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R E V E L A T I O N 1 7 - 2 2

New Testament Lesson 35 Study Guide: Adult Religion Class, 2012-2013

Prepared by Dave LeFevre

I N T R O D U C T I O N

The final chapters of Revelation show why God’s judgment on Babylon, the beast, and the dragon are justified and how their final punishment is carried out. Christ comes in glory and the earth is transformed. After the Millennium, it is transformed again into a celestial sphere and God himself dwells here. John concludes by calling us to worship God and receive the great blessings he has in store for us all.

OUTLINE

The following is a detailed outline of Revelation, with the material covered in this lesson in bold:

1. Things which must shortly come to pass (1:1-8) 2. Vision of Christ (1:9-20) 3. Messages to the Seven Churches (2:1 – 3:22)

a. Ephesus (2:1-7) b. Smyrna (2:8-11) c. Pergamos (2:12-17) d. Thyatira (2:18-29) e. Sardis (3:1-6) f. Philadelphia (3:7-13) g. Laodicea (3:14-22)

4. Vision of God’s throne (4:1-11) 5. Sealed book and the Worthy Lamb (5:1-14) 6. Opening of the Seven Seals (6:1 – 8:6)

a. First seal: white horse (6:1-2) b. Second seal: red horse (6:3-4) c. Third seal: black horse (6:5-6) d. Fourth seal: pale horse (6:7-8) e. Fifth seal: martyrs (6:9-11) f. Sixth seal: signs and tribulation (6:12 – 7:17)

i. Seven consequences (6:12-14) ii. Seven men (6:15-17)

iii. Four angels (7:1) iv. 144,000 (7:2-8) v. Great multitude (7:9-17)

g. Seventh seal: the completion of God’s work (8:1-6) i. Silence for one-half hour (8:1)

ii. Preparing the world for judgment (8:2-6) 7. Seven trumpets (8:7 – 11:19)

a. First trumpet: trees and grass burnt (8:7) b. Second trumpet: sea became blood (8:8-9) c. Third trumpet: Wormwood and bitter

waters (8:10-11) d. Fourth trumpet: sun, moon, and stars

darkened (8:12-13) e. Fifth trumpet/first woe: Apollyon (9:1-12)

i. Bottomless pit opened (9:1-2) ii. Locusts (9:3-12)

f. Sixth trumpet/second woe: 200,000,000 horsemen (9:13-21) i. The little book (10:1-11)

ii. Measuring the temple (11:1-2) iii. Two witnesses (11:3-14)

g. Seventh trumpet/third woe: Christ shall reign (11:15-19)

8. Woman, child, and the dragon (12:1-17) 9. Beasts and the mark (13:1-18) 10. The gospel shall be restored (14:1 – 15:4)

a. The new song (14:1-5) b. Six angels and a voice from heaven (14:6-

20) c. Sing the song of Moses (15:1-4)

11. Seven bowl judgments (15:5 – 16:21) a. Angels prepare to go forth (15:5 – 16:1) b. First bowl: grievous sore (16:2) c. Second bowl: sea into blood (16:3) d. Third bowl: rivers into blood (16:4-7) e. Fourth bowl: great heat (16:8-9)

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f. Fifth bowl: darkness (16:10-11) g. Sixth bowl: Armageddon (16:12-16) h. Seventh bowl: great earthquake (16:17-21)

12. Wicked woman riding the beast (17:1-18) 13. Babylon is fallen; Saints called out of her

(18:1-24) 14. Marriage supper of the Lamb (19:1-10) 15. Second coming (19:11-21)

a. Christ on the white horse (19:11-16) b. Destruction of the wicked: supper of the

great God (19:17-21)

16. Satan is bound, then released (20:1-10) 17. The judgment (20:11-15) 18. The celestial earth (21:1 – 22:5)

a. New heaven and new earth (21:1-4) b. Saints inherit all things (21:5-8) c. The holy Jerusalem (21:9 – 22:5)

19. Conclusion (22:6-21) a. Worship God (22:6-9) b. I come quickly (22:10-16) c. Come, Lord Jesus (22:17-21)

WICKED WOMAN RIDING THE BEAST (17:1-18)

Chapters 17 and 18 serve to demonstrate why the judgments in chapter 16 are justified. Ironically, the final destruction of Babylon is not so much the judgment of God as self-destruction by her wicked lovers. See also 1 Nephi 13-14, 22.

JOHN SAW THE WOMAN (17:1-6)

John saw another woman—the first was in chapter 12, representing the church. This one was not the church of God, but the church of Satan. Nephi also saw this symbol (1 Nephi 14:10) and said it was “he that fighteth against Zion” (2 Nephi 10:16). For a fuller account of this part of the vision with less symbolic imagery, see 1 Nephi 13:1-9 and 14:9-17.

17:1 the great whore. Nephi’s “church of the devil” was also referred to as “the whore of all the earth” (1 Nephi 14:10).

17:2 committed fornication. Sexual sin is almost always associated with idol worship. In addition, in the Old Testament, it was also a symbol for leaving God and not obeying our covenants.

