Day 38 September 16 - Revelation 1-7

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Discussion

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Rev. 1 Introduction


If you think Paul and Isaiah are hard to understand, then what about the book of Revelation? The beasts, visionary imagery, and endless symbolism make this one of the most difficult books of scripture to understand. Well, not for Joseph Smith. He said, “The book of Revelation is one of the plainest books God ever caused to be written.” (Teachings of the Prophet Joseph Smith, 290)

With all due respect to the Prophet, he had an advantage over the rest of us. Sure it’s easy to understand if you have seen the same things that John did! Sure it’s easy to sort out the beasts and plagues if you have had the mysteries of heaven opened to your view on a regular basis. For the rest of us, the book may not be “one of the plainest books” of scripture, but the Prophet kindly explained many, many passages of John’s vision so that we cannot miss the big picture. Without such prophetic insight, the rest of the world has been at a loss to correctly interpret this profound and important book. With the Prophet’s help and a fair portion of the spirit of prophecy and revelation, the book of Revelation can become plain to the understanding of any who studies it.

“In response to the question, ‘Are we expected to understand the book of Revelation?’ Elder Bruce R. McConkie stated:

‘Certainly. Why else did the Lord reveal it? The common notion that it deals with beasts and plagues and mysterious symbolisms that cannot be understood is just not true. It is so far overstated that it gives an entirely erroneous feeling about this portion of revealed truth. Most of the book—and it is no problem to count the verses so included—is clear and plain and should be understood by the Lord's people. Certain parts are not clear and are not understood by us—which, however, does not mean that we could not understand them if we would grow in faith as we should. The Lord expects us to seek wisdom, to ponder his revealed truths, and to gain a knowledge of them by the power of his Spirit.’ (“Understanding the Book of Revelation,” Ensign, September 1975, 87)” (Richard D. Draper, Opening the Seven Seals: The Visions of John the Revelator [Salt Lake City: Deseret Book Co., 1991], 11.)

Gerald N. Lund

“When the Holy Spirit becomes our confirming guide, we can come to better understand the revelation John received…John did not write Revelation for the nonmember or even the investigator. He wrote for the Saints and assumed that his readers would have a good knowledge of gospel principles, the plan of salvation, the scriptures, and scriptural symbols. (See Rev. 1:1, 4, 11; Rev. 3:22.) He often mentions things in passing, and it is clear he assumes his readers will know them…The broader our knowledge of the gospel and the scriptures, the plainer the Book of Revelation becomes.” (“Seeing the Book of Revelation As a Book of Revelation,” Ensign, Dec. 1987, 47, 49)

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Rev. 1:18 I…have the keys of hell and of death


We commonly say that the President of the Church holds all priesthood keys, but this is an overstatement. There are actually priesthood keys which even the Prophet does not hold; they are held by the Lord himself. The keys of hell and of death are priesthood keys held by the Savior himself. He is the one who broke the bands of death by the Resurrection; he is the one who crushed the shackles of spiritual death by the Redemption. All other priesthood keys are subordinate to these held by the Master.

Boyd K. Packer

“I heard President Kimball say on one occasion, as other Presidents of the Church have said, that, while he holds all of the keys that are held upon the earth, there are keys that he does not hold. There are keys that have not been given to him as President of the Church, because they are reserved to higher power and authority. For instance, he said that he does not hold the keys of the resurrection. The Lord holds them, but He has not delegated them—neither anciently, nor to modern prophets.” (The Holy Temple [Salt Lake City: Bookcraft, 1980], 151.)

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Rev. 2:9 I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan
The Lord uses the term “Jews” to mean those who are of the house of Israel, the covenant people of the Lord. He is more than willing to adopt Gentiles into the House of Israel if they will come unto him and repent. With respect to the Jews, he doesn’t care about the purity of their Jewish lineage if their works are those of Satan. Hence the synagogue of Satan is full of individuals who can carefully trace their lineage back to Judah and his brethren, but whose hearts are full of wickedness.
This ‘synagogue of Satan’ reference is instructive because the same application can be applied to the church of the devil spoken of in the Book of Mormon (1 Ne 13:6). In spite of the many churches in the world, the Lord doesn’t recognize institutional affiliation as much as the affiliation of our hearts and souls (see DC 10:67-68). Hence, in his mind there are only two churches—his true church and the church of the devil.
James E. Talmage
We hold that God is no respecter of persons, but, on the contrary, that he will acknowledge good in any soul, no matter whether that person belongs to a church or not. But the Lord is not pleased with those churches that have been constructed by men and then labeled with his name. He is not pleased with those doctrines that are being taught as being his doctrines when they are only the effusion of men's brains, undirected by inspiration and utterly lacking in revelation.
He has expressed himself with regard to the churches that are built by man and has said they shall be overthrown. Indeed he has applied strong terms to some of those churches, or to church organizations in general, that have been brought into being by men. Read his words to John the Revelator. See what he means by the synagogue of Satan to which some of the people belonged. Read what he has said about the great and abominable church, the mother of abominations. The church as such may be wholly corrupt because of the false claims that are being made for it, and yet within that church as members there may be people who are doing their best. They have been deceived. (Roy W. Doxey, comp., Latter-day Prophets and the Doctrine and Covenants [Salt Lake City: Deseret Book Co., 1978], 1: 171.)

