Signs-Those That Punish and Cleanse

Volume Three—Chapter Twenty-Six SIGNS OF THE LORD’S SECOND COMING—THOSE THAT PUNISH AND CLEANSE

#Signs of the Seventh Seal—Prior to the Lord’s Second Coming

We have determined that the signs of the sixth seal are intended mostly to warn. Those occurring during the seventh seal have a different purpose. It is primarily to punish and cleanse. As mentioned previously, we need not anticipate a discrete point of time when the more destructive and punitive signs begin. It is likely there will be a gradual transition between the signs that warn and those that punish and cleanse. The natural disasters, commotion, and turmoil of the sixth seal will continue, but their effects will become more destructive and punitive.

The prophet Brigham Young and others prophesied of a time when the Lord would call his missionaries home and begin to preach sermons of his own. Brigham Young wrote:

Do you think there is calamity abroad now among the people? Not much. All we have yet heard and all we have experienced is scarcely a preface to the sermon that is going to be preached. When the testimony of the Elders ceases to be given, and the Lord says to them, “Come home; I will now preach my own sermons to the nations of the earth,” all you now know can scarcely be called a preface to the sermon that will be preached with fire and sword, tempests, earthquakes, hail, rain, thunders and lightnings, and fearful destruction. . . . You will hear of magnificent cities, now idolized by the people, sinking in the earth, entombing the inhabitants. The sea will heave itself beyond its bounds, engulfing mighty cities. Famine will spread over the nations, and nation will rise up against nation, kingdom against kingdom, and states against states, in our own country and in foreign lands (JD, 8:123).

President Wilford Woodruff bore his witness:

My testimony is this unto all men and nations, that . . . you live in the age in which God will bring to pass the fulfillment of that word of prophecy and prediction which has been spoken by all the prophets since the world began. . . . Thrones will be cast down, nations will be overturned, anarchy will reign, all legal barriers will be broken down, and the laws will be trampled in the dust. You are about to be visited with war, the sword, famine, pestilence, plague, earthquakes, whirlwinds, tempests, and with the flame of devouring fire, by fire and with the sword will God plead with all flesh, and the slain of the Lord will be many. The anger of the Lord is kindled and his sword is bathed in heaven, and is about to fall upon Idumea, or the world. . . . The fig trees are leafing, and the signs of all heaven and earth indicate the coming of the Son of Man. The seals are about to be opened; the plagues to be poured forth. Your rivers and seas will be turned to blood and to gall. And the inhabitants of the earth will die of plagues. . . . The question may be asked why these judgments are coming upon the world in the last days? I answer because of the wickedness of the inhabitants thereof . . . the whole earth is filled with murders, whoredoms, blasphemies, and every crime in the black catalogue that was manifest in the antediluvian world, or Sodom and Gomorrah, until the whole earth groans under its abominations, and the heavens weep, and all eternity is pained, and the angels are waiting the great command to go forth and reap down the earth. This testimony I bear to all nations under heaven, and I know it is true by the inspiration of Almighty God (Millennial Star, 41:241, 245-46).

President Woodruff also added:

The Lord is withdrawing his Spirit from the nations of the earth, and the power of the devil is gaining dominion over the children of men. See how crime is increasing. What will the end be? Death, destruction, whirlwinds, pestilence, famine and the judgments of God will be poured out upon the wicked; for the Lord has withheld these judgments until the world is fully warned (JD, 22:175).

God has held the angels of destruction for many years, lest they should reap down the wheat with the tares. But I want to tell you now, that those angels have left the portals of heaven, and they stand over this people and this nation now, and are hovering over the earth waiting to pour out the judgments. And from this very day they shall be poured out (Discourse delivered at a Temple Workers’ Excursion, Young Women’s Journal, 5:512).

It is sobering to note that the Lord’s cleansing judgments will begin with his own house, among his own people: “Behold, vengeance cometh speedily upon the inhabitants of the earth, a day of wrath, a day of burning, a day of desolation, of weeping, of mourning, and of lamentation; and as a whirlwind it shall come upon all the face of the earth, saith the Lord. And upon my house shall it begin, and from my house shall it go forth, saith the Lord; First among those among you, saith the Lord, who have professed to know my name and have not known me, and have blasphemed against me in the midst of my house, saith the Lord” (D&C 112:24-26).

The period of the seventh seal largely consists of that period of time we call the Millennium, the period of peace. It will be ushered in, relatively early in the seventh seal, by the Lord’s coming in glory, but there are several important events to occur after the opening of the seventh seal and before the onset of the Millennium. I will summarize these events:

Period of silence. John the Revelator was blessed to see events in heaven and on the earth. “And when he had opened the seventh seal, there was silence in heaven about the space of half an hour” (Revelation 8:1). This appears to be a reference to a period of silence both in heaven and on earth. It likely begins immediately after the opening of the seventh seal and is the calm before the storm—the period of silence before seven destroying angels begin to sound their trumpets (see below).

Some have tried to quantify this period of silence. Based on the assumption that one thousand years earth time equals one day in heaven (1000 years ÷ 48 half-hour periods in a day = 20.833), the “about the space of half an hour” may equate to approximately 21 years, earth time. We have no revealed way of knowing if this type of computation is valid, and thus it ought to be taken with a substantial degree of skepticism.

This period is likely a continuation of the time of gathering when truth and righteousness will sweep the earth as with a flood (see Moses 7:60-62). The purpose of the silence is to allow the gathering of the righteous before the commencement of the judgments that will be heralded by the seven angels which sound their trumpets in succession, thus breaking the silence.

The commencement of the cleansing (sanctification) of the earth by seven angels who will sound their trumpets (D&C 77:120). The time of warning is over. The four angels that oversaw the events of the sixth seal are now replaced by seven angels whose purpose it is to oversee the destruction of the wicked elements of the earth. These are destroying angels.

