Notes on Revelation 1-11 "Glory, and Power, Be unto . . . the Lamb for Ever," CFM study for Dec. 9

About Revelation

Jan Matsys, The APocalyupes of Saint John the Evangelist on the Island of Patmos

This is apocalyptic literature, a specific genre with common patterns, themes, and symbols. Though we like to think of "apocalypse" now as some sort of horrible disaster, perhaps involving zombies, originally the term just meant "uncovering, or unveiling of something hidden." Revelation, and some of the most bizarre interpretations of it, is a perfect example of why we need to understand ancient texts in their ancient context. If someone were to come to you with a story written about elves, dwarves and wizards, it would be familiar to you and you would understand without being told the basic characteristics of the different characters. You might instinctively start looking for elements like a quest, a fellowship, or a ring of power. Similarly, an ancient society, raised on the Old Testament and ancient contexts, would have felt a similar sense of familiarity when John presented his visions with heavy number symbolism, various beasts, trumpets, angels, dragons, and more. They may not have understood everything the vision was telling them, but it would have been familiar and comfortable.
As I told my kids, if I made an analogy about how the gospel is like a GPS, I wouldn't take the time to explain exactly what a GPS is and how it works because they know that already. John didn't have to pause and say, "Now, the reason I'm using this symbol of a [dragon, woman, beast, candlestick, etc]. is because . . . " because they would have recalled other dragons in other scriptures and literature familiar to them. The number symbolism is especially meaningful to John and understood by his readers. For example, as Lynne Wilson points out "The number seven is used 55 times in the Apocalypses and represents whole, complete, or perfect. (In John’s Gospel he also used seven symbolically, including only seven miracles and seven sermons of Jesus.)" Unlike today, where numbers are simply ways to measure and are taken literally, numbers were often used symbolically anciently. Seven has the meaning above. Four often meant the earth and it's four "quarters" or direction. Forty, commonly used in the scriptures, simply meant a long time of testing that may or may not have been exactly forty days long.
From Richard Draper, "Most apocalypses contain a vision or dream the writer had. This dream is often narrated by a guide who shows the writer around the celestial realm. These dreams are often eschatological, meaning that they deal with the future and portray earthly conditions that God’s people must pass through. Both God and Satan have agents that work for them and strive to forward their objectives. Apocalypses show that during the final evil age, righteousness will battle wickedness and win due to divine intervention that will bring in a glorious future.

A major characteristic of this kind of literature is its use of symbolism which the reader is expected to interpret. The general message is that God is in control of all that goes on; he has foreseen everything that will happen and has prepared a way of escape for his people. [19]

The basic theological foundation of apocalyptic literature. A basic theological foundation gives apocalyptic literature a unique religious perspective. [20] This foundation is composed of three elements. First, it is nearly always eschatological. That is, it focuses on a period of time yet future when God will disrupt the flow of history to bring about the end of wickedness and institute a new order of righteousness and peace. “It is God’s breaking into the flow of history and altering it that distinguishes the apocalyptic panorama from its counterpart, prophecy,” states one observant scholar. “Prophecy, like apocalyptic, is predictive, but concentrates on a future which arises out of the present such that historical flow is not interrupted. Apocalyptic looks to the end time when God will discontinue the course of history, turn it to his own purposes, and bring about a new beginning. Therefore, apocalyptic ignores, and in this way denies, man’s capacity to create a peaceful future by overcoming wickedness. The united witness of apocalyptic literature is that the consummation will come from outside the flow of history and thereby disrupt it to bring about God’s own ends.” [21]

Second, apocalyptic literature is dualistic. That is, apocalyptic reality consists of two irreducible elements or opposing principles: good and evil. This dualism is not metaphysical but works on the historical and temporal plane. The present age is subject to the powers of evil. Satan and his hosts reign, but Christ and his people will overthrow them and propel the world into a new timeless age of perfect righteousness under the authority of ultimate goodness. Third, a rigid determinism marks the whole. Apocalyptic literature testifies that all things move in concert toward a divinely predetermined end. Everything is inevitable; nothing is left to chance. The problem of human agency, or free will, within the context of God’s omniscience never surfaces. But there is a tacit insistence that God’s ultimate victory is worked out within the frame work of human freedom. Yet apocalyptic writers in general, and John in particular, are very pessimistic about humankind’s being able to combat evil and rise out of the present wicked world on its own. [22] God alone has that power. Therefore, central to the apocalyptic framework is faith in God and in his power to control the future and turn all things to the blessing of the righteous. [23 ]
The idea of God's ultimate victory and the predetermined outcome that permeates Revelation. Too often, we focus on the scary parts -- the earthquakes, the battles, the scourges -- but all along the way is the reminder that God is in control and will eventually, in His time, come to set things right.
A few years ago, my husband and I took a class on the Book of Revelation by Patrick Degn. As we moved through the book, the pattern was predictable. Though there were horrible calamities discussed, there was also constant reminders that the Lord protects those who are His saints. He seals them and promises ultimate victory to the righteous. We don't need to fear if we know Whose we are.
"Revelation was written at a time when Christians were facing false teachings, apathy, and severe persecution (see Revelation 1:9; 2:4, 10, 14–15; 3:16; 6:9). Most likely this persecution came at the hands of Roman officials in the later years of the reign of Domitian (A.D. 81–96). Domitian revived the practice of emperor worship and exiled or executed those who did not worship gods approved by the state. Ancient sources indicate that Christians and Jews were persecuted under his reign. John wrote from the island of Patmos, where according to tradition, he had been exiled by Roman officials “for the word of God, and for the testimony of Jesus Christ . . .The faithful members of the Church lived in times of intense persecution, with all the Apostles gone except John, who was now in exile, and with many factions and problems in the Church. As a result, the Saints were in great need of the encouraging message found in Revelation. John reassured them that God was in control, Jesus Christ’s ultimate triumph over evil would be complete, and the hopes of all Christians would ultimately be realized.” (Revelation 1:9)." (New Testament Student Manual)
Understanding ancient and modern temple symbolism is a huge help in understanding John. There are obvious and constant reminders that the earthly temple, ancient and modern, is intended as a pattern of Heavenly things. John is not subtle about it, from the seven candlesticks in his first chapter representing the menorah, to the dimensions of the New Jerusalem brought to earth from heaven forming a perfect square, the way the Holy of Holies did in the ancient temple. Watching for and pondering on each of these symbols will greatly enrich your study.
Understanding the structure and layout of Revelation can be very helpful, as John interrupts the narrative of his vision to insert various "interludes." The student manual has a very helpful chart that would be worth reviewing as you study:

