Revelation 1-3

John writes to the seven churches of Asia, counseling them regarding their current problems. The churches in Asia were in the throes of apostasy, and the problems of the churches in Asia were the problems of the entire Christian world. Recall that the number “7” signifies “totality” or “completeness.” Thus, the letter to the seven churches were intended for all the Christian world. In those days, Asia was the largest province of the Roman Empire, and today it is essentially the country of Turkey or “Asia Minor.” Asia was not the large continent that we know today.

Keep in mind also that the Christians in John’s day are enduring probably the most severe persecution ever, under Domitian’s rule. The general theme of John’s letter to the seven churches is to urge the Christians to “overcome” ─ to keep the faith in spite of the persecution. Each separate church is promised exaltation if they will repent and endure. Note that the wording of the Lord’s promises of exaltation is different for each church.

The commentary below will be based on the King James Version or translation of the Bible (KJV). However, Joseph Smith’s inspired revision of Revelation (JST) will also be included. The JST rendering of each verse, if not identical with the KJW, will be included within the commentary and will be bolded for easy identification.

The Prophet Joseph himself seldom preached either from or about the book of Revelation. However, in a conference sermon delivered in Nauvoo on April 8, 1843, Joseph did expound on some of the symbols earlier discussed in section 77, and on the use of the book of Revelation by the Church in general. He did this primarily to diminish a disproportionate interest in the book among the members ─ a fault that continues to plague many saints today. The intent of his remarks was to discourage speculation on the book of Revelation, and his advice to the Church was to leave its mysteries alone: “I have seldom spoken from the revelations [of John]. . . 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. Declare the first principles, and let mysteries alone, lest ye be overthrown. Never meddle with the visions of beasts and subjects you do not understand. Elder Brown, when you go to Palmyra, say nothing about the four beasts, but preach those things the Lord has told you to preach about repentance and baptism for the remission of sins” (HC,5:340, 342, 344). Mature saints today continue to heed the Prophet’s advice.

#Revelation Chapter 1 John’s Introduction to His Vision

1 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:

verse 1 “The Revelation of Jesus Christ” This phrase may be interpreted in two ways. This may be a revelation given by Jesus Christ; or it may be a revelation which reveals or unveils the Lord Jesus Christ. The direction of the vision as a whole emphasizes the latter interpretation, that is the revelation proclaims the mission, ministry, and importance of the Lord and Savior. The JST version of this verse is also ambiguous as it states that this revelation “was given unto [John] of Jesus Christ” (italics added). Does “of” mean about or by?

“which God gave unto him” The source of the revelation from the KJV seems to be the Father who has never spoken directly to fallen man except to testify of the Son. Here he reveals the importance of his Son Jesus Christ. The recipient of the revelation is John ─ the revelation is given “unto him.”

“to shew unto his servants” John’s duty is to show it to the mortal servants of the Father and bear witness of it. The Father wanted it read and listened to. He wanted it understood. He did not give it to be a mystery, a puzzle, or an enigma that his people could not solve. He ordered John to disclose truth that otherwise would have remained hidden.

“things which must shortly come to pass” The Prophet Joseph proclaimed, “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 representations of ‘things which must shortly come to pass,’ and not of what has already transpired” (TPJS, 290).

Nephi prophesied that John would “write concerning the end of the world” (1 Nephi 14:22). One scholar notes: “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’ (Revelation 4:1). Furthermore, on closer examination, we see that the focus is even more limited than that. . . The Millennium itself is treated in only seven verses (see Revelation 20:1- 7). By far the largest portion of the book describes the events that immediately precede the second coming of the Savior” (Lund, Seeing the Book of Revelation, 51-52).

“and signified it” So important was the vision that an angel “signified it.” The term signify is a translation of the Greek smain and means not only to foretell, but also to give a sign or identifying token. The English term comes from the Latin signum, which carries much of the same idea, that is, representing, indicating, or validating something by a sign, mark, or token. Apparently, the angel gave John a sign or a token that authenticated the vision. John then witnessed this confirmation for his readers. Such stress on the validation of the vision emphasizes its importance in the sight of both God and of John.

“by his angel” The entire book of Revelation was given to John by an angel upon whom the Lord had placed his name and who acted in the Lord’s place and stead. He even spoke in the first person as if he were the Lord. This is an application of the principle of the “divine investiture of authority.”

Again, the JST version of each verse will be included in bold at the end of the commentary for each verse.