John saw a vision of seven angels whose missions formed an important part of the seventh seal: “And I saw the seven angels which stood before God; and to them were given seven trumpets” (Revelation 8:2). Joseph Smith inquired of the Lord as to the meaning of the seven angels with seven trumpets and received the following revelation:

Q. What are we to understand by the sounding of the trumpets, mentioned in the 8th chapter of Revelation? A. We are to understand that as God made the world in six days, and on the seventh day he finished his work, and sanctified it, and also formed man out of the dust of the earth, even so, in the beginning of the seventh thousand years will the Lord God sanctify the earth, and complete the salvation of man, and judge all things, and shall redeem all things, except that which he hath not put into his power, when he shall have sealed all things, unto the end of all things; and the sounding of the trumpets of the seven angels are the preparing and finishing of his work, in the beginning of the seventh thousand years—the preparing of the way before the time of his coming (D&C 77:12).

In addition to the trumpet, each angel carries a vial or bowl containing one of the “seven last plagues” to be poured out upon the earth in order to cleanse the earth, “For in them is filled up the wrath of God” (Revelation 15:1; cf. Revelation 16:1). We thus learn that these angels are to purge the earth of its impurities during the seventh seal and prepare it for the second coming of the Savior. Thus, we know, that the seven angels will not sound their trumpets until after the opening of the seventh seal or the beginning of the seventh thousand years. The desolations, plagues, and difficulties to be poured out upon the earth are heralded by the sound of each of these angels with trumpets. Each in turn will sound his trumpet and then pour out his vial or bowl—each containing a plague—into the air and upon the earth. The second coming of Jesus Christ will not occur until after the way has been prepared, and the seven angels have sounded their trumpets and poured out their plagues.

The earth must be cleansed of all wickedness, wicked things, and wicked people. It must undergo a purification that will include the destruction and death of evil people and their evil ways (see D&C 29:17). Iniquity must be removed from the earth, whether the purging occurs through repentance or through destruction. It can have no place in the Lord’s millennial kingdom. This cleansing will occur by the mechanism of seven rounds of plagues and other disasters (D&C 5:19; 97:22-26). These will come upon the inhabitants of the earth in the spirit of vengeance (D&C 112:24-28). Again, we are reminded that the Lord loves even the wicked to a degree that we cannot even comprehend. The “vengeance” mentioned in scripture surely has more to do with the events and their destructive effects and does not describe the Lord’s feelings about those who are destroyed.

John’s description of the seven angels and the sounding of their trumpets in succession, one after another, is obviously a sequential narrative. Revelation 8 describes the events following the sounding of the first four Angel’s trumpets. Joseph Smith apparently wanted to know for a certainty if the other angels will also sound their trumpets during the period of the seventh seal. He asked the following question and received the following answer:

Q. When are the things to be accomplished, which are written in the 9th chapter of Revelation? A. They are to be accomplished after the opening of the seventh seal, before the coming of Christ (D&C 77:13).

The ninth chapter of Revelation describes angels five and six who will sound their trumpets in sequence, following the first four angels. They will also sound their trumpets during the seventh seal. The seventh angel’s descent is described in Revelation 10-11. All seven angels will sound their trumpets before the “time of his coming,” meaning the second coming of the Lord in glory. Jesus will not come at the exact beginning of the seventh thousand years, but will come after the period of silence and after these angels have sounded their trumpets.

In addition to the seven last plagues, there are also three woes that will be pronounced upon the world. There is evidence that angel number five heralds the beginning of the first woe, angel number six heralds the beginning of the second woe, and angel number seven heralds the beginning of the third woe. This is based upon the fact that after the fifth angel sounds his trumpet with the subsequent events that follow, John says: “One woe is past; and, behold, there come two woes more hereafter” (Revelation 9:12). After John describes additional events that follow the sounding of the sixth angel’s trumpet, he says: “The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded” (Revelation 11:14-15).

The book of Revelation also suggests that the great final battle at Jerusalem that occurs prior to the Lord’s coming, occurs after the sixth angel has poured out his vial of destruction (Revelation 16:12-17). Then the seventh angel will pour out his vial of destruction, and a great earthquake will occur (Revelation 16:18-20; see also Ezekiel 38:18-22). This is the greatest earthquake the world has ever experienced. Presumably this great earthquake will occur at the conclusion of the great final battle at Jerusalem. The seventh angel’s trumpet heralds the events that conclude with the second coming of the Lord in glory. Thus, this seventh angel’s trumpet heralds the transfer of power of the kingdoms of the world to the Lord (Revelation 11:14-15).

John has told us that each one of the seven last plagues was seen by John following the pouring out of each one of the vials of the seven angels (Revelation 15:1). The seven vials represent the “seven last plagues” (Revelation 15:1). In the text, following the pouring out of the sixth vial, John warns of the impending coming of Christ “as a thief” or unexpectedly (Revelation 16:15).

These seven angels to which John referred may be those mentioned in the Doctrine and Covenants: “Behold, verily I say unto you, the angels are crying unto the Lord day and night, who are ready and waiting to be sent forth to reap down the fields” (D&C 86:5). In the previous chapter, I mentioned that these angels “crying unto the Lord” may also be the four that preside over the events of the sixth seal. Perhaps D&C 86:5 refers to both sets.

The great final battle at Jerusalem. The scriptures make clear that shortly before the Lord’s coming there will be a great battle wherein many, indeed “all nations,” will come against Jerusalem (see Isaiah 13, Ezekiel 38 and 39, Jeremiah 25 and 51, Joel 1 through 3, and Zechariah 12 through 14).

Are the scriptural descriptions of the great final battle literal or figurative? A valid question is whether these scriptural discussions of this great battle are figurative or literal. Some scholars have concluded that they are figurative. They may argue that the best scriptural reference to all of the wars that will occur prior to the Lord’s coming is the simple and general description found in section 87 of the Doctrine and Covenants, “The Prophecy on War.” This section describes an accelerating pattern of latter-day world wars beginning with the Civil War in North America. It suggests an escalating sequence culminating in massive destruction of life, punishment of the wicked, and cleansing of the earth: “And thus, with the sword and by bloodshed the inhabitants of the earth shall mourn; and with famine, and plague, and earthquake, and the thunder of heaven, and the fierce and vivid lightning also, shall the inhabitants of the earth be made to feel the wrath, and indignation, and chastening hand of an Almighty God, until the consumption decreed hath made a full end of all nations” (D&C 87:6).

