroll and to break its seven seals” 9	9 The boldness of Jesus on earth in asserting His right to work healing on the Sabbath provoked the charge that He was making Himself “equal with God” (John 5:18). The corresponding passage in the heavenly throne room depicts Jesus as equal with God, worthy to open the seven-sealed book, and boldly ‘taking’ it from the right hand of the Lord God sitting upon the throne (Rev 5:7). Jesus is thus in the posture of a co-regent, not a supplicant, as He approaches the throne of His Father.
John 5:22-23 “the Father has committed all judgment to the Son, that all should honor the Son just as they honor the Father”	Revelation 5:13 “And every creature…I heard saying: ‘Blessing and honor and glory and power be to Him who sits on the throne, and to the Lamb”
John 5:35 John the Baptist “was a burning…lamp”	Revelation 4:5 “seven lamps of fire burning…the seven spirits of God” 10	10 John the Baptist, of course, experienced the fullness (cf. “seven spirits of God”) of the Spirit even before his birth (cf. Luke 1:15).
John 6:7-9 ”Two hundred denarii worth of bread…five barley loaves”	Revelation 6:6 ”A quart of wheat for a denarius, and three quarts of barley for a denarius” 11	11 The apocalyptic horseman who brings famine to the earth is sent by Jesus to vindicate the justice of God against man’s rebellion (Rev 6:5). But the context of the parallel correspondence encourages the believer to remember that Jesus was mindful of the hunger of His people in the wilderness and that He is able to supply whatever they need.
John 6:15 ”when Jesus perceived that they were about to come and take Him by force to make Him king, He withdrew to the mountain by Himself”	Revelation 6:15 ”the kings…the great men…rich men… commanders…mighty men…hid themselves in the mountains” 12	12 Strikingly, Jesus fled the honor of man as much as the wicked will flee the wrath of God!
John 6:18, 27 ”And the sea was stirred…a great wind was blowing…for this one has God the Father sealed”	Revelation 7: 1-3 ”so that no wind should blow on the earth or on the sea…until we have sealed the servants of God” 13	13 The pattern of unique correspondences between John 6 and Revelation 6-7 reveals in both books that the people of God are delivered from the wind and the sea, i.e., from natural or elemental chaos. Their safety and security is the seal of God.
John 6:35 ”He who comes to Me shall not hunger, and he who believes in Me shall never thirst”	Revelation 7:16 ”they shall hunger no more, neither thirst anymore” 14	14 This correspondence sets forth a promise-fulfillment pattern. The promise pronounced upon earth is realized in heaven.
John 7:38 “rivers of living water will flow from him”	Revelation 7:17 He “will lead them to springs of the water of life”
John 8:21-22 “you will seek Me, and where I go you cannot come (i.e., you will not find Me); You will die in your sins…(they) said, ‘Will He kill Himself?’”	Revelation 9:6 “men will seek death, and will not find it; they will desire to die, and death will flee from them” 15	15 The religious leaders conjecture that Jesus intends to kill Himself (John 8:21-22). Ironically, their conjecture is paralleled with the inability of the wicked in judgment to find death (Rev 9:6). The wicked, who are dead in their sins, will suffer a torment that will not die. Once again, the irony is fully appreciated only by a companion reading of these two books.
John 9:25, 27 “Though I was blind, now I see…I told you (the Pharisees)…and you did not hear”	Revelation 9:20 The wicked are like their idols “which can neither see nor hear” 16	16 The Gospel describes the religious leaders who are blind to the Light of the World and deaf to the Word of God. The revelation of their true character is unveiled in the parallel reading. The religious leaders of the second temple are idol worshippers, and the temple of Jerusalem has become an idol sanctuary. John’s polemic against apostate Judaism expresses a shocking irony.
John 10:27 “My sheep hear My voice, and I know them, and they follow Me”	Revelation 10:4, 8, 9 “I heard a voice from heaven…Then the voice which I heard…spoke…and said, ‘Go…’ So I went…” 17	17 John’s immediate obedience is intended as an example of Jesus’ teaching about following Him.
John 11:14-15 “Lazarus is dead, and I rejoice for your sakes that I was not there that you might believe… So when Jesus came, he (Lazarus) had been in the tomb four days”	Revelation 11:9-10 “(they) will see their dead bodies(the two witnesses) for three and a half days, and not allow their dead bodies to be put into a tomb. And those who dwell on the earth will rejoice over them”
John 11:43-44 “with a loud voice He cried out, ‘Lazarus, come forth!’ And he who had died came out bound hand and foot”	Revelation 11:11-12”Now…the breath of God entered them (the witnesses), and they stood on their feet…and they heard a loud voice from heaven saying… ‘Come up here!’” 18	18 The resurrection of Lazarus in the Gospel becomes a powerful picture of the resurrection of the two witnesses in Revelation. The murderous hostility of the Jews against Lazarus (John 12:10-11) corresponds to the bestial opposition to the two witnesses of Revelation (Rev 11:7).
John 11:48 “if all men believe in Him…they will take away our (the religious leaders’)place”	Revelation 12:8 “and no place was found for them (those who follow the Dragon) in heaven” 19	19 In yet another shocking irony, the religious leaders are compared to the followers of the dragon. The religious leaders feared that they might lose their earthly sanctuary as a consequence of the wrath of Rome. But a far worse wrath awaited them — the wrath of God. And for their rejection of Jesus their place in the heavenly sanctuary was taken away. Their loss of “place” (Rev 12:8) contrasts with believers for whom Jesus is preparing a “place” (John 14:2).
John 12:13, 15, 19 ”The next day a great multitude…cried out, ‘Hosanna! Blessed is He who comes in the name of the Lord!’ The King of Israel!… ‘Behold, your King is coming’…The Pharisees therefore said… ‘Look, the world has gone after Him!’”	Revelation 12:10 ”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)20	20 The cry of the multitude at the triumphal entry is echoed by the cry of the multitude in heaven. Heaven and earth alike declare the kingdom authority of Jesus. The battle on earth against Jerusalem, described in the Gospel, is being simultaneously waged from heaven against Babylon, as depicted in Revelation. The correspondence between the two wicked cities, Babylon and Jerusalem, and the warfare of heaven against them, is a major thematic parallel between the Gospel and Revelation.
John 12:25 “He who loves his life will lose it”	Revelation 12:11 “they did not love their lives to death”
John 12:28-31 ”then a voice came from heaven…the people who heard…said it thundered. Others said an angel spoke… ‘Now the ruler of this world(Satan) will be cast out.’”	Revelation 12:9-10 ”and Satan, who deceives the whole world…was cast to the earth, and his angels…and I heard a loud voice in heaven… ‘Now has come salvation.’” “there were…thunderings” (11:19) 21	21 These verses constitute the literary axis of the Johannine books. The thunderous voices of the heavenly angels are heard on earth as the dragon is cast out of heaven to earth. This correspondence is like an open window between the Gospel and the Revelation through which those on earth are permitted to hear the war in heaven (Rev 12:7).
John 12:32 Jesus says: “And I, if I am lifted up from the earth, will draw all peoples to Myself”	Revelation 12:5 “She bore a male Child who was to rule all nations with a rod of iron. And her Child was caught up to God and His throne” 22	22 The cross foreshadows the victory of the ascension, when Jesus in His “lifted up” glory will draw all nations to Himself as a community of worshippers.
John 13:29 Judas, who controlled the purse, should “buy those things that we need” Judas challenges: “Why was this fragrant oil not sold…?” (12:5)	Revelation 13:17 The beast controls all who “buy and sell” 23	23 This parallel correspondence between Judas and the beast is reinforced by the juxtaposition of John 17:12 and Revelation 17:8, 11, set forth below.