17:2 made drunk with the wine of her fornication. See Isaiah 28:7; no drunk person can walk the strait and narrow path. Also, the wine she served was “the blood of the saints” (verse 6); appropriately, the verb “made drunk” also means to ‘shed blood.’

17:3 away in the spirit. This was the third time John mentioned this (see 1:10; 4:2).

17:3 in the wilderness. A time of apostasy (see 12:14 where the same word was used).

17:3 sit upon a scarlet covered beast. She has control and dominion over the beast.

17:4 purple. The color of royalty, wealth, and power.

17:4 scarlet. “The red color is derived from the eggs of an insect (Coccus ilicis) that lives in oak trees in the Holy Land and is used to dye cloth. The Arabs call it kirmiz, which is the source of our English word crimson. Scarlet was occasionally symbolic of royalty, but often it is identified with things evil or sinful” (Ogden, 338-339). “A ribbon of this color, representing the sins of Israel, was tied round the neck of the scapegoat on the Day of Atonement before it was driven into the wilderness to its death” (Draper, 187; also Parry, 221). The clothing and jewelry are also open symbols of her trade—prostitution (Arnold, 4:344-345).

17:5 mystery. The word was not part of her name but an adjective meaning ‘secret,’ modifying “name”—in other words, her secret name, now revealed to the whole world through John’s writing, is ‘Babylon the Great, the Mother of all Prostitutes and Detestable Things of the Earth.’

17:6 great admiration. ‘Astonishment,’ ‘wonder,’ or ‘amazement.’

ANGELIC INTERPRETATION (17:7-18)

The image was likely not meant to represent specific people or kingdoms, but patterns and concepts of apostasy and wickedness that applied in John’s and still apply in ours.

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17:8 the beast. The same beast as in 13:1-8. He not only speaks blasphemy, but puts himself up as a false messiah (see 2 Thessalonians 2:3-4).

17:8 go into perdition. “Perdition” is apoleia, meaning ‘ruin’ or ‘utter destruction.’ Satan is called Perdition and his followers face eternal destruction (see D&C 76:26, 31-48).

17:8 was, and is not, and yet is. Contrasted with Jesus who is, was, and is to come (1:4). The beast in chapter 13 was, then was wounded unto death, then was yet again, but he has no promise of being there in the future.

17:9 seven heads are seven mountains. The word used, orē, could be ‘mountain’ or ‘hill.’ Most likely this refers to Rome, a city with seven hills. Rome was called “Babylon” by Peter (1 Peter 5:13). Still, Rome should be considered symbolic of the point here, that of evil wherever it exists (Draper, 193; Parry, 229), especially since the heads are not only mountains/hills but also kings. Many attempts have been made to determine which seven kings are discussed here (Arnold, 4:346-347), but more likely they are symbolic of all evil kings (seven being the number of completion/perfection). The eighth king is the beast itself.

17:12 ten horns. Ten other kings who have power ‘one hour’ (a short time), just long enough to gather their forces to join the beast (at least for now; see verse 16) to make war against the Lamb.

17:14 the Lamb shall overcome them. John did not want to leave us in doubt as to the outcome of this great battle—Jesus shall win, as well those who are called,

chosen, and faithful. Compare to D&C 121:34-36, where the “principles of righteousness” are then laid out in D&C 121:41-46.

17:15 the waters. People and nations of the earth who are in awe of the woman and her beast.

17:16 these shall hate the whore. They all fight each other, including the whore, battling for supremacy; see 1 Nephi 22:13-14; Mormon 4:5; also Ezekiel 23 which describes the destruction of wicked Jerusalem.

17:16 make her desolate and naked. She loses all her fine clothing and jewelry.

17:16 eat her flesh. The kings act like wild animals; the story is reminiscent of Jezebel’s death in 2 Kings 9.

17:16 burn her with fire. Priests who defiled themselves with prostitutes were “burnt with fire” (Leviticus 21:9).

17:18 the woman. Babylon, in her high status of political rule, economic power, and apostasy was shown verse 4. She is “the reverse image of the woman with the man child. . . . Unlike the virtuous woman, the whore has no son; indeed, one of her most striking features is her perpetual barrenness. All her glitter and ornamentation do not hide the reality; she personifies sterility and death” (Draper, 185). In verse 4, she mimics the priesthood with her golden cup filled with wickedness, the colors of her clothing, and the words on her forehead (the high priest simply had “Holiness to the Lord” engraved on his mitre). See 2 Nephi 10:16 where the whore is broadly defined as “He that fighteth against Zion.”

BABYLON IS FALLEN; SAINTS CALLED OUT OF HER (18:1-24)

The imagery in this chapter is very similar to Jeremiah’s description of the fall of Babylon (Jeremiah 50-51). This chapter is the beginning of the promised end of evil and the victory of the righteous. Three voices declare her destruction and call for the saints to stay away from Babylon completely.

ANOTHER ANGEL: “BABYLON THE GREAT IS FALLEN” (18:1-3)

18:1 another angel. The first of three segments in this chapter—the first and third are angels, the second a voice from heaven.

18:1 the earth was lightened with his glory. Like Moses, the angel glowed because he had just come from the presence of God; compare D&C 88:7-13.