Those of the “figurative school” also point out that the scriptural descriptions are hardly compatible with the techniques of modern warfare. For example, it is hardly likely that a war could be confined to a single area such as the Kidron or Jezreel Valleys since a single bombing raid could nearly annihilated life in both areas.

On the other hand, the scriptures describe several very specific, and apparently literal, features of the war such as the Savior’s appearance on the Mount of Olives and the experience of the two prophets in Jerusalem. For purposes of discussion, then, in this chapter I will provide a discussion in literal terms.

The two-battle theory. Most who have studied the revelations feel that there is one major battle and that this battle is prophesied of by John the Revelator, Ezekiel, Joel, Zechariah, Isaiah, and Jeremiah. A careful study of the revelations of this great latter-day battle, however, reveals some significant differences between the description of Joel and Zechariah and that of Revelation and Ezekiel. It may be that all four prophets are simply describing different aspects of the same battle. The differences in the two descriptions are sufficiently marked, however, that a so-called “two-battle” theory has been postulated. The arguments for the “two-battle” theory are sufficiently compelling and interesting, that I will frame our discussion according to that theory.

Proponents of the two-battle theory separate the “Battle at Jerusalem” (prophesied of by Zechariah and Joel) from the battle called “Armageddon” (foretold by John the Revelator and Ezekiel). They feel that the Battle at Jerusalem will occur first, perhaps as many as several years prior to Armageddon. They even suggest that the Battle at Jerusalem with its associated appearance of the Savior to the Jews on the Mount of Olives and the abomination of desolation (see below) may occur at the end of the sixth seal. This paradigm, they feel, allows sufficient time for the Jews to gather to the gospel, rebuild their temple prior to the Savior’s final coming in glory, and establish Jerusalem as the seat of religious power in the Old World. Furthermore, Zechariah establishes a period following the Battle at Jerusalem in which the nations that came to battle against Jerusalem must come up to Jerusalem to worship each year, or be visited with plagues (Zechariah 14:16-19).

The proponents of the “two-battle” theory argue: if there is only one final battle, there is precious little time for the events of the “day of the Jew” to unfold. Their postulated paradigm also includes the idea that a major and notable earthquake occurs following the Battle at Jerusalem. This earthquake is sufficiently large so as to be distinguished from the many other earthquakes of the sixth seal, but not as large as that following the battle called Armageddon.

The reader may decide for himself which theory he chooses to accept. I will separate the prophecies into those made by Zechariah and Joel (the Battle at Jerusalem) and those of the book of Revelation and Ezekiel (Armageddon).

The Battle at Jerusalem. The Battle at Jerusalem is foreseen in Zechariah 12- 14 and Joel 2-3: “All nations” will join forces against Israel and besiege the city of Jerusalem. On its way to Jerusalem, the invading army will destroy the vegetation, turning the land into a desolate wilderness (Joel 2:3).

The battle will be fought, in part, in the “valley of Jehoshaphat” (Joel 3:1-2, 12) which is probably the Kidron Valley immediately east of the city of Jerusalem, between Jerusalem and the Mount of Olives. Thus the city of Jerusalem itself is involved in the battle.

Joel warns the people of Jerusalem to call upon the Lord in fasting and prayer to plead for his mercy (Joel 2:15-17). He promises them that if they will call upon the Lord, he will save them (Joel 2:18-20). Among the Jews, there will be those who will act with great bravery, skill, and strength as though an angel of the Lord were going before them.

The conflict called the Battle at Jerusalem will end in a great final battle (see also Joel 2:1-2). At the time of this battle Jesus Christ will appear, but his appearance will apparently not result in the immediate destruction of all the wicked. He will descend as the defender of the Jews and help them gain a victory. His feet will stand upon the Mount of Olives, which shall cleave asunder at his presence, and remove one half to the north, and other to the south; thus forming a great valley where the mountain now stands.

The clearest account of the Savior’s visit to the Jews is found in D&C 45:43-53. After the “times of the gentiles be fulfilled” and during the great battle in Jerusalem, the Lord will appear on the Mount of Olives clothed with power and glory. The Jews will be engaged in a battle for their survival. The Savior will intervene in their behalf and will be acknowledged as their Messiah and Savior. The Jews will look upon the wounds in his hands and feet and weep as they comprehend their iniquities in persecuting their king. Thus will be ushered in the “day of the Jew” when the gospel will be promulgated among the descendants of Judah. Zechariah adds that during the battle the invading armies will be destroyed by a terrible plague, and they will turn upon themselves. After the battle, the inhabitants of Jerusalem will know that Jesus Christ is the God of the Jews (Joel 2:27), and their land will flourish (Joel 2:21-26).

Following the battle, just as with the battle called Armageddon (see below), waters will flow out of Jerusalem. These waters will not flow into the Dead Sea (as they do following Armageddon). Rather they will flow one half of them toward the “former sea and half of them toward the hinder sea” (Zechariah 14:8). We may presume that half of the water flows into the Mediterranean and half flows into the Dead Sea.

According to the prophet Joel, at the time of the battle, there will also be an earthquake and the heavens shall tremble, but the impact of this earthquake seems less than that which follows Armageddon (Joel 2:9-11). The world will “reel to and fro, and the heavens also shall shake” (D&C 45:48- 53). In another place the scripture says “the power of the heavens shall be shaken” (JS-T Matthew 24:37). The earth will quake around the Lord as he stands on the Mount of Olives, while storm and tempest, hail and plague, are mingled with the clash of arms, the roar of artillery, the shouts of victory, and the groans of the wounded and dying. All those who are gathered against Jerusalem shall be cut in pieces. Perhaps the shaking of the earth on this occasion is instrumental in producing the cleaving of the Mount of Olives, and perhaps the trembling of the earth and the reeling to and fro may occur at the Lord’s bidding (D&C 84:118-19).