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Rev. 3:7 he that hath the key of David
The key of David is a priesthood key held by the Savior. What does it mean? King David’s life was a type for the Savior’s, especially with reference to the Lord’s Millennial mission. David’s accomplishments: “(1) he united the tribes into one nation, (2) he secured undisputed possession of the country, (3) the whole government rested upon a religious basis, and the will of God was the law of Israel.” (Bible Dictionary: David) When the Savior exercises this priesthood key, he will destroy the enemies of Israel, reign as King of the Jews, and establish the government in righteousness. Then will be fulfilled the words of Isaiah:
…the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this. (Isa. 9:6-7)
And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. (Isa. 22:21-22)
The scriptures seem to teach that the Lord will commit the key of David to a righteous servant to reign in Jerusalem during the Millennium. Then shall they have a king named David and a prince named David. The former refers to the Messiah; the latter refers to this righteous prince whose mission will be according to “the key of the house of David.”
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them.
And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.
My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.
And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. (Ezek. 37:24-28, see also Ezek. 34:23-25)

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Rev. 4:1 Come up hither, and I will shew thee things which must be hereafter

The escorting angel invites John to pass through the door in heaven that he may be shown “things which must be hereafter.” With the exception of the first verses of chapter 6, which speak of the first 5 seals, the rest of the Revelation has to do with future events. Joseph Smith said, “The things which John saw had no allusion to the scenes of the days of Adam, Enoch, Abraham, or Jesus, only so far as is plainly represented by John, and clearly set forth by him. John saw that only which was lying in futurity and which was shortly to come to pass.” (Teachings of the Prophet Joseph Smith, 289)

John was foreordained to reveal these events (1 Ne 14:24-28). The script had already been written. John’s job was to describe these events in the language of the Spirit such that only those with the spirit of prophecy could understand. Orson F. Whitney said, “concerning ‘the book which John saw,’ the Prophet says in effect that it represents the real history of the world—what the eye of God has seen, what the recording angel has written.” (Gospel Themes [Salt Lake City: n.p., 1914], 92.)

Gerald Lund

The entire vision from beginning to end takes 317 verses, and yet John spends only eleven verses (or about 3.5 percent) on the first five thousand years of history, which is about 71 percent of the earth’s total seven thousand years of recorded history. Without a doubt, the vast majority of the vision focuses on things “which must be hereafter.” (Rev. 4:1.) Furthermore, on closer examination, we see that the focus is even more limited than that. The account of the opening of the seventh seal begins in Revelation 8:1, and yet the account of the Second Coming and the Millennium do not occur until chapters 19 and 20! The Millennium itself is treated in only seven verses. (See Rev. 20:1–7.) By far the largest portion of the book describes the events that immediately precede the Second Coming of the Savior. (See also D&C 77:13.) (“Seeing the Book of Revelation As a Book of Revelation,” Ensign, Dec. 1987, 52)

Joseph Smith

Now, I make this declaration, that those things which John saw in heaven had no allusion to anything that had been on the earth previous to that time, because they were the representation of “things which must shortly come to pass,” and not of what has already transpired. John saw beasts that had to do with things on the earth, but not in past ages… The revelations do not give us to understand anything of the past in relation to the kingdom of God. What John saw and speaks of were things which he saw in heaven; those which Daniel saw were on and pertaining to the earth. (Discourses of the Prophet Joseph Smith, compiled by Alma P. Burton [Salt Lake City: Deseret Book Co., 1977], 248.)