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18:2 Babylon the great is fallen. The angel quoted Isaiah 21:9 and echoed Isaiah 13:20-22; see also D&C 88:105.

18:2 the hold . . . a cage. The footnote for both says “ward, prison” but phulakē (same Greek word for both) can also mean ‘guard tower,’ as if they were poised and watching their prey, or guarding/standing sentinel (the same word was used in Luke 2 of the shepherds “keeping watch over their flocks”). It also signifies Babylon’s destruction as it becomes only a haunt for unclean birds, devils, and foul spirits.

18:2 unclean. Ceremonially, as in the Law of Moses.

18:2 hateful bird. “Hateful” is ‘detested,’ poetically linking to “foul spirit” as both birds and spirits resided in the heavens.

18:3 nations . . . kings . . . merchants. The three groups affected by the fall of Babylon were the people who interacted with her, the political leaders who benefitted from their positions, and the businessmen who profited from her.

ANOTHER VOICE: “COME OUT OF HER” (18:4-20)

18:4 come out of her. Separation is a common theme: Abraham, Joseph, Jaredites, Lehi, Nephi (from his brothers), John the Baptist, the Essenes, the Rechabites, and more. The voice says, ‘Leave Babylon to avoid its sins and judgments’ (as in those outlined in chapters. 8, 9, and 16). See Isaiah 48:20-22 (best to read the version in 1 Nephi 20:20-22) – come out with no regrets, no hesitation, with enthusiasm, not like ancient Israel did coming out of Egypt (Numbers 11:4-6). See also Isaiah 52:11; Jeremiah 51:6; D&C 133:5, 7, 14; and JST Matthew 16:25-29a (KJV Matthew 16:24-25, with footnote and appendix):

Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. And now for a man to take up his cross, is to deny himself all ungodliness, and every worldly lust, and keep my commandments. Break not my commandments for to save your lives; for whosoever will save his life in this world, shall lose it in the world to come. and whosoever

will lose his life for my sake shall find it. Therefore, forsake the world, and save your souls.

18:4 be not partakers of her sins. Coming out of Babylon helps those with the Father’s mark keep from committing sin. Babylon represents all the temptations of the world, all the lies Satan creates to deceive us, and all the apparent enticements of a sinful life; they all collapse as she falls.

18:4 receive not her plagues. Her ‘stripes’ or ‘wounds,’ that which is received as punishment for crime and sin. See also verse 8. The rest of the chapter describes the ‘stripes’ she receives.

18:6 Reward her . . . and double. A triple statement that Babylon will be punished fully even as she punished others. Other triples include:

Three sets of “Alas, alas” (better: ‘Woe, woe’; ouai in GR; verses 10, 16, and 19).

Three main groups – kings (9); merchants (11); and seafarers (17) who each mourn her passing but stand afar off and watch it happen without making any effort to help.

Three plagues – death, mourning, and famine (8).

Three rejoicers – heaven, apostles, and prophets (20).

18:7 she hath glorified herself, and lived deliciously. ‘As much as she has glorified herself and lived riotously, so shall torment and sorrow be given her . . .’

18:7 saith in her heart. She is bragging, but she is wrong (see first half of the verse). The imagery is from Isaiah 47:1-9; Babylon/the woman makes the declaration.

18:8 one day. ‘Suddenly;’ also verses 10 and 17 use ‘one hour,’ showing that the period of destruction equals her wicked reign.

18:8 utterly burned with fire. The ultimate destruction of an ancient city, also characterized God’s judgment in the Old Testament. See Genesis 19:24; 1 Kings 18:38; 2 Kings 1:10-14; Isaiah 1:7; 5:24; 29:6; 30:30 (and many more); and D&C 64:24.

18:11 merchants . . . weep. A concept from Isaiah 23:1-9 and Ezekiel 27:1-28:2, both writing about Tyre’s destruction; Ezekiel used same three groups (kings, merchants, sailors). Babylon could only attract people

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as long as she offered the latest and the greatest, the newest pleasures and comforts. But though they tried to be a good counterfeit, none of these sustain true happiness. It’s a deception, where the strategy is more, bigger, better, grander! Here it all falls apart, and the truth is revealed.

18:11 no man buyeth their merchandise any more. Refers to 13:16-17 where previously no one could buy or sell without the mark/name/number of the beast. Now all buying and selling is ended because without Babylon, there is no market for goods and services.

18:12-13 In these verses are seven groups of items:

1. Precious metals and gems 2. Expensive fabrics 3. Ornamental pieces 4. Aromatic substances 5. Food 6. Animals 7. People

The list contains a total of 28 items, which is 4 (the world) x 7 (perfection); the list represents all items in the whole world for sale. The purpose of the list is to demonstrate the vastness of the wealth of the city and her massive consumption.

18:13 souls of men. Babylon trades in many things, especially men’s souls, which can only be surrendered and put for sale by the person him or herself!

18:19 cast dust on their heads. A symbol of great mourning (see Ezekiel 27:30), but here it is not the cry of repentance. Instead, they mourn the loss of worldly possessions and financial opportunity: ‘How can I be happy now without all my belongings?’ Babylon and the beast allowed them to freely buy and sell, and indeed was the major consumer of their goods. But their customer is gone and they’re stuck with an excess inventory of now unwanted items.