According to Zechariah and Joel, Jerusalem will be declared to be “holy” after the Battle at Jerusalem takes place (Zechariah 14:20; Joel 3:17). In this case, “holy” means inviolable—no enemy will overrun Jerusalem again (Dummelow, Joel 3:17).

Eventually in Jerusalem the Messiah will establish his throne and the seat of his government. Jerusalem then becomes the seat of empire, and the great center and capital of the old world. All the families of the land shall then go up to Jerusalem once a year to worship the Lord and to keep the feast of Tabernacles. Those who refuse to go up shall be smitten with the plague. Also, the kings, rulers, priests and people of Europe and of the old world shall know that there is a God in Israel. All will pay spiritual homage to the Lord Jesus Christ and to Jerusalem; if not, thrones will be cast down and kingdoms will cease to be.

There is no scriptural indication that the second coming of the Savior in glory and the destruction of the wicked will occur during the Battle at Jerusalem. At this battle there will be no destruction of the wicked. The Lord will not come in his glory at this time. Following this battle and before his second coming, Jerusalem and the temple must be rebuilt.

Armageddon. The battle called Armageddon, “The battle of that great day of God Almighty” (Revelation 16:14), will apparently center near Armageddon, or har- megadon—the hill of Megiddo. This hill is located approximately fifty miles north of Jerusalem in the Jezreel Valley. The prophecies about this great battle do not contain the words “Jerusalem” or “Mount of Olives,” implying that this battle may occur outside the city of Jerusalem.

After the sixth angel pours out his vial upon the earth, and before the seventh angel pours out his vial, the battle called Armageddon occurs. This battle is described in Revelation 16-18, Ezekiel 38-44, and D&C 29:14-21 and includes the following features:

1. The time when the kings gather to do battle against Jerusalem will be, according to Ezekiel, at a time after peace has been restored to the country surrounding Jerusalem, and after Israel has been gathered to the area and after the people are dwelling in safety, peace, and prosperity. Could this be the period following the Battle at Jerusalem?

2. The “kings of the earth and of the whole world” (Revelation 16:14; 19:18) will come out of the lands of the north to do battle. Ezekiel identifies them as a massive military coalition of the people of Magog, Tubal, and Meshech. These are three of the sons of Japheth, father of the Gentiles, whose descendants became the principal settlers of Europe and Asia. Their leader is identified by Ezekiel as “Gog,” who is the dictatorial commander general or “chief prince” over all these hosts. These names are used obviously in a symbolic sense. Gog will doubtless be a ruthless and cruel Gentile leader. We should not hasten to identify any contemporary nation or personality with these prophecies. We simply affirm that when history is written, no man will find difficulty in ascertaining the identity of the nation and the man to whom Ezekiel, Daniel, and their fellow prophets had reference. Already the spirit and policies which are to characterize Gog and his nation are being manifested among several great Gentile peoples. The particular nation that will ultimately assume the self-appointed role of supremacy remains to be identified. When it clearly appears, however, we shall behold its commander-in-chief and know that he is Gog.

3. The Lord’s wrath will be kindled against the kings of the earth for seeking to destroy Israel after it has been gathered and is dwelling in peace and safety. They will be visited by a great earthquake and a great hailstorm. Also there will be pestilence, blood, overflowing rain, fire, and brimstone. Brother will turn against brother. Fire will come down from heaven to destroy the enemies of Israel. Armageddon is a great fulfillment of God’s judgment against a world steeped in wickedness.

4. Kings, captains, and mighty men will be killed resulting in a great stench, and the fowls will eat their flesh.

5. After the battle of Armageddon, the Lord will invite birds of carrion and ravenous beasts to feast on the bodies of the dead. This is called “the supper of the great God”:

Thus saith the Lord God; Speak unto every feathered fowl, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to my sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth. . . . And ye shall eat fat till ye be full, and drink blood till ye be drunken, of my sacrifice which I have sacrificed for you. Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord God” (Ezekiel 39:17-20; see also Revelation 19:17-21; D&C 29:20).

6. The inhabitants of the cities of Israel will bury the dead and burn the weapons of war. The latter will be used as fuel for seven years thereafter. This process of burial will take seven months. The Lord’s Spirit will be poured upon the house of Israel, and Israel will dwell in safety for a few years.

7. The descriptions of this battle do not include an appearance of the Lord. Even though the enemies of Israel are burned by fire, it does not appear as though a general burning and destruction of the earth will occur (as will occur at the time of the Lord’s coming in glory) for at least seven years after Armageddon because the weapons of war will remain, to be utilized as fuel for a period of seven years.

8. In this battle John the Revelator likens the enemies of Israel to the great “whore” of the earth and to “Babylon, the great and abominable church.” Israel’s enemy will be cast down, and Israel will then dwell in safety after the Lord has executed judgments upon those who despise Israel.

9. Following or during the battle, the seventh angel will pour out his vial upon the earth. Then will occur the greatest earthquake the world has ever experienced, and “the mountains shall be thrown down” (Ezekiel 38:20). This earthquake will alter the topography of the earth: “He shall command the great deep, and it shall be driven back into the north countries, and the islands shall become one land” (D&C 133:23-24). John the Revelator describes this great earthquake as one “such as was not since men were upon the earth” (Revelation 16:18), and he said: “Every mountain and island were moved out of their places” (Revelation 6:12-14). Referring to the same thing, Isaiah said: “Every valley shall be exalted and every mountain and hill shall be made low; and the crooked shall be made straight, and the rough places plain” (Isaiah 40:4). Also a great hailstorm will occur wherein enormous hailstones will fall and destroy the crops of the earth (Revelation 16:21). Also fire and brimstone will fall upon the earth (Ezekiel 38:22). These natural events will be part of the punishment of Israel’s enemy.

Perhaps this great natural disaster will have a role in returning the configuration of the continents of the earth to the way they were prior to the time of Peleg (Genesis 10:25). What we now know as the Atlantic Ocean may disappear, producing a fusion of the lands of North America and Europe.

