When one has their spiritual eyes attuned while reading the books of John and Revelation, one will notice a very peculiar pattern and similarity of design that emerges.  It becomes obvious to the spiritually attuned and observant believer that the Holy Spirit led John the apostle to follow the same literary design in writing both his Gospel (the book of John) and the book of Revelation.  Though neither book originally had chapter divisions, both books follow an outline of subject matter which may have aided theologians, in later years, to divide the books into chapters.  Both the Gospel of John and Revelation follow an identical outline for the chapters – the seven lights in chapter 1 of both books; the Antichrist in chapter 6 of both books; the resurrections in chapter 11 of both books; a remarkable view of Christ in chapter 19 of both books.  The same pattern emerges with each and every chapter of both books.  This article will cover the similarities in every chapter and show elements of design that appear in consecutive order – the order that later became the same chapter in each book.  Knowingly or not, John duplicated the design as he composed both books. In John’s Gospel (book of John), we are told about the first advent of Christ.  In the book of Revelation, we are told about his future second advent.  Together, both books reveal the God-man, his mission, ministry and final victory over evil.  One book is really not complete without the other.  To say the least, both books confirm one another.  There is no doubt that the same person who wrote the book of John also wrote the book of Revelation.  In the last chapter of John, Christ tells Peter how he (Peter) is going to die.  Peter asks if a similar fate is scheduled for John, to which Christ replies … “If I will that he tarry till I come, what is that to thee? follow thou me” (John 21:22).  Amazingly, Christ was actually giving Peter a clue to the final work of John.  Indeed, John was to live until he could see and write about the second advent (second coming) of Christ.  This happened when John was exiled on the Island of Patmos by the Roman government, and there, received a first-hand vision from the resurrected Christ himself in Heaven.  In fact, evidence would suggest that John was actually transported to the future physically and saw what was to come in the end times Tribulation period.  The very number of the verse (John 21:22) should give us a clue as to what Christ meant.  It is verse 22, the exact number of chapters in Revelation – a step beyond the 21 chapters in the book of John.  As we compare each chapter in the book of John with it’s corresponding chapter in the book of Revelation, we will notice that the Holy Spirit led John to use the same framework of design.  Somewhere in each chapter, John will mention the same object or theme used in the other book.  For example, in chapter one of each book, John uses the seven lights of the menorah.  In each case, a spiritual illumination is commencing.  In the book of John, we are enlightened about the first coming of Christ.  In the book of Revelation, we are lightened about his second coming … his promised return.


In both opening chapters, John displays a menorah design.  We are all familiar with the seven-lamp menorah in Revelation 1, but John also used seven “lights” in the opening chapter of his Gospel (book of John):

“In him was life; and the life was the light of men.  And the light shineth in darkness; and the darkness comprehended it not.  There was a man sent from God, whose name was John.  The same came for a witness, to bear witness of the Light, that all men through him might believe.  He was not that Light, but was sent to bear witness of that Light.  That was the true Light, which lighteth every man that cometh into the world” (John 1:4-9).

The first chapter of Revelation also demonstrates seven lights – the menorah:

And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;  And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.  His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.  And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength” (Revelation 1:12-16).

John used the lights of the menorah in the opening chapters of both books – his Gospel and Revelation.  This can be no coincidence.  Such duplication of design continues to occur chapter after chapter.

The Word – Alpha and Omega Also in Chapter One

Another duplication of design can also be seen in chapter one of both books.  In John’s Gospel, Jesus is introduced as the “Word” of God …

“In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1).

In the opening chapter of Revelation, John informs us that he was incarcerated on the island of Patmos for teaching about this “word” …

“I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ” (Revelation 1:9).

In the following verses, Jesus calls himself the entire alphabet from which the “word” is derived – Alpha and Omega.”  The terminology may be different, but the underlying concept is the same …

“Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea” (Revelation 1:11).

This is only the beginning.  The Holy Spirit impressed John to use this duplication of

In John chapter 1, we see the mention of seven lights.  In Revelation chapter 1, we see seven lights – the menorah – demonstrating a divine fingerprint in the structure of these two books.

design throughout his Gospel (book of John) and in the book of Revelation.  These duplications may not carry the main theme of each chapter, but at least show us that John is the undisputed author of both works.  It has the mark of the Holy Spirit imprinted upon it’s incredible, supernatural design.  It is highly unlikely that John even knew of this design as he was composing both books, but it is just like God to have it this way in order to put his stamp of divine authorship on both of these books, and upon biblical scripture itself.



In John chapter two, Christ attends a wedding and later cleanses the Temple.  These two themes are also evident in the letters to the seven churches.  Each letter in Revelation 2-3 specifies certain problems associated with the various eras of Church history.  In the end, the bride of Christ will have made herself ready, as John reports …

“And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth” (Revelation 19:6).

First, take a brief look at chapter two in John’s Gospel …

And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: And both Jesus was called, and his disciples, to the marriage” (John 2:1-2).

Now, observe Christ and his bride at the onset of this dispensation …

“Unto the angel of the church of Ephesus write … I have somewhat against thee, because thou hast left thy first love (Revelation 2:1,4).

You can see that the bride left her “first love.”  Christ’s method of cleansing the Temple continues through each of the seven letters.  Now, note this theme in John’s Gospel …

And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise.  And his disciples remembered that it was written, The zeal of thine house hath eaten me up” (John 2:15-17).

This example of cleansing the Temple is related to the various subjects addressed in the seven letters to the seven churches.  Observe Christ’s stern message to Pergamos …

“And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works, and where thou dwellest, even where Satan’s seat is … Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth” (Revelation 2:12,13,16).