John 14:6 ”I am the way, the truth, and the life”	Revelation 15:3, 7 ”just and true are Your ways…God who lives forever”
John 14:15 “If you love Me, you will keep My commandments”	Revelation 14:12 “Here is the perseverance of the saints who keep the commandments”
John 15:1-6 ”I am the Vine, you are the branches…If anyone does not abide in Me, he is thrown out as a branch and is dried up, and they gather them and throw them into the fire”	Revelation 14: 15, 18-19 ”the harvest of the earth wasdried up…and another angel who had authority over fire… called… ‘gather the clusters of the vine of the earth, for her grapes are fully ripe.’ And the angel thrust his sickle into the earth andgathered the vine…and threw it into the winepress” 24	24 This pattern of unique vocabulary indicates a thematic interdependence. The judgment in Revelation is upon the wild grapes, the apostate Israel (cf. Isa 5:7), namely, all those who do not “abide” in Jesus.
John 16:8 “He will judge of sin, righteousness, and judgment”	Revelation 16:7 “true and righteous are Your judgments”
John 16:33 “I (Jesus) have overcome the world”	Revelation 17:14 “the Lamb will overcome them”
John 17:12 Judas is “the son of perdition”	Revelation 17:8, 11 ”(the beast) will go to perdition”25	25 We have already seen the bestial character of Judas in John 12:5 and 13:29 in light of Revelation 13:17. This parallel is significant because of the unique occurrence of the word “perdition.”
John 17:24 “Father, I desire that they also, whom You have given Me…from the foundation of the world”	Revelation 17:8 “And those whose name had not been written in the book of life from the foundation of the world”
John 18:11 “the cup which My Father has given”	Revelation 18:6 the harlot Babylon has a “cup of abominations” (17:4)
John 18:38 “Pilate said to Him, ‘What is truth?’”	Revelation 19:11 “and He…was called ‘Faithful and True’” 26	26 Pilate’s question in the Gospel is answered in Revelation. The irony of Pilate’s question is astonishing when John the Seer, like Elisha for his servant, opens the heavens so that we might see the Lord of Glory, Faithful and True.
John 19:2 ”they clothed Him in a purple robe”	Revelation 18:16 the harlot Babylon “was clothed in purple” 27	27 In a striking juxtaposition, Jesus in his suffering is paralleled to the harlot Babylon. Both have a loathsome cup to drink, and both wear a purple robe. Moreover, Jesus suffers the indignity of false accusations of blasphemy (John 10:33) and fornication (John 8:41), crimes that John charges against the whore (Rev 17:2-3). Shocking as it may seem, it is clear that John’s portrait of Jesus in the Gospel has the Lord taking upon Himself the reproach of the whore of Babylon, as depicted in Revelation. Jesus’ suffering in the place of the whore suggests a truth no less wonderful for its being obvious: the Gospel is laying the foundation in the sufferings of Christ for the redemption of Revelation’s Babylonian whore!
John 19:5 “Jesus therefore came out wearing the crown of thorns and a purple robe…Behold, the Man!”	Revelation 19:11 “behold…He who was called Faithful and True…and on His head were many diadems, and His robe was dipped in blood” 28	28 Heaven and earth are full of shocking opposites! Pilate, the Roman judge, brings Jesus forth and invites all Jerusalem to behold the mockery of Christ’s royal claim. There He stands, crowned in thorns and arrayed in royal purple, and Pilate announces, “Behold, the Man!” The contrast in Revelation could not be more arresting. John invites us to “Behold the Faithful and True One!” crowned with kingly diadems and clothed in a robe dipped in blood. Revelation balances the ridicule of earth with the triumphant glory of heaven!
John 19:13 Pilate “sat upon the judgment seat” to “judge” (18:31)	Revelation 20:11-13 “I saw a great white throne, and He who sat upon it…judged every man” 29	29 Ironically, Pilate is himself being judged by heaven for his unjust judgment upon earth.
John 19:17-18 ”Golgotha, where they crucified Him (Jesus), one on either side and Jesus in the midst”	Revelation 22:2 ”in the midst of the street, on either side of the river was the tree of life”
John 19:19 “Pilate wrote a title…it was written, ‘JESUS OF NAZARETH. THE KING OF THE JEWS.’”	Revelation 19:16 “On His outer garment…a name was written, ‘KING OF KINGS AND LORD OF LORDS’” 30	30 Both of John’s books climax in the judgment of Jesus. Upon earth He is condemned by Pilate, who writes a title to mock His kingdom. But in heaven the Lord God vindicates the kingship of Jesus, writing Him a glorious name.
John 19:23 “when they crucified Jesus, they took His outer garments”	Revelation 19:16 “On his outer garment…a name was written, ‘KING OF KINGS’”
John 19:28, 30, 40, 42 “Jesus, knowing that all things were now finished…said, ‘It is finished!’…and they took the body of Jesus and bound it…and placed it in a tomb.”	Revelation 20:2, 3, 5 “He laid hold of the dragon…and bound him, and shut him in the abyss…that he should deceive the nations no more until the thousand years were finished…and the rest of the dead did not live again until the thousand years were finished” 31	31 The career of Satan counterfeits the earthly history of Jesus. Satan is bound and placed in the abyss just as Jesus was bound and placed in a tomb. Lest he deceive the nations (Rev 20:3, cf. Matt 27:63), Satan is sealed in the earth (Rev 20:3, cf. Matt 27:66). Afterward, Satan imitates the resurrection in being “released” from the abyss (Rev 20:3).
John 20:15 “Jesus said… ‘Woman, why are you weeping?’”	Revelation 21:4 “and He shall wipe away every tear from their eyes” 32	32 The Gospel concludes with a woman and Jesus in an earthly garden (John 20:15). Jesus tells Mary that He must ascend to His Father (John 20:17). Revelation concludes with the bride descending from the Father to be received by her Groom (Rev 21:9-10), coming to a heavenly garden with the river of crystal and the tree of life (Rev 22:1-2). The Gospel’s picture of the bride, corresponding to the bride of Revelation, is Mary Magdalene. Now the choice of this Mary to represent the bride is remarkable due to her reputation within the Christian community as the one from whom the Lord had cast out seven demons (Luke 8:2). Consequently, one who had known every form of demonic defilement (cf. Luke 11:26) is chosen by John to represent the bride of Jesus. When read thematically in parallel with Revelation, the redemption of Mary Magdalene is juxtaposed to the redemption of the whore of Babylon, who becomes the bride of Christ. Once again, the parallel maintains a perfect thematic equipoise with Revelation.
John 20:17 “Jesus said to her, ‘Do not hold to me yet, for I have not yet ascended to My Father…to My God and your God.’”	Revelation 21: 2 “Then I, John, saw the holy city, New Jerusalem, descending out of heaven from God, prepared as a bride adorned for her husband…” 33	33 The marriage imagery in the Gospel is an implicit Adam typology, with the Lord awakening in the garden tomb as a new Adam. His wounded side (John 19:34) having been healed, Jesus beholds Mary Magdalene, who has become the new Eve.
John 20:27 ”Be not unbelieving but believing”	Revelation 21:8 ”But the fearful and unbelieving”
John 21:15 “Feed my lambs”	Revelation 19:9 “the wedding supper of the Lamb” 34	34 The parallel is striking. The pastoral oversight of Peter is made emblematic of the wedding supper of the Lamb.
John 21:24 “this is the disciple who…wrote these things; and we know that his witness is true”	Revelation 21:5 “And He said to me, ‘Write, for these words are faithful and true” 35	35 These remarks constitute the seal of John as a faithful witness to all he has written.
John 21:25 “And there are many other things that Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that would be written.”	Revelation 22:18-19 “if anyone takes away from the words of the book of this prophecy, God shall take away his part…from the things which are written in this book.”