Opening Address, Revelation 1:1-8

John starts with his vision of Christ in His Heavenly Temple as well as the assurance that Christ has "made us kings and priests unto God and his Father;" This theme, of Christ taking His people and making them to sit with Him on the very throne of God, permeates Revelation (see Rev 2:21 and 5:9-10, for example). It's clear that God's eventual promise to the righteous involves something pretty incredible -- becoming like Him and ruling with Him. "President Joseph F. Smith (1838–1918) taught: “The object of our earthly existence is that we may have a fulness of joy, and that we may become the sons and daughters of God, in the fullest sense of the word, being heirs of God and joint heirs with Jesus Christ [see Romans 8:14–17], to be kings and priests unto God, to inherit glory, dominion, exaltation, thrones and every power and attribute developed and possessed by our Heavenly Father. This is the object of our being on this earth. In order to attain unto this exalted position, it is necessary that we go through this mortal experience, or probation, by which we may prove ourselves worthy, through the aid of our elder brother Jesus” (Teachings of Presidents of the Church: Joseph F. Smith [1998], 150; see Exodus 19:5–6; 1 Peter 2:9)." (New Testament Student Manual)
Of verse 2, Lynne Wilson explains, "The word “signified” is significant. John learned these things when an angel “gave a sign/sémainó/make known.” This means John was able to trust the angel as a servant of God because he recognized a divine “sign.” The Prophet Joseph Smith also warned that if we receive a spiritual visitor, we should ask them to shake hands to determine if they are from God or the devil (D&C 129:5 explains that if they are resurrected, they will shake hands with us). In this manner, the angel gave John some sort of a sign to identify himself as a divine messenger."

A Personal Vision of the Resurrected Christ, Revelation 1:9-20

Jesus Christ holds the seven stars in his hand. We understand that the seven stars is represent the leaders of each of the seven churches John was writing to (JST v 1:20). How comforting it must have been for a persecuted Church to have the reminder that Jesus Christ himself is carrying them in His hands. What would it mean to you to see a vision where a symbol of you is held in the hand of Christ? How have you seen examples of Christ holding you in His powerful, omnipotent hand?
Christ stands in the midst of the seven candlesticks. "The imagery of the “seven golden candlesticks” (Revelation 1:12, 20) recalls the seven-branched menorah found in the Jerusalem temple. These candlesticks represented the seven churches. They were established to give light to the world, just as the Savior had commanded His disciples to do (see Matthew 5:15–16).” (Doctrinal New Testament Commentary, 3:442)."(New Testament Student Manual)
Lynne Wilson adds, "John sees the heavenly temple with the glorified Savior. The seven-branched candlestick or menorah stood near the veil in all Israelite temples. It represented the Tree of Life from the Garden of Eden, and the way back to the presence of God. Jesus identified Himself as the “light of the world” and “I am the light which ye shall hold up” (John 8:12; 3 Nephi 16:24). In this vision, there are seven, or a complete amount of light, surrounding the Son of Man “of Holiness” (Moses 6:57). They represent John’s seven churches (Revelation 1:20)."

Messages to the Seven Churches

The seven Churches are seven congregations in what is now modern Turkey.
Each of the messages have a specific pattern. A description of God is given, followed by commendation for good works, rebuke for sins, and then a promise given to those who "overcome."
A great personal exercise might be to take this formula and fill it in for what message you think God would send you.

What image or description of God is most meaningful in your life today?

What would God commend you for doing?

What sins and weaknesses would He ask you to overcome?

What promises has He given you if you endure to the end?

The New Testament Student Manual has this helpful summary of the counsel given to each Church. Notice the temple themes involved in the promises to those who overcome.