When Christ came the first time, he used a whip.  When he returns, he may use a sword, but the subject is still the same.  He intends to rid the earth of evil.


In John’s third chapter, the apostle introduces the main purpose of the church – to receive and preach the Gospel.  This message is given to Nicodemus, a prominent minister in the Jewish congregation.  He is told that a spiritual birth is required for mankind to obtain eternal life …

There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.  Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God” (John 3:1-3).

John continues this theme in the third chapter of Revelation.  Note that each letter is addressed to the prominent minister (the Nicodemus) in each congregation.  The church at Philadelphia represents the Gospel-preaching era of missions.  It is the church of the open door – an excellent example of the Gospel promoted in John’s third chapter …

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.  Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee” (Revelation 3:7-9).

Another theme taught in John 3 is the work of the Holy Spirit.  Jesus speaks about this special ministry to Nicodemus …

That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.  Marvel not that I said unto thee, Ye must be born again.  The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit(John 3:6-8).

John continues to use this theme in Revelation two and three.  Notice the use of the Spirit theme in the letter to Sardis …

“And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead” (Revelation 3:1).

At the conclusion of each letter, John emphasizes the work of the Holy Spirit

“He that hath an ear, let him hear what the Spirit saith unto the churches” (Revelation 2:29).

Receiving and preaching the Gospel is the main purpose of Jesus’ message to Nicodemus:

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.  He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him” (John 3:16,36).

Interestingly, this theme is continued in Revelation’s message to Laodicea as well as to the rest of the churches …

“Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (Revelation 3:20).

John could not have carried such a literary accomplishment without divine assistance.  John may have been aware of some comparisons between the two books, but they are too numerous to be the work of a single mortal.  These duplications in John and Revelation appear to be the work of a divine designer.


The them of the Holy Spirit continues in chapter 4.  In John’s Gospel, Jesus takes his message about the Holy Spirit into Gentile territory.  He visits with a Samaritan woman and stays for two days – a prophetic preview of the 2,000 year dispensation of Gentile Christianity.  His message to her concerned the place where mankind should worship God.  The answer was that men shall worship God in the Spirit …

Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.  Ye worship ye know not what: we know what we worship: for salvation is of the Jews.  But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.  God is a Spirit: and they that worship him must worship him in spirit and in truth.” (John 4:21-24).

The argument of whether men will worship God at Jerusalem or at Mt. Gerizim is insignificant in this interaction.  Christ refers to the day when we will be caught up by the Holy Spirit to worship God in Heaven – as seen in Revelation chapter 4 …

After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will

In John chapter 4, we see Jesus explaining to the Samaritan woman that those who worship God must worship him in spirit and in truth.  Curiously, we see the same theme presented in Revelation chapter 4 describing the scene that is taking place in Heaven after the rapture of the church, which shows the twenty-four elders around the throne of God – the theme of worship is presented in both corresponding chapters.

shew thee things which must be hereafter.  And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.  And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.  And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold” (Revelation 4:1-4).

The same subject (worshipping God in the Spirit) is given in the same chapter in both books.  John’s Gospel introduces the subject and Revelation expands upon it’s ultimate outcome.


One cannot help but think of the magnificent view given in the fifth chapter of Revelation as you read what Jesus tells the Pharisees in the following verses of John’s Gospel.  It is clear that John is covering the same subject …

Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.  Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.  For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.  For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.  For the Father judgeth no man, but hath committed all judgment unto the SonThat all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him” (John 5:18-23).

The most exciting subject addressed here is the resurrection.  It means that all born again believers who are a part of the body of Christ will be among those who are there to worship and honor the Son of God …

Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (John 5:28-29).

The subject discussed in John’s Gospel in chapter 5 becomes a reality in the corresponding chapter of Revelation, which is chapter 5.  As John is caught up by the Spirit (a type of the resurrection and rapture), he describes seeing God upon his throne and Christ being given the exalted position as the one who is worthy to redeem creation:

And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.  And he came and took the book out of the right hand of him that sat upon the throne.  And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.  And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth” (Revelation 5:6-10).

John 5 tells us that that the Pharisees “… sought the more to kill him …” – not understanding that Christ is equal with God.  Once we see the events of Revelation 5, we can see why John told the story of Christ’s conflict with the Pharisees.  The same subject of Christ’s deity is addressed in both books – in the same chapter five!


Now we come to a most remarkable subject – the introduction of the Antichrist.  It seems fitting that John should use the 6th chapter to discuss the “man of sin” a.k.a. the Antichrist – six is the number of man.  Furthermore, six hundred sixty six is the number of the Antichrist.  Note that John begins telling us about the subject in what was to become 66th verse of the 6th chapter …

“From that time many of his disciples went back, and walked no more with him” (John 6:66)

Many of the people who had been considering Jesus as the Messiah decided not to follow him.  This is a prophetic portrait of the vast numbers of humanity who have rejected Christ down through the centuries.  This will be especially true during Tribulation period as the Antichrist captures the devotion and/or forced servitude of the multitude of unsaved, lost humanity …

Then said Jesus unto the twelve, Will ye also go away?  Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.  And we believe and are sure that thou art that Christ, the Son of the living God.  Jesus answered them, Have not I chosen you twelve, and one of you is a devil? (John 6:67-70).

Judas Iscariot is introduced here as the very essence of the great deceiver.  Revelation chapter 6 would continue the subject and take us into the future to observe the appearance of the actual Antichrist …

“And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer” (Revelation 6:2).

Here, we see that the Antichrist is discussed in John and Revelation chapters 6, 12, 13, 17-18, etc.  The subject is discussed in corresponding chapters in the two books!  But interestingly enough, the first mention starts in chapters 6 of both books.  Upon observation of this fact, it is abundantly clear that the supernatural hand of God is at work in not only the content of scripture, but it’s very chapter numbers as well.