18:20 God hath avenged you on her. This completes the thought of verse 6 (“give back to her as she has given”) and reminds us that the destruction of Babylon is as a

result of her wickedness and the prayers of the martyrs under the altar (6:9-10).

MIGHTY ANGEL: “NO MORE” (18:21-24)

18:21 no more at all. ou mē . . . eti, ‘not ever again,’ emphasizing absolute finality, repeated six times in verses 21-23 (six highlights the imperfection of Babylon). Note that while the previous verses watched the destruction from outside, 21-24 is a view from within.

18:21 a stone like a great millstone. A boulder as big as a millstone (about 6 feet across), reminiscent of Jeremiah instructing Seraiah to take the list Jeremiah wrote of the evils of Babylon, read them outside the city, then tie them to a stone and throw them in the Euphrates River (Jeremiah 51:63-64).

18:22-23 Here is found five (representing man in his lost state) kinds of things that are seen and heard no more (compare Jeremiah 25:9-12):

1. Music – celebration, games, theater. 2. Craftsman – commerce and manufacturing. 3. Millstone – food production. 4. Light of a lamp – all nighttime activities. 5. Voice of the bridegroom – weddings, festivals,

close relationships and family.

18:23-24 These verses provide a summary of three reasons for Babylon’s judgment:

1. The merchants show that personal fortunes were considerable and, by implication, the poor were neglected.

2. “Sorceries” is pharmakeia, magic but also medicine; Babylon deceived the world by trickery and drugs and made it think she was eternal, like God.

3. “The blood of prophets, and of saints” show that there were martyrs then and now; in Hebrew thought and given the justice system of the day, murdered blood cried out for vengeance.

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MARRIAGE SUPPER OF THE LAMB (19:1-10)

The rest of the book captures the ultimate victory of God over evil, death, and hell, starting here with the first of two meals to which the world is invited (hint: you don’t want to go to the second one).

“ALLELUIA” HYMN (19:1-8)

John hears three ‘voices’ praising God—much people (verse 1); a group around the throne (24 elders/4 beasts, verse 4); and a voice from the throne (verse 5) – contrasted with the laments of the three groups (kings, merchants, and sailors) of chapter 17. The voice calls all servants of God everywhere to join in the hymn.

19:1 much people. All those cleansed by the Atonement of Christ; another allusion to vast numbers that will be saved.

19:1 Alleluia. Occurring only in this passage (verses 1, 3-6) in the entire New Testament, this word is from the Hebrew hālal and yah, meaning ‘praise Jehovah.’ It was used many times in the Old Testament but we miss it because it is often translated ‘praise the Lord.’ It is recorded four times here, signifying praise from all creation.

19:2 whore. In contrast to the bride we see next.

19:2 avenged the blood. One of John’s running themes, first mentioned in 6:10, then also in 16:6, 17:6, and 18:24. (JST) “blood of his servants saints”; the same change was made in verse 5.

19:3 her smoke rose up for ever. The incense in the temple rose up symbolic of ongoing prayer, the smoke of Babylon’s destruction rises forever as a testimony of her wickedness and God’s righteous judgment (see Isa 34:9-10).

19:4 Amen, Alleluia. ‘We agree—praise Jehovah!’ This is the last time we see the elders and beasts, who have been a constant presence around God’s throne. With this shout of Hallelujah they move to their own glorious inheritance.

19:5 a voice. A prophet of Jesus Christ, as we’ll see in verse 10.

19:6 a great multitude. The same group as in verse 1.

19:7 the marriage of the Lamb is come. The wait is over. This is the wedding, which follows a year after the betrothal in which both parties pledge their full faithfulness but are not yet man and wife. Now they come together at last. Compare Ezekiel 16, 13; Hosea 2; Matthew 22; D&C 33:17-18; 109:73-74. The marriage theme is also used in chapters 21 and 22.

19:7 his wife hath made herself ready. The bride has been faithful during the year and is ready in every way for the marriage.

19:8 to her was granted. She is the worthy bride but still, it is “granted” to her, meaning ‘given,’ to receive the clothing. It is only through the grace of God and Christ that we have any righteousness in us.

19:8 the fine linen is the righteousness of saints. Everyone wears the garment they wove for themselves out of their own lives. If we rely on Christ, give service, are righteous and obedient, full of humility and charity, we’ll wear this fine linen. If we rely on ourselves, are selfish, impatient, angry, petty, proud, materialistic, or dishonest, we’ll be stripped naked like the evil woman. This interprets Isaiah 52:1, “put on thy beautiful garments.”

SPIRIT OF PROPHECY (19:9-10)

19:9 Blessed. The fourth of the seven beatitudes in Revelation.

19:9 marriage supper. See Isaiah 25:6-9 (feast of fat things).

19:10 See thou do it not. This is the first of two instances where John falls down to worship the messenger (see 22:9). (JST) “See thou do it not: that I am thy fellowservant . . .” The JST almost makes it sound like John should recognize the messenger or at least that the prophet had some sign or trait that should make John immediately recognize his identity. The same change is made in 22:9.