Revelation 2–3. The Lord’s Instructions to the Seven Churches

Church	Description of Jesus Christ	Praise and Commendation	Correction and Counsel	Promise to Those Who Overcome
Ephesus (Revelation 2:1–7) Largest city in Asia Minor. Famous for its magnificent temple of Artemis—one of the seven wonders of the ancient world.	“He that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks.”	“I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil … and hast not fainted. … Thou hatest the deeds of the Nicolaitans.”	“Thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will … remove thy candlestick.”	“I [will] give to eat of the tree of life, which is in the midst of the paradise of God.”
Smyrna (Revelation 2:8–11) Early center of emperor worship. Major shipping port and trade center. Polycarp, bishop of Smyrna, was martyred there.	“The first and the last, which was dead, and is alive.”	“I know thy works, and tribulation, and poverty, (but thou art [spiritually] rich).”	“Fear none of those things which thou shalt suffer: … be thou faithful unto death.”	“I will give thee a crown of life. … He that overcometh shall not be hurt of the second death.”
Pergamos (Revelation 2:12–17) Provincial center for emperor worship. Three temples dedicated to emperor worship. Library housed over 200,000 scrolls.	“He which hath the sharp sword with two edges.”	“I know thy works, … and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr.”	“Thou hast there them that hold the doctrine of Balaam, … to eat things sacrificed unto idols, and to commit fornication. … So hast thou also them that hold the doctrine of the Nicolaitans. … Repent; or else I will come unto thee quickly.”	“I [will] give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written.”
Thyatira (Revelation 2:18–29) Famous for wool dyeing. A military city. Principal deity was Tyrimnas (sun god), who was often portrayed with military prowess.	“The Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass.”	“I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last [works] to be more than the first.”	“Thou sufferest that woman Jezebel … to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. … Them that commit adultery with her [I will cast] into great tribulation, except they repent of their deeds.”	“I [will] give power over the nations: and he shall rule them with a rod of iron. … And I will give him the morning star.”
Sardis (Revelation 3:1–6) Crossroads of five major highways. Reputation for great wealth and low moral standards.	“He that hath the seven Spirits of God, and the seven stars.”	“Thou hast a few [people who] have not defiled their garments; and they shall walk with me in white: for they are worthy.”	“Thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die; for I have not found thy works perfect before God. … Hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief.”	“Shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.”
Philadelphia (Revelation 3:7–13) Called the “gateway to the East.” Famous for wine production. Center for worship of Bacchus, god of wine. Relatively unimportant city in its day.	“He that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth.”	“Thou hast a little strength, and hast kept my word, and hast not denied my name.”	None	“I [will] make [him] a pillar in the temple of my God, and … I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, … and I will write upon him my new name.”
Laodicea (Revelation 3:14–21) Wealthy commercial and banking center. Hot springs at Hierapolis sent warm water flowing to Laodicea. Medical school produced an eye salve.	“The Amen, the faithful and true witness, the beginning of the creation of God.”	None	“Thou art lukewarm, and neither cold nor hot. … Buy of me gold tried in the fire, that thou mayest be rich; … anoint thine eyes with eyesalve, that thou mayest see.”	“I [will] grant [him] to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.”

Ephesus, Revelation 2:1-7

"to him that overcometh will I give to eat of the tree of life"

The Nicolaitans are mentioned in connection with two of the seven Churches. "The Nicolaitans were “an Antinomian sect in Asia Minor that claimed license for sensual sin” (Bible Dictionary, “Nicolaitans”). Antinomians were permissive Christians who claimed that the grace of God freed them from having to obey commandments. The Lord commended some Saints for rejecting the deeds of the Nicolaitans, while chastising other Saints for holding to the doctrine of the Nicolaitans (see Revelation 2:6, 15)."(New Testament Student Manual)
Of the hidden manna, Lynne Wilson notes, "Hidden manna was in the original “ark of the covenant” (which represented the throne of God). The Messiah was to restore manna, and Jesus did by feeding thousands. He also introduced Himself as the “bread of life.” At Passover, He did not hide the afikoman but said, “this is my body” (Matthew 26:26)." The original ark held manna, Aaron's rod that budded, and the tablets of the covenant (see Hebrews 9:4). The ark was kept in the Holy of Holies, which was only accessed once a year by the high priest on the Day of Atonement.

Smyrna, Revelation 2:8-11

statue of Polycarp, bishop of Smyrna,
(from the student manual)

"The Lord told the Saints in Smyrna that some of them would be imprisoned and would have temptations and trials, but they should not fear. If they were “faithful unto death,” He would give them “a crown of life” (Revelation 2:10).

A fulfillment of the Lord’s words can be seen in the life of Polycarp, a bishop of the church in Smyrna, who lived from A.D. 69 to 155. Polycarp was a disciple of John and one of the last surviving Church leaders who had personally heard the teachings of an Apostle and eyewitness of Jesus Christ. Because he would not renounce his faith, he was burned at the stake as a martyr. When he was told that he could avoid martyrdom by worshipping the Roman emperor and cursing Christ, Polycarp replied: “For eighty and six years have I been [Christ’s] servant, and he has done me no wrong, and how can I blaspheme my King that saved me?” (The Apostolic Fathers, vol. 2, trans. Kirsopp Lake, Loeb Classical Library [Cambridge: Harvard University Press, 1913], 325). Later Christians remembered Polycarp for the courage and faith he showed in the face of great adversity." (New Testament Student Manual)
Are you personally prepared to stay faithful, even if it cost you your life? How can we develop that courage?
The "second death" referenced is that of final separation from God. Adam and Eve were separated from God's presence and given physical death as the result of the Fall. We will all be resurrected and overcome the first death, but the second death, that of separation from God, will have effect on those who do not "overcome."

