I Received the Following Explanation of the Revelation of St. John
Historical Backround and Reflections on Doctrine and Covenants Section 77
What is the historical background for Doctrine and Covenants Section 77?
In his book A Joseph Smith Chronology, J. Christopher Conkling shares a brief introduction to this section:
About Mar. 1, 1832
Joseph continues to translate the scriptures. In response to Joseph’s questions about the Revelation of John, the Lord gives him D&C 77. (p. 31)
In his book The Revelations of the Prophet Joseph Smith, Lyndon W. Cook sheds more light on the historical background for this section:
Date. March 1832 (1 March).
Place. Hiram, Portage County, Ohio (Kirtland).
Historical Note. Section 77, which explains several topics found in the book of Revelation, was received by Joseph Smith while he was working on the inspired translation of the Bible. The Prophet’s history notes the following concerning its reception, “In connexion with the translation of the scriptures, I received the following explanation of the revelations of St. John.”
Publication Note. Section 77 was first published in the Times and Seasons (1 August 1844) and was included as section 77 in the 1876 edition of the Doctrine and Covenants. (pp. 167)
In her chapter “Joseph Smith’s Bible Translation” in Revelations in Context, Elizabeth Maki sheds even more light on the historical background for this section:
Similarly, an explanation of passages in the book of Revelation, now Doctrine and Covenants 77, also arose directly from the Bible translation. Taking the form of a series of questions and answers, it was considered an inspired text and was included in an early revelation book.
Joseph and Emma left the Johnson farm and returned to Kirtland in September 1832. Over the next few months, Joseph continued to work diligently on the translation, now with the help of Frederick G. Williams as scribe. In December, another revelation arising from the translation was received, this time explaining the parable of the wheat and tares found in Matthew 13. The revelation, now Doctrine and Covenants 86, designates the body of the priesthood in the latter days as “a saviour unto my people Israel.”14
In July 1832, Joseph wrote to W. W. Phelps that “we have finished the translation of the New testament.”
“Great and glorious things are revealed,” he wrote, adding that they were “making rapid strides in the old book and in the strength of God we can do all things according to his will.”15
Work on the translation of the Old Testament continued, and Joseph recorded in January 1833 that “this winter was spent in translating the scriptures; in the school of the prophets; and sitting in conferences. I had many glorious seasons of refreshing.”16 In March 1833, Joseph received instruction that when the translation was finished, he should “thence forth preside over the affairs of the church.”17 So he eagerly pushed ahead. (pp. 101-102)
In the LDS Come Follow Me manual, the authors thereof share this introduction to this section:
God gives knowledge to people who seek it.
As Joseph Smith and Sidney Rigdon worked on the inspired translation of the Bible, they had questions about the book of Revelation, as many people do. And as Joseph knew well, when he lacked wisdom, he could ask of God. The insights he gained are in Doctrine and Covenants 77. As you read this section, consider recording your insights in the relevant chapters in the book of Revelation. What do you learn from your study about receiving revelation?
In his book Doctrine and Covenants Commentary, Monte S. Nyman also shares a helpful introduction to this section:
The Prophet Joseph Smith declared: “The Book of Revelation is one of the plainest books God ever caused to be written” (TPJS, 290). Unfortunately, many people confuse the word plainest with easiest. Joseph was making a comparison between the Old Testament prophets and the writings of John the Revelator. The prophets wrote in symbolic terms or imagery, while John told exactly what he saw in heaven. The prophet’s imagery represented things on earth. John was shown what was in heaven and recorded it plainly, or described literally what he saw. Therefore, we should read it as it is written (see TPJS, 290-292). The Book of Mormon promises its readers that John’s revelations will “be unfolded in the eyes of all people” after the Book of Mormon has come forth” (Ether 4:16). In the meantime, the revelation given to Joseph Smith (D&C 77) gives us several keys to open the door and help us understand what John actually saw and wrote about.
The format of the revelation (D&C 77) is a question by Joseph, and the answer from Jesus Christ. The fifteen questions are from Revelation chapters four through eleven, and will be treated in sequence. The verse from the Book of Revelation that brought about the question is printed before the question for the readers convenience. (pp. 23-24)
This is Bruce R. McConkie’s section heading for this section:
Revelation given to Joseph Smith the Prophet, at Hiram, Ohio, about March 1832. Joseph Smith’s history states, “In connection with the translation of the Scriptures, I received the following explanation of the Revelation of St. John.”
This is the Prophet Joseph Smith’s own introduction to this section:
About the first of March, in connection with the translation of the Scriptures, I received the following explanation of the Revelation of St. John: [Section 77, follows]. (HC 1:253, March, 1832; Hiram, Ohio.)