“The Revelation of John, a servant of God, which was given unto him of Jesus Christ, to show unto his servants things which must shortly come to pass, that he sent and signified by his angel unto his servant John.”

2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

verse 2 “bare record of the word of God” “Word of God” here may be either Jesus Christ who is called the “Word of God” (Revelation 19:13; see also John 1:1; D&C 93:8). “Word of God” also refers to scriptural records. In this case, the phrase may mean either or both.

“of all things that he saw” The content of the vision had to be communicated to others by John precisely. John’s responsibility was to write neither less nor more than he received.

“Who bore record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.”

The JST changes the word “bare” to “bore.” Otherwise it is identical.

3 Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

verse 3 This verse invokes the first of seven beatitudes ─ or “blessed are theys” ─ found in the revelation. The others are found at 14:13; 16:15; 19:9; 20:6; 22:7, 14.

This passage speaks of spiritual understanding, or understanding by the Spirit. Jesus said, “Who hath ears to hear, let him hear” (Matthew 13:9; 13:43), and King Benjamin told his people, “Open your ears that ye may hear, and your hearts that ye may understand” (Mosiah 2:9; see also D&C 136:32). Unfortunately, there are those who will not attune themselves to understand spiritual things; such have “stopped their ears, that they should not hear” (Zechariah 7:11) and are “a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not” (Ezekiel 12:2; Jeremiah 5:21).

The blessing was pronounced both upon “he that readeth” and “they that hear,” provided that they respond to the admonition written therein. The singular “he who readeth” and the plural “they that hear” reflect a practice of worship in the early Church. Patterned after the service of the synagogue, one person read a scripture or message while the congregation listened.

John declared a blessing upon those who were obedient to his writings whether they read his words or heard others read them.

“Blessed are they who read, and they who hear and understand the words of this prophecy, and keep those things which are written therein, for the time of the coming of the Lord draweth nigh.”

The reader should make particular note of the words “read,” “hear,” “understand,” and “keep.” Upon any one who receives it, regardless of the time frame, rests the responsibility not only to read, but also to understand and to do. One must pay the price to realize the blessing. Joseph Smith’s modifications point to conditions in which many would be able to read and hear the words of the prophecy. He seems to have our present day in mind. He seems to be speaking primarily to the saints living in the last days. He intends to assist them in preparing for the second coming of the Son. Indeed, there is no other people for whom it is more germane.

4 John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;

verse 4 “to the seven churches which are in Asia” John identifies those who were to receive his letter. They are seven of the churches in the Roman province of Asia ─ actually Asia Minor which is now present-day Turkey. Elder James E. Talmage has suggested that these seven were the last bastions of faith, the great apostasy having eaten up all the other areas. John was writing a letter of comfort and warning to the surviving remnants of the true Church.

“seven churches” Implications from John’s symbolic use of numbers should not be overlooked. John possibly uses seven to denote that the message is universal for all branches of the church, even those outside of Asia, and those beyond John’s day. After all, equally important were the churches at Troas (see Acts 20:5ff), Colossae (see Colossians 1:2), and Hierapolis (see Colossians 4:13). If the use of numerology was intended here, then the “seven churches” become symbolic of the church of God anytime, anywhere, and the message applicable wherever similar conditions are faced.

“grace be unto you, and peace” Greetings of grace and peace are elements common to ancient epistles. Here they indicate that John sends his message to the seven churches in style like an epistle.

John’s letter was not for the leaders alone. John directed that it be shared with the congregations as well, and he invokes a blessing of grace and peace upon these faithful servants from three sources:

1. The first source of blessings is “him which is, and which was, and which is to come” is a partial quote of the name of God given to Moses in Exodus 3:14-15 as translated in the Septuagint (cf. Jeremiah 1:6; 14:13; 32:17, where the names of God would also translate “He who is”). This rephrase of the divine name reminds John’s reader that God is eternally existent, without beginning of days or end of years. John underscores the idea that God is always the subject: he holds the initiative; things happen because he orders all thing according to his will. Men do not force his hand but work, even in their rebellion, to his purposes (see Romans 9:15-18; John 10:18; Ezekiel 38:4, 14-22). Jehovah stands as the Lord of the past, the present, and the future. The temporal order holds significance because the present is when he works out his purposes. Yet his eternal present embraces the past and the future. Such a rendering would be especially appropriate at this moment when the Church approached its final hours. The saints could find hope in the face of a disheartening future on the grounds that God, by virtue of his eternal existence, exercises power and fulfills his purposes through the course of history.