Chiastic Reversal

The Word and the Old/ New Creation

John – The Word and the Old Creation	Revelation – The Word and the New Creation	Notes
John 1:1 “In the beginning was the Word”	Revelation 22:13 “I am…the beginning and the end”
John 1:3 “all things were made by Him”	Revelation 21:5 “behold, I make all things new”
John 1:5, 9 “the light shines in darkness…He (Jesus) was the true light which gives light to every man”	Revelation 22:5 “there shall be no night there; they need no lamp nor light, for the Lord God gives them light” 2	2 It will be seen that the chiastic pattern comprehends several themes initiated in the beginning of the Gospel and concluded at the end of the Revelation. The darkness, which is the emblem of the power of chaos, is at war with the light in the opening of the Gospel (John 1:4-5). Only at the end of Revelation is the war finished, and the darkness at last is overtaken by the light (Rev 22:5).
John 1:14 “the Word became flesh, and tabernacled among us”	Revelation 21:3 “the tabernacle of God is among mankind and He will tabernacle among them” 3	3 The Gospel begins with the declaration that the Word became flesh and tabernacled among us (John 1:14), and Revelation concludes with the glorious announcement that in the consummation of all things God pitches His tabernacle forever among men (Rev 21:3).
John 1:17 “grace and truth came by Jesus Christ”	Revelation 22:21 “grace of our Lord Jesus Christ be with you”
John 1:28, 48 “these things took place…beyond the Jordan… ‘when you were under the fig tree, I saw you.’”	Revelation 22:1-2 “And he showed me the river of the water of life…and the tree of life”
John 1:29 “the Lamb of God who takes away the sin of the world”	Revelation 22:3 “there is no more curse; the throne of God and the Lamb is there” 4	4 The promise of John the Baptist at the river Jordan, that the Lamb of God would take away the sin of the world (John 1:29), is realized in the vision of John of Patmos, who sees the river of paradise flowing from the throne of God and the Lamb, with the curse of sin having been taken away (Rev 22:3).
John 1:32 “I beheld the Spirit descending out of heaven like a dove, and He remained upon Him (whom John identifies as the Bridegroom, 3: 29)”	Revelation 21:2 “And I saw the holy city, New Jerusalem, descending out of heaven from God, made ready as a bride adorned for her husband”
John 1:39, 46 Jesus says, “Come and see!” Philip, who hears, says, “Come and see!”	Revelation 22:17 “the Spirit and the bride say, ‘Come!’” and “let him who hears say, ‘Come!’” 5	5 It is noteworthy that the Gospel opens with a twofold invitation to “come” to Jesus. Revelation concludes with a similar twofold invitation to “come” to the Water of Life.
John 1:42 Peter, one of the apostles, is given a new name, “Cephas,” meaning “stone”	Revelation 21:14, 19 the New Jerusalem has twelve foundation “stones,” inscribed with the names of the apostles. 6	6 Peter’s promise in the Gospel that he would be a “stone” is serendipitously fulfilled in Revelation as he becomes a “precious stone!”
John 1:45, 49 “Behold, a true Israelite in whom there is no guile…You (Jesus) are the King of Israel”	Revelation 19:11, 16 “Behold,…One (Jesus) called Faithful and True… ‘King of Kings’”
John 1:51 ”you (pl.) shall see heaven opened and the angels of God ascending and descending upon the Son of Man”	Revelation 19:11 ”now I saw heaven opened and…He who…is called Faithful and True” The first “angel” shows “the beast ascending” (17:8). The last “angel” shows “the holy city descending” (21:10).7	7 The Gospel account of Nathanael, the true Israelite, recalls a fig tree (John 1:48), the tree whose leaves could not hide the knowledge of God in Genesis. Similarly, Revelation foretells a vision of the tree of life, whose leaves are for the healing of the nations who make up the city of God (Rev 22:2). Furthermore, the promise to Nathanael, that he should see the heaven opened and the angels of God ascending and descending upon the Son of Man (John 1:51) is never fulfilled in the Gospel. Only in Revelation does John see the heaven opened and angels ascending and descending around a vision of the Lord of Lords (Rev 17:8-21:10).