Oh, ye elders of Israel, harken to my voice; and when you are sent unto the world to preach, tell those things you are sent to tell, preach and cry aloud, “Repent ye, for the kingdom of heaven is at hand; repent and believe the Gospel.” 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 5:344, April 1843.) (Roy W. Doxey, Latter-day Prophets and the Doctrine & Covenants, Vol. 2., p. 1)
With this historical background in mind, let’s examine and appreciate the revelation itself:
Q. What is the sea of glass spoken of by John, 4th chapter, and 6th verse of the Revelation? A. It is the earth, in its sanctified, immortal, and eternal state. (D&C 77:1)
This is the verse in question:
And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. (Rev. 4:6)
In a later section in the Doctrine and Covenants, the Lord revealed more about the earth, in its sanctified, immortal, and eternal state:
This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ’s. (D&C 130:9)
The doctrine of the destiny of the earth is important enough to be taught also in our Articles of Faith:
We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion (the New Jerusalem) will be built upon the American continent; that Christ will reign personally upon the earth; and, that the earth will be renewed and receive its paradisiacal glory. (Articles of Faith 1:10)
The Prophet Joseph Smith explained:
While at dinner, I remarked to my family and friends present, that when the earth was sanctified and became like a sea of glass, it would be one great Urim and Thummim, and the Saints could look in it and se as they are seen. (HC 5:279, February 18, 1843.) (Roy W. Doxey, Latter-day Prophets and the Doctrine & Covenants, Vol. 2., p. 1)
Sea of glass] St. John, in this chapter of the Revelation, is taken up to heaven, where thrones were placed. There was the central Throne, and seated upon it One “who was to look like a jasper and a sardine stone.” There were twenty-four thrones occupied by Elders in white raiment. There were seven lamps burning symbolizing the “seven spirits of God,” and there was a “sea of glass like unto crystal.” In the Temple of Solomon there was an immense basin called “a molten sea” (I. Kings 7:23). In the Temple in heaven, of which the temples on Earth are feeble representations, there is a glassy sea, calm, transparent, and solid, and here we are informed that this “sea” is “the Earth in its sanctified, immortal, and eternal state.” The “sea” connected with the temples of God is a baptismal font. It represents the Earth. All who desire access to the Church of Jesus Christ must come through the baptismal font, and be buried with Christ.
“This Earth will become a celestial body - be like a sea of glass, or like a Urim and Thummim; and when you wish to know anything, you can look in this Earth and see all the eternities of God. We shall make our homes here, and go on our missions as we do now” (Brigham Young, Jour. of Dis., Vol. VIII., p. 200). See also Sec. 130:9. (p. 472)
The revelation in D&C 77 continues:
Q. What are we to understand by the four beasts, spoken of in the same verse? A. They are figurative expressions, used by the Revelator, John, in describing heaven, the paradise of God, the happiness of man, and of beasts, and of creeping things, and of the fowls of the air; that which is spiritual being in the likeness of that which is temporal; and that which is temporal in the likeness of that which is spiritual; the spirit of man in the likeness of his person, as also the spirit of the beast, and every other creature which God has created. (D&C 77:2)
The Lord’s answer to Joseph’s question contradicts Monte S. Nyman’s theory that John the Revelator simply described what he saw in his vision. The Lord reveals that the four beasts are figurative expressions, used by the Revelator, John. Smith and Sjodahl explain:
Four beasts] The Revelator saw “four beasts,” or rather “four living creatures,” “in the midst of the throne, and round about it.” They were, possibly, supporting it, as the Cherubim in Ez. 1:4-22. Here was have an explanation of these living creatures. They represent the happiness enjoyed in that part of heaven which is called the Paradise of God, by men, by the larger animals, and by creeping things and fowls of the air. For the things on Earth are but a counterpart of things in heaven. (p. 472)
Regarding this verse, the First Presidency of the Church in the early 1900s - Joseph F. Smith, John R. Winder, and Anthon H. Lund - explained:
The spirit of man is in the form of man, and the spirits of all creatures are in the likeness of their bodies. This was plainly taught by the Prophet Joseph Smith (Doctrine and Covenants 77:2.) (IE, January 1909; 13:78.)
By His almighty power He organized the earth, and all that it contains, from spirit and element, which exist co-eternally with Himself. He formed every plant that grows, and every animal that breathes, each after its own kind, spiritually and temporally - “that which is spiritual being in the likeness of that which is temporal, and that which is temporal in the likeness of that which is spiritual.” (77:2.) (IE, January 1909, 13:75-81.) (Roy W. Doxey, Latter-day Prophets and the Doctrine & Covenants, Vol. 2., pp. 1-2)
The revelation in D&C 77 continues:
Q. Are the four beasts limited to individual beasts, or do they represent classes or orders? A. They are limited to four individual beasts, which were shown to John, to represent the glory of the classes of beings in their destined order or sphere of creation, in the enjoyment of their eternal felicity. (D&C 77:3)
Regarding this verse, the Prophet Joseph Smith taught:
John saw curious looking beasts in heaven— he saw every creature that was in heaven,— all the beasts, fowls, and fish in heaven,— actually there giving glory to God. How do you prove it? See Rev. ch 5. v 13. ‘And every creature which is in heaven, and on earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever? I suppose John saw beings there of a thousand forms that had been saved from ten thousand times ten thousand earths like this;— strange beasts of which we have no conception— all might be seen in heaven. The grand secret was to show John what there was in heaven: John learned that God glorified himself by saving all that his hands had made, whether beasts, fowl, fishes, or men, and he will gratify himself with them. Says one, ‘I cannot believe in the salvation of beasts.’ Any man who would tell you that this could not be, would tell you that the revelations are not true. John heard the words of the beasts giving glory to God, and understood them. God who made the beasts could understand every language spoken by them. The four beasts were four of the most noble animals that had filled the measure of their creation, and had been saved from other worlds, because they were perfect; they were like angels in their sphere; we are not told where they came [HC 5:343] from, and I do not know; but they were seen and heard by John, praising and glorifying God. (HC 5:343-44, April 8, 1843.) (Roy W. Doxey, Latter-day Prophets and the Doctrine & Covenants, Vol. 2., pp. 2-3)
Individual beasts] In the vision, John saw four individual living creatures, but each represented a class having attained glory and happiness. (p. 473)
The revelation in D&C 77 continues:
Q. What are we to understand by the eyes and wings, which the beasts had? A. Their eyes are a representation of light and knowledge, that is, they are full of knowledge; and their wings are a representation of power, to move, to act, etc. (D&C 77:4)
Good question. Making sense of the Book of Revelation, at least for now, is not easy. Thankfully, Joseph Smith inquired, and the Lord answered his inquiry, thus providing us with the key to correct interpretation and exegesis. The Lord’s explanation for John the Revelator’s symbols makes perfect sense. Eyes are the perfect representation for light and knowledge, and wings are the perfect representation of power to move and to act. If these things are not perfectly clear to us right now, there is no need to worry:
I make this broad declaration, that whenever God gives a vision of an image, or beast, or figure of any kind, he always holds himself responsible to give a revelation or interpretation of the meaning thereof, otherwise we are not responsible or accountable for our belief in it. Don’t be afraid of being damned for not knowing the meaning of a vision or figure, if God has not give a revelation or interpretation of the subject. (Joseph Fielding Smith quoting the Prophet Joseph Smith, CHMR, 1948, 2:68-69) (Roy W. Doxey, Latter-day Prophets and the Doctrine & Covenants, Vol. 2., p. 3)
Eyes and wings] These living creatures are different to any seen by former prophets. One is like a lion; another like a calf; another has a face resembling that of a man, and another looks like a flying eagle. Each of them has six wings, and they have eyes “round about and within” (Rev. 4:8).