2. The second source of blessing to the churches is the seven spirits who stand before the throne of God. We run into these spirits again in chapters 4 and 5, still standing before the throne of God. In Revelation 4:5, these spirits are identified as fiery lamps, and 5:6 calls them the eyes of the Lamb “sent forth into all the earth.” JST 1:4 makes it clear that these spirits are symbolic of the leaders of the various branches and that an angel was sent to testify to them of the things of God. This image of the seven servants could be a foreshadowing of both their future destiny as well as their present responsibility. As they labor, they act as the eyes of God overseeing the affairs of the Church. In doing so, their calling and election are made sure, and thus they gain eternal life. It is little wonder, then, that these devout servants were a source of blessing to the struggling branches.

3. The third source of blessing is described in the commentary for the following verse. “his throne” Christ’s throne, located in the “temple in heaven” (Revelation 14:17; 16:17), which is John’s name for the celestial kingdom, is a symbol of his divine kingship.

“Now this is the testimony of John to the seven servants who are over the seven churches in Asia. Grace unto you, and peace from him who is, and who was, and who is to come; who hath sent forth his angel from before his throne, to testify unto those who are the seven servants over the seven churches,”

The JST makes it clear that the letter contains the testimony of John, the last testimony, to be directed to the local churches.

5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

verse 5 The final source of blessing is, again, from the Lord, but this blessing grows not out of what he is (the God of all time), but out of what he did. John identifies the Savior as “the faithful witness,” “the first begotten of the dead,” and “the prince of the kings of the earth.” The ideas conveyed by these titles are those of priority and sovereignty.

“who is the faithful witness” The term witness comes from the Greek martus. It came to mean in Christian circles one who bore testimony through the giving up of his life. The Savior was the epitome of the faithful witness, or martyr, in this sense. However, death could not hold him, and so he is also the first born from the dead. Because he now exercises sovereign control, he can bestow the powers both of life and of kingship on those who follow him. These will reign with him a thousand years (see Revelation 20:4-6). He can do this because, through his love, he shed his blood so that all can be cleansed from sin.

“the first begotten of the dead” John’s reference echoes Psalm 89:27 which states, “I will make him my firstborn, higher than the kings of the earth.” This term also appears in Colossians 1:18, when Paul uses the title to declare Christ sovereign over the Church by virtue of his resurrection from the dead.

“Therefore, I, John, the faithful witness, bear record of the things which were delivered me of the angel, and from Jesus Christ the first begotten of the dead, and the Prince of the kings of the earth.”

This passage makes John the “faithful witness” rather than the Savior. John was true to the charge given him to declare the message accurately. It also suggests that the revelation had dual attestation (the angel and the Lord), and thus fulfilled the law of witnesses (see Deuteronomy 17:6; Matthew 18:16). Additionally, angelic and divine administration were coupled in such a way that the Savior himself was somehow involved in the process of the revelation. The revelation is not merely about him but came through him.

6 And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

verse 6 This verse focuses on the end result of the resurrection and supremacy of the Lord: he is able to make his followers kings and priests unto God. The seven servants mentioned twice in JST Revelation 1:4 apparently were to achieve this rank and blessing through their faithfulness. The idea of becoming priests and kings unto God was earlier expressed in Exodus 29:6 and Isaiah 61:5-6. It is repeated in 1 Peter 2:9. The Greek of the Septuagint and of 1 Peter would translate “a kingdom of priests,” the idea being that the Savior has set up his kingdom composed of those who hold his priesthood. This kingdom was meant to endure forever, and those who are members are eternal heirs of glory. The kingship John speaks of is an everlasting possession based on the power and authority anchored in the priesthood. According to Bruce R. McConkie, the kings and priests were

holders of the Melchizedek Priesthood [who] have power to press forward in righteousness, living by every word that proceedeth forth from the mouth of God, magnifying their callings, going from grace to grace, until through the fulness of the ordinances of the temple they receive the fulness of the priesthood and are ordained kings and priests. Those so attaining shall have exaltation and be kings, priests, rulers, and lords in their respective spheres in the eternal kingdoms of the great King who is God our Father (Doctrinal New Testament Commentary, 3:436).