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Rev. 4:6 before the throne there was a sea of glass like unto crystal


Joseph Smith

Q. What is the sea of glass spoken of by John, 4th chapter, and 6th verse of the Revelation?
A. It is the earth, in its sanctified, immortal, and eternal state. (D&C 77:1)

The angels do not reside on a planet like this earth;
But they reside in the presence of God, on a globe like a sea of glass and fire, where all things for their glory are manifest, past, present, and future, and are continually before the Lord.
The place where God resides is a great Urim and Thummim.
This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ's. (D&C 130:6-9)

Brigham Young

This earth will become a celestial body—be like a sea of glass, or like a Urim and Thummim; and when you wish to know anything, you can look in this earth and see all the eternities of God. (Journal of Discourses, 26 vols. [London: Latter-day Saints' Book Depot, 1854-1886], 8: 200.)

Joseph Fielding Smith

What a glorious condition will be brought to pass, when we, if we are worthy to obtain the celestial kingdom, may look into the earth and see the past, the present and the future, and know that what we see will not change, for it is gnolaum, or eternal. What a glorious time it will be when, if we are worthy, we will have revealed to us all things pertaining to lesser orders of worlds; yes even things of other celestial bodies greater than our earth.

In that day we shall discover that the vastness of the universe can be traversed. New conditions will be revealed to us. By Urim and Thummim, the revelations of the great empire of God, as it fills the immensity of space, will be revealed and we shall be a part of it, knowing as we are known. Without question we will have communication with our fellow beings-the children of God throughout all space. Is this impossible? It is not impossible with God. He knows all things, for “all things are before him, and all things are round about him; and he is above all things, and in all things, and is through all things,” and this by celestial law? By his infinite power and wisdom our Father governs in the universe; this he can not do unless he is familiar with it. We too shall become like him, possessors of this great knowledge, so that the vastness of the universe will not stand in the way of our becoming acquainted with the children of God in the various parts of this vast empire. (The Way to Perfection [Salt Lake City: Genealogical Society of Utah, 1949], 354.)

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Rev. 4:6-9 Joseph Smith explains the representation of beasts in the vision


Joseph Smith

The subject I intend to speak upon this morning is one that I have seldom touched upon since I commenced my ministry in the Church. It is a subject of great speculation, as well amongst the elders of this Church, as among the divines of the day: it is in relation to the beasts spoken of by John the Revelator. I have seldom spoken from the revelations; but as my subject is a constant source of speculation amongst the elders, causing a division of sentiment and opinion in relation to it, I now do it in order that division and differences of opinion may be done away with, and not that correct knowledge on the subject is so much needed at the present time.

It is not very essential for the elders to have knowledge in relation to the meaning of beasts, and heads and horns, and other figures made use of in the revelations; still, it may be necessary, to prevent contention and division and do away with suspense. If we get puffed up by thinking that we have much knowledge, we are apt to get a contentious spirit, and correct knowledge is necessary to cast out that spirit…

I should not have called up the subject had it not been for this circumstance. Elder Pelatiah Brown, one of the wisest old heads we have among us, and whom I now see before me, has been preaching concerning the beast which was full of eyes before and behind; and for this he was hauled up for trial before the High Council…

The High Council undertook to censure and correct Elder Brown, because of his teachings in relation to the beasts. Whether they actually corrected him or not, I am a little doubtful, but don't care. Father Brown came to me to know what he should do about it. The subject particularly referred to was the four beasts and four-and-twenty elders mentioned in "Rev. 5:8Rev. 5:8—“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 odors, which are the prayers of saints.”

Father Brown has been to work and confounded all Christendom by making out that the four beasts represented the different kingdoms of God on the earth. The wise men of the day could not do anything with him, and why should we find fault? Anything to whip sectarianism, to put down priestcraft, and bring the human family to a knowledge of the truth. A club is better than no weapon for a poor man to fight with.

Father Brown did whip sectarianism, and so far so good; but I could not help laughing at the idea of God making use of the figure of a beast to represent His kingdom on the earth, consisting of men, when He could as well have used a far more noble and consistent figure. What! the Lord made use of the figure of a creature of the brute creation to represent that which is much more noble, glorious, and important—the glories and majesty of His kingdom? By taking a lesser figure to represent a greater, you missed it that time, old gentleman; but the sectarians did not know enough to detect you.

When God made use of the figure of a beast in visions to the prophets He did it to represent those kingdoms which had degenerated and become corrupt, savage and beast-like in their dispositions, even the degenerate kingdoms of the wicked world; but He never made use of the figure of a beast nor any of the brute kind to represent His kingdom.