It is needless to say that many opinions have been expressed concerning these creatures. One very ancient idea is that they represent the four gospels, Mark being the lion, Matthew the man, Luke the ox, and John the eagle. Others see in them a representation of all created beings, and others hold that the lion represents Christ’s royalty; the calf His sacrifice; the man His humanity; and the eagle His union with the Father. The explanation in the text is natural, easy of comprehension, and full of meaning. (p. 473)
The revelation in D&C 77 continues:
Q. What are we to understand by the four and twenty elders, spoken of by John? A. We are to understand that these elders whom John saw, were elders who had been faithful in the work of the ministry and were dead; who belonged to the seven churches, and were then in the paradise of God. (D&C 77:5)
These are the verses in question:
And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.
The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, (Revelation 4:4, 10)
Monte S. Nyman’s comment on this part of the revelation is helpful:
At the time of John’s vision, the seven churches were the only branches of the Church that were still acceptable to God. These elders had not been corrupted by the apostasy that was underway while they were on the earth. Were these elders leaders in the branches while on earth? Were they the only ones who were saved? Is the number twenty-four significant? These answers will have to come later. That they were with the righteous in paradise, and had received a crown of eternal life, is all we now know. (Monte S. Nyman, Doctrine and Covenants Commentary, Vol. 2, It Came from God, p. 27)
Four and twenty elders] It is most generally supposed that these Elders were the twelve sons of Jacob, as heads of the ancient Israel, and the first twelve Apostles, as heads of the Church, but that is an arbitrary interpretation. Is it probably that John would see himself seated on one of those thrones? The explanation in the text is correct. (p. 473)
The revelation in D&C 77 continues:
Q. What are we to understand by the book which John saw, which was sealed on the back with seven seals? A. We are to understand that it contains the revealed will, mysteries, and the works of God; the hidden things of his economy concerning this earth during the seven thousand years of its continuance, or its temporal existence. (D&C 77:6)
This is the verse in question:
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. (Rev. 5:1)
I like to read the Book of Revelation in conjunction with Nephi’s vision in the Book of Mormon because the two visions complete each other. Nephi wrote the first part of the vision, but then the Lord commanded him to stop writing, because He had ordained John the Beloved to write the conclusion of the vision. (see 1 Nephi 14:18-28) Many of the things that Nephi and John saw and wrote concern the end of the world, or the last days, the time in which we now live.
This book that John saw, the book that is sealed on the back with seven seals, contains the revealed will, the mysteries, the works of God, and the hidden things of His economy concerning this earth. John saw the opening of the seals in a vision of the future, but we are living in the time when these seals have been and will be opened. Nyman explains:
The seven thousand years are four thousand years of the Old Testament, two thousand years of the New Testament, and the thousand-year Millennium. During the Millennium, the earth will become a terrestrial planet instead of a telestial one, as it now is. It will still be a temporal earth until it becomes a celestial, and a spiritual and eternal planet. Since we are into the seventh thousand years, assuming our dating is accurate, it may be that we are in the silence period of “about the space of half hour” (Revelation 8:1).
The mysteries, works, and hidden things of the seven thousand years are the things recorded on the sealed portion of the plates delivered to Joseph that were never translated (see 2 Nephi 27:7-8; 8-11). (Monte S. Nyman, Doctrine and Covenants Commentary, Vol. 2, It Came from God, pp. 27-28)
The book *** sealed] The book which is sealed contains the history of the seven thousand years of the temporal existence of the earth.
“By the seventh thousand years of temporal existence is meant the time of the earth’s duration from the fall of Adam to the end of time, which will come after the Millennium and ‘a little season’ which will follow. The earth and all on it were in a spiritual condition before the fall, for mortality had not come bringing temporal conditions. We are now living in the second period of the earth’s history, which is referred to as being a telestial condition. In other words, a condition where wickedness and all the vicissitudes of mortality endure. It is the earth and its inhabitants in the fallen state which Adam brought through his transgression. This condition will continue until Christ comes.” (Ch. History and Modern Revelations, p. 64, second series.) (p. 474)
In response to this note by Smith and Sjodahl, I can only echo the words of John the Revelator:
He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. (Revelation 22:20)
Come, Lord Jesus. Come.