The Wedding In Cana and The Wedding of the Lamb

John – The Wedding in Cana	Revelation – The Wedding of the Lamb	Notes
John 2:2 “Jesus and His disciples were invited to the wedding”	Revelation 19:9 “Blessed are those who are invited to the wedding” 8	8 The beginning of the Gospel and the ending of the Revelation are filled with wedding imagery. The wedding of Cana in the Gospel sustains many literary connections with the wedding of the Lamb in Revelation. John the Baptist describes Jesus as a Bridegroom in the Gospel’s beginning. But there is no description of the bride in the Gospel. John the Evangelist describes the bride of the Lamb at the end of Revelation. But there is no description of the Bridegroom in Revelation. The two books of John, like a husband and wife, require each other to be complete.
John 2:3 Jesus makes wine. “When they ran out of wine, the mother of Jesus said to Him, ‘They have no wine.’”	Revelation 19:15 Jesus makes wine. “He treads the winepress of the wine of the rage of the wrath of Almighty God.” 9	9 According to the wedding custom, the bridegroom should set forth first the good wine, and only afterward, when the guests are drunk, is the worse wine served (2:10). When the wedding of Cana (John 2:1) is read in light of the wedding of the Lamb (Rev 19:7), it is clear that Jesus observes the wedding custom respecting the order of wine service. Jesus makes wine for both weddings. As the steward of Cana testified, the first wine Jesus serves in the Gospel is “good” (John 2:10). But afterward in Revelation, when the whore and her followers are “drunk,” (Rev 2, 6), He serves them the wine of the wrath of Almighty God (Rev 19:15).
John 2:4 “My hour has not yet come.” 10	Revelation 18:8, 10 “For in one day her plagues will come…in one hour your judgment has come.”	10 The prophetic character of the wedding in Cana is suggested by Jesus’ words. The hour of which He speaks (cf. John 12:23) is the hour of His passion and death, when he will provide the wine of His blood for His bride. That hour prepares the way for and anticipates the messianic banquet of Revelation 19:9 (cf. Isa 25:6-8).
John 2:4, 7, 10 ” ‘Woman, what do I have to do with you?…Fill the waterpots with water‘…they have become drunk with the worse wine”	Revelation 17:1-2, 4, 6 ”and the woman (who sat on many waters)…had in her hand a golden cup filled with abominations…they have drunk the wine of her fornication…the woman (was) drunk with the blood of the saints”
John 3:29 ”he (John the Baptist) rejoices because he hears the voice of the Bridegroom” who is the one who “has the bride.” 11	Revelation 18:23 “the voice of the bridegroom and the bride is heard no longer,” “let us rejoice…for the wedding of the Lamb has come” 12	11 The proclamation of John the Baptist, of course, is not part of the account of the wedding of Cana. However, it is related to John 2:1-11 both thematically and by a pattern of inclusions. Both passages concern the wedding theme. Both describe Jewish purification custom (2:6 and 3:25). Finally, both employ the same Greek root word to describe the inferior (2:10) wine that follows the better, and the decrease (3:30) of John before the increase of Jesus. 12 Babylon is the city where the “light of a lamp will not shine in you any longer, and voice of the bridegroom and the bride is heard no longer” (Rev 18:23). The voice of the bridegroom, read chiastically with the Gospel, is the voice of Jesus (John 3:29). The friend of the Bridegroom is the prophet John the Baptist, who is described as a “bright and shining light” in which Jerusalem rejoiced for a season (John 5:35). Babylon is the city in which is found the blood of the prophets (Rev 18:24), and the city which silenced the voice of the Bridegroom (cf. Rev 11:8, 18:23). The conclusion is unmistakable that the Jerusalem of the second temple, the archetypical city of chaos, which is spiritually Egypt and Sodom (Rev 11:8), is likewise the “Great Babylon” of Revelation. In this light it is instructive that Jerusalem under Pontius Pilate was a “babel” of three languages, Hebrew, Latin, and Greek (John 19:20). Similarly, the Babylon of Revelation is divided into three parts (Rev 16:19). The theme of Jerusalem under the figure of “Babylon” will be well developed as the argument proceeds.