19:10 the testimony of Jesus. The testimony of the Savior is the spirit of revelation (see Jacob 7:11; Mosiah

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13:33; and Alma 17:2-3). Interestingly, in Greek it says, ‘for the testimony of Jesus is the spirit of the prophecy.’ In other words, one reading is that the spirit of John’s

letter and the key message is the testimony of Jesus, which would be very true.

SECOND COMING (19:11-21)

The scene everyone has been waiting for, in John’s day and in ours. The Church has waited patiently in the wilderness and prepared herself for the wedding. Now the bridegroom comes—not as a humble sacrifice as he did the first time, but in the full power and authority of his status as Redeemer, Savior, King, and God.

CHRIST ON THE WHITE HORSE (19:11-16)

19:11 white horse. The symbol of authority and victory, the opposite of the donkey on which he rode into Jerusalem just before his crucifixion (Ogden, 341).

19:11 Faithful and True. Christ’s coronation names—his new names—also showing he is the perfect bridegroom. We’ll be given several of his names in these verses, each denoting aspects of his perfect attributes.

19:12 crowns. Diadema, the crown of a king (as opposed to stephanōs, the victor’s wreath/crown); Jesus has received the crowns of all the kings of the world.

19:12 name written, that no man knew. His name was not known, but is now revealed (verses 11, 13, 16). That he alone knew his name also demonstrates that no one has power over him, that he stood alone and superior to all other beings except the Father on his throne, who gave him his name.

19:13 vesture dipped in blood. In verse 14, his armies are all in white, but he wears a red garment; see Isaiah 63:1-6; also D&C 133:26-52.

19:13 The Word of God. The Father’s messenger (shaliah/spokesman/apostolos), through whom he speaks to man. The title shows both Jesus’ subservience and complete obedience to the Father and his own power—he speaks and the universe obeys.

19:13 upon white horses. Like Jesus their master, his armies ride the white horse of victory and purity.

19:15 (JST) “And out of his mouth goeth a sharp sword, that proceedeth the word of God, and with it he should

will smite the nations: and he shall will rule them with a rod the word of his mouth iron; and he treadeth the winepress in of the fierceness and wrath of Almighty God.” The sword and the rod of iron do represent his speaking the word of God, which is made explicit in the JST, as is the surety of his triumph—he will smite the nations and rule them all.

19:16 on his vesture and on his thigh. While a seemingly odd place to put the triumphant name, it makes more sense when you consider his position—riding on a huge white horse, the masses would see the name most clearly if it was written on his robe (to see it from the front) or his leg (to see it from the side as he marches past).

19:16 King of kings and Lord of lords. The last name of Christ at his Second Coming, signifying his total victory over all earthly kingdoms and organizations, in contrast to the name of the whore (17:5).

DESTRUCTION OF THE WICKED: SUPPER OF THE GREAT GOD (19:17-21)

The marriage supper of the Lamb (verse 9) is the banquet to which you want an invitation. The supper of the great God here is the one to avoid.

19:17 fowls. Goliath bragged that birds and beasts would eat David’s flesh (1 Samuel 17:44) but it was his own fate in the end. John’s imagery is from Ezekiel 39:17-20; see also D&C 29:18-21 where flies are added.

19:18 (JST) “. . . and the flesh of all men who fight against the Lamb, both free bond and bond free, both small and great.”

19:19 the beast. This is the beast of 13:1. Who is the “antichrist”? See 3 Nephi 11:28-30 (those who contend and need to settle everything by force) and 1 John 2:22 (he “that denieth the Father and the Son”).

19:19 make war against him that sat on the horse. The forces of evil will make one final attempt to win, but their

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fate is already sealed by the victory of Christ. The birds are ready and lined up to feast on them before the battle is even over.

19:20-21 the beast was taken, and with him the false prophet. The second and third members of the false godhead are cast out by the power of the word of God; there is nothing left now to defeat but the dragon himself.

19:21 (JST) “And the remnant were slain with the sword of him that sat upon the horse, which sword word proceeded out of his mouth: and all the fowls were filled with their flesh.” There are two instances of the word “sword” in this verse in English (only one in Greek, as the italics indicate); the first is left unchanged in the JST, while the second becomes “word,” an interpretation of the imagery that started in chapter 1.

SATAN IS BOUND, THEN RELEASED (20:1-10)

THE DRAGON BOUND (20:1-3)

20:1 having the key of the bottomless pit. The key was initially given to Satan (9:1) and he used it to cause many problems. Now the key was taken back (or the lock changed) and an angel of God is in charge of the abyss. He will use it to lock up the dragon for 1,000 years.

20:2 the dragon, that old serpent, which is the Devil, and Satan. Four names for Lucifer were introduced in 12:9; here they are repeated so we can readily identify that it is the same being.

20:3 shut him up. See Isaiah 14:9-17 (the fall of Satan; his followers amazed at his powerlessness).

20:3 set a seal upon him. The seal is set on the abyss after the dragon is put in it, harkening back to Daniel 6:17 where the king set his own seal on the lion’s den.