Also consider Orson F. Whitney’s enlightening commentary on D&C 7:6-7:
John, after being told what he should write unto the seven churches, saw a vision of the past and future. He beheld a sea of glass like unto a crystal, shining before a heavenly throne, upon which sat a glorious being, holding in his hand a book sealed with seven seals. Joseph Smith declares that the sea of glass was the earth in its sanctified and immortal state, and that the book with seven seals symbolized the history of the earth - its true history - the hidden acts of men and the mysteries of God pertaining to this planet during the seven thousand years of its temporal existence. The opening of the first seal was the revealing of the acts of the first thousand years, the opening of the second seal the revealing of the acts of the second thousand years, and so on until the seventh. We gather from this and other teachings of the Prophet that this earth has been appointed a certain time in which to accomplish its mortal probation, prior to its glorification. It was created, not as something out of nothing, as many have absurdly taught and supposed, but was organized from everlasting spirit and element, and was made for the children of God firstly as a temporal abode, and lastly as an eternal inheritance. It has been given a certain time in which to fulfil its mission as a mortal creature. It keeps the law of God, the celestial law, which means that it lives by every word that proceeds from His mouth, and because of this it shall be sanctified. [Sec. 88:25-26.] Yea, though it die, yet shall it live again, be resurrected, to shine as a celestial body, as “a sea of glass mingled with fire,” and beings of a celestial order shall inherit it forever. [Sec. 88:17-20.] (MS, January 17, 1895, 57:33-34.) (Roy W. Doxey, Latter-day Prophets and the Doctrine & Covenants, Vol. 2., p. 4)
The revelation in D&C 77 continues:
Q. What are we to understand by the seven seals with which it was sealed? A. We are to understand that the first seal contains the things of the first thousand years, and the second also of the second thousand years, and so on until the seventh. (D&C 77:7)
This makes perfect sense. Smith and Sjodahl expound upon this verse as follows:
The seven seals] The number seven denotes completeness. The plans of God are hidden completely, until they are revealed by Himself. So these seven seals signify the seven thousand years of temporal existence.
Some ancient books consisted of parchment rolled round a piece of wood. This book contains seven skins, rolled upon one another. When the first seal was broken, the first skin was unrolled, and was found to contain a hieroglyphic painting, as described in ch. 6:2-12. Each skin contained some drawing. Ancient books of the East were often beautifully illustrated in this manner. (p. 474)
Nyman’s commentary on this verse is also helpful:
The words of the book with seven seals, covering the end from the beginning, “shall be read upon the house tops… by the power of Christ” (2 Nephi 27:10-11). This reading will no doubt be done in the Millennium. Christ is “the Lion of the tribe Judah, the root of David” (Revelation 5:5; see Revelation 22:16). The power of Christ will apparently be given to angels, who will sound their trump and reveal the secret acts of each of the seven thousand years (see D&C 88:108-110). (Monte S. Nyman, Doctrine and Covenants Commentary, Vol. 2, It Came from God, p. 28)
The revelation in D&C 77 continues:
Q. What are we to understand by the four angels, spoken of in the 7th chapter and 1st verse of Revelation? A. We are to understand that they are four angels sent forth from God, to whom is given power over the four parts of the earth, to save life and to destroy; these are they who have the everlasting gospel to commit to every nation, kindred, tongue, and people; having power to shut up the heavens, to seal up unto life, or to cast down to the regions of darkness. (D&C 77:8)
This is the verse in question:
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. (Revelation 7:1)
These four angels must be at work right now, because the everlasting gospel must be preached to every creature. These are very powerful angels. Smith and Sjodahl explain:
Four angels] Four messengers from God with extraordinary powers over life and death, and having a commission to preach the everlasting gospel in all the world. (p. 475)
Nyman speculates that these four angels may be Nephi, Jacob, Mormon, and Moroni. (p. 29) That is an interesting possibility.
The revelation in D&C 77 continues:
Q. What are we to understand by the angel ascending from the east, Revelation 7th chapter and 2nd verse? A. We are to understand that the angel ascending from the east is he to whom is given the seal of the living God over the twelve tribes of Israel; wherefore, he crieth unto the four angels having the everlasting gospel, saying: Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And, if you will receive it, this is Elias which was to come to gather together the tribes of Israel and restore all things. (D&C 77:9)
This is the verse in question:
And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, (Revelation 7:2)
There are probably as many interpretations of these passages of scripture as there are interpreters. Who is this angel to whom is given the seal of the living God over the twelve tribes of Israel? Who is this Elias who comes to gather together the tribes of Israel and restore all things? First we need to understand the title “Elias”:
There are several uses of this word in the scriptures. (1) It is the New Testament (Greek) form of Elijah (Hebrew), as in Luke 4:25–26, James 5:17, and Matt. 17:1–4. Elias in these instances can only be the ancient prophet Elijah whose ministry is recorded in 1 and 2 Kings. The curious wording of JST Mark 9:3 does not imply that the Elias at the Transfiguration was John the Baptist, but that in addition to Elijah the prophet, John the Baptist was present (see Mark 9:4 note a).
(2) Elias is also a title for one who is a forerunner; for example, John the Baptist, as in JST Matt. 11:13–15, JST Matt. 17:10–14, and JST John 1:20–28 (Appendix). These passages are sufficiently clarified to show that anciently two Eliases were spoken of, one as a preparer and the other a restorer. John was sent to prepare the way for Jesus, Jesus Himself being the Restorer who brought back the gospel and the Melchizedek Priesthood to the Jews in His day (see JST John 1:20–28 [Appendix]). In this particular instance there is reflected also the comparative functions of the Aaronic and Melchizedek Priesthoods.
(3) The title Elias has also been applied to many others for specific missions or restorative functions that they are to fulfill; for example, John the Revelator (D&C 77:14) and Noah or Gabriel (Luke 1:11–20; D&C 27:6–7).