Revelation chapter 7 is called a parenthetical chapter because it appears to have little significance to the breaking of the seals.  It is placed between the 6th and 7th seal.  However, the subject needs to be addressed in the book of Revelation.  When we read about the conversion of Gentiles in John’s Gospel (book of John) in chapter 7, we can better understand why the Holy Spirit led John to choose this place in his final work to discuss it.  First, let us observe the discussion of Gentile conversion in John 7 …

Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me.  Ye shall seek me, and shall not find me: and where I am, thither ye cannot come.  Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles? (John 7:33-35).

The subject of Gentile conversion is appropriate during the Feast of Tabernacles.  This festival is a prophetic overview of the entire history of the human race.  It is observed for seven days, comparable to seven thousand years.  On the first day, during Temple times, the Jews lit four huge fires in the Temple courtyard to commemorate the first day of creation when God said, “Let there be light.”  Jesus went up to Jerusalem secretly and waited until the fourth day of the feast before entering the Temple to teach.  This corresponds with his first advent (first coming) at the close of the fourth millennium.  His discussion with the Pharisees that he would soon return “unto him that sent me” left the people to speculate that he might go and “teach the Gentiles.”  After his encounter with the Pharisees, Jesus withdrew from view and returned on the last day of the feast.  This corresponds with his second advent (second coming) scheduled for the seventh millennium …

In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.  He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.  (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified” (John 7:37-39).

The essence of the Gospel is discussed on the last day of the festival.  Christ announced that he is the water of life.  This water is actually a metaphor of the Holy Spirit whose

The story of Judas in Revelation 6 is the very essence of the great deceiver, the spirit of Antichrist.  He was even pointed out by Christ as being a devil and that Satan entered him.  In Revelation chapter 6, we see the Antichrist himself ride forth on a symbolic white horse bringing with him war and the power to conquer.  Once again, we see a divine fingerprint of the Bible’s structure in it’s very chapters.

work commenced on the day of Pentecost and continues until this day.  The dispensation of Gentile Christianity is distinctly an era for the Holy Spirit’s work of regeneration.  He draws men to Christ, imparts eternal life, seals their souls and dwells within them until the resurrection and rapture.  In Revelation 7, we observe the work of the Holy Spirit in sealing the Jewish remnant and delivering an innumerable host of Gentiles …

And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.  And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel (Revelation 7:2-4).

“After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands” (verse 9).

In John’s Gospel chapter 7, we are told about the work of the Holy Spirit before the fact – “… for the Holy Ghost was not yet given.”  In Revelation 7, we are told about the work of the Holy Spirit after the fact – the rapture has already taken place and the great host of Gentiles are seen in Heaven.  Only the Jewish remnant must endure the Tribulation period.  They have a special ministry to the house of Israel.  Nevertheless, the very fact that the subject is reserved for Revelation chapter 7 shows it’s connection with John chapter 7.


In John chapter 8, a woman caught in the act of adultery was brought to Jesus.  Her accusers wanted to know if Jesus would agree with them that the woman should be stoned.  Aside from the subject of guilt or innocence, the remarkable thing about this story is that Jesus chose to remain silent.  Instead of speaking, he stooped down and began to write on the ground.  When they continued to press him for an answer, he paused only to ask that those not guilty of the same sin cast the first stone.  One by one the guilt-ridden crowd dispersed …

They say unto him, Master, this woman was taken in adultery, in the very act.  Now Moses in the law commanded us, that such should be stoned: but what sayest thou?  This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not.  So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.  And again he stooped down, and wrote on the ground.  And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst” (John 8:4-9).

In Revelation chapter 8, we see a silence take place for the space of half an hour just as Jesus was silent in John chapter 8 …

“And when he had opened the seventh seal, there was silence in heaven about the space of half an hour” (Revelation 8:1).

The silence in Heaven occurs just before the first of seven trumpets is blown.  Following the sound of each trumpet, a judgment is released upon an unbelieving human race.  We, the bride of Christ and all inhabitants of Heaven, stand silent as Christ casts the first stone to the earth in judgment! …

And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.  And the seven angels which had the seven trumpets prepared themselves to sound.  The first angel

Revelation 8 seal judgment
In John chapter 8, we see the silence of Jesus as he writes on the ground in condemnation of the Pharisees and makes the dramatic statement that “he who is without sin cast the first stone.”  Interestingly, in Revelation chapter 8, we see that stone being cast to the earth in judgment by Christ himself as Heaven stands silent, once again demonstrating the divine structure of the Bible even in it’s very chapter structure.

sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.  And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood” (Revelation 8:5-8).

A second obvious theme found in both chapters is the theme of the stone.  In John 8, the question is asked by the crowd gathered around Jesus if the woman taken in adultery should be stoned.  In Revelation chapter 8, Jesus himself casts the first stone to the earth in judgment.  Christ alone is not guilty.  He is the only one worthy to judge mankind for their wickedness.  It is no wonder that all of Heaven is struck with silence.  Except for the grace of God, we should be receiving the same judgment that is being hurled against the earth.


Who are the truly blind in John chapter 9?  Jesus healed a blind man, but the Pharisees refused to accept the miracle as a sign that Jesus was the Messiah.  Those who refused to believe were truly blind.  Furthermore, the Pharisees claimed that Jesus was a sinner …

“Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them” (John 9:16).  “… Give God the praise: we know that this man is a sinner (verse 24).  And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.  And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also?  Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth” (verses 39-41).  