REIGN 1000 YEARS (20:4-6)

The entire Millennium is covered in three verses. This is clearly just an interlude for John leading to the final scenes (Draper, 220) but also an opportunity to demonstrate that the patience of the Saints is rewarded in the end.

20:4 judgment was given unto them. Judgment is given to many people: Matthew 19:28, 1 Nephi 12:9, and D&C 29:12 (apostles); 1 Nephi 12:10 (Nephite disciples); 1 Corinthians 6:2-3 (saints). Ultimately, judgment is in Christ’s hands: 1 Nephi 22:21 and D&C 19:3.

20:4 reigned with Christ a thousand years. This is Zion, sought by many throughout the ages; Hebrews 11:8-10, 13-16 (God prepared a city); D&C 45:11-14 (day sought

for by all). Those who live there are a combination of resurrected beings who were already faithful and those left on the earth who do not have the mark of the beast (so do have the mark of the Father).

20:5 the first resurrection. This started with Christ’s resurrection and concludes at the end of the Millennium when all the righteous will finally be raised from the dead (see D&C 76:64). The wicked (“the rest of the dead”) have to wait until after that (D&C 88:95-102).

20:6 the second death hath no power. The first death is the death of the body, the second the death of the spirit, when man becomes separated from God forever. This second death has no power over those in the first resurrection—they will always enjoy access to God.

GOG AND MAGOG (20:7-10)

20:7 Satan shall be loosed. While the great angel with the key to the abyss gets Satan chained in the first place, righteous hearts keep him there (1 Nephi 22:26). What causes him to be loosed? D&C 29:22 (men deny God); Helaman 6:30-31 (Satan got hold of their hearts). The Book of Mormon provides a great parallel (Parry, 273-274); see 4 Nephi 1:15, 23-26, 28-29 (the beast, the false prophet, the whore come back), 40 (the wicked more numerous).

20:8 Gog and Magog. The words and imagery are from Ezekiel 38:1-3; 39:1-7; but Satan’s final attempt will fail: D&C 88:110-115.

20:9 fire came down from God out of heaven. Satan and his armies make a last futile attempt but are utterly defeated by God’s power.

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20:10 cast into the lake of fire and brimstone. The dragon and his hosts join the beast and the false prophet in eternal torment, never to bother the righteous again.

THE JUDGMENT (20:11-15)

Having put away the enemies of God once and for all, judgment can be rendered on all those who are left.

20:11 a great white throne. The seat of God, large, pure, and definitive. He is so awe-inspiring that even the earth and the heaven run to hide from him.

20:12 books were opened. See 3 Nephi 27:25-26 and D&C 128:6-8. The books on earth and book of life in heaven are both called on in the judgment. The books on earth could refer to temple work).

20:12 according to their works. See also verse 13 and 22:12; this concept is why Martin Luther rejected Revelation as scripture.

20:13 the sea gave up the dead” – Those lost at sea had an unknown final resting place. John assures us that even they are resurrected (Parry, 280).

20:13 death and hell delivered up the dead. Jacob taught the difference between the two: “death” is the death of the body; “hell” is the death of the spirit or the separation from God (Jacob 9:10-12). Even the most wicked are brought before God for judgment.

20:14 death and hell were cast into the lake of fire. Both death and hell are conquered in the Atonement. At the time of the judgment, after all of God’s children are resurrected, they are rendered obsolete and so are cast into the fire to be with Satan and his followers.

20:15 whosoever was not found written in the book of life was cast into the lake of fire. The ultimate record book is the heavenly one—the book of life. There is no appeal or recourse because this record is perfect, managed by the God of the universe. Your name is either in or it isn’t; in the latter case, you join Satan in eternal torment.

THE CELESTIAL EARTH (21:1 – 22:5)

Judgment complete, we are given a vision of the final fate of the earth itself as it progresses from its telestial state to a terrestrial one. We also see the glorified followers of Christ who live on it.

NEW HEAVEN AND NEW EARTH (21:1-4)

21:1 new heaven and a new earth. Everything old is gone; no more persecution, pain, tears, grief, or death (see D&C 29:22-25).

21:1 no more sea. Not literal, but symbolic of no more contention among people, no wars or divisions. The sea was the place of evil creatures and events and the thing that kept people apart.

21:2 the holy city, new Jerusalem. As prophesied in Moses 7:62-64 and JST Genesis 14:32-34.

21:3 the tabernacle of God is with men. Just as temples carve little pieces of the earth out as holy and sanctified, so the entire earth shall become a temple of God, a place for him to dwell and for his people to pray and receive revelation, knowledge, and glory.

21:4 God shall wipe away all tears. From Isaiah 25:8; in 7:17 the same promise was given to those living in the sixth seal (us!).

SAINTS INHERIT ALL THINGS (21:5-8)

21:5 Write. I can imagine John being so caught up in the vision and joy of the triumph that he forgot his

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assignment to write it all down, so Christ gently reminded him, ‘John, you’re getting all this, aren’t you?’

21:5 these words are true and faithful. In Greek, the word order is ‘faithful and true’ matching Christ’s name in 19:11. His words are just like him.

21:6 It is done. ‘It has come to pass’ or ‘it has become.’