Pergamos, Revelation 2:12-17

"John recorded that “Satan’s seat” was in Pergamos and commended the Saints in Pergamos for not denying the faith even though much wickedness surrounded them (see Revelation 2:12–13). Elder Bruce R. McConkie defined “Satan’s seat”:

“Pergamos was the center of the state religion of Rome, a religion in which the emperor was worshipped, and to which Christians must adhere or suffer death. It was a religion imposed upon them by the sword. Here Christ announces that he—out of whose mouth goeth ‘a sharp twoedged sword’ (Rev. 1:16)—has eternal power, power beyond the life and death dominion of Rome, power which will pierce and slay the wicked as with a sword. See Heb. 4:12–13. …“‘Under Augustus a temple was built at Pergamum [Pergamos], probably 29 B.C., and dedicated to Rome and Augustus, and Pergamum became the center of the imperial worship and “Satan’s throne” [seat].’ [J. R. Dummelow, ed., The One Volume Bible Commentary (1936), 1075.]” (Doctrinal New Testament Commentary, 3:449–50)." (New Testament Student Manual) We will see in the second half of Revelation how John makes allusions to Rome and its emperor worship and corruption. He uses these symbols both to condemn the wickedness of his day and to give us a pattern or template of what to expect in the last days.
We've encountered Balaam as a bad example and as a representation of the evil and false teachers creeping into the Church in Jude and 2 Peter, but here's a refresher: "Balaam was an Old Testament prophet, whose actions are recorded in Numbers 22–24; 31:16. He appeared at first to be true to the Lord and His people, repeatedly refusing Balak’s request to curse Israel. Nevertheless, Balaam eventually succumbed to Balak’s offer of riches and taught Balak how to cause the army of Israel to weaken themselves through sexual sin and idolatry (see Numbers 25:1–5; 31:13–16). The plan included having Moabite women seduce the men of Israel and persuade them to offer sacrifices to heathen gods, thus destroying them spiritually." (New Testament Student Manual)

Thyatira, Revelation 2:18-29

The rebuke given here is interesting. They are told, "I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. (v. 19) This sounds pretty great, right? And it is in contrast to Ephasus, who had left their first love (v. 4). But notwithstanding these good works, there are problems. "Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols." (v. 20) It wasn't just that some of the people were participating in Jezebel's sins, but that others, presumably not seduced, allowed it to happen. God doesn't want us to stand idly watching while people we love choose sin. And we definitely shouldn't allow people like "Jezebel" to lead others astray. Jezebel was likely not the name of the woman, by the way, but an allusion to the Old Testament wife of Ahab, who introduced idol worship into the northern kingdom and led to its downfall.

Sardis, Revelation 3:1-6

Poor Sardis has only "a few names" that "have not defiled their garments." If you were in Sardis, would you have been one of those few names? Are you willing to be one of only a few who stay pure even when it seems that everyone around you in your Church congregation has abandoned the gospel and embraced sin? Or are you afraid to stand out and be the one labeled a "prude?"

Philadelphia, Revelation 3:7-13

The Philadelphian saints are reminded that Christ is the one who "hath the key of David, he that openeth, and no man shutteth, and shutteth, and no man openeth" (v. 7) This verse "contains a quotation from the prophet Isaiah: “And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open” (Isaiah 22:22). Isaiah was speaking about one of King David’s chief ministers, Eliakim, who was given the keys to open locked doors of the holy temple. These keys can be seen as a symbol of power and governing authority. In Revelation 3:7, Jesus referred to Himself as the one who holds “the key of David,” meaning that He holds the key to the heavenly temple and ultimately to life in the presence of God. " (New Testament Student Manual)

Laodicea, Revelation 3:14-22

The Laodiceans are told " I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth" I have heard some say that this means that God wants you fully committed to good or fully committed to evil, not wishy-washy in the middle. This is not a good reading of the text, as cold and hot water were both very good things at the time. Understanding the geography of Laodicea helps clarify the meaning. Laodicea did not have its own water supply so the water was piped in from the hot springs of Hierapolis. By the time it reached the end of the line, it was tepid and probably tainted a bit. So the water in the city wasn't good for healing, as the hot springs would have been at their source, nor was it cold and pure like a mountain spring. This was like the people, who were being lax in their faith, not bringing healing or purity to those around them. We do need to be fully committed to good works and usefulness in the kingdom. Elder Neal A. Maxwell said, "Whenever Church members speak of consecration, it should be done reverently while acknowledging that each of us “come[s] short of the glory of God,” some of us far short (Rom. 3:23). Even the conscientious have not arrived, but they sense the shortfall and are genuinely striving. Consolingly, God’s grace flows not only to those “who love [Him] and keep all [His] commandments,” but likewise to those “that [seek] so to do” (D&C 46:9).
A second group of members are “honorable” but not “valiant.” They are not really aware of the gap nor of the importance of closing it (see D&C 76:75, 79). These “honorable” individuals are certainly not miserable nor wicked, nor are they unrighteous and unhappy. It is not what they have done but what they have left undone that is amiss. For example, if valiant, they could touch others deeply instead of merely being remembered pleasantly."