In John chapter 9, Jesus is called a sinner, as if his miracle was the work of the devil.  In Revelation chapter 9, a fallen star opens the bottomless pit – quite the opposite of healing the blind.  In John 9, those who refused to see were the truly blind.  In Revelation 9, John shows us the darkness brought upon the earth.  In John 9, Jesus said that he came to bring judgment.  In Revelation 9, we see that judgment …

And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.  And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit” (Revelation 9:1-2).

This judgment is unleashed upon an unbelieving world and would seemingly bring mankind to their knees in repentance, but not so.  Even in the midst of history’s worst nightmare, the inhabitants of the earth still refuse to repent …

“Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts” (Revelation 9:21).

This is the same attitude displayed by the Pharisees at the conclusion of John chapter 9.  Truly, there are none so blind as those who will not see.


In John chapter 10, we learn that only those who have the Holy Spirit can recognize the truth when they see it.  Jesus teaches us this by telling the story about a shepherd and his sheep.  The flock will only respond to the voice of their shepherd …

To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.  And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.  And a stranger will they not follow, but will flee from him: for they know not the voice of strangers” (John 10:3-5).

John uses this metaphor about the shepherd’s voice as an opportunity to acquaint us with a vision he had of a voice in Revelation 10 …

And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.  And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not” (Revelation 10:3-4).

In this strange story, John is told not to write the things which the seven thunders uttered.  God did not want those sayings to be heard and understood.  It’s correspondence to the story of the sheep not responding to the voice of a stranger is apparent.  Someday, we will understand what those seven sayings were all about.  Then we shall understand why God did not want them written for all generations to read.  This is a reminder of Jesus’ statement about “other sheep” – a reference to Gentile Christianity:

“And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd” (John 10:16).

Jesus mad this statement during Hanukkah – the feast of lights – also called the feast of dedication …

“And it was at Jerusalem the feast of the dedication, and it was winter” (John 10:22).

The prophetic significance of this festival was to show that Gentile Christianity would hold forth Christ as the light of the world throughout the dispensation of grace (the current church age that started after the crucifixion of Christ).  The menorah becomes

In John chapter 9, Jesus heals a blind man, but the Pharisees did not believe and remained in their spiritual blindness and darkness.  Christ even said that he has come to bring judgment.  In Revelation 9, we see that judgment manifested.  We see the theme of blindness and spiritual darkness in John chapter 9.  In Revelation chapter 9, the bottomless pit is opened and darkness is released upon the earth through the pit as locusts torment and harm mankind – the opposite of healing  described in John 9.  The theme of darkness and judgment plays out in each corresponding chapter.

typical or representative of the church age.  That is why Christ is seen standing in the midst of the menorah in Revelation chapter 1 and we are told that the seven lamps represent the seven churches.  As Revelation chapter 10 concludes, John is told that he must prophesy again …

“And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings” (Revelation 10:11).

The thought extended here is that although many will refuse to believe in Christ over the centuries, there will be a host of those who will hear and believe to the salvation of their souls.  The Gospel message has been preached in every generation.  The opportunity for salvation has been available.  Truly, John’s two books, his Gospel (book of John) and Revelation have been responsible for bringing millions into God’s sheepfold for roughly two thousand years or more.


John now turns our attention to Christ, who is the resurrection and the life.  In his Gospel (book of John) chapter 11, Christ raises Lazarus from the dead.  Note that it had been four days since his death.  John compares his death and resurrection to the deaths and resurrection of the two witnesses in Revelation’s corresponding chapter (chapter 11) – also on the fourth day! …

Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.  Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?  Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.  And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.  And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.  And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go” (John 11:39-44).

Revelation 11 tells us about two other men who will die and be resurrected on the fourth day …

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.  And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.  And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.  And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.  And after three days and an half the spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.  And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them” (Revelation 11:7-12).

Again, the Holy Spirit is consistent with his approach to the framework of the two books.


Twelve is a multiple of six.  Therefore, true to form, John reverts to the subject of the Antichrist.  In John’s Gospel, we hear Judas Iscariot complain that the value of the ointment used to anoint the feet of Jesus should have been used to alleviate the suffering of the poor.  Fortunately, we are told the truth of Judas’ intentions.  His socialistic program was not motivated by a concern for the poor, but by greed.  He simply wanted to control the expenditure …

Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him, Why was not this ointment sold for three hundred pence, and given to the poor?  This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein” (John 12:4-6).

This is so typical of liberal politicians today.  Their “concern” for the poor is only motivated by the desire to control the flow of money and to buy votes for a pittance.  An excessive amount of tax money goes to pay for the game of politics.  Little of it ever reaches the poor.  Only Christ and his followers truly care for the unfortunate.  History reveals that Christians built the first soup kitchens and the first hospitals.  Christians also built the first schools and universities.  Christians have been in the forefront of compassion.  Only in the twentieth and current century has the government stepped in to siphon off the funds.  After years of oppression, communism has turned out to be an absolutely evil farce.  It is the plan and program of the devil himself.  Judas Iscariot is a biblical type of the Antichrist, who will be Satan’s emissary.  The Antichrist will be associated with the control of the world economic system according to Revelation. Biblical scripture attests to the fact that the Antichrist will be a great socialist planner – the epitome of communism.  Sure enough, true to the divinely structured form of the Bible we’ve thus far witnessed, we see the corresponding chapter in Revelation (chapter 12), describe the devil – that great deceiver – being cast out of Heaven.  He is cast to the earth with great anger, knowing his time is short.  It is his program that will institute the economic new order we see described in the next chapter (chapter 13) when all are required to take his mark in the hand or forehead as a result of the previous economic order being destroyed …

And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.  And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.  And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.  Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time” (Revelation 12:9-12).

John continues the story of Judas Iscariot and his betrayal plot in the next chapter – the infamous number 13!