Daniel says (ch. 7, v. 16) when he saw the vision of the four beasts, “I came near unto one of them that stood by, and asked him the truth of all this,” the angel interpreted the vision to Daniel; but we find, by the interpretation that the figures of beasts had no allusion to the kingdom of God. You there see that the beasts are spoken of to represent the kingdoms of the world, the inhabitants whereof were beastly and abominable characters; they were murderers, corrupt, carnivorous, and brutal in their dispositions. The lion, the bear, the leopard, and the ten-horned beast represented the kingdoms of the world, says Daniel; for I refer to the prophets to qualify my observations which I make, so that the young elders who know so much, may not rise up like a flock of hornets and sting me. I want to keep out of such a wasp-nest.

There is a grand difference and distinction between the visions and figures spoken of by the ancient prophets, and those spoken of in the revelations of John. The things which John saw had no allusion to the scenes of the days of Adam, Enoch, Abraham or Jesus, only so far as is plainly represented by John, and clearly set forth by him. John saw that only which was lying in futurity and which was shortly to come to pass…

What John saw and speaks of were things which he saw in heaven; those which Daniel saw were on and pertaining to the earth. (Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith [Salt Lake City: Deseret Book Co., 1976], 287-290)

Joseph Smith

The prophets do not declare that they saw a beast or beasts, but that they saw the image or figure of a beast. Daniel did not see an actual bear or a lion, but the images or figures of those beasts. The translation should have been rendered “image” instead of “beast,” in every instance where beasts are mentioned by the prophets. But John saw the actual beast in heaven, showing to John that beasts did actually exist there, and not to represent figures of things on the earth. When the prophets speak of seeing beasts in their visions, they mean that they saw the images, they being types to represent certain things. At the same time they received the interpretation as to what those images or types were designed to represent.

I make this broad declaration, that whenever God gives a vision of an image, or beast, or figure of any kind, He always holds Himself responsible to give a revelation or interpretation of the meaning thereof, otherwise we are not responsible or accountable for our belief in it. Don't be afraid of being damned for not knowing the meaning of a vision or figure, if God has not given a revelation or interpretation of the subject.

John saw curious looking beasts in heaven; he saw every creature that was in heaven,—all the beasts, fowls and fish in heaven,—actually there, giving glory to God. How do you prove it? (See "Rev. 5:13Rev. 5:13.) “And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever.”

I suppose John saw beings there of a thousand forms, that had been saved from ten thousand times ten thousand earths like this,—strange beasts of which we have no conception: all might be seen in heaven. The grand secret was to show John what there was in heaven. John learned that God glorified Himself by saving all that His hands had made, whether beasts, fowls, fishes or men; and He will glorify Himself with them.

Says one, “I cannot believe in the salvation of beasts.” Any man who would tell you that this could not be, would tell you that the revelations are not true. John heard the words of the beasts giving glory to God, and understood them. God who made the beasts could understand every language spoken by them. The four beasts were four of the most noble animals that had filled the measure of their creation, and had been saved from other worlds, because they were perfect: they were like angels in their sphere. We are not told where they came from, and I do not know; but they were seen and heard by John praising and glorifying God…

Again, there is no revelation to prove that things do not exist in heaven as I have set forth, nor yet to show that the beasts meant anything but beasts; and we never can comprehend the things of God and of heaven, but by revelation. We may spiritualize and express opinions to all eternity; but that is no authority. (Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith [Salt Lake City: Deseret Book Co., 1976], 291-292)

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Rev. 5:1 a book sealed with seven seals


Joseph Smith

Q. What are we to understand by the book which John saw, which was sealed on the back with seven seals?
A. We are to understand that it contains the revealed will, mysteries, and the works of God; the hidden things of his economy concerning this earth during the seven thousand years of its continuance, or its temporal existence.
Q. What are we to understand by the seven seals with which it was sealed?
A. We are to understand that the first seal contains the things of the first thousand years, and the second also of the second thousand years, and so on until the seventh. (D&C 77:6-7)

Of all the keys given in this revelation, this is the most important of them all. From this clue, we can organize the entire revelation into a logical framework. From this key, we understand that John’s vision deals primarily with events to occur in the end of the sixth seal and the beginning of the seventh. Christianity’s inability to interpret the Revelation stems primarily from misunderstanding the significance of these seven seals.

“It doesn't take a lot of study of the book of Revelation to come to the conclusion that the imagery of chapter 5 is pivotal to the whole structure of the book. John saw in the right hand of the Father a book (most likely a scroll) which was sealed with seven seals (see 5:1). He also saw that no one in heaven or earth was able or worthy to open the book, except for the Savior (vv. 2-14). Since the rest of the vision describes what John sees as each of the seven seals is opened by the Lamb, an understanding of the sealed book is critical to our whole understanding of the book of Revelation.