(4) A man called Elias apparently lived in mortality in the days of Abraham, who committed the dispensation of the gospel of Abraham to Joseph Smith and Oliver Cowdery in the Kirtland (Ohio) Temple on April 3, 1836 (D&C 110:12). We have no specific information as to the details of his mortal life or ministry.
Thus the word Elias has many applications and has been placed upon many persons as a title pertaining to both preparatory and restorative functions. It is evident from the questions they asked that both the Jewish leaders and the disciples of Jesus knew something about the doctrine of Elias, but the fragmentary information in our current Bibles is not sufficient to give an adequate understanding of what was involved in use of the term. Only by divine revelation to the Prophet Joseph Smith is this topic brought into focus for us who live in the last days.
Nyman is certain that the Elias referred to in these passages is Noah:
The Elias spoken of here is obviously Noah, the one who was given power to restore all things after the flood, and again in the last days. This conclusion is based on: “Then the disciples understood that he spake unto them of John the Baptist, and also of another who should come and restore all things, as it is written by the prophets” (JST, Matthew 17:14; italics added). Elias, Noah, and Gabriel are all the same person, or title. The Prophet Joseph declared: “… Noah, who is Gabriel, he stands next in authority to Adam in the priesthood; he was called of God to this office, and was the father of all living in this day, and to him was given the dominion. These men held keys first on earth and then in heaven” (TPJS, 157). It was Gabriel, or Noah, who appeared to Zacharias, the father of John the Baptist, and announced that his son, John, would go before Christ “in the spirit and power of Elias” to prepare the way of the Lord (Luke 1:17, 19). Elias, or Noah, or Gabriel, who appeared to Zacharias, and will attend the great sacrament meeting conducted by Christ prior to His Second Coming (see D&C 27:6-7). It was Elias, or Noah, or Gabriel who brought the keys of the gospel of Abraham to Joseph Smith and Oliver Cowdery in the Kirtland Temple (see D&C 110:12). Abraham was the great grandfather of the twelve tribes to whom Elias would restore all things after they are gathered. With all this evidence, it is evident that Noah is the Elias spoken of in Revelation 7:2. (Monte S. Nyman, Doctrine and Covenants Commentary, Vol. 2, It Came from God, p. 30)
Nyman’s argument is sound because the Lord committed the keys of bringing to pass the restoration of all things spoken of all the holy prophets since the world began to Gabriel, or Noah, or Elias. (see Luke 1:17-19, and D&C 27:6-7) However, later in this same section we learn that John the Revelator is also an Elias:
Q. What are we to understand by the little book which was eaten by John, as mentioned in the 10th chapter of Revelation? A. We are to understand that it was a mission, and an ordinance, for him to gather the tribes of Israel; behold, this is Elias, who, as it is written, must come and restore all things. (D&C 77:14)
The Lord Himself prophesied:
And Jesus answered and said unto them, Elias truly shall first come, and restore all things. (Matthew 17:11)
But we must consult the inspired Joseph Smith Translation to better understand the Lord’s meaning:
And Jesus answered and said unto them, Elias truly shall first come, and restore all things, as the prophets have written.
And again I say unto you that Elias has come already, concerning whom it is written, Behold, I will send my messenger, and he shall prepare the way before me; and they knew him not, and have done unto him, whatsoever they listed.
Likewise shall also the Son of man suffer of them.
But I say unto you, Who is Elias? Behold, this is Elias, whom I send to prepare the way before me.
Then the disciples understood that he spake unto them of John the Baptist, and also of another who should come and restore all things, as it is written by the prophets. (JST Matthew 17:10-14)
Thus, as far as I understand, Noah and John the Beloved are the two most likely to fulfill the role of this Elias in the last days. John the Baptist was and is an Elias, but the Lord’s disciples understood that He would send another Elias to restore all things. This is Smith’s and Sjodahl’s commentary on this particular verse:
Angel ascending from the east] John stands before the Temple in heaven, looking down upon the Earth, and the then known world is spread out before him as a map. On this map he sees four angels stationed, one at each corner, holding back the winds of destruction. Then another angel ascends from the East high enough to be seen or heard by the four. He had the seal of God, and he cried, “Hurt not the Earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.” This angel is Elias, who has the commission to gather Israel and restore all things (Comp. Secs. 27:6; 76:100). (p. 475)
Whoever the angel and Elias is, whether he be Noah, or John the Revelator, or someone else, the important thing is that we become servants of God and receive the seal of God in our foreheads.
The revelation in D&C 77 continues:
Q. What time are the things spoken of in this chapter to be accomplished? A. They are to be accomplished in the sixth thousand years, or the opening of the sixth seal. (D&C 77:10)
This is self-explanatory enough, but Smith and Sjodahl note:
What time?] The things spoken of in this chapter (Rev. 7) belong to the sixth seal, or sixth millennium (See v. 7) (p. 475)
This is Nyman’s note on this verse:
The sixth seal is the earth’s existence from A.D. 1000 to 2000, assuming again that our dating system is accurate. It was A.D. 1830 that the Church was brought forth out of the wilderness, and other ordinances, principles, and keys of the gospel were periodically restored. Remember that the things that happened during this time were to be verified by the power of Christ, when the seal was opened, not to be restored when it was opened, as some may interpret it. (p. 30) (Monte S. Nyman, Doctrine and Covenants Commentary, Vol. 2, It Came from God, p. 30)
The revelation in D&C 77 continues:
Q. What are we to understand by sealing the one hundred and forty-four thousand, out of all the tribes of Israel—twelve thousand out of every tribe? A. We are to understand that those who are sealed are high priests, ordained unto the holy order of God, to administer the everlasting gospel; for they are they who are ordained out of every nation, kindred, tongue, and people, by the angels to whom is given power over the nations of the earth, to bring as many as will come to the church of the Firstborn. (D&C 77:11)
We learned something about high priests in previous posts (see, e.g., here and here), but in this verse we learn that each of the twelve thousand of each of the twelve tribes of Israel (a total of 144,000) will also be a high priest. They are high priests and missionaries, gathering souls into the church of the Firstborn.