One Seated Upon the Throne, Revelation 4:1-11

John says that the one seated had the appearance of jasper and ruby and that a rainbow encircled the throne (v. 3). Lynne Wilson explains, "The stones mentioned mean more than just lovely gems to beautify the throne. They are specific stones that are found as the first and last stone in the High Priest’s breastplate.13 The colors were significant—red and green. The red of blood and the green of life. They speak of the gifts of God to humanity. There was also one “rainbow” color around the throne, and also green for life and creation. Noah was told that the rainbow would be a sign of His covenant between God and mankind. Symbols have many meanings, but here it may symbolize that the covenant is still intact."
John sees 24 "elders" surrounding the throne. From Lynne Wilson, "When a special number was doubled or squared, it doubled in importance or even more than the initial special number. Twelve is used in scripture for God’s order. In the creation, He organized the rotation of the earth around twelve moons or months; He organized His people into twelve tribes and His leaders into twelve apostles. In the latter days, the twelfth year became the age to begin priesthood service. The twenty-four elders wore white robes with gold crowns, referring to their roles and positions. The Lord explained to Joseph Smith that these specific twenty-four elders were the faithful deceased members of the seven churches who are now with God (D&C 77: 5)." What comfort it must have brought John to see his deceased friends represented in such a way!
John sees four beasts surrounding the altar as well as other symbols that are explained in D & C 77. Reading that whole chapter also helps to orient yourself as you read Revelation.

A Scroll with Writing on it, Revelation 5:1-14

John sees a "book" (KJV) or what would have been a scroll that is sealed with seven seals.
The marks on the Lamb remind us of Christ's marks in his hands, feet, and side. "Lamb of God is a title of Jesus Christ. The Lamb that John saw bore the marks of one who “had been slain” (Revelation 5:6), evoking images of Christ’s sacrificial death by crucifixion (see Isaiah 53:7; 1 Peter 1:18–19; Revelation 13:8). The book of Revelation refers to Christ as a “Lamb” nearly 30 times. (New Testament Student Manual).
The lamb has seven horns, symbolizing a perfection in power, and seven eyes, which likely refer to wisdom or knowledge perfected.
The myriads of people -- ten thousand times ten thousand and thousands of thousands -- join with the beasts and the elders in praise of the One who can open the scrolls. We recently participated in a Messiah sing-along with amazing soloists. I can't read verses 12-13 without thinking of Handel: "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever." It's definitely worth hearing in song:

The Seven Seals, Revelation 6:1-17

The Lamb Opening the Book with Seven Seals, Matthias Gerung

"As each of the seven seals of the book was opened, John saw visions concerning a thousand-year period of earth’s history (see D&C 77:7). Thus, the first seal related to the first thousand years of earth’s revealed temporal history (from about 4000 to 3000 B.C.), and so forth." (New Testament Student Manual)
This doesn't mean that each time period that John saw was exactly 1000 years. The number 1000 and the number 7 were highly symbolic. The final 1000 years are the Millenium years, when Christ will come as King of Kings and usher in an era of incredible peace (see next week's notes!). It represents a "Sabbath" of rest after the six other "days" of the earth's existence. The other time periods may have been much longer or shorter than 1000 years.
Though John sees a vision of seven seals, the first five seals take only a tiny part of the time. I think it's likely that John saw much more than he describes and that he simply shares a few highlights, represented by each horseman, from each time period. I've also heard an interpretation that each of the first four seals represented the four corners of the earth and the horseman a representation of the judgments of God upon the earth similar to or perhaps the same as the four angels represented in Revelation 7:1. These first four seals, with their four horsemen, are where we get the term, "The Four Horsemen of the Apocalypse."
Lynne Wilson describes some of the symbols of the four horses: "The first of the four Horsemen of the Apocalypse is white for victory. In our world, white often means purity, but at that time, white was the color worn by the winner of the Olympics, for the victorious Caesar Augustus and his wife, etc. This period was victorious, when Enoch established Zion. Enoch was victorious also when he “led the people of God, and their enemies came to battle against them ... and all nations feared greatly” (Moses 7:13)

A horse in the Roman world was a war animal. The bow was also a weapon of war. The person on the white horse represents a conqueror wearing a victor’s garland or crown. If he conquered worldliness and selfishness, then the conqueror was Enoch, “because they were of one heart and one mind, and dwelt in righteousness, and there was no poor among them” (Moses 7:18). . .

The second seal represents a time of “death through violence and bloodshed,” from the time after Noah through the Jaredites, tower of Babel, and Abraham. . . .

The third seal represents the approximate time of 2,000–1,000 BC, from Abraham to King David. The black horse and balances symbolize death and hunger. Something is out of balance. As often follows times of war, famines make the price of food go up. The text describes a starvation diet: “a quart of wheat for a day’s pay, and three quarts of barley for a day’s pay” (NTC). To work an entire day to only keep one person barely alive represents meager times. This period of the world’s history is known for the terrible famines that devastated the earth’s population. The famine in the big city of Ur was so severe that Abraham’s brother starved to death (Genesis 11:28; also, Abraham 2:17, 21). We all know of the seven-year famine during Joseph’s reign in Egypt, but it also plagued most of the world (Genesis 41:42–57). The children of Israel’s forty years in the wilderness was a complete famine save for the manna (Exodus 16) and occasional water and birds. A touch of mercy is shown at the end of the verse when limits are set on the oil and wine—symbolic of many things. . .