That the same program is still going on is evident from the Lord’s admonition in Doctrine and Covenants 78:15: “That you may come up unto the crown prepared for you, and be made rulers over many kingdoms, saith the Lord God, the Holy One of Zion, who hath established the foundations of Adam-ondi-Ahman.”

“unto God and his Father” Here Jehovah is obviously referred to as “God.” Joseph Smith expounded on this expression from the King James Version of the Bible in his sermon dated June 16, 1844, in which he explained the plurality of Gods. He first read Revelation 1:6 and then stated, “It is altogether correct in the translation.” He continued, “I will preach on the plurality of Gods. . . I have always declared God to be a distinct personage, Jesus Christ a separate and distinct personage from God the Father, and that the Holy Ghost was a distinct personage and a Spirit: and these three constitute three distinct personages and three Gods. . . Hence the doctrine of a plurality of Gods is as prominent in the Bible as any other doctrine.” (TPJS, 369-70).

“to him be glory and dominion for ever and ever. Amen.” Knowing that the Lord possesses such power, we should not be surprised that John closes this portion of his epistle with the doxology, “to him be glory and dominion for ever and ever. Amen.” A doxology is a hymn of praise or a series of words that praise the Lord. “Glory” and “dominion” are two aspects of full salvation, or exaltation. Christ is “the prototype or standard of salvation . . . salvation consists in the glory, authority, majesty, power and dominion which Jehovah possesses and in nothing else” (Lectures on Faith, 7:9; see also Daniel 7:14). Glory seems to suggest Christ’s light; dominion indicates his sovereignty over us and all his creations.

“And unto him who loved us, be glory; who washed us from our sins in his own blood, and hath made us kings and priests unto God, his Father. To him be glory and dominion, for ever and ever. Amen.”

“And unto him who loved us” This phrase is a carry-over from verse 5 of the KJV. Jesus loves us so much that he gave his life for us (Galatians 2:20; Ephesians 5:2, 25).

“who washed us from our sins in his own blood” Faithful temple worshippers approach the most holy places after they have been washed, both ritually and symbolically, with water (Exodus 29:4; Hebrews 9:9-10). Those who prove faithful will metaphorically receive another washing, not with water but with the blood of the Lamb (1 John 1:7). The expression “washed us . . . in his own blood” refers to individuals who become pure “because of their faith, and the repentance of all their sins” (3 Nephi 27:19) through the blood that Christ shed.

They then are made “kings and priests.” The pronoun us refers to John as well as to the righteous saints of his day and of all ages. The word “God” in the JST obviously refers to the Father ─ unlike the KJV in which “God” refers to the Son.

7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

verse 7 “he cometh with clouds” The cloud (Greek nephel) was a sign of the presence of God (see Matthew 17:5; Mark 9:7; Luke 9:34-35). At the time of his second coming, Jesus will descend in clouds of glory (Daniel 7:13; Matthew 24:30; Acts 1:9-11; D&C 34:7; 45:16). With him, righteous saints “shall be caught up together . . . in the clouds” (1 Thessalonians 4:17). Clouds represent the glory of the Lord (D&C 84:5; Ezekiel 10:3-4), act as the chariot of God upon which he travels through the heavens (Psalm 104:3; Isaiah 19:1), and symbolize a veil that ofttimes conceals his presence from mortals (Exodus 19:9, 16; 24:15; 3 Nephi 18:38).

“every eye shall see him” All peoples of the earth and every individual shall see Christ when he comes in glory at his second coming. “Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory” (Matthew 24:30).

“and they also which pierced him” This passage refers to those who participated in the crucifixion of Jesus, piercing his hands and his feet with nails. This passage may also speak of those who reject Jesus Christ after having known him and his goodness (see also Hebrews 6:6).

“all kindreds . . . shall wail because of him” This scene, which pertains to the wicked, will fulfill Zechariah’s prophecy that “they shall look unto me whom they have pierced, and they shall mourn for him” (Zechariah 12:10). Matthew also prophesied: “And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory” (Matthew 24:30; see also Revelation 6:15- 17).

“Even so, Amen” This phrase is “the double affirmation . . . [which] is the Spirit’s seal to this striking prophetic testimony. The ‘Even so’ is Greek, the ‘Amen’ is Hebrew. To both Gentiles and Jews his Word is unchangeable” (Scott, Exposition of the Revelation of Jesus Christ, 30).