10. Ezekiel describes the holy temple he sees in vision. According to Ezekiel, water will proceed forth from the temple. The water will flow in such abundance that it forms a mighty river that heals the water of the Dead Sea so that it will support fish. The Dead Sea will contain fish “as the fish of the great sea, exceeding many” (Ezekiel 47:10). Perhaps the great earthquake that occurs near the end of this battle will somehow alter the terrain of the Dead Sea so that it has an outlet enabling it to become a fresh-water lake.

The end result of this great and final battle (or battles) is that Gog and his forces are defeated. This means the end of all the Gentile governments of the earth and the destruction of the great and abominable church. Actually, as previously mentioned, during the Millennium, the Lord will rule mankind from his two capital cities of New Jerusalem and Old Jerusalem: “Out of Zion shall go forth the law, and the word of the Lord from Jerusalem” (Isaiah 2:3).

Two prophets in Jerusalem to prophesy, die, and be lifted up after three days. At some time, probably associated with the battle called Armageddon, two prophets will arrive in Jerusalem and begin to preach.

Q. What is to be understood by the two witnesses, in the eleventh chapter of Revelation? A. they are two prophets that are to be raised up to the Jewish nation in the last days, at the time of the restoration, and to prophesy to the Jews after they are gathered and have built the city of Jerusalem in the land of their fathers” (D&C 77:15).

John the Revelator gives more information on these two prophets:

And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days [three and onehalf years], clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them [presumably the forces of Gog]. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, “Come up hither.” And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever (Revelation 11:3-15).

These events involving the two prophets will occur before the sounding of the seventh angel’s trumpet, and by inference, since the second woe is past, when the events terminate, we can conclude that the two prophets will testify after the sixth angel sounds his trumpet, and the events will conclude before the seventh angel sounds his trumpet. As already mentioned, this episode must occur in close approximation to battle called Armageddon, since that battle occurs between the sixth and seventh angels’ sounding their trumpets.

The relationship between the story of the two prophets and Armageddon has been formulated as follows: The great army out of the north will lay siege to Jerusalem and be held at bay for forty-two months by the two prophets. Then the prophets will be killed by Gog and his forces. The number forty-two perhaps need not be taken literally. The number 7 is symbolic for perfection. Forty-two months or three and one-half years, which is half of seven, is used in the Bible to represent wickedness.

The Abomination of Desolation. The term abominable is used in the Old Testament to describe what God hates, what cannot fail to arouse his wrath. In the book of Daniel, for example, the abomination of desolation is that thing so hateful to God that its presence in the temple causes the divine presence to depart, leaving the sanctuary desolate. The term is usually associated with idolatrous worship or gross sexual immorality.

The expression “abomination of desolation,” then, generally refers to the defiling of the temple with images of pagan gods and idolatrous practices of worship. The term desolation refers not only to the temple’s being left bereft of the Spirit of God but also to the physical destruction of the temple. The mortal Jesus Christ had prophesied that soon after his death, the temple, and in fact the city of Jerusalem as well, would be destroyed. This happened in AD 70 when Rome, led by Titus, pillaged and destroyed Jerusalem. He also referred to the prophecy of Daniel the prophet (see Daniel 9:27) concerning the destruction at Jerusalem:

When you, therefore, shall see the abomination of desolation, spoken of by Daniel the prophet, concerning the destruction of Jerusalem, then you shall stand in the holy place; whoso readeth let him understand. Then let them who are in Judea flee into the mountains; let him who is on the housetop flee, and not return to take anything out of his house; neither let him who is in the field return back to take his clothes; and wo unto them that are with child, and unto them that give suck in those days; therefore, pray ye the Lord that your flight be not in the winter, neither on the

Sabbath day; for then, in those days, shall be great tribulation on the Jews, and upon the inhabitants of Jerusalem, such as was not before sent upon Israel, of God, since the beginning of their kingdom until this time; no, nor ever shall be sent again upon Israel. All things which have befallen them are only the beginning of the sorrows which shall come upon them. And except those days should be shortened, there should none of their flesh be saved; but for the elect’s sake, according to the covenant, those days shall be shortened. Behold, these things I have spoken unto you concerning the Jews; and again, after the tribulation of those days which shall come upon Jerusalem, if any man shall say unto you, Lo, here is Christ, or there, believe him not” (JS-M 1:13-21).

There can be little doubt that the prophecy of Daniel and its restatement by Jesus Christ were fulfilled in their entirety in AD 70:

The “abomination of desolation” cited by the Lord from the prophecy by Daniel was strictly fulfilled in the investment of Jerusalem by the Roman army (compare Luke 21:20-21). To the Jews the ensigns and images of the Romans were a disgusting abomination. Josephus (Wars vi, chapter 6) states that the Roman ensigns were set up inside the temple and that the soldiery offered sacrifices before them (James E. Talmage, Jesus the Christ, 544).

During the Savior’s mortal ministry, he prophesied that the abomination of desolation spoken of by Daniel would occur a second time at Jerusalem: “And again shall the abomination of desolation, spoken of by Daniel the prophet, be fulfilled” (JS-M 1:32). Even from the King James version of Matthew, we may infer a second occurrence of the abomination of desolation. If a second fulfillment of the prophecy were not inferred in the King James Matthew, it becomes necessary to conclude that Lord’s second coming with its attended cosmic sign were to occur immediately after the first fulfillment of the prophecy because the text reads:

Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of man in heaven: 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 24:29-30).

Immediately following the siege against Jerusalem by Titus in AD 70, the signs described by Jesus Christ were not shown in the heavens, and the sign of the coming of the Son of Man was not shown in the heavens. The world did not see the “Son of man coming in the clouds of heaven with power and great glory” in AD 70. In February 1843, Joseph Smith confirmed that as of that date the signs had not been seen:

But I shall use my right, and declare, that, notwithstanding Brother Redding may have seen a wonderful appearance in the clouds, one morning about sun-rise, (which is nothing very uncommon in the winter season) he has not seen the sign of the Son of Man, as foretold by Jesus; neither has any man, nor will any man, till after the sun shall have been darkened and the moon bathed in blood, for the Lord hath not shown me any such sign, and, as the prophet saith, so it must be: “Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets” (see Amos 3:7). Therefore, hear this, O earth, the Lord will not come to reign over the righteous, in this world, in 1843, nor until every thing for the bridegroom is ready (Times and Seasons, February 15, 1843, 4:113).