21:6 Alpha and Omega, the beginning and the end. What is Christ the beginning and the end of? The beginning of joy, life, peace, happiness, forgiveness, and the end of tears, death, sorrow, crying, and pain.

21:7 inherit all things . . . my son. No more slaves, but sons and daughters, receiving the full inheritance (see D&C 76:58-60).

THE HOLY JERUSALEM (21:9 – 22:5)

Next John saw the earth move from its terrestrial state to its final celestial order; compare Ezekiel 40-48.

21:9 one of the seven angels. Probably the same messenger that introduced John to the whore in 17:1 now showed him the virtuous bride.

21:10 in the spirit. The fourth and last time John records this experience.

21:10 a great and high mountain. Recalls the similar experience of Nephi (1 Nephi 11:1) which led to his seeing a very similar vision. It would have to be a very high mountain to see the whole city (see verse 16).

21:10 the holy Jerusalem. God’s temple on earth.

21:11 a stone most precious. Here and in verses 18-21, a number of stones are listed, including jasper, gold, glass (‘transparent stone’), sapphire, chalcedony, emerald, sardonyx, sardius, beryl, topaz, chrysoprasus, jacinth, amethyst, pearls: what do all these things have in common? None of them decay; they have no impurities; they don’t rust, decompose, tarnish or change.

21:12 twelve gates. Like the tabernacle of Moses’ time, each gate has a name of a tribe of Israel; symbolically, we become part of the covenant people before we can enter the city; D&C 137:1-4 (Joseph’s vision of the celestial kingdom).

21:14 twelve foundations. The city is based on the priesthood (Quorum of the Twelve), the Church, revelation, and a sure knowledge of Christ’s atonement.

21:16 the length and the breadth and the height of it are equal. A square represents perfection, exactness, and truth. The Holy of Holies in the Jerusalem temple was a cube, twenty cubits each way (1 Kings 6:20). Thus the entire city is a Holy of Holies (see verse 22).

21:16 twelve thousand furlongs. “Furlongs” should be stadia, just over 600 feet by our measure. This makes the city about 1,400 miles in each direction—including vertically (Ogden, 344). The seeming impossibility of it adds to the wonder and testifies that it is God’s doing.

21:19-20 Twelve stones are mentioned in these two verses (going back to verse 14 that counted twelve foundations). The stones are similar to the stones in the high priest’s ephod (Exodus 28:17-21), linking the foundation back to Israel.

21:21 street of the city was pure gold, as it were transparent glass. See D&C 130:6-9.

21:23 no need of the sun . . . the glory of God did lighten it. As the sun’s brightness hides the stars in the daytime, so the glory of God overshadows even the sun in the New Jerusalem.

21:25 gates of it shall not be shut. Anciently, cities shut their gates at night for protection; in this city there is no night and no threat, so there’s no reason to shut the gates. Compare Isaiah 60:11.

22:1-2 Compare to Ezekiel 47:1, 8-10, 12 (river and trees by the temple).

22:1 pure river of water of life. The water represents the healing power and knowledge of the Spirit (see Ezekiel 36:25-26).

21:2 the tree of life. This is the love of God (John 3:14; 1 Nephi 11:25). Both images—water of life and tree of life—come together in the temple, reminders of a home we once knew, and a destiny we shall one day enjoy.

22:2 twelve manner of fruits. Perfect fruit

22:2 yielded her fruit every month. Eternal life served up 24 x 7 x 365.

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22:3 the throne of the God and of the Lamb. Jesus did the exact will of the Father, so he shares the same throne.

22:4 his name shall be in their foreheads. They are the willing servants/slaves of God.

CONCLUSION (22:6-21)

Revelation ends much as it began—revealing the majesty of Christ and his triumph over death, sin, hell, and all enemies, and his infinite care for each of us.

WORSHIP GOD (22:6-9)

22:6 These sayings are faithful and true. ‘These words are faithful and true’ again echoing back to Christ in 21:5 and 19:11.

22:7 I come quickly. Three times in this chapter (verses 7, 12, and 20) the Lord makes this declaration, and three times John records the response, “Come” (verses 17 and 20). “Quickly” means suddenly or unexpectedly but not soon.

22:7 blessed is he that keepeth the sayings of the prophecy of this book. We must always be prepared because we don’t know when he comes. See Luke 12:37 then JST Luke 12:41-44, 47 (appendix)—he comes in each watch of the night, meaning we all have a ‘personal second coming’ when we die, even if we are not on the earth for the Big Event.

Consider the “Parable of the Three Papers”: A teacher says the grade is based on three papers but no specific due date is given, just one day during the semester when he will call for them; how many would start on them immediately? If the date was given, how many would wait until the last minute? So it is with the Lord—he is merciful in not telling us when he’s coming so we’ll not procrastinate our repentance (Wilcox, 318-319).

22:9 thy fellowservant. As in 19:10, John fell to worship the messenger, perhaps thinking it was Christ, perhaps just in tremendous gratitude for what he had learned from this man, but was told not to do so. (JST) “See thou do it not: for that I am thy fellowservant . . .” See 19:10 for a comment on the change.