“For behold, he cometh in the clouds with ten thousands of his saints in the kingdom, clothed with the glory of his Father. And every eye shall see him; and they who pierced him, and all kindreds of the earth shall wail because of him. Even so, Amen.”

The JST adds John’s announcement that Christ will come “with ten thousands of his saints in the kingdom.” Many will inherit his kingdom and return to reign with him in glory. In the past, the Lord traveled with “ten thousands of saints” (Deuteronomy 33:2), and Enoch prophesied that the Lord would come “with ten thousands of his saints” at the Second Coming (Jude 1:14). These people will come in clouds of glory; they may be saints who have been blessed with exaltation. “Ten thousands” is an ancient way of saying “great numbers.”

“clothed with the glory of his Father” Christ will wear red garments at his coming (Isa. 63:1-2; D&C 133:48) and will be clothed in brilliant light and glory.

8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

verse 8 Nothing can stop him from bestowing his favor upon the faithful. As he says, “I am . . . the beginning and the ending, . . . the Almighty.”

“Alpha and Omega” Alpha and Omega are the first and last letters of the Greek alphabet, here signifying Christ as the First and the Last, the Beginning and the End (1:17; 21:6; 22:13; Isaiah 41:4; 48:12). The Lord himself proclaims these titles, reminding the reader that even though the world may appear godforsaken, the Lord is in control of all things.

The last title, “the Almighty,” is most significant. It occurs eight times in Revelation (1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:15; 21:22). The Greek pantokratr, “almighty,” does not designate one who can do anything, but rather one who enables and regulates all things. Therefore, this title alone epitomizes the central message of Revelation. That message is further underscored in modern scripture, which declares that the Savior “ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth” (D&C 88:6). It is this “light which is in all things, which giveth life to all things, which is the law by which all things are governed” (D&C 88:13). Thus, the Lord overmasters the sun, the moon, and even the stars with all the world systems that surround them. He is indeed God, the Almighty.

“For he saith, I am Alpha and Omega, the beginning and the ending, the Lord, who is, and who was, and who is to come, the Almighty.”

9 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.

verse 9 “patience of Jesus Christ” The word patience is found seven times in Revelation (1:9; 2:2-3, 19; 3:10; 13:10; 14:12), each time speaking of the saint’s endurance of trials and tribulation. The New English Bible gives a helpful alternative reading: “I, John, your brother, who share with you in the suffering and the sovereignty and the endurance which is ours in Jesus.”

John notes that his crime, the reason for his banishment to Patmos, was declaring “the word of God, and for the testimony of Jesus Christ.”

“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.”

10 I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet,

verse 10 This section of the revelation contains John’s explanation of how the revelation came. It was Sunday, the Lord’s day, and John was “in the Spirit.” Lehi was similarly “overcome with the Spirit, [and] was carried away in a vision” (1 Nephi 1:8), and Ezekiel testified, “The spirit lifted me up, and took me away” (Ezekiel 3:14). Being “in the Spirit” seems to be both a prerequisite and a vehicle for receiving a vision from God. Today we might describe this state as “being filled with the Spirit,” although the instances spoken of in scripture probably involve being filled with the Spirit to a greater degree than we commonly experience or contemplate.

John heard a voice that he describes as a trumpet. One must not picture a musical instrument, but an instrument used to give orders in battle, or to announce a message from a king. Thus, the voice was that of a herald summoning John, as it were, to battle, or preparing him for a notice from the King. The voice of the Lord is apparently distinctive ─ as the sound of a trumpet. Alma the Younger wished that he could “speak with the trump of God, with a voice to shake the earth” (Alma 29:1).

The voice will command him to write upon a scroll (translated “book”) what he was about to see and hear, and to send it to the seven churches. This prophecy, composed of several separate visions, constitutes the book of Revelation.

As a trumpet calls soldiers to battle, a voice deep as eternity summoned John away from his Sabbath meditations. Turning toward the sound, he saw a radiant being, even Jehovah himself surrounded with indescribable light. The Lord announced that John was about to have a revelation that he was to record and then send to the organized churches of Christ.

The title given to this work in the King James Version is most appropriate: “The Revelation of St. John the Divine.” The term divine, as used here, is not an adjective describing one who is godly, but rather a noun denoting one who foresees. The breadth of John’s vision encompassed all earthly time and reached even into eternity.