Divine Wrath Poured Out in the Earthly And Heavenly Temple

John – Divine Wrath Poured Out in the Earthly Temple	Revelation – Divine Wrath Poured Out in the Heavenly Temple	Notes
John 2:15 Jesus “poured out” the coins of the moneychangers, and “drove them all out of the temple”	Revelation 16:1-4, 6, 8, 10, 12, 17 Angels from the heavenly temple “pour out” the bowls of divine wrath. “no one was able to enter the temple” (15:8)
John 2:16 “make not My Father’s house a house of merchandise.”	Revelation 18:3, 11,15 “the merchants of the earth…the great men…shall stand afar off for the fear of her (Babylon’s) torment” 13	13 The love of merchandise is the connecting link between the second temple and Great Babylon (John 2:16 and Rev 18:3,11,15). The prophet Zechariah anticipated the day when the merchant (BH “Canaanite”) would no longer be in the house of God. The Lord’s accusation regarding “merchandise” in the temple constitutes the charge that the second temple was in truth a “Canaanite” sanctuary, a point that figures prominently in the theology of John’s Gospel.
John 2:17 “zeal for Your house has consumed Me.”	Revelation 20:9 “fire came down from God…and consumed them”
John 2:18 “The Jews said, ‘What sign do You show us that You do these things?’”	Revelation 15:1 Angels from the heavenly temple pour out wrath upon Babylon: “And I saw another great sign in heaven”
John 2:19, 21 “’Destroy this temple…’ He (Jesus) was speaking of the temple of His body.”	Revelation 21:22 “And I saw no temple in it…for the Lamb is its temple.”

Out of the Darkness and The City of Light

John – Out of the Darkness	Revelation – The City of Light	Notes
John 3:2 “this man (Nicodemus) came to him (from Jerusalem) by night”	Revelation 21:23-25 “and the city (New Jerusalem) has no need of the sun or the moon…its lamp is the Lamb…for there is no night there.” 14	14 Nicodemus is characterized in the Gospel as the one coming out of the night of the Old Jerusalem (3:2, 19:39) to Jesus, the Light of the World (8:12). Judas, on the other hand, leaves the Light to return to the darkness of Old Jerusalem (13:30). Revelation gives the sharply contrasting picture. There is no night in the New Jerusalem, the city of light, because the Lamb is its light (21:23-25).
John 3:5 “Can a man enter a second time into his mother’s womb and be born? (i.e. second birth)”	Revelation 20:6 “holy is the one who has a part in the first resurrection; over these the second death has no power.”
John 3:13, 29 “He who descended out of heaven, even the Son of Man…the Bridegroom”	Revelation 21:2 “I saw …New Jerusalem, descending out of heaven from God, made ready as a bride” 15	15 The themes developed in these sections are the chief themes of the creation account in Genesis, continuing the pattern that the evangelist began by opening his Gospel “in the beginning” (1:1, cf. Gen 1:1) and by concluding his Revelation with a “new creation” (21:1). This section speaks of darkness and light (John 3:1, Rev 21:25), a Bridegroom and a bride (John 3:29, Rev 21:9), and a serpent of enmity (John 3:14, Rev 20:20:2).
John 3:14 “And as Moses lifted up the serpent…”	Revelation 20:2 “And he laid hold of the dragon, the serpent of old…and threw him into the abyss”
John 3:17-21 “that the world through Him might be saved…light has come into the world, and men loved darkness rather than light because their deeds were evil…but he who practices the truth comes to the light”	Revelation 21:25-27 “the nations of those who are saved shall walk in its (New Jerusalem’s)light…its gates shall not be shut by day, and there shall be no night there…and nothing unclean, and no one who practices… lying…shall ever come into it”
John 3:24 “for John (the Baptist) had not yet been cast into prison”	Revelation 20:3-4, 7 “and he cast him into the abyss…and I saw the souls of those who had been beheaded because of the testimony of Jesus…Satan will be released from his prison”
John 3:36 “he who does not obey the Son…the wrath of God abides on him”	Revelation 19:15 “He will rule them with a rod of iron…the wrath of God Almighty.”

The Samaritan Woman And The Whore of Babylon

John – The Samaritan Woman	Revelation – The Whore of Babylon	Notes
John 4:7 The Samaritan woman, who has come “to draw water” says, “I have no husband” (4:17)	Revelation 17:1 The Babylonian harlot, who sits upon “the waters,” says, “I am not a widow”(18:7) 16	16 The boastful claim of the whore of Babylon that she is not a widow and will never see mourning (Rev 18:7) is an allusion drawn from the destruction of the first temple of Jerusalem depicted in Lamentations (1:1). John uses devastating irony to portray the coming destruction of the “Babylonian” second temple using the dramatic colors of the destruction of the first temple of Jerusalem by the Babylonians. At the close of Jeremiah, the prophet foresaw the fall of Babylon for all the rapaciousness of her destruction of Jerusalem (51:49). But John identifies the true Babylon as the Jerusalem of the second temple, the city whose sins, like Babel’s ancient tower of rebellion, were piled up to heaven (Rev 18:5, cf. Gen 11:4). The pattern is complete. In his Lamentations, Jeremiah described the ruins of Jerusalem as desolate as a “widow,” she who had been great “among the nations” (Lam 1:1). The nations had dealt treacherously with her, despising her because they had “seen her nakedness” (Lam 1:8). Jerusalem had “fallen,” and so had lost all the “precious things” of her temple (Lam 1:10). In Revelation, once the Babylonian character of the second temple is revealed, the judgment of Babylon the Great is seen to be in fact the judgment of second temple Jerusalem. John borrows Jeremiah’s description of the ruin of the first temple to predict the character of the destruction of the second. Revelation’s Babylon denies that she is a “widow or will ever see mourning” (Rev 18:7). That is, the second temple boasts that she will never suffer the fate of the first temple. But John foresees the day of divine wrath when the “nations,” who had been familiar with her, will despise her, having “seen her nakedness” (Rev 17:16, 18:9). Thus Great Babylon will “fall” (Rev 18:2). And they will mourn the loss of all her “precious things” (Rev 18:11-18). Just as the destruction of the first temple was incomparable for sorrow (Lam 1:12), so the ruin of the second temple for sorrow will be incomparable (Rev 18:18). Just as the abominable practices of the religious leaders of the first temple brought about its destruction (Ezek 8), so the abominations of the religious leaders of the second temple will require a like judgment.
John 4:18 Jesus describes the Samaritan woman’s old life in the city: “you have had five husbands, and the one you now haveis not your husband” “(Jesus) remained there two days” (4:40)	Revelation 17:10 The angel describes the life of the Babylonian harlot in the city: “five (kings) have fallen, and one is, the other has not yet come; when he (the seventh) comes, he shall remain a little while” 17	17 The Samaritan woman’s past bears a striking resemblance to the whore of Babylon!
John 4:21 “neither on this mountain, nor in Jerusalem”	Revelation 16:20 “and the mountains were not found”
John 4:27 ”His disciples…marveled that he spoke with a woman”	Revelation 17:6 John the disciple writes, “And when I saw the woman…I marveled”