There has been a misconception regarding the concept of the abomination of desolation. Some have felt that it refers only to the desecration of the holy temple by pagan conquerors. But apparently the phrase “abomination of desolation” may also be used to refer to the approach and entry of any army intent on killing the inhabitants of Jerusalem and destroying the city and its temple.

The abomination of desolation seems clearly linked in the prophecies to the great battle at Jerusalem. Again, this probably occurs in the seventh thousand years, though some would have it take place as a late event during the sixth seal. Whether in the sixth or seventh thousand years, Jerusalem will be attacked, during the great battle against Jerusalem, but the abomination of desolation will not be completed. Jerusalem and its people will not be completely destroyed. Instead, the Savior will intervene to save the city and the temple.

Public appearances of the Savior. Jesus Christ will make a few private appearances before his “second coming”—his actual second coming in glory. One prophecy foretells the appearance and/or presence of Jesus Christ at the Mount of Olives (during the battle at Jerusalem), on the ocean, upon the “islands of the sea,” and upon the land of Zion (D&C 133:20). These would include his appearance at the council at Adam-ondi-Ahman.

The council at Adam-ondi-Ahman. In the spring of 1837, Lyman Wight and others in Missouri had settled on the Grand River in a place called Spring Hill, twentytwo miles north of Far West in Daviess County, Missouri. Brother Wight established a ferry-boat business across the Grand River.

In December 1837, Oliver Cowdery, Lyman Wight, and others were appointed to explore Daviess County to find other sites where settlements of the saints could be established. Undoubtedly because of Lyman Wight’s influence, Spring Hill was selected, and in May 1838 Joseph made a trip there to inspect the area. While there on May 19, 1838, Joseph received a revelation, Section 116, in which the Lord renamed Spring Hill “Adam-ondi-Ahman.”

The name “Adam-ondi-Ahman” is an interesting one. The earliest use we find of the term dates to 1832. In March of that year, Joseph received section 78, and the term “Adam-ondi-Ahman” was found in that revelation, even in the earliest manuscripts (D&C 78:15). In 1835 the term was published in a hymn composed by W. W. Phelps entitled “Adam-ondi-Ahman.” It is also found in D&C 107:53, received in March of 1835.

We are taught that it is a revealed term that may have originated from the pure Adamic language. We don’t actually know its precise meaning. The term “Ahman” means God and “Adam,” of course, refers to the first mortal male. As nearly as we can judge, the term means something like “Adam in the presence of God” or “Adam walks with God” or perhaps “the place where Adam dwelt, the Valley of God.” It is the place where Adam and Eve made their abode after they left the Garden of Eden.

The early brethren of the Church taught that the Garden of Eden was located in western Missouri, the place the early Church referred to as “Zion.” This would include Jackson County and the area northward, including Far West and reaching to Adamondi-Ahman. It is staggering to contemplate the historical significance of the place Adam-ondi-Ahman. It has been described as a “place of beginnings.”

According to L. G. Otten: “It was at Adam-ondi-Ahman that the family of mortals had its beginning. It was there that mortal man learned to work by the sweat of his brow. It was there that the first mortal children were born to the first mortal parents. Mortal man first learned to communicate with his God in those valleys. It was there that Adam built an altar and began to offer righteous sacrifice” (Sacred Truths of the Doctrine and Covenants, 2:278).

On one occasion, Joseph Smith allegedly identified the site of Adam’s altar. Elder Heber C. Kimball recalled being with the Prophet in Daviess County, Missouri, on that occasion and described the experience as follows:

The Prophet Joseph called upon Brother Brigham, myself, and others saying, “Brethren, come, go along with me, and I will show you something.” He led us a short distance to a place where were the ruins of three altars built of stone, one above the other, and one standing a little back of the others, like upon the pulpits in the Kirtland Temple, representing the order of three grades of Priesthood. “There,” said Joseph, “is the place where Adam offered up sacrifice after he was cast out of the garden.” The altar stood at the highest point of the bluff. I went and examined the place several times while I remained there (Whitney, Orson F. The Life of Heber C. Kimball, 209-10).

“The area of Adam-ondi-Ahman was the site of the first death and murder on this earth. The first family relationships and associations were developed. In short, his area was truly a place of beginnings” (Otten, Sacred Truths of the Doctrine and Covenants, 2:279).

Three years before Adam’s death, a most significant ancient meeting was held there (see D&C 107:53-56). Adam gathered together Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, along with others of his righteous posterity and there bestowed on them his last blessing. John Taylor commented on this ancient gathering:

Adam, before he left the earth, gathered his people together in the Valley of Adam-ondi-Ahman, and the curtain of eternity was unfolded before him, and he gazed upon all events pertaining to his descendants, that should transpire in every subsequent period of time, and he prophesied to them. He saw the Flood and its desolating influence; he saw the introduction again of a people in the days of Noah; he saw their departure from the right path. He saw Abraham, Moses, and the Prophets make their appearance and witnessed the results of their acts; he saw nations rise and fall; he saw the time when Jesus would come and restore the gospel and when he would preach that gospel to those who perished in the days of Noah; and in fact he saw everything that should transpire upon the earth, until the winding up scene. He was acquainted with the day in which we live and the circumstances with which we are surrounded (JD, 17:372).

An important meeting will yet be held there sometime before the Lord’s coming in glory. The world and even the Church at large shall not know of this meeting. Only those who are officially called to attend will know. The Lord will make an appearance to the faithful in a great gathering of saints and priesthood leaders from all generations of the earth’s history. This great event was foreseen by the Prophet Daniel (Daniel 7). Joseph Smith explained:

Daniel in his seventh chapter speaks of the Ancient of Days; he means the oldest man, our Father Adam, Michael, he will call his children together and hold a council with them to prepare them for the coming of the Son of Man. He (Adam) is the father of the human family and presides over the spirits of all men, and all that have had the keys must stand before him in this Grand Council. This may take place before some of us leave this stage of action. The Son of man stands before him, and there is given him glory and dominion. Adam delivers up his stewardship to Christ, that which was delivered to him as holding the keys of the universe, but retains his standing as head of the human family (TPJS, 157).