11 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.

verse 11 “What thou seest, write in a book” Three scrolls or books are identified in the course of the vision: The first is referred to in this verse. It is the one John was to produce or write. In chapter five we will read of one opened by the Lamb of God, and in chapter ten we will read of one delivered to John by an angel. John’s consistent use of the scroll image specifies its meaning: each contains the divine secrets of God so far as a portion of the earth’s destiny is concerned. Therefore, the scroll symbolizes the whole of the divine plan.

John’s writings on the scroll or book contained in this verse will contain the guidance of God to his churches in preparing for the coming of the Son of Man.

12 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;

“And I turned to see from whence the voice came that spake to me; and being turned, I saw seven golden candlesticks;”

13 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.

verses 12-13 As John turned, he saw a figure resplendent in glory standing in the midst of seven candlesticks or lamp stands. John sees Christ in “the midst of the seven candlesticks,” meaning the “seven churches” (Revelation 1:20). This symbolism suggests that Christ visits his church and spends time with the righteous. Christ taught, “Where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18:20) and “Lo, I am with you alway” (Matthew 28:20; see also 2 Corinthians 6:16).

The image of the seven candlesticks recalls the menorah, the seven-branched lamp stand of the temple (see Exodus 25:31-37; Zechariah 4:2). Here, however, each lamp has its own base. Even so, the figure of the temple cannot be far off, for Solomon placed ten separate lamp stands in the Holy of Holies during the temple dedication (see 1 Kings 7:49).

“clothed with a garment down to the foot, and girt about the paps with a golden girdle” Tying the vision even closer to the temple was the figure’s dress. The word paps is an archaic word meaning “breasts.” The word girdle could be translated “sash.” The New International Version renders this passage as “dressed in a robe reaching down to his feet and with a golden sash around his chest.” The words John used to describe the robe are the same as those in the Septuagint for the costume of the high priest (see Exodus 28:4; 29:5; Daniel 10:5). This is combined with the symbol of royal office: the golden girdle or clasp worn just under the armpits. Thus, John seems to present the Savior as both high priest and king, offices associated with the temple and the fulness of priesthood (see D&C 124:28).

John describes the glorious figure as “like unto a Son of man.” The phrase “Son of man” is found in all the Standard Works usually referring to the Savior, though the Old Testament (see Numbers 23:19; Psalm 8:4; Isaiah 51:12) uses it primarily to distinguish mortals from Gods, especially when the context is one of judgment. The term emphasizes the anthropomorphic nature of deity. But Moses 6:57 suggests that John may have had in mind a higher meaning. There the name is capitalized “Son of Man,” showing that it is a proper name or title. According to that passage, “in the language of Adam, Man of Holiness” is the name of God, “and the name of his Only Begotten is the Son of Man, even Jesus Christ, a righteous Judge.” Therefore, the name designates he who is the Son of the Man of Holiness.

The phrase in Revelation – “one like unto the Son of man” ─ implies that John did not actually see the Son of Man but rather one like him. This is not the case. There are a number of instances in the scriptures where the phrase “like unto the Son of man” has definite reference to the Lord himself. In Abraham 3:27, for example, where there is no doubt that the Lord is being referred to, and in Revelation 14:14. That the divine being is not an angel is further borne out by the fact that he allows John to worship him whereas the angel in Revelation 22:8 rebukes John’s attempt to worship him even though the angel is speaking through the divine investiture of authority. Therefore, the personage John saw was the Lord himself in glory. Later in the vision angels are the ones who actually speak to John. Therefore, the context must be used to determine whether the Lord is administering directly or through one of his divine servants.

The resplendent figure stood with the candlesticks ─ which symbolized the churches ─ surrounding him (see verse 20). The image is appropriate. Candlesticks do not create the light but make it available to others. The Church is to carry the light of Christ to the world. The Savior stated, “I am the law, and the light. Look unto me, and endure to the end, and ye shall live” (3 Nephi 15:9). He further admonished, “Hold up your light that it may shine unto the world. Behold I am the light which ye shall hold up” (3 Nephi 18:24; cf. Matthew 5:14-16).

However, the Church is to do more than merely reflect the light. The Lord stated unequivocally, “I give unto you to be the light of this people. . . Therefore let your light so shine before this people, that they may see your good works and glorify your Father who is in heaven” (3 Nephi 12:14, 16). Further, the Lord is ever with his Church; he stands among his saints as their king and high priest, knowing every facet of their lives and struggles, giving counsel through their leaders and comfort to all. The leaders are, as it were, in his right hand where he can sustain, uphold, and direct them. Thus, the Church can find security in following them.