The Samaritan Woman And The Bride of Christ

John The Samaritan Woman	Revelation – The Bride of Christ 18	Notes
John 4:29-30 The Samaritan woman calls for the people to ” ‘Come’…(and) they came out of the city”	Revelation 18:4 A voice from heaven calls: “Come out of her (the city of the harlot), My people”	18 There is masterful artistry at work in the selection of a Samaritan woman to symbolize the New Jerusalem. The heavenly Jerusalem is one city, but it is composed of two peoples, Jew and Gentile. It is built on the foundations of the twelve apostles to the nations, but its gates are named for the twelve sons of Israel (Rev 21:12-14). Its inhabitants include thousands upon thousands “from every tribe of the sons of Israel” and a “great multitude, which no one could count, from every nation and all tribes and peoples and tongues” (Rev 7:4, 9). Just like the New Jerusalem, the Samaritan is one woman, but she is part Jew and part Gentile. The Samaritans were Jews who had intermingled with their Gentile neighbors. Thus, the Samaritan woman traced her ancestry back to Jacob, like the Jews, but she was also related by blood to the nations.
John 4:10, 28-29 “I would have given you living water…So the woman left her waterpot, and went into the city, and said to the men, ‘Come…’”	Revelation 22:17 “And the Spirit and the bride say, ‘Come…’ And let the one who thirsts come…let the one who will take the water of life without cost.”

The Old Jerusalem and The Great Babylon

John – The Old Jerusalem	Revelation – The Great Babylon	Notes
John 5:2-4 “now there is in Jerusalem…a pool with five porticoes. In these lay a multitude of those who were sick, blind, lame, and withered…for an angel descended at certain seasons and stirred the waters…”	Revelation 18:1-2 “I saw another angel descending from heaven…fallen is Babylon the Great. She has become a dwelling place of demons and a prison place of every unclean spirit” “and a strong angel took a stone…and threw it into the sea” (18:21) 19	19 In both the Gospel and Revelation an angel descends from heaven and waters of earth are “troubled.” The multitude of the sick gathered at the pool of Bethesda is compared to Babylon as a dwelling place of every unclean spirit! The collection of the infirm near the precincts of the second temple brings to mind the bias of the Law of Moses against the infirm or the unclean having entry into the sanctuary (cf. Deut 23:1, Lev 21:21-23). The instruction of the Mosaic Law required that the second temple be preserved from defilement (Lev 21:23). The nature of the true Temple, however, is such that the Lord Christ heals the infirm and cleanses the defiled. The Gospel account of the healing of the woman with the issue of blood, who was both infirm and unclean, illustrates the better nature of the true Temple of Jesus’ body, which cannot be defiled (Luke 8:43-48). The same point is exemplified in the account of the healing of the paralytic man in John 5:2-9.
John 5:27 The Father “has given Him (Jesus) authority to execute judgment also, because He is the Son of Man.”	Revelation 19:11 “in righteousness He (Jesus) judges and makes war”
John 5:35 ”He (John the Baptist) was the burning and shining lamp, and you (Jerusalem) were willing for a time to rejoice in his light”	Revelation 18:23 ”The light of the a lamp shall not shine in you (Babylon) anymore”
John 5:44 “you (the Jews of the temple) receive glory from one another”	Revelation 18:7 “she (the harlot) glorified herself”

From Shadows To To Reality

John – From Shadows	Revelation – To Reality	Notes
John 6:3,10 ”And Jesus went up on the mountain, and there he sat with His disciples…in number about five thousand”	Revelation 14:1 ”I looked, and behold, a Lamb standing on Mount Zion, and with him one hundred and forty-four thousand”
John 6:19 ”when they had rowed about twenty-five or thirty furlongs, they saw Jesus walking on the sea”	Revelation 14:20; 15:2 ”one thousand six hundred furlongs…I saw…the ones who overcame the beast standing on the sea”
John 7:12, 47 Some complain concerning Jesus: “He deceives the multitude.” The Pharisees challenge the officers: “Are you deceived also?”	Revelation 13:14 The beast “deceives those who dwell on the earth” 20	20 The religious leaders of the second temple charge Jesus with deceit (John 7:12, 47), while John attributes the true deceit to the beast (Rev 13:14). Deceit is the characteristic of the beast in Revelation, and the charge of the religious leaders against Jesus in the Gospel (7:12, 47). The basis of the beast’s deceit is that he had been “resurrected,” that is, he is “the beast who had the wound of the sword and has come to life” (Rev 13:14). The boast of the beast is in truth the claim of Jesus (“I was dead, and behold, I am alive forevermore” Rev 1:18). We have seen the significance of the temple theology in John’s writings. The allegation that Jerusalem is spiritual Babylon colors the second temple with Daniel’s bestial imagery. The description of the beast, that he had been dead and was now alive forevermore, is thus a clue to his identification when seen in the light of temple theology. In fact, the temple of Israel had been destroyed and thus the second temple represented a kind of resurrection (implicit is the claim that the temple would endure forevermore, cf. Matt 24:1-3). The destruction of the second temple, by this logic, will be the destruction of the beast. It will be the final exposé of draconic deceit.