“And here it is that the Prophet Joseph Smith made his greatest contribution to our ability to unveil the veiled, to reveal the revelation. He answered two significant questions: What is the meaning of the book and what is the meaning of the seals? Certainly more than any other single thing, his answers to those questions (D&C 77:6-7) become the key to gaining access to the ‘house’ of Revelation.” (Monte S. Nyman and Charles D. Tate, Jr., eds., Joseph Smith Translation: The Restoration of Plain and Precious Things [Provo: BYU Religious Studies Center, 1985], 262.)

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Rev. 5:10 has made us unto our God kings and priests

Orson Pratt

Many persons have worn crowns in this life; tyrants have had crowns of diamonds and gold; but what benefit are they? None at all, except to a being who has made himself perfectly happy by his obedience. But what are we to understand by this crown of righteousness, which is to be given to the Saints? We understand that it is actually to be a crown of glory; that they are to be kings in reality. John speaks in the first chapter of his Revelations to the Churches in his day, and represents the Saints to be Kings and Priests…

Compared with this, what are all the little, petty kingdoms of this earth worth? They are not worth one snap of the finger. The kings of the world exercise a certain authority over the nations—over their subjects, issuing laws, and framing governments, and controlling them; and do you suppose that the Saints will be kings in the eternal world, and sit down upon thrones, in silence, not exercising the functions of their office? No. That is not the way the Lord has organized His creations; if there are kings, you may depend upon it they will have kingdoms under their control; they will have authority and dominion, they will give laws to those subjects over whom they bear rule; they will control them by the priestly office, for it is combined with the kingly office…

We do not believe that everything has got to be limited to this little space of time in this world; but the Saints will be doing a work that will be adapted to beings that are the sons of God in the fullest sense of the word, that are precisely like their Father; and if so, they will be like Gods, and will hold dominion under that Being who is the Lord of lords; and they will hold it to all eternity. (Journal of Discourses, 26 vols. [London: Latter-day Saints' Book Depot, 1854-1886], 1: 291.)

Spencer W. Kimball

You are entitled to a kingdom or a queendom. You are princesses and princes. Do you prize your inheritance? Will you abdicate and relinquish your heavenly rights to all that is your due? Doyou but realize what the Lord has in store for you? Do you know what you could discard in a moment of carelessness and heedlessness? The Lord told his servants:

. . . Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. (1 Cor. 2:9.)

The king's highway—the royal road to eternal joys and exaltation—is a hard road, full of full of sacrifices and restrictions and hard work. The way is narrow but it is straight, well-marked, and strongly-beamed. But if you get off course, the dot and dash tapping gets dimmer and fainter till it fades out entirely.

The permanent kingdom is yours, not for the asking, but for the earning.

Will you abdicate it? That is much easier than to claim it. Will you, like [many], voluntarily renounce the throne? And through carelessness and heedlessness voluntarily relinquish your right to this powerful and blessed privilege? Will you forfeit your crown? Will you turn over your scepter to another? It follows easily. To do so, you need only to forget the Lord, ignore His commandments, become critical or bitter or inactive. Other things follow in turn and your kingship and queenship are in jeopardy! (February 15, 1966, BYU Speeches of the Year, 1966 17.)

Joseph Fielding Smith

Priesthood is given us for two purposes, first, that we may ourselves receive exaltation, and, second, that we may be the means of helping others to obtain like blessings. We are informed that if we are worthy of exaltation we are to become like our Father in heaven… We are to become priests and kings (Rev. 1:6 and Rev. 5:10), and are to have dominion and be given rule. This means responsibility. Now, it is a self-evident truth, that if we do not use the talents given us now and do not exercise the responsibility we have received in this life, that we will not be prepared or worthy to exercise authority and have responsibility there. If such authority is given us here and we have refused to use it, then we surely could have no right to the reward and cannot receive responsibility and power there, for responsibilities then will be many times greater than now. Here we prove ourselves through service as well as through obedience to the law of the Gospel.

…The third and highest kingdom—the celestial—is where God and Christ dwell. There are, even in this kingdom, different degrees of glory, but it is the privilege of every member of the Church, who will receive and be true to every covenant and obligation, to gain the exaltation. All who gain the highest exaltation, the Lord has said, are made “equal in power, and in might, and in dominion.” All power is given unto them, they become “gods, even the sons of God, wherefore, all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ’s, and Christ is God’s.” These are made priests and kings. (“The Wisdom of President Joseph Fielding Smith,” New Era, July 1972, 21)