Victor Vasnetsov

The period from approximately 1,000–0 BC was symbolized by two horsemen—death and hell—riding a pale or cadaverous-colored horse. These are the last of the horses mentioned with the seals. This is the time when the Lord’s covenant people went to war amongst themselves over and over. We read of famines that Elijah participated in. It was also the time when conquering powers grew and traded hands every few generations. This is the time period of the captivity of both the northern ten tribes to Assyria, and of Judea to Babylon and Persia. It also includes the Macedonian- Greek triumph of Alexander the Great and the conquest of the Roman Empire. In the “new world” it spans from Alma to 3 Nephi. China also became a powerful nation during this time and Egypt fell. The great nations of the earth all tormented each other and killed each other off. The fourth part of the earth may represent a limited area, or possibly the Mediterranean world whose history the Bible records in part."

During the fifth seal, which would be John's own time, he sees those martyrs who had already died for the work. Likely John was acquainted with many of these who had died -- like his fellow Apostles and lay Church members. Justice would have been at the forefront of the Saints' minds, if only to prevent more death and persecution. "And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" (v. 10). It must have been comforting to John and to those reading who had lost loved ones to see them given "white robes" and allowed to "rest" for a little season (v. 11).
The sixth seal is represented by natural disasters and signs in the sun, moon, and stars, as well as people of every class wanting to hide from God and his righteous judgment. "For the great day of his wrath is come; and who shall be able to stand?" (v. 17)

The Sealing of the 144,000, Revelation 7:1-8

John sees four angels holding back the "winds" of judgment until the righteous are sealed in their foreheads. (v. 1-3)
"The Lord gave Joseph Smith understanding concerning the angels mentioned in Revelation 7:1–2 (see D&C 77:8–9; see also D&C 38:12). Revelation 7:1 refers to four angels, the four corners of the earth, and the four winds of the earth. The number four in the scriptures often suggests a geographical fulness, as in the four directions on a compass.

Regarding the angels of destruction, President Wilford Woodruff (1807–98) taught: “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 are hovering over the earth waiting to pour out the judgments. And from this very day they shall be poured out. Calamities and troubles are increasing in the earth, and there is a meaning to these things. Remember this, and reflect upon these matters. If you do your duty, and I do my duty, we’ll have protection, and shall pass through the afflictions in peace and in safety” (The Discourses of Wilford Woodruff, sel. G. Homer Durham [1946], 230). (New Testament Student Manual)
"The sealing or marking of “the servants of our God in their foreheads” is a metaphor of their devotion, service, and belonging to God (Revelation 7:3; see also Revelation 9:4; 14:1). “Seal” is the same term used earlier in the New Testament to describe faithful, baptized Saints who had received the Holy Spirit of Promise (see 2 Corinthians 1:22; Ephesians 1:13; 4:30). Bearing this seal protects the faithful from divine judgments upon the wicked (see Revelation 9:4; 16:2). In this sense, the seal of God in the forehead symbolizes a protection much like the lamb’s blood that ancient Israelites in Egypt placed on their door frames to protect them from the destroying angel (see Exodus 12:13)."
Of the 144,000, a lot has been speculated, much of it using our modern sense of numbers always being literal instead of symbolic "In Doctrine and Covenants 77:11 the Lord explained to Joseph Smith that the number 144,000 mentioned in Revelation 7:4–8 is the number of representatives out of the twelve tribes of Israel who will be ordained to assist others in their quest for exaltation (see the commentary for Revelation 14:1–5). It is not, as some people believe, the total number of people who will be exalted. “The church of the Firstborn” refers to those who will be exalted and become joint-heirs with Jesus Christ (D&C 77:11). Members of the Lord’s earthly Church—The Church of Jesus Christ of Latter-day Saints—who live righteously and receive the ordinances of exaltation will become members of the Lord’s heavenly Church—the Church of the Firstborn (see D&C 93:20–22)"

It also doesn't make any sense for exaltation to be limited to this number because in verse 9, "John saw that the multitude of exalted people clothed in white robes was too large to count and came from all nations of the earth. The image of the righteous with palm branches in their hands recalls the Savior’s triumphal entry into Jerusalem (see Matthew 21:1–9; John 12:12–15). Palm branches can symbolize victory and joy (see D&C 109:76). The image of robes washed and made “white in the blood of the Lamb” (Revelation 7:14) refers to our being purified through the Atonement of Jesus Christ (see Alma 5:21; 13:11–12; 3 Nephi 27:19)."
The tribe of Dan is missing for some reason and Joseph's seed is represented by both Ephraim and Manasseh (probably because as the birthright son, he was given a double portion in Deut. 21:17). One reason Dan might be missing is that John didn't want to disrupt the perfect 12 symbolism of the tribes.

The Ones Who Came from the Great Tribulation, Revelation 7:9-16

Those who think that only a small number of God's children will eventually be saved should read this chapter! "After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;" (v. 9). Who are these uncountable souls in white robes? "These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb." (v. 14)
They sing a song containing seven attributes of God. Are we getting the sense that the number seven is important to John?
The promises given to these righteous "overcomers" is stunning, "Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes." The Revelation of John is about judgment, but it is also about mercy, grace, and the eventual exaltation of righteous Saints. What comfort can you take from knowing that eventually, all your tears will be wiped away? What comfort do you think it brought to the Church of John's time?

The Opening of the Seventh Seal, Revelation 8:1-5

There is silence for a half an hour when the seventh seal is opened (v. 1). In D&C 77:12, it explains, "12 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."