The Accuser Cast Out of the Earthly and Heavenly Temple

John	Revelation	Notes
John – The Accusers Cast Out of the Earthly Temple	Revelation – The Accuser Cast Out of the Heavenly Temple
John 8:3 “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…’” 21	Revelation 12:4 “And the dragon stood before the woman…so that he might devour…” 22	21 There is an ancient and widely diversified history of the excision of the account of the woman taken in adultery from manuscripts of the Gospel of John. The issue of Jesus’ allegedly negligent attitude toward the requirements of the Mosaic law (John 8:5) as well as His refusal to condemn a notorious adulteress (John 8:11) may account for the challenge this passage presented to the church, reflected in the confusion of the manuscripts. Nonetheless, the pattern of concentric correspondence provides strong attestation for the passage, both respecting its authenticity and the accuracy of its placement within the Gospel context. 22 The scene in the second earthly temple depicts the scribes and Pharisees seeking to destroy the adulterous woman as a way to accuse, and thus destroy, Jesus (8:6). The accusers wait to cast stones at her (8:7), wanting to stone Jesus as well (cf. 10:31). In heaven, the dragon stands before a woman in labor, hoping to devour her Child (Rev 12:4). The conflict leads to war in heaven, and the dragon-accuser is cast out of the heavenly sanctuary (Rev 12:7-12)
John 8:6-7, 10 “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?’”	Revelation 12:4, 8,10 “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”23	23 In the dramatic account of the Gospel, before Jesus forgives a flagrantly immoral woman (8:11), He first confronts her accusers, whom He shows to be morally incompetent to charge an adulteress. As a result, the accusers leave the temple precincts (8:9). The exit of the scribes and Pharisees from the temple because they could not “cast the first stone” constitutes their implicit acknowledgment of their own “adulteries.” Their exit constitutes a second “temple cleansing” (John 8:9), and corresponds to the accusers who are cast out of the heavenly sanctuary (Rev 12:8-12).
John 11:48 “if all men believe in Him…they will take away our (the religious leaders of the temple)place”	Revelation 12:8 “and no place was found for them (those who follow the Dragon) in heaven” 24	24 The religious leaders, who were so zealous of protecting their place in the second temple (John 11:48), are associated with the followers of the dragon, for whom no place was found in the heavenly sanctuary (Rev 12:8). The significance of the “place” as a sanctuary is later suggested in the chiastic correspondence of John 14:1 (“I go to prepare a place for you”) and Revelation 12:6 (“And the woman fled into the wilderness, where she has a place prepared for her by God”).

The War of Light and Darkness in Earth Heaven

John – The War of Light and Darkness on Earth	Revelation – The War of Light and Darkness in Heaven	Notes
John 8:32, 34-36 “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.”	Revelation 13:16 “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”
John 8:41 “And they (the religious leaders of the temple) said to Him, ‘We were not born of fornication’”	Revelation 14:8 “she (the whore of Babylon) has made all nations drink of the wine of the wrath of her fornication” 25	25 The charge of the Jewish leaders that Jesus had been begotten of fornication (John 8:41) suggests the nature of the quarrel between the two temples. Revelation responds to the moral characterization, identifying the temple as the site of the true fornication (Rev 14:8).
John 8:44 “the devil…speaks a lie…for he is a liar”	Revelation 12:9 “the devil…deceives the whole world.” 26	26 The Lord charges that the devil had begotten the religious leaders, which accounts for their deceit (John 8:44), a charge bolstered by the deceitful operation of the devil as depicted in the visions of John (Rev 12:9).
John 9:16 “How can a Man (Jesus) who is a sinner do such signs?”	Revelation 13:13 And he (the beast) performs great signs”
John 10:19 “There was a division among the Jews…many of them saying, ‘He has ademon…’ Others said, ‘These are not the words of one who has a demon.’”	Revelation 12:7 “And war broke out in heaven: Michael and his angels fought with the dragon; and the dragon and his angels fought…”
John 11:53 “From that day on they (the religious leaders of the temple) plotted to kill him (Lazarus).”	Revelation 11:7 “When they finish their testimony, the beast…will kill them (the two witnesses).”27	27 The plot of the religious leaders to kill Lazarus is paralleled with the beast’s war against the light of God in the killing of the two witnesses. The identification of the two witnesses relates to their claim to give light as lampstands (Rev 11:4). In the Gospel both John the Baptist and Jesus are called lights (John 5:35 and 8:12), and both are called witnesses (John 5:33-36), a word which is the fundamental characterization of the witnesses of Revelation (Rev 11:3). Moreover, the two witnesses of Revelation are associated with the power of Elijah and Moses (Rev 11:6). John is questioned by the Jews as to whether he is Elijah (John 1:21), while Jesus is asked to do the works of Moses (John 6:30-31). But the Jerusalem of the second temple refuses their witness and extinguishes their light.
John 12:28-29 “a voice came from heaven…Therefore the people who stood by and heard it said that it had thundered”	Revelation 10:3-4 “seven thunders uttered their voices…I heard a voice from heaven”

Communion on Earth and Heaven

John – Communion on Earth	Revelation – Communion in Heaven	Notes
John 13:26-27 “So when he had dipped the morsel, He took and gave it to Judas…and after the morsel, Satan then entered into him”	Revelation 10:9-10 “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.’
John 14:1-2 “Let not your heart be troubled…in My Father’s house are many dwelling places”	Revelation 7:15,17 “He shall spread His tabernacle upon them…and God shall wipe every tear from their eyes.”
John 15:6 “they will gather the dried branches, and cast them into the fire, and they will be burned up.”	Revelation 8:7 “and a third of the trees were burned up”

John – The Grace to Persevere	Revelation – The Reward of Perseverance	Notes
John 16:13 Jesus will send “the Spirit of truth (who) will guide you into all truth”	Revelation 7:17 ”the Lamb…will guide them to springs of living water”
John 16:20,28,33 “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.”	Revelation 5:4,5,7 “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)”
John 16:21, 33 “when she has given birth, she no longer remembers the tribulation…in the world you will have tribulation”	Revelation 7:14 “These (the redeemed) are the ones who have come out of great tribulation”

The Prayer of the Savior on Earth and Heaven

John – The Prayer of the Savior on Earth	Revelation – The Prayer of the Saints in Heaven	Notes
John 17:12 “I have kept them…whom You have given Me…and not one of them perished…”	Revelation 6:11 “they were told they should rest a while, until the number of their fellow servants…should be completed.”
John 17:17-19 “Sanctify them in the truth. Your word is truth.”	Revelation 6:11 “How long, O Lord, holy and true…?”28	28 Ironically, it appears that the saints in heaven require the truth of the word of God for their sanctification, even as do those upon earth.