In this great meeting all who have held the keys of a dispensation of the gospel will make an accounting of their service and deliver their keys back to Adam (the “Ancient of Days”) who serves under Jesus as the presiding priesthood leader of the human family. Then, the crowning event of the meeting will occur. The Lord Jesus will appear, and Adam will make our collective accounting to the Lord, returning to him all powers and keys.

The time of this meeting has not been made known in the scriptures. Perhaps it will take place after the Lord has already returned in glory to cleanse the earth. But it is not unreasonable to suggest that this great gathering might be the final event that will take place before the Lord will appear in glory to be acknowledged by all people as “King of kings and Lord of lords” (Revelation 19:16). This visit where Adam and the Savior appear apparently marks the end of the plagues to be poured out upon the earth. Thus, this gathering may well be one of the last, if not the last, event prior to the Lord’s coming in glory.

#Signs of the Seventh Seal—at the Time of the Lord’s Coming

Angels to gather the Lord’s elect—The righteous and wicked are separated, and the righteous are caught up to meet Christ at his coming. This sign occurs as the Lord is coming in glory. By the time of his coming the work of the seven angels and their plagues and woes will have largely, but not completely, cleansed the earth of the wicked. There will remain some “foolish virgins among the wise.” At his coming there shall be a rapid—“last minute”—gathering of the Lord’s elect both in heaven and on earth and a separation of the wicked from the righteous. Angels shall be sent to “gather together the remainder of his elect from the four winds, from one end of heaven to the other” (JS -M 1:37):

These things are the things that ye must look for; and, speaking after the manner of the Lord, they are now nigh at hand, and in a time to come, even in the day of the coming of the Son of Man. And until that hour there will be foolish virgins among the wise; and at that hour cometh an entire separation of the righteous and the wicked; and in that day will I send mine angels to pluck out the wicked and cast them into unquenchable fire (D&C 63:53-54).

The suddenness of this event is illustrated in the JS-M account: “In the last days, two shall be in the field, the one shall be taken, and the other left; two shall be grinding at the mill, the one shall be taken, and the other left” (1:44-45).

The righteous will be caught up to meet the Lord (D&C 63:53- 54; 101:22-31; JS- M 1:44-45). Those caught up to meet Christ at the time of his coming will apparently also include some of the righteous dead. “And the saints that are upon the earth, who are alive, shall be quickened and be caught up to meet him. And they who have slept in their graves shall come forth, for their graves shall be opened; and they also shall be caught up to meet him in the midst of the pillar of heaven—These are Christ’s, the first fruits, they who shall descend with him first, and they who are on the earth and in their graves, who are first caught up to meet him” (D&C 88:96-97). The apostle Paul wrote of the time when “the Lord himself shall descend with a shout, with the voice of the archangel, and with the trump of God: And the dead in Christ shall rise first.” He went on to say that those who “remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1 Thessalonians 4:15- 17). Thus, are the righteous received by their Lord, to return with him to live upon the earth as it enters its millennial Sabbath.

The sign of the coming of the Son of Man. Following the separation of the righteous from the wicked, coming out of the east, we shall see the occurrence of the “sign of the coming of the Son of Man” or the “sign of the Son of Man in heaven” (JS-T Matthew 24:32-37). This is probably the same as the “great sign” described in D&C 88:92-93: “And angels shall fly through the midst of heaven, crying with a loud voice, sounding the trump of God, saying: Prepare ye, prepare ye, O inhabitants of the earth; for the judgment of our God is come. Behold, and lo, the Bridegroom cometh; go ye out to meet him. And immediately there shall appear a great sign in heaven, and all people shall see it together.” This sign occurs at the time of the Lord’s coming in glory.

It is difficult to say exactly what this sign will be. It may simply be the appearance in the sky of the Savior himself with his entourage as they come in glory. In commenting upon this sign, the prophet Joseph Smith said: “There will be wars and rumors of wars, signs in the heavens above and on the earth beneath. . . . Then will appear one grand sign of the Son of Man in heaven. But what will the world do? They will say it is a planet, a comet, etc. But the Son of Man will come as the sign of the coming of the Son of Man, which will be as the light of the morning coming out of the east” (TPJS, 286-87). At first, it will not be recognized by the world for what it is. Eventually, however, it will become clear to all.

Other possible explanations of this sign have been proposed. Could such a dramatic occasion be the re-appearance of the City of Enoch? According to Wandle Mace, this was what Joseph Smith once taught (see Sayings of Joseph Smith as reported by those who claimed to hear him make the statements in “Joseph Smith Papers,” Church Historian’s Library, Salt Lake City, Utah).

As discussed previously, this sign is different than described in D&C 29:14: “The sun shall be darkened, and the moon shall be turned into blood, and the stars shall fall from heaven.” This latter sign occurs during the sixth seal, well before the events of the seventh seal (see also D&C 34:9; 45:42; 88:87; Joel 2:31; Revelation 6:21).

The cleansing of the earth by the brightness and glory of the Lord. His coming in glory will become a universally recognized public appearance because of the effects of his personal advent. After the righteous have been caught up to meet the Savior, all telestial elements on the earth will be destroyed at the very time of his coming. This cleansing of the earth will be by unquenchable fire which will result in the complete separation of the righteous and the wicked (2 Peter 3:10; D&C 133:64). The source of the fire will be the Lord’s brightness and glory—his light. The wicked will be destroyed, and the righteous will be preserved (D&C 35:15-21).