Seven Trumpets, Revelation 8:6-9:21

The student manual gives this helpful chart to outline the 7 angels and their trumpets. In between telling about the sixth and seventh angels sounding their trumpets that send calamity on the earth, John includes two interludes, the first sharing his vision of a "little book" and receiving his own call and the second about two martyrs.

Angel	What Is Destroyed or Harmed	Destroying Agent and Possible Interpretation
First angel (Revelation 8:7)	Third part of trees and all green grass are burnt up.	“Hail and fire mingled with blood … were cast upon the earth” (Revelation 8:7). “Speculatively, most of the plagues and destructions here announced could be brought to pass by men themselves as they use the weapons and armaments they have created” (Bruce R. McConkie, The Millennial Messiah [1982], 382).
Second angel (Revelation 8:8–9)	Third part of the sea becomes blood; third part of living creatures of the sea die; third part of ships are destroyed.	“A great mountain burning with fire was cast into the sea” (Revelation 8:8). “Perhaps the turning of the waters of Egypt to blood was in similitude of this great latter-day plague. (Ex. 7:19–25.)” (Bruce R. McConkie, Doctrinal New Testament Commentary, 3:499).
Third angel (Revelation 8:10–11)	Third part of rivers and waters are made bitter; many men die.	“There fell a great star from heaven, burning as it were a lamp” (Revelation 8:10). “Could this result from atomic fallout or pollutions from the factories of the world? Or will it be brought to pass by some law of nature beyond our control?” (Bruce R. McConkie, Millennial Messiah, 383).
Fourth angel (Revelation 8:12)	Third part of the sun, moon, and stars are smitten and darkened.	No destroying agent mentioned. “Perhaps a merciful God withholds from us the ways and the means whereby the very luminaries of heaven will cease to serve their ordained purposes” (Bruce R. McConkie, Millennial Messiah, 383).
Fifth angel (Revelation 9:1–12)	The sun and air are darkened; those without the seal of God are tormented for five months.	“There arose a smoke out of the pit. … And there came out of the smoke locusts upon the earth” (Revelation 9:2–3). “Lucifer opens the doors of hell, and every vile influence ascends from its evil depths as does smoke from a great furnace. So dark is the smoke and so widespread is the evil that the sun and the air are darkened” (Bruce R. McConkie, Millennial Messiah, 384).
Sixth angel (Revelation 9:13–21)	Third part of men are killed.	Four angels who are prepared to slay one-third of men. “Four angels of the devil, demons from the depths of hell, are given free reign to lead the armies of men in destroying a third of the population of the earth” (Bruce R. McConkie, Millennial Messiah, 386).
Seventh angel (Revelation 11:15–19)	Those who destroy (corrupt, waste, pervert) the earth are destroyed.	The Lord Himself. “Lo, the Great Millennium cometh! And Christ reigneth! ‘And the Lord shall be king over all the earth: in that day shall there be one Lord, and his name one.’ (Zech. 14:9.) In that day he shall make ‘a full end of all nations’ (D. & C. 87:6), as he said: ‘I will be your ruler when I come’ (D. & C. 41:4); and, ‘Ye shall have no laws but my laws when I come, for I am your lawgiver.’ (D. & C. 38:22.)” (Bruce R. McConkie, Doctrinal New Testament Commentary, 3:512).

The calamities will fall mainly on those who do not have the seal of God in their foreheads (9:4) That doesn't mean the righteous won't ever suffer, "Though the Lord promises protection to the righteous in the last days, the Prophet Joseph Smith clarified that some who are righteous may lose their lives in the trials and calamities of the last days: “[I] explained concerning the coming of the Son of Man; also that it is a false idea that the Saints will escape all the judgments, whilst the wicked suffer; for all flesh is subject to suffer, and ‘the righteous shall hardly escape’ [see D&C 63:34]; still many of the Saints will escape, for the just shall live by faith [see Habakkuk 2:4]; yet many of the righteous shall fall a prey to disease, to pestilence, etc., by reason of the weakness of the flesh, and yet be saved in the Kingdom of God”" (New Testament Student Manual)
The locusts in Revelation 9:5-6 are able to torture men for five months. Lynne Wilson explains, "The locusts have power to torment people for a set time. Five months is the life span of a locust, so it may represent a life span. The pain of a scorpion bite is horrific and may represent spiritual torment (which is more eternally damaging than physical pain). The scorpion is used to represent danger and pain (also vs 10)."
The calvary troops were enormous in number, two hundred million. "The number in Greek is, “two myriads of myriads” indicating an incomprehensible number. (In comparison to 200 million warriors, there were 70 million combined Allied and Axis forces in WWII.) This number might represent demons or even epidemics or other pestilences that the devilish army brings. Note JST changes “heard,” to “saw." (Lynne Wilson)