The Prophet Joseph Smith declared:
I am going on in my progress for eternal life. It is not only necessary that you should be baptized for your dead, but you will have to go through all the ordinances for them, the same as you have gone through to save yourselves. There will be 144,000 saviors on Mount Zion, and with them an innumerable host that no man can number. Oh! I beseech you to go forward, go forward and make your calling and your election sure. (HC 6:365, May 12, 1844.) (Roy W. Doxey, Latter-day Prophets and the Doctrine & Covenants, Vol. 2., p. 7)
This is Smith’s and Sjodahl’s intersting commentary on this verse:
Out of all the tribes of Israel] One hundred and forty-four thousand were sealed, 12,000 of each tribe. Opinions are divided as to whether this refers to Israel, literally, or to believers generally. The explanation in the text favors the latter opinion. In the enumerations of the Twelve Tribes in the Revelation, there are some peculiarities. Judah is named first and Reuben second. The name of Ephraim is omitted, while that of Manasseh is retained. Joseph’s name is inserted. Dan’s is left out. There is a tradition to the effect that this name was omitted, because antichrist was to come from the tribe of Dan. That is only surmise, but the very irregularity of the enumeration may indicate that it is not Israel, as constituted anciently, that is had in view here. (p. 476)
Nyman’s note on this verse includes an intriguing comment by the Prophet Joseph Smith:
The Prophet Joseph Smith, in February 1844, “made some remarks respecting the hundred and forty-four thousand mentioned by John the Revelator, showing that the selection of persons to form that number had already commenced” (HC, 6:196). Unfortunately a more complete record of what he said was not taken. In May 1844, three months later, he said: “It is not only necessary that you should be baptized for your dead, but you will have to go through all the ordinances for them, the same as you have gone through to save yourselves. There will be 144,000 saviors on Mount Zion, and with them an innumerable host that no man can number. Oh! I beseech you to go forward, go forward and make your calling and your election sure.” (HC, 6:365). This suggests that the sealing in their foreheads (Revelation 7:3) is their calling and election made sure which will give them membership in the Church of the Firstborn, the eternal church (see also D&C 131:5-6) (Monte S. Nyman, Doctrine and Covenants Commentary, Vol. 2, It Came from God, p. 31)
The revelation in D&C 77 continues:
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)
The sounding of trumpets] This forms the contents of the seventh seal of the book, which is the completion of man’s salvation in the seventh millennium. (p. 476)
This makes perfect sense. As the Lord created the earth and man in six days, so to shall He redeem the earth and man in six days, and then finish His work. The sounding of the trumpets of the seven angels prepares the way for the Lord to finish His work and to return to the Earth as King of Kings and Lord of Lords.
The revelation in D&C 77 continues:
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)
Has the seventh seal been opened already? I don’t think so. If I understand correctly, we are currently living in the time of the opened sixth seal that precedes the opening of the seventh seal. (see, e.g. here, here, and here) There are still many prophecies that must be fulfilled before the Second Coming of our Savior Jesus Christ. Smith and Sjodahl note:
The ninth chapter of Revelation] The events placed before us in this chapter are to be accomplished just before the coming of Christ. The fifth and sixth trumpets take us to the very last days. (p. 476)
This is Nyman’s commentary on this verse:
Although the ninth chapter of Revelation speaks of the fifth and sixth angels sounding their trumps, the events John saw were the things happening after the seventh angel had sounded his trump, but before the Second Coming. Again we will leave a discussion of Revelation 9 to another time. As mentioned above, when the seventh seal was opened, there was silence for half an hour. The Lord’s time equals one day to a thousand years of earth time (see Abraham 5:3; 2 Peter 3:8; Psalm 90:4). One half hour, a forty-eighth of one day, is approximately twenty-one years. This shows the Second Coming to be a few years into the twenty-first century. The events described in Revelation 9 are not the peaceful era of the Millennium, but the beginning of the destruction of the wicked. (Monte S. Nyman, Doctrine and Covenants Commentary, Vol. 2, It Came from God, p. 32)
I don’t understand how Nyman calculated that the Second Coming must be a few years into the twenty-first century, but clearly the time of Christ’s Second Coming is rapidly approaching. Regarding this verse (v. 13) Joseph Fielding Smith taught:
These terrible events pictured in the ninth chapter of Revelation are now being fulfilled. Part of this we have witnessed, the rest will shortly come to pass. This is, and will be, in the nature of the cleansing process to prepare the earth and its inhabitants, those who will be fortunate enough to remain, for the coming of our Savior when he shall commence his reign for a thousand years upon the earth. The reading of this chapter with the knowledge that the time of its fulfillment is at hand, should cause all men some thoughtful sober thinking. (CHMR, 1948, 2:72)
The revelation in D&C 77 continues:
Q. What are we to understand by the little book which was eaten by John, as mentioned in the 10th chapter of Revelation? A. We are to understand that it was a mission, and an ordinance, for him to gather the tribes of Israel; behold, this is Elias, who, as it is written, must come and restore all things. (D&C 77:14)
Joseph Smith asked great questions, and the Lord gave him great answers. This is the verse in question:
And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. (Rev. 10:10)
In my opinion, these verses indicate that John the Beloved (or John the Revelator) is the Elias also spoken of in previous verses. But whoever it is, clearly John was called to gather the tribes of Israel. This is Smith’s and Sjodahl’s commentary on this verse:
The little book] In the previous chapter, John saw destruction overwhelming that part of the world in which the first Christian churches had been planted. He saw that idolatry, violence, and impurity prevailed there, where the gospel of peace, love, and holiness had been preached by himself and other inspired men. When he beheld the extent of the apostasy, the question, naturally, arose in his mind, Is this, then, the end of the Church of Christ? Is it destined to perish in error and iniquity, as the antediluvians perished in the flood? That question is answered in the vision recorded in the tenth chapter. In this vision John sees another mighty angel, or messenger, coming from heaven. This angel had a “little book” open, and he cried out his message with a loud voice, declaring solemnly that there would be “time no longer,” - no more delay - but that when the seventh angel beings to sound, the mystery of God - God’s plan of salvation - will be completed. This is a vision of the restoration of the Church through the instrumentality of the Prophet Joseph, who came as a messenger from God and declared that the Church was to be restored, preparatory to the second coming of Christ. The coming forth of the “little book” was the beginning of a new prophetic era, for John was told (Rev. 10:11): “Thou must prophesy again before many peoples, and nations, and tongues, and kings.” The establishment of the Church in our day is foretold in this chapter of the Revelation as clearly as the birth of Christ is predicted in Isaiah 9:6, 7. (p. 477)
Nyman’s commentary on this verse is also helpful:
“The spirit of Elias is to prepare the way for a greater revelation of God, which is the Priesthood of Elias, or the Priesthood that Aaron was ordained unto. And when God sends a man into the world to prepare for a greater work, holding the keys of the power of Elias, it was called the doctrine of Elias, even from the early ages of the world” (TPJS, 335-36).
According to John Whitmer’s History of the Church (chapter 5): “The Spirit of the Lord fell upon Joseph in an unusual manner, and he prophesied that John the Revelator was then among the ten tribes of ISrael who had been led away by Shalmaneser, king of Assyria, to prepare them for their return from their long dispersion, to again possess the land of their fathers” (HC 1:176; footnote).
John the Revelator, acting in the spirit of Elias in June of 1831, is consistent with the answer given in Doctrine and Covenants 77:14. It is also consistent with the Prophet Joseph’s later teachings quoted above. It may also relate with the book of Revelation saying he “must prophesy again before many peoples, and nations, and tongues, and kings” (Revelation 10:11). Now, over one hundred and seventy years later, we may see the results of John’s preparation. Although there are many theories about the return of the ten tribes, the keys of “the leading of the ten tribes from the land of the north” we delivered to Joseph Smith and Oliver Cowdery on April 3, 1836 in the Kirtland Temple (D&C 110:11). The ten tribes’ return fall into the category of what Nephi said about Isaiah: “In the days that the prophecies of Isaiah shall be fulfilled, men shall know of a surety, at the time when they come to pass” (2 Nephi 25:7) (Monte S. Nyman, Doctrine and Covenants Commentary, Vol. 2, It Came from God, p. 33).
The revelation in D&C 77 continues and concludes:
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)
I’ve always been deeply impressed by this specific prophecy. I’m glad that the Prophet Joseph Smith inquired of the Lord about it. A similar prophecy is also found in Zechariah 4:12-14, Isaiah 51:19-20, and 2 Nephi 8:19-20. Regarding this verse and this prophecy, Smith and Sjodahl write:
Two witnesses] One tradition is that the two witnesses will be Enoch and Elijah. Some suggest Moses and Elijah. But it is useless to speculate any further than the Revelation warrants. Two witnesses will be raised up in the last days, and when their testimony is finished, some terrible calamity will strike the Earth, whereupon men will turn to God and give glory to Him (Rev. 11:13). (p. 477)
Parley P. Pratt also wrote extensively about this prophecy:
Zachariah, in his fourteenth chapter, has told us much concerning the great battle and overthrow of the nations who fight against Jerusalem; and he has said, in plain words, that the Lord shall come at the very time of the overthrow of that army; yes, in fact, even while they are in the act of taking Jerusalem, and have already succeeded in taking one half the city, and spoiling their houses, and ravishing their women. Then, behold their long expected Messiah, suddenly appearing, shall stand upon the Mount of Olives, a little east of Jerusalem, to fight against those nations and deliver the Jews. Zachariah says, The Mount of Olives shall cleave in twain, from east to west, and one half of the mountain shall remove to the north, while the other half falls off to the south, suddenly forming a very great valley, into which the Jews shall flee for protection from their enemies, as they fled from the earthquake in the days of Uzziah, king of Judah; while the Lord cometh and all the saints with him. Then will the Jews behold that long, long expected Messiah, coming in power to their deliverance, as they always looked for Him. He will destroy their enemies, and deliver them from trouble at the very time they are in the utmost consternation, and about to be swallowed up by their enemies.
But what will be their astonishment, when they are about to fall at the feet of their Deliverer, and acknowledge him their Messiah! They discover the wounds which were once made in his hands, feet, and side; and, on inquiry, at once recognize Jesus of Nazareth, the king of the Jews, the man so long rejected. Well did the Prophet say, they should mourn and weep, every family apart, and their wives apart. But, thank heaven, there will be an end to their mourning; for He will forgive their iniquities, and cleanse them from all uncleanness. Jerusalem shall be a holy city from that time forth, and all the land shall be turned as a plain from Geba to Rimmon, and she shall be lifted up and inhabited in her place, and men shall dwell there, and there shall be no more utter destruction of Jerusalem; "and in that day there shall be one Lord, and His name one, and He shall be King over all the earth."