The day of his second coming is referred to as “the day of the Lord,” “the great day of the Lord,” or “the great and dreadful day of the Lord” (D&C 110:16). “But the day of the Lord will come as a thief in the night [as a surprise to the wicked]; in the which the heavens shall pass away with a great noise, and the elements melt with fervent heat, and the earth also and the works that are therein shall be burned up” (2 Peter 3:10-12; cf. D&C 39:21; 1 Thessalonians 5:2; JS Matthew 1:46, 53). “And also that which was written by the prophet Malachi: For, behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch” (D&C 133:64). “Yea, when thou comest down, and the mountains flow down at thy presence, thou shalt meet him who rejoiceth and worketh righteousness, who remembereth thee in thy ways” (D&C 133:44). “For I will reveal myself from heaven with power and great glory, with all the hosts thereof . . . and the wicked shall not stand” (D&C 29:11).

The glorious return of the Lord Jesus Christ will be an event unparalleled in the history of the earth. Perhaps only his atonement can be compared to it in its drama. Whereas during his mortal mission only those of pure heart recognized him to be their Master, at his second coming all shall acknowledge him as Jesus the Christ. His coming will be no ordinary occurrence, and all will experience it (JS-M 1:25-26, D&C 133:20-21).

The substance of earth itself (intelligences that embody “inanimate” matter) will be cleansed of all telestial element and changed by the heat and fire which will prepare the earth to become again like the Garden of Eden, a terrestrial-like state. The earth will be sanctified and the great thousand-year Sabbath will begin—the “earth shall rest” (Moses 7:61).

The terminology used here is quite specific. The “end of the world” should not be confused with the “end of the earth.” The former occurs when Christ comes in his glory. It denotes the destruction of the wicked. The latter follows the Lord’s millennial reign (JS-M 1:4, 55; D&C 29:22-23) and occurs as the earth is changed to a celestial sphere by the glory of God. At the end of the millennium, the earth will be consumed and pass away by fire.

So what do we do? When is he coming? He seems to be keeping the saints in deliberate suspense. As he has told us in D&C 49:7, neither man nor angels know the “hour and day” of his coming. If we knew the time of his coming, some of us would find occasion to procrastinate our preparations until just prior to that moment. Not knowing the date, we must prepare now and remain so continually. The only preparation is to live every day as if the Lord were coming on that day (Matthew 25:1-13). We must prepare not only individually but collectively as a Church. We must “stand in holy places” (D&C 45:32); or, in other words, maintain our spiritual integrity.

The Lord’s warnings to this dispensation are not only to the Gentiles, Jews, heathens, and Lamanites. They are emphatically proclaimed to the members of the Lord’s earthly Kingdom, members of the Church today. Speaking of our day, the Lord has said:

I have sworn in my wrath, and decreed wars upon the face of the earth, and the wicked shall slay the wicked, and fear shall come upon every man. And the saints also shall hardly escape; nevertheless, I, the Lord, am with them, and will come down in heaven from the presence of my Father and consume the wicked with unquenchable fire. . . . And until that hour there will be foolish virgins among the wise; and at that hour cometh an entire separation of the righteous and the wicked; and in that day will I send mine angels to pluck out the wicked and cast them into unquenchable fire (D&C 63:33-34, 53).

Now, here is the grand denouement—the essential message the Lord would have us hear. Two questions seem pertinent: Who are the wicked who will be killed in the great overburn? And who are the righteous? We may think we have an easy answer to that one, but it is not the answer that the scriptures give us. The righteous are those who are repenting, and the wicked are those who are not repenting (see 2 Nephi 30:2). “Two men went up into the temple to pray; the one a Pharisee” who gave thanks to God that he was not a crook or a lecher, that he fasted twice a week, paid a full tithe, and was very strict in his religious observances. This Pharisee’s boastful claims were all perfectly true. The other man was a tax collector and rather ashamed of some of the things he had done, and instead of thanking God by way of boasting, he only asked God to be merciful to him, a sinner. The surprise is that the sinner was judged to be the righteous one—the one who was “justified.” He was repenting. The other “exalteth himself [and] shall be abased” because he was not repentant (Luke 18:10-14; Luke 14:11; cf. Alma 38:14; Mosiah 4:5, 10-11).

None but the truly penitent are saved. These are the only righteous (see Alma 42:22-24). We must constantly striving to overcome our natural self. We must never arrive at the point when we stop striving. We must constantly remind ourselves: “I am the sinner, and I must repent.” How much? Until, I am like the Son of Man, until I am “full of grace and truth” (2 Nephi 2:6). When will that be? Not in this life! Here, all we can hope for is a passing grade.

In order to truly embrace the doctrine of the Lord’s atoning sacrifice, one must remain constantly aware of one’s lost and fallen state. The Lord’s atonement must be grasped on the level of common, everyday reality. “For behold, are we not all beggars?” (Mosiah 4:19).

#Sequential Summary of the Signs of the Lord’s Coming:

#Events to Occur During the Sixth Thousand Years

 Establishment by the Lord’s hand of the great Gentile nation

 Restoration of the gospel and priesthood (under direction of four heavenly

angels)

 Coming forth of the Book of Mormon

 Gathering of Israel

Establishment of Zion



 Natural disasters, commotions, turmoil, sufferings

 Cosmic sign—”sun . . . darkened, moon . . . turned to blood”

Lamanites will flourish



 Gospel preached to all the world

 Eventual apostasy and destruction of great Gentile nation

One hundred forty-four thousand high priests



 Gathering of Jews

#Events to Occur During the Seventh Thousand Years Prior to His Coming

 Period of silence

Commencement of cleansing of the earth (under direction of seven heavenly 

angels)

 Great battle or battles at Jerusalem

Two prophets in Jerusalem



 Abomination of desolation

 Private appearances of the Savior

Council at Adam-ondi-Ahman



#Events to Occur At the Time of His Coming

 Sudden final gathering by angels

 Righteous caught up to meet the Lord, including the righteous dead

Sign of the Coming of the Son of Man



 Cleansing of the earth by the brightness and glory of the Lord

I conclude with the words of the longing soul-cry of John the Revelator. They reflect my own personal feelings exactly: “He which testifieth these things saith, Surely I come quickly. Even so, come, Lord Jesus” (Revelation 22:20).