22:9 worship God. The model for all good teachers, parents, family members, and friends: I’m not what’s important here; worship God.

I COME QUICKLY (22:10-16)

22:10 Seal not the sayings. The opposite of what Nephi was told (1 Nephi 14:18-28).

22:11 let him be righteous still. The wicked will continue to do wicked things; the righteous need to continue to do righteous things, because the judgment is coming.

22:14 Blessed are they that do. We gain access to the tree of life by doing the will of God.

22:15 For without are dogs. Outside of the city of the presence of God wickedness still exists. “Dogs” can also mean heathens, unbelievers; they are not allowed in the city.

COME, LORD JESUS (22:17-21)

22:17 let him that heareth say, Come. The Spirit and the church/bride readily invite Jesus to come. John’s plea is that everyone that hears his book read will likewise invite him to return and take his place as King of Kings.

22:17 let him that is athirst come. Referring to the living water which all are invited to drink.

22:18-19 add unto these things . . . take away from the word” See Deuteronomy 4:2 and 12:32. This was probably not the last book John wrote. At this time, the New Testament was not yet compiled, so applying this to the not-yet-existent New Testament doesn’t make sense. John was clearly speaking of th scroll of Revelation only.

More importantly, what did John really mean? It is so easy to add to or take away from symbols, giving them our own meanings. It’s critical to stay with teachings of the prophets, other scriptures, and the Spirit.

22:20 Even so, come, Lord Jesus. Knowing the difference between the world we live in and the one Christ will bring, this is the only logical prayer we could offer. The

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prepared bride longs for the wedding; everyone else waiting adds their own “Amen.”

FINAL WORDS

The dragon, the beast, the false prophet, the whore, and the merchant city may look like they’re winning the battle today, as they did in John’s day. But John’s message of hope comforted the churches in his day as it does ours.

The prominent signs of the last days—earthquakes, war, and all the rest—have been on the earth since the beginning. So an increase in earthquakes or other natural disasters in the short-term is difficult to

interpret with confidence. The most powerful sign of the last days is the restoration itself, the manifestation of the love of God—the water and tree of life—given to this last dispensation that we might be prepared and say each day: “Even so, come, Lord Jesus.”

John’s—and the Lord’s—ultimate message in Revelation is: ‘Have hope—God wins.’

SOURCES CONSULTED

Arnold, Clinton E., ed. Zondervan Illustrated Bible Background Commentary (Grand Rapids, MI: Zondervan, 2002).

Beale, G. K., and Carson, D. A., eds., Commentary on the New Testament Use of the Old Testament (Grand Rapids, MI: Baker Academic, 2007).

Brown, Raymond E. An Introduction to the New Testament (New York: Doubleday, 1997).

The Church of Jesus Christ of Latter-day Saints, The Life and Teachings of Jesus and His Apostles (Institute manual), 2nd ed. (Salt Lake City, UT: Intellectual Reserve, Inc., 1979).

Draper, Richard D. Opening the Seven Seals: The Visions of John the Revelator (Salt Lake City: Deseret Book, 1991).

Holzapfel, Richard Neitzel and Wayment, Thomas A., eds., The Life and Teachings of the New Testament Apostles (Salt Lake City, Deseret Book, 2010).

Holzapfel, Richard Neitzel and Wayment, Thomas A., eds., Making Sense of the New Testament (Salt Lake City, Deseret Book, 2010).

Holzapfel, Richard Neitzel, Wayment, Thomas A., and Huntsman, Eric D., Jesus Christ and the World of the New Testament (Salt Lake City, Deseret Book, 2006).

MacArthur, John, The MacArthur Bible Commentary (Nashville, Tennessee: Thomas Nelson, Inc., 2005).

McConkie, Bruce R. Doctrinal New Testament Commentary (DNTC), 3 vols. (Salt Lake City: Deseret Book, 1977).

Millet, Robert L., ed. Studies in Scripture: Vol. 6, Acts to Revelation (Salt Lake City, Deseret Book, 1987).

Mounce, Robert H. The New International Commentary on the New Testament: The Book of Revelation (Grand Rapids, Mich: William B. Eerdmans Publishing, 1977).

Parry, Jay A., and Parry, Donald W. Understanding the Book of Revelation (Salt Lake City: Deseret Book, 1998).

Vincent, Marvin. Vincent’s Word Studies in the New Testament (Peabody, MA: Hendrickson Publishers).

Wayment, Thomas A., The Complete Joseph Smith Translation of the New Testament (Salt Lake City, Deseret Book, 2005).

Welch, John & Hall, John. Charting the New Testament (Provo, UT: FARMS, 2002).

Wilcox, S. Michael. Who Shall Be Able to Stand? Finding Personal Meaning in the Book of Revelation (Salt Lake City: Deseret Book, 2003).

Bible versions cited (if no version is cited, the translation or paraphrase in single quotes is the author’s):

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KJV – King James Version (Authorized Version) JST – Joseph Smith Translation LXX – Septuagint (Greek Old Testament) NAB – The New American Bible NASB – New American Standard Bible NIV – New International Version NJB – New Jerusalem Bible NLT – New Living Translation