14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;

verse 14 “his hairs were white like wool, as white as snow” White is a symbol of light, purity, and triumph; therefore, John sees the Lord in brilliant glory. The word wool recalls Jesus as the Lamb of God, who was sacrificed for our sins.

“his eyes were as a flame of fire” Eyes can represent knowledge (D&C 77:4), and here may specifically refer to God’s omniscience and ability to penetrate all things. “Flame of fire” describes his brilliant glory.

15 And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.

verse 15 “his voice as the sound of many waters” Recall that John is on the small island of Patmos which measures only some fifty square miles. He likely lived daily with the sound of the crashing waves of the Mediterranean. There are several references in the book to “mighty waters.” The voice of the Lord is as “many waters” (see also Ezekiel 43:2), “as the sound of the rushing of great waters” (D&C 110:3), “like the noise of great waters” (Ezekiel 1:24), “as the voice of many waters, and as the voice of a great thunder” (D&C 133:22), and “like the voice of a multitude” (Daniel 10:6). These expressions seem to describe the power, authority, uniqueness, and intensity that exists in the Lord’s voice.

Of course, sometimes the Lord’s voice comes much more quietly, though still with great power. To the Nephite saints gathered at the temple of Bountiful, the voice of God “was not a harsh voice, neither was it a loud voice; nevertheless, and notwithstanding it being a small voice it did pierce them that did hear to the center, insomuch that there was no part of their frame that it did not cause to quake; yea, it did pierce them to the very soul, and did cause their hearts to burn” (3 Nephi 11:3). John’s vision of Christ appears to take place in the celestial kingdom, or, more specifically, “the temple which is in heaven” (Revelation 14:17). The most definitive single source on the heavenly temple is recorded here in Revelation. In Revelation 4:1, John beholds an open door in heaven that led from the Holy Place to the celestial Holy of Holies, or the throne room of God.

The prophets Daniel, in the book of Daniel, and Joseph Smith, in the Doctrine and Covenants, also received visions of the Savior and used language similar to that of John’s in Revelation to describe those visions. See the table below which compares these visions:

#John Daniel Joseph Smith (Revelation 1:13-16) (Daniel 10:5-6) (D&C 110:2-4)

Identity one like unto the a certain man the Lord

Son of Man

Vesture clothed with a clothed in linen no comment

garment down to

the foot

Girdle and girt about the whose loins were no comment

paps with a golden girded with fine

girdle gold of Uphaz*

Head his head and his hairs his face as the the hair of his head

were white like wool, appearance was white like the pure

as white as snow of lightning snow

Countenance his countenance was no comment his countenance

as the sun [shining] shone above the

in his strength brightness of the sun

Eyes and his eyes were his eyes as his eyes were

as a flame of fire lamps of fire as a flame of fire

Feet And his feet like unto his arms and his feet under his feet was a paved

fine brass, as if like in colour to work of pure gold, they burned in a polished brass in color like amber

furnace

Voice his voice as the the voice of his words his voice was as

sound of many like the voice of a the sound of the rushing

waters multitude of great waters

#*

Uphaz is a word usually understood as a proper noun; it is an otherwise unknown location where gold was obtained (see also Jeremiah 10:9). However, the Hebrew text is uncertain in both references. Many scholars, following some ancient versions (Targums, Syriac, Hebrew manuscripts), take Uphaz as a scribal error for Ophir, a near-legendary source of gold (cf. 1 Kings 9:28). Other scholars have suggested that Uphaz is a misspelled form of the word “refine” (Hebrew muphaz) and should be translated “pure” or “finest” (cf. 1 Kings 10:18); Song of Solomon 5:11).

16 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.

verse 16 “in his right hand seven stars” The right hand of God is associated with righteousness (Psalm 48:10; Isaiah 41:10), power (Exodus 15:6; Psalm 89:13), and covenant making (Isaiah 62:8). With his right hand, the Lord executes justice (3 Nephi 29:4, 9), dispenses the law (Deuteronomy 33:2), and saves his people (Psalm 17:7; 20:6) created the heavens and the earth (Isaiah 48:13). After the divine judgment, the righteous will dwell eternally at the right hand of God (Mosiah 26:23-24; D&C 29:27)” (McConkie and Parry, Guide to Scriptural Symbols, 93).