It is very fitting that the Holy Spirit would move John to use the 13th chapter for a revelation of the son of perdition … the Antichrist.  In his Gospel (book of John) chapter 13, Judas Iscariot takes on the very nature of the Antichrist as he presses toward the moment of betrayal …

“And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him …” (John 13:2).  “Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon.  And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly” (verses 26-27).

In Revelation 13, the chapter which corresponds to John 13, we are shown two beasts – one out of the sea and the other out of the earth.  Which one is the Antichrist is debated by theologians.  Each represent the devil and his socialistic program for the enslavement of mankind upon earth at that time.  Either one fits the subject of a Judas Iscariot.  They will betray the human race.  The beast out of the sea represents world government …

And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.  And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?  And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months.  And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.  And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.  And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world” (Revelation 13:3-8).

Earth’s populace will actually put their trust in this beast.  They will literally worship him.  The beast out of the earth, on the other hand, will direct mankind’s worship toward the first beast.  This will likely occur through deceiving demonic supernatural phenomena.  An economic program will be implemented to enslave the human race.  Theologians call it the “mark” of the beast …

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.  And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.  And he doeth great wonders, so that he maketh fire come down from

It is extremely notable that chapters 12 and 13 of John depict a foreshadow of the Antichrist and his system of world government complete with the mark of the beast and the control of the world economy through none other than Judas himself.  The reality manifests in the corresponding chapters of Revelation 12 and 13.

heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.  And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.  And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.  Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six” (Revelation 13:11-18).

The number 13 refers to sin, shame and rebellion.  The verse which tells us about 666 is verse 18.  It is a number which is made up of three sixes.  Just a coincidence?  Hardly.  John’s use of this excellent outline for his Gospel (book of John) and Apocalypse (book of Revelation) is amazingly accurate.


As Jesus observed the last supper, he told the disciples that he would return some day and take them to Heaven …

Let not your heart be troubled: ye believe in God, believe also in me.  In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.  And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:1-3).

While on the subject, John later writes that Christ will take the 144,000 to Heaven.  This is the view of Revelation 14, the corresponding chapter to John’s Gospel (book of John) …

And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.  And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth” (Revelation 14:1-3).

The promise Christ made is for all of us – for the church as well as the Jewish remnant.  In Revelation 7, we are already in Heaven.  Chapter 14 is a numerical equivalent of 7, being made up of two sevens.  What Christ will do for us in Chapter 7, he will do for the Jewish remnant in chapter 14.  His promise remains true to the subject at hand – in both books.  As the 14th chapter of John’s Gospel closes, Christ reminds his disciples that their faith will be strengthened when they see his predictions come to pass.  Then, he mentions the Antichrist again before they leave the upper room.  Christ is about to spend the next few hours praying in the Garden of Gethsemane …

And now I have told you before it come to pass, that, when it is come to pass, ye might believe.  Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.  But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence” (John 14:29-31).

Again, the subject of the Antichrist is used in the closing verses of Revelation 14 corresponding to his allusion in John 14 …

And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his handThe same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb” (Revelation 14:9-10).

The last few verses of John 14 cover the subject of the Antichrist, giving John the opportunity to use the subject in the closing verses of Revelation 14.


Jesus had many things to say to his disciples on the way to the Garden of Gethsemane.  Among them was the reason for his upcoming crucifixion …

If the world hate you, ye know that it hated me before it hated you.  If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:18-19).

Of all the reasons for bringing judgment, this is the classic one.  An unregenerate human race hates God.  Therefore, John writes about the final judgment for this God-hating, cursed world in Revelation 15 …

“And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues; for in them is filled up the wrath of God” (Revelation 15:1).  “… who shall not fear (reverence) thee? … thy judgments are made manifest” (verse 4).

As we can clearly see, John makes a statement in the form of a question as if in utter amazement, that the world hates God.  We see the obvious correlation between the hate expressed in John 14 and the result of the world’s hate in Revelation 14.  This chapter prepares us for the pouring out of God’s wrath, which we shall observe in the very next chapter of Revelation.


The conflict between good and evil began following the fall of Adam.  God cursed the serpent and predicted two phases in the conflict …

And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:14-15).

In John’s Gospel (book of John) chapter 16, the seed of the serpent bruised the heel of the seed of the woman.  In the book of Revelation, the seed of the woman will wound the head of the seed of the serpent.  As we approach John chapter 16, we learn that Christ is on his way to the Garden of Gethsemane.  There, he will be betrayed, tried, convicted and crucified.  It will appear that the seed of the serpent has won.  However, the battle is not over.  Christ will suffer the metaphoric wound in the heel.  On the way to the garden, Christ talked about the conflict and compared it to a woman giving birth to a child …

Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?  Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.  A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.  And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you” (John 16:19-22).  “These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (verse 33).  

Though Christ is about to suffer the prophetic wound in the heel, he assures the disciples that he will ultimately win.  This subject is used to show us the great judgment – seven bowls of wrath in Revelation 16 …

“And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth” Revelation 16:1).  “And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.  For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.  And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments” (verses 5-7).

The devil does not take this lying down.  He gathers the armies of the world against the Jews – the elect of God described in the Matthew 24 description of the Tribulation period.  However, his efforts are futile.  Christ will ultimately win the victory …

And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.  For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.  Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.  And he gathered them together into a place called in the Hebrew tongue Armageddon” (Revelation 16:13-16).

Here, we are introduced to the final battle.  It will prove to be the most devastating in history.  Jesus once said, “… except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened” (Matthew 24:22).  Here we can see the very obvious correlation between John 16 and Revelation 16.