John, in his eleventh chapter of Revelations, gives us many more particulars concerning this same event. He informs us that, after the city and temple are rebuilt by the Jews, the Gentiles will tread it underfoot forty and two months, during which time there will be two Prophets continually prophesying and working mighty miracles. And it seems that the Gentile army shall be hindered from utterly destroying and overthrowing the city, while these two Prophets continue. But, after a struggle of three years and a half, they at length succeed in destroying these two Prophets, and then overrunning much of the city; they send gifts to each other because of the death of the two Prophets, and in the mean time will not allow their dead bodies to be put in graves, but suffer them to lie in the streets of Jerusalem three days and a half; during which the armies of the Gentiles, consisting of many kindreds, tongues, and nations, passing through the city, plundering the Jews, see their dead bodies lying in the street. But, after three days and a half, on a sudden, the spirit of life from God enters them, and they will arise and stand upon their feet, and great fear will fall upon them that see them. And then they shall hear a voice from heaven, saying, "Come up hither," and they will ascend up to heaven in a cloud, their enemies beholding them. And, having described all these things, then come the shaking, spoken of by Ezekiel, and the rending of the Mount of Olives, spoken of by Zachariah. John says: "The same hour there was a great earthquake, and the tenth part of the city fell; and in the earthquake were slain of men seven thousand." And then one of the next scenes that follow is the sound of voices, saying: "The kingdoms of this world are become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever."
Now, having summed up the description of these great events spoken of by these Prophets, I would just remark, there is no difficulty in understanding them all to be perfectly plain and literal in their fulfilment.
Suffice it to say, the Jews gather home, and rebuild Jerusalem. The nations gather against them to battle. Their armies encompass the city, and have more or less power over it for three years and a half. A couple of Jewish Prophets, by their mighty miracles, keep them from utterly overcoming the Jews; until at length they are slain, and the city is left in a great measure to the mercy of their enemies for three days and a half; the two Prophets rise from the dead and ascend up into heaven. The Messiah comes, convulses the earth, overthrows the army of the Gentiles, delivers the Jews, cleanses Jerusalem, cuts off all wickedness from the earth, raises the saints from the dead, brings them with Him, and commences His reign for a thousand years; during which time His Spirit will be poured out upon all flesh; men and beasts, birds and serpents, will be perfectly harmless, and peace and the knowledge and glory of God shall cover the earth as the waters cover the sea; and the kingdom, and the greatness of the kingdom under the whole heaven, shall be given to the saints of the Most High. (Parley P. Pratt, A Voice of Warning, pp. 40-42)
The prophecy of Isaiah and John’s prophecy are yet to be fulfilled, but will undoubtedly come to pass in a relatively short time (see also Zechariah 4:14; Revelation 11:4). Again, we will know more about these prophecies when they come to pass. (Monte S. Nyman, Doctrine and Covenants Commentary, Vol. 2, It Came from God, p. 34)
Smith’s and Sjodahl’s General Notes on this section are also excellent:
In the opening words of the Revelation John says, “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein” (1:3), but, notwithstanding this promise, the book is commonly left unread. The prophetic part of it is mostly regarded as an unsolvable riddle. And to those who read it, a multitude of opinions concerning the meaning of the visions described present themselves, until Apocalyptic exegesis appears to be a Babylonian babble.
The reason for this confusion is that the modern interpreters have lost the key to the book. The Revelation of John can never be understood by anyone who supposes that the Church of Christ has remained in uninterrupted activity and development from its first organization till the present time. That book was written to show that the Church would conquer paganism, but that it would itself be driven into exile and remain in absolute obscurity for 1260 “days” - prophetic years of 354 days each - and then it would again be established by messengers from heaven, preparatory to the second advent and the Millennium. If this purpose of the book is kept in view, it becomes intelligible. It is then also seen why he who reads it and they who hear are blessed; they have in this sublime record the “more sure word of prophecy,” shining as a light in a dark place, indicating the entrance to the true Church of latter days. In the 10th chapter they see the coming of the mighty angel with the “Little book” open, and hear his message to the world. In the 14th chapter again, they view the angel with the everlasting gospel, flying in midheaven, and delivering his divine message.
The Book of Revelation is one of the grandest books in sacred literature, and the Lord clearly designs that the Saints should become familiar with it. Else, why this Revelation in the Doctrine and Covenants?
But this Revelation is not a complete interpretation of the book. It is a key. A key is a very small part of the house. It unlocks the door through which an entrance may be gained, but after the key has been turned, the searcher for treasure must find it for himself. It is like entering a museum in which the students must find out for themselves what they desire to know. The sources of information are there.
The Lord has, in this Section, given His people a key to the book. He explains the “sea of glass,” the “four living creatures,” the “four and twenty Elders,” the “book,” the “seals,” the “four angels,” and the fifth angel with the “seal” of God; the “sealing,” the “sounding of trumpets,” the “locusts,” the “four angels” from Euphrates, and “angel with the little book,” and the “two witnesses.” From the key thus given, from the Old Testament prophecies, and from history, ecclesiastical and political, it should be possible to interpret the rest. As Champollion, by the key furnished in the brief test on the Rosetta stone, was able to open the secrets of Egyptian hieroglyphics, so the Bible student should be able to read the Apocalypse with a better understanding of it, by the aid of this key. (pp. 477-478)
Great research, nicely presented! Your scripture study is a model for all of us.