“seven stars” These stars are the “seven servants [or leaders] of the seven churches” (Revelation 1:20). The “seven stars,” or servants in his right hand, indicate that they are in God’s special protection and are under his direction. The stars in Jesus’s right hand may also show that he has perfect, or complete (“seven”), power and dominion over the cosmos and all his creations.

Through symbolic representation, John is describing the power, glory, and purity of the Lord. But the image becomes somewhat hard to picture when the text states, “And out of his mouth went a sharp two-edged sword.” Two Greek words are translated “sword” in the KJV. These are machaira and rhomphaia. Though both terms were used for swords in general, the term machaira could also describe a knife such as a butcher or surgeon uses. The rhomphaia, the term John chose to use, designated particularly a Thracian broadsword, but the word also denotes a lance or spear with a broad double-edged head.

The symbolism goes back to Isaiah 11:4 ─ “he shall smite the earth with the rod of his mouth” (the Septuagint replaces “rod” with “word”) ─ and 49:2 ─ “he hath made my mouth like a sharp sword.” Either sword is an excellent symbol for the executive and judicial powers of God: that which severs, cuts, opens, and reveals. But what John seems to portray in particular is the word of God which is “quick and powerful, sharper than a two-edged sword, to the dividing asunder of the joints and marrow, soul and spirit; and is a discerner of the thoughts and intents of the heart” (D&C 33:1).

“his countenance was as the sun [shining] in his strength” Christ’s glory is greater than the noonday sun (Malachi 4:2; Matthew 17:2). His servants are compared to the stars (Revelation 1:20), which pale in comparison.

“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 shining in his strength.”

17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:

verse 17 “I saw him” John bears witness that he saw the Lord in the heavenly temple. Similarly, Joseph Smith and Sidney Rigdon testified, “For we saw him” (D&C 76:23). Many other prophets have so testified ─ and the righteous may see him in his earthly temple (D&C 97:16; 110:8).

“I fell at his feet as dead” Perhaps John falls because he feels great reverence for the Lord, or maybe he falls because he feels great awe and fear at being in the presence of such a great and glorious heavenly being. Other prophets have felt compelled to fall on their faces, including Abraham (Genesis 17:3), Joshua (Joshua 5:14), Peter, James, and John (Matthew 17:6), the brother of Jared (Ether 3:6), and the Nephite multitude (3 Nephi 11:12).

“And he laid his right hand upon me, saying unto me, Fear not” Like the comforting hand of a loving parent upon a troubled child, the divine hand, accompanied with the words “Fear not,” still John’s fears. A similar event is recorded in Matthew’s account of the three apostles on the Mount of Transfiguration, in which it is recorded that Peter, James, and John “fell on their face, and were sore afraid.” But Jesus touched them and said, “Arise, and be not afraid” (Matthew 17:6-7).

18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.

verse 18 “and have the keys of hell and of death” Before giving his final commission to John, the Lord stated, “[I] have the keys of hell and of death.” This statement surprises many. They believe wrongly, that Lucifer holds those keys. Keys give access or control; they symbolize authority. In New Testament times, Hell (Greek hades) was the world of spirits where the wicked await the day of judgment in torment. God rules both paradise and spirit prison. His justice places the wicked in torment that they might be purged in the fire and prepared for glory.

Through his atonement, the Savior gained power over hell and death. In exercising the keys of the resurrection, the Lord demonstrated his complete authority. John here echoes Peter, who stated that Christ taught the spirits in prison. Thus, neither death nor hell can resist the power of the risen Lord. The Savior does more than rescue the faithful from death and hell. He entered death’s domain as a conquering hero and preached his gospel, bringing life to those who heeded. Someday, at the Lord’s command, hell will empty itself so that all may stand to be judged.

19 Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;

verse 19 This verse reiterates the commandment for John to write. It also gives the outline of the remainder of the book. John must write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” What he has seen is the vision of the Son of Man that he recorded in the preceding verses. The “things which are” constitutes his message to the seven churches (chapters 2-3). What “will come hereafter” comprises most of the rest of the book (chapters 4-22).

20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches

verse 20 “seven stars, seven golden candlesticks, seven angels” The “seven stars” are the “angels” or presiding officers of the seven congregations.

Verse 20 identifies the immediate audience for which he is to write. That audience is symbolized by golden candlesticks and is the seven churches in Asia, that is, Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea (see Revelation 1:11).

“This is the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the servants of the seven churches; and the seven candlesticks which thou sawest are the seven churches.”