On the way to the Garden of Gethsemane, Christ offers a High Priestly prayer.  He asked that the Father watch over the believers.  In the course of his petition, he refers to Judas Iscariot as the “son of perdition” …

“While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled” (John 17:12).

This verse has caused some theologians to consider that Judas Iscariot will return someday to fulfill the role of the Antichrist.  Although he will not be the Antichrist, he is certainly an archetype of the Antichrist.  John used the same term in the corresponding chapter of Revelation 17 as he described the Antichrist …

And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.  And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition(Revelation 17:10-11). 

The word perdition means “eternal damnation” or “utter destruction.” It can also be used as a synonym for hell. When a person is called “son of perdition,” the connotation is that of a person in an unredeemable state, someone who is already damned while he is still alive. Jesus mentions the “son of perdition” in His high priestly prayer in John 17. While praying to the Father for His disciples, Jesus mentions that He “protected them and kept them safe” and that none of them were lost except the “son of perdition,” that is, the one who was already in a damned state. The fact that the phrase is used again to describe the Antichrist shows us that forgiveness was not planned for Judas. God could have saved Judas—moved his heart to repentance—but He chose not to. He was indeed “doomed to destruction.”  A good picture of a person who is a “son of perdition” appears in Hebrews

son of perdition
John 17 refers to Judas as the “Son of Perdition,” while it’s corresponding chapter in the book of Revelation refers to the Antichrist who is destined and cast into perdition.  The divine duplication of design in these two books continues to be quite evident.

6:4-8, which describes a person who, like Judas, has experienced a certain closeness to God and has a good understanding of salvation, but then denies it. Instead of bearing good fruit, he bears “thorns and thistles.” This is a person who sees the path to salvation, which is trusting in God’s grace to cover sin (Ephesians 2:8-9), and instead either flatly denies the existence of God or denies God’s gift of salvation, preferring to pay his own debt. Judas chose the second path, punishing himself by suicide instead of accepting grace.  However, Judas and the Antichrist are extreme cases. It is never right for a human being to label another person a “son of perdition” because only God knows the ultimate future of each human soul. Only with these two individuals did God choose to reveal His plan for their eternal damnation.


It continues to be quite remarkable, though we are near the end of the two books, that each chapter faithfully follows a duplication of subjects – chapter for chapter.


Judas finally carries out his wicked deed by bringing soldiers to arrest the Savior.  All this he did for thirty shekels of silver.  Now, we are convinced that his every thought was tainted with a greed for gain.  There was no other motivation for his actions.  He covered his thoughts with grandiose statements about caring for others, but, in the end, we learned that he thought only of himself …

And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.  Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons” (John 18:2-3).

The narrative that follows in John’s Gospel (book of John) tells us about the arrest and trial of Jesus.  We learn that Pilate could find no fault in him.  Yet, he eventually turned Jesus over to be crucified.  As Jesus stood before Pilate, we can see the conflict of the ages – Christ’s kingdom against the kingdom of this world …

Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.  Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice” (John 18:36-37).

Here is an excellent example of Christ’s conflict with Mystery Babylon.  The Holy Spirit continues this subject as John writes a corresponding chapter in the book of Revelation …

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.  For her sins have reached unto heaven, and God hath remembered her iniquities.  Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double” (Revelation 18:4-6).  “Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her” (verse 8).  

Theologians have long considered the future and now emerging world government to be a revived Roman empire.  John taught this and wrote about the final judgment of God upon her.  Note John’s use of the cup in Revelation 18:6 (above) as Jesus tells Peter, “… the cup which my Father hath given me, shall I not drink it?”  Here is another example of divine duplication in the design of the two books.


The nineteenth chapters of each book focuses upon Christ.  In John’s Gospel (book of John), Christ wears a purple robe and a crown of thorns.  Pilate brings him forth before the crowd and declares …

Then Pilate therefore took Jesus, and scourged him.  And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, And said, Hail, King of the Jews! and they smote him with their hands.  Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.  Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!” (John 19:1-5).

On the other hand, John turns our attention toward Heaven and presents Christ with a royal diadem – a crown so bedecked with jewels, it has the appearance of “many crowns.”  It is a crown for the King of Kings …

And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.  His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself” (Revelation 19:11-12).

In John 19, the soldiers divided up Christ’s garments.  There was one garment, however, that they did not wish to rip apart – the Savior’s tallit.  Instead, they gambled for it …

Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.  They said therefore among themselves, Let us not rend it, but cast lots for

In John chapter 19, we see the Roman soldiers parting and gambling for Christ’s garment (tallit).  Interestingly, in the corresponding chapter of Revelation (chapter 19), we see him wearing that blood-spattered tallit, once again demonstrating the duplication of design between these two books.

it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did” (John 19:23-24).

Somehow, Christ’s prayer shawl must have been returned and used as a napkin to cover his face in the tomb.  It was the custom of the Jews to cover the face of the dead in his tallit or prayer shawl.  John continues the theme in Revelation 19.  We are told that when Christ returns, he will be wearing that blood-spattered tallit …

“And he was clothed with a vesture dipped in blood: and his name is called The Word of God” (Revelation 19:13).

Pilate had a poster made that declared Jesus to be the King of the Jews …

“And Pilate wrote a title, and put it on the cross. And the writing was Jesus Of Nazareth The King Of The Jews” (John 19:19).

John continues this subject in Revelation’s view Christ’s visible second coming at the end of the Tribulation …

“And he hath on his vesture and on his thigh a name written, King Of Kings, And Lord Of Lords”(Revelation 19:16).

A full commentary on these subjects would be too lengthy for the purpose needed here.  These comparisons will suffice to show that John used the same divine subject framework in the writing of both books.