The Worship of God

John – The Arrest of God	Revelation – The Worship of God
John 18:3,6 “Then the cohort…came with lanterns and torches…when He said, ‘I am,’ they drew back and fell to the ground.	Revelation 4:5-6, 10 “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” 29	29 The encounter of Jesus with the Roman cohort is noteworthy for the emphasis John places upon Christ’s deity. Jesus identifies Himself to the band of about four hundred soldiers by using the theologically significant “I am” formula (John 18:5-6). This statement constitutes Jesus’ claim of deity, a point made clear by the fact that the entire band of four hundred falls backward and down to the ground in response (John 18:6). The irony of the encounter is clear. The four hundred soldiers are arresting God – the very One before whom, in another venue, the twenty-four elders fall down as a token of worship (Rev 4:10).
John 18:25,27 “Peter denied it and said, “I am not.’”	Revelation 3:8 “You have kept My word, and have not denied My name.”
John 18:37 “for this cause I (Jesus) have come into the world, that I should bear witness to the truth”	Revelation 3:14 “These things says the Amen, the faithful and True Witness.”

Suffering Before Glory

John – Suffering Before Glory	Revelation – Suffering Before Glory	Notes
John 18:20 “I spoke openly to the world. I always taught in synagogues and in the temple”	Revelation 3:9 “those of the synagogue of Satan, who say they are Jews and are not”
John 18:37 “for this cause I have come into the world, that I should bear witness to the truth”	Revelation 3:14 “These things says the Amen, the faithful and true witness”
John 19:2 “they clothed him in a purple garment”	Revelation 3:5 The overcomer “shall be clothed in white garments”
John 19:2, 5 “the soldiers twisted a crown of thorns…Then Jesus came out wearing the crown of thorns”	Revelation 2:10 “Be faithful unto death, and I will give you the crown of life”
John 19:18 “they crucified Him with two other men…and Jesus in the midst.”	Revelation 2:1 “the One who walks in the midst of the seven lampstands”
John 19:21-22 “The Jews said to Pilate, ‘Do not write…Pilate answered, “What I have written, I have written.”	Revelation 3:5 “I (Jesus) will not erase his name from the book of life.”
John 19:29, 30, 36 ”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”	Revelation 2:26-27 “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”
John 19:37 ”they will see Him whom they pierced”	Revelation 1:7 “they who pierced Him will see Him”

Recognizing the Risen Lord

John – Recognizing the Risen Lord	Revelation – Recognizing the Risen Lord	Note
John 20:1 “And on the first day of the week, Mary Magdalene came…”	Revelation 1:10 “And I (John) was in the Spirit on the Lord’s day…”
John 20:6-7 “Simon Peter…saw…the face cloth, which had been on His head…”	Revelation 1:14 “His head and His hair were white like wool”
John 20:9 “For as yet they did not understand the Scripture that He must rise again from the dead.”	Revelation 1:18 “I (Jesus) was dead, and behold, I am alive forevermore.”
John 20:14 “she (Mary Magdalene) turned around, and behold, Jesus…”	Revelation 1:12-13 “I (John) turned to see…and having turned I saw…One like the Son of Man”
John 20:19 “when the doors were shut…Jesus came and stood in their midst”	Revelation 3:7-8 “The One having the key of David, who opens and no one can shut…I have given you an open door.”
John 20:22 “He (Jesus) breathed on them, and said, ‘Receive the Holy Spirit’”	Revelation 2:7,11,17,29,3:6,13,22 “He who has an ear, let him hear what the Spirit says to the churches.”

Jesus Calling Out to His Disciples Across the Waters

John	Revelation	Notes
John 21:2, 4-6 Jesus calls out to “Simon Peter, Thomas… Nathanael…the sons of Zebedee, and two other disciples” (seven disciples) from the shore across the waters. 30	Revelation 1:9-11 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. 31	30 The Gospel account describes seven discouraged disciples (five are named along with “two others”), including and led by Peter. Filled with doubt and wracked by denial, they abandon their calling to be followers of Jesus and return to their prior calling as fishermen (21:3). In all of this they largely represent the spiritual challenges of the seven churches of Asia, also suffering doubt and denial (2:1-3:22). 31 Just as Jesus appears on the shore of the sea of Galilee, calling out across the waters to seven of His disciples and inviting them to return to their first love (John 21:15), even so Jesus appears to His disciple John on Patmos, addressing an appeal to seven of His churches across the waters, and likewise inviting them to return to the love they had at first (Rev 2:4).
John 21:4 “But when the morning had come, Jesus stood upon the shore, but the disciples did not know that it was Jesus.”	Revelation 3:3 To Sardis: “if you do not watch, I will come to you …and you will not know what hour I will come upon you.”
John 21:7 “Simon Peter…girded himself, for he was naked.”	Revelation 3:18 To Laodicea: “clothe yourself, lest the shame of your nakedness be revealed”
John 21:13 “Jesus…took bread and gave it to them”	Revelation 2:7 To Ephesus: “To him who overcomes I (Jesus) will give to eat from the tree of life”
John 21:14 “This is now the third time Jesus showed Himself to His disciples.”	Revelation 1:4 “Grace…and peace from Him who is and who was and who is to come.”
John 21:15 Jesus asks Peter, “Do you love Me?”	Revelation 2:4 To Ephesus: “you have left your first love”
John 21:17 Peter says, “Lord, You know all things; You know that I love You.”	Revelation 2:19 To Thyatira: “I (Jesus) know your deeds, and your love…”
John 21:19 Jesus tells Peter “by what death he would glorify God”	Revelation 2:10 To Smyrna: “be faithful unto death, and I will give you a crown”

The Word and the Testimony

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