In John 20, we learn about the resurrection of Christ.  In Revelation 20, we learn about the resurrection of the saints …

The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.  Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.  Peter therefore went forth, and that other disciple, and came to the sepulchre.  So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre.  And he stooping down, and looking in, saw the linen clothes lying; yet went he not in.  Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.  Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.  For as yet they knew not the scripture, that he must rise again from the dead” (John 20:1-9).  Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.  Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.   Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.  Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her” (verses 15-18).

The theme of resurrection continues in the corresponding chapter of Revelation.  This time, we are told about the resurrection of the saints …

And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.  But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.  Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years” (Revelation 20:4-6).

One can be sure that much more could be pointed out in these two works, but this short study, which is by no means exhaustive, should suffice to convince us of the grand design used by the apostle John.  In fact, John was not exhaustive in his presentation of the life of Christ.  He only covered enough of it to convince men to believe in Christ as savior…

And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (John 20:30-31).

We will learn the rest of it in Heaven.


In John’s closing chapter, Christ meets with seven of his disciples after a long night of fishing – linking them to the seven churches in Revelation 1-3.  These seven men are prophetic types of seven church ages.  For the past roughly two thousand years, churches have been winning souls.  The 153 fish in the story may indicate the various nations from which converts have come.  When this long night of serving Christ is over, we shall meet with him on the shores of eternity for reward and fellowship …

But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.  Then Jesus saith unto them, Children, have ye any meat? They answered him, No.  And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes” (John 21:4-6).

Carrying out the theme applied in this chapter, John tells us about a new Heaven and a new earth; about the New Jerusalem where we will dwell forever.  Christ will care for us and we will be in his presence with him.

And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.  And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.  And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Revelation 21:2-4).

We are the bride of the Lamb.  Just as Jesus fed his disciples that morning, he will care for us …

And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal” (Revelation 21:10-11).


The New Jerusalem is our eternal abode.  We will spend eternity there where there will be no want or need of anything.  All will be supplied in perfect peace and harmony with the eternal one, the great God and savior Jesus Christ.  The duplication of design and theme in these two corresponding chapters is quite remarkable given it’s ultimate meaning.

By now, it should be clear even to the most hardened of skeptics and naysayers of Bible authenticity that the Bible truly is divinely inspired.  It has a mark of divine authorship attached to it that no other religion or religious book can come close to matching.  Man-made, demonically inspired religions cannot offer a hope to man.  The Bible is demonstratably not a book of religion … it is a reality and revelation of the truth with a stamp of divine authorship and authority attached to it to show the human race who God really is and just who is the real author of this book.  In this article, that fact has been conclusively demonstrated.  With that said and understood, this same God-breathed book declares a warning that only those who are forgiven in Christ shall enter God’s eternal rest.  The prognosis for those outside the body of Christ is one of a bleak eternal existence in eternal damnation.


In order to accept the offer of God’s grace and his salvation, you must take the crucial three steps of

1. Agreeing – A belief and agreeing with God in all that he says in his word, the Bible, about the fact that you are separated from God, as every man and woman on the face of the earth are before accepting his salvation.  The Bible reveals that all are separated from him in a spiritual state of death, or in another way that the Bible puts it, in a state of sin, that will result in eternal damnation.  Agreeing with God in your heart that you are in need of his salvation.  The Bible reveals that God looks upon the heart of a man, and thus, responds accordingly to the man or woman who comes to him for salvation in recognition of his inability to save himself.  The Bible makes these facts very clear – “For all have sinned and fall short of the glory of God” (Romans 3:23).  “For the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23).  The Bible describes these three kinds of death:  physical death (the state experienced when life leaves our bodies); spiritual death (spiritual separation from God caused by our state of spiritual death, or state of sin that results in outward acts of sin on a daily basis as the Bible also puts it – the state of sin is received from the first man Adam); and finally eternal death (the fixed state entered into by the individual who dies physically while he or she is dead spiritually).  It is eternal death, in particular, which is the horrible result of receiving the wages of sin.  The Lord Jesus Christ frequently described such a death as being eternal (without end) in a destiny which he called Hell.  He described Hell as a literal place of judgment (Matthew 13:42); a place of everlasting fire (Matthew 18:8); a place of torment (Luke 16:24,28); a place of weeping and gnashing of teeth (Matthew 13:50); a place of remorse (Mark 9:44-48); of bitter memory (Luke 16:25), and a place originally prepared for the Devil and his angels (Matthew 25:41).  In fact, Jesus more often warned about Hell than he spoke about Heaven.  It is not God’s will or desire that any person should be consigned to perish in Hell (2 Peter 3:9), but rather that all should come to repentance of unbelief toward him and believe on him for the salvation of the individual’s soul.  But God’s justice requires that the “soul who sins” (remains in it’s state of death or state of sin) is the one who will die eternally (Ezekiel 18:4).  So, agree with God, admitting that you are unable to save yourself and in a state of sin under God’s just condemnation for that sin and that you are in need of his salvation.

2. Believing – Then, believe that God does not want you to perish eternally in the torment of Hell because of your sin.  Believe that God loves you so much that he provided a way whereby he could still be a just, holy and righteous God, and yet pardon you.  Believe that God did not just overlook sin, but that he sent his only begotten son, the Lord Jesus Christ, to provide salvation by personally paying the penalty for sin.  Believe that Jesus Christ, whose life, death, burial and resurrection is the best-attested fact of antiquity, did come to earth to live, die, rise again and ascend to Heaven in order to provide justification and salvation for all who trust him.  Believe that he, and he alone, can save you because he has fully satisfied the just demands of God.  Believe that you can’t become righteous in God’s sight by your own effort.  Believe that he wants to save you and that he will save you.  The Bible provides a solid basis for such belief …

“The Lord is not slow in keeping his promise, he is patient with you, not wanting anyone to perish, but everyone to come to repentance (2 Peter 3:9).

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.  For God sent not his Son into the world to condemn the world; but that the world through him might be saved” (John 3:16-17). 

“But God demonstrates his love toward us in this:  while we were yet sinners,  Christ died for us (Romans 5:8). 

God presented him (Jesus Christ) as a sacrifice of atonement through faith in his blood.  He did this to demonstrate his justice because in his forbearance he had left the sins committed beforehand unpunished – he did it to demonstrate his justice at the present time, so as to be just and the one who justifies the man or woman who has faith in Jesus (Romans 3:25-26). 

Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.  For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;  And that he was buried, and that he rose again the third day according to the scriptures … ” (1 Corinthians 15:1-4). 

“Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12). 

“Jesus answered, “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6).  “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28).

“All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out [drive away]” (John 6:37).

“Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (Revelation 3:20).

3. Calling – It is not enough to agree with God, admit your need, and believe that Christ can and will save you.  You must act upon those facts.  You must repent of the sin of your unbelief toward him and actively call upon him for the salvation of your soul based on the fact that you cannot save yourself because of your sins.  You must be willing to completely turn from your own efforts to save yourself or from any other hope.  You must come to Christ, calling upon him for salvation and counting on the fact that he will do what he has promised.  This means simply taking the gift of pardon and eternal life which he offers.  Merely believing about Jesus Christ without coming to him makes as much sense and is as effective as believing that a medication can successfully treat a fatal disease, but failing to take it.  Yet again, the Bible emphatically and authoritatively provides the basis for such statements:

“He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God” (John 3:18). 

The word translated “believe” here means to “rest one’s entire weight and trust on the object or person in which the belief is placed.”  It requires action in keeping with the intellectual assent of that belief.

“For whosoever shall call upon the name of the Lord shall be saved” (Romans 10:13).

” … but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23).

The logical question you may be asking at this point is:  “how do I come to Christ and call upon him?”  The answer is that “calling upon the Lord” is just another term for praying, or talking to God.  To talk to God is not a complicated process, dependent upon some special rituals.  God has invited people to approach him through his Son in simple, straightforward terms.  In fact, Jesus approved of the dishonest, despised tax collector who simply prayed, “God be merciful to me, a sinner.”  While the exact words of your prayer to God are not of vital importance (since God sees and knows the attitude of your heart), the following is the kind of prayer that you could pray in calling upon God for salvation …

“Dear Lord Jesus:  I realize that I need you.  I admit that I have sinned and that I deserve your just, eternal punishment for that sin.  But I am sorry for my sin and I am turning to you and asking for forgiveness.  I believe that you died and rose again to pay sin’s penalty on my behalf.  I come to you and open my heart to you.  I ask you to come into my life, forgive me for all of my sin and make me your child.  I invite you to take control of my life and to cause me to be the kind of person you would have me to be.  I thank you for doing this because you have promised that whosoever calls upon you, as I am doing now, shall be saved.  I pray this in the name of your Son, the Lord Jesus Christ.  Amen.”

If this prayer expresses the desire of your heart, I urge you to sincerely and genuinely express it to God as your prayer.  The Bible makes clear that when we believe on the Lord Jesus Christ in our heart, God forgives our sins and counts us righteous, and that when we openly confess with our mouth what we have done in our heart,  God gives us assurance of that salvation (Romans 10:9-10).

“Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?  Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.  That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.  Marvel not that I said unto thee, Ye must be born again” (John 3:3-7).


[Part 2 of this article in the link below]


Questions or comments can be left in the comment section further down this page.
















Add yours

  1. This is Amazing! Thank you for laying out the two books in a way that makes it easy to see the message woven between them!
    May God be praised for his wonderful Word!


  2. I made a table to summarize the main parallels found in the chapters:

    Chapter No. Theme John Revelation
    1 Menorah (7 lights) vv.4-9 vv.12-16 (7 candlesticks)
    2 Marriage Vv. 1-2 vv.1, 4 (left thy first love)
    3 Spirit vv. 6, 8 vv. 1 ( 7 spirits)
    3 Salvation vv. 16, 36 vv. 20
    4 Worship in Spirit vv. 21, 24 vv. 1-4
    5 Resurrection vv. 28-29 vv. 6-10 (lamb slain)
    6 Devil vv.67-70 V 2 (antichrist)
    7 Spirit Sealing vv. 37-39 vv. 2-4
    8 Jesus is silent vv.4-9 v. 1
    8 Casting stones vv. 4-9 vv. 5-8
    9 Blindness vv. 39-41 vv.1-2 (darkness)
    10 Voice of shepherd vv. 3-5 vv. 3-4
    10 Other sheep vv. 16 vv. 11 (other nations)
    11 Resurrection vv.39-44 vv.7-12
    12 (2 x 6) Antichrist vv.4-6 vv.9-12 (devil)
    13 Betrayal vv.26-27 vv.3-8 (blasphemy) v. 16 (mark)
    14 (2 x 7) Spirit Sealing vv. 1-3 vv. 1-3
    15 Hate /Wrath v.18 vv.1, 4
    16 Seed of woman vv. 19-22 vv.13-16 (head of dragon)
    17 Son of Perdition v.12 v. 11
    18 Cup v. 11 vv. 4-6
    18 (3 x 6) Betrayal (Judas) Judgment of betrayal (Babylon)
    19 Crown & Robe vv. 1-2 vv. 12-13 (vesture)
    19 Name of King v. 19 v. 16
    20 Resurrection vv. 1-9 vv.4-6
    21 Jesus’ abundant provision vv. 4-6 vv. 2-4


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