The Little Scroll/Book, Revelation 10:1-11

Beatus Escorial, Wikipedia

"An interlude interrupts the horrors of the last days. In contrast to the destroying devils, we see a glorious being of light, covered with a halo or light, or a sign reassuring him that the covenant is intact (God’s message from the sign of the rainbow from Genesis 9:13). John describes the angel as he described the throne of God (Revelation 4:3). John often contrasts with opposites to emphasize that there are only two ways in life—we follow God, or we do not." (Lynne Wilson)
In verse 6, the angel swears that there "should be time no longer" which can be confusing in the KJV. "The phrase chronos ouketi estai does not mean that time will stop. It instead is a warning that time has run out, there will be no further delay, as the Rendition has translated it. A more colloquial translation might be “time’s up,” meaning that the period has now come fully to a close. The angel swears that postponement from this point on is impossible. Telestial time has run out and no further delay is permitted. As a result, history will instantly move into its next phase, the terrestrial or millennial period." (BYU New Testament Commentary book on Revelation of John)
John is asked to eat the scroll, which represents his mission to gather the tribes of Israel (see D&C 77:14). Gerald Smith puts this in context, "John’s experience is similar to those of Isaiah (Ascension of isaiah) and of Lehi (Book of Mormon). All three see God on his throne. Each will be given a book. John will swallow his book and learn of his future mission, while the others will read the books given them, and will prophesy. John will see many things regarding Christ, both his mortal and future roles. Isaiah and Lehi, who preceded Jesus, would see the Lord descend from heaven. In the Vision of the Tree of Life, both Lehi and his son, Nephi, would see the life of the mortal Christ. . . John would foresee the Second Coming of Christ in glory, wherein the righteous on earth will be brought back into the presence of God."
The scroll has an interesting effect on John, " And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. 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." John's mission was sweet to take on but bitter as he digested it. Have you ever had an assignment from the Lord that was like that? You enter into it joyfully, happily, but as you undertake it, you start to realize that parts of it are very difficult and they stretch you to your limit? That could describe pregnancy for me. It has been a joy for me to seek revelation and to know that God wants to send me another child, but the day to day exhaustion, illness, and weakness can be bitter at times. The same can be true of a calling in the Church. It's sweet to contemplate and joyful to feel that witness that this is what the Lord wants you to do, and sweet to have the moments of joy along the way, but the day-to-day aspects of serving can involve sacrifice and challenges that feel very heavy. Or what about the call of being a mother or father or taking on the care of an elderly spouse or parent? It can be very sweet at times to have the reassurance that you are doing the Lord's will, and there is great joy in it, but it can also be a "bitter" undertaking at times. It can be exhausting as well as exhilarating, sometimes at the same time! It comforts me to realize that even John had that experience with the mission he was to undertake.

The Two Martyrs, Revelation 11:1-14

The numbers in this chapter are significant. Lynne Wilson explains, "John used a measuring reed or rod (which grows about 15–20 feet) to scope out the size of a visionary temple and worshipers. (Titus had destroyed Herod’s Temple over twenty years earlier in AD 70.) John measures the worshipers, the altars of sacrifice, and incense, as well as the sanctuary, which included the Holy Place and Holy of Holies. The message suggests that everything in the temple proper is safe, but not in the court of the Gentiles. We learn that the “holy city” or the city of Jerusalem, will be trampled by gentiles for 42 months before God intervenes. The timing of three and a half years becomes significant in the Apocalypse. Three-and-a-half-years is half of seven or 1,260 days. This number is also found in Daniel 7:25. It is also the approximate length of Jesus’ ministry. This number is repeated over and over in this section."
And the student manual concurs, "The angel told John that Jerusalem would be trodden “under foot forty and two months” (Revelation 11:2). Forty-two months is the equivalent of three and a half years. Likewise, the two witnesses mentioned in verse 3 would prophesy and testify of Jesus Christ for 1,260 days, or approximately three and a half years. They would be slain, and their bodies would lie in the street for three and a half days (see verses 8–11). In the scriptures, particularly in Revelation, the number three and a half often describes a limited period of tribulation during which evil forces are allowed to do their work (see Daniel 7:24–25; 12:7; Luke 4:25; Revelation 11:2–3, 9–11; 12:14; 13:5). Since three and a half is half of seven (which symbolizes perfection and completion), it may represent imperfection and apostasy. It may also suggest that God will not allow evil to go on unchecked: evil’s time is bounded and its limits are set." (New Testament Student Manual)
D&C 77:15 explains the witnesses described in this chapter, "15 "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." The witnesses, like Christ himself, are not spared persecution and even death, but then, like Christ himself, they rise again, ascending up to heaven in a cloud. (v. 12).
The ascension is followed by a great earthquake that causes a tenth of the city to fall and seven thousand men to die. The second woe, that included the great war leading up to this moment, is past and the third "cometh quickly." (Rev. 11:14). "Elder Bruce R. McConkie discussed the meaning of the three woes: “After showing John the woes that would befall mankind before the Second Coming (Rev. 6:9–17; 7; 8:1–13), the Lord by an angelic ministrant promised three more woes, which were to attend and usher in the reign of the Great King. (Rev. 8:13.) The first of these was the unbelievably destructive series of wars leading up to the final great holocaust. (Rev. 9:1–12.) The second was the final great war itself in which one-third of the hosts of men should be slain. (Rev. 9:12–21; 10; 11:1–14.) And now the third woe is to be the destruction of the remainder of the wicked when the vineyard is burned by divine power and the earth changes from its telestial to its terrestrial state” (Doctrinal New Testament Commentary, 3:511). " (New Testament Student Manual)

The Seventh Trumpet, Revelation 11:15-19

The chapter concludes with the seventh trumpet sounding, and the 24 elders praising God, for the time had come that He will "destroy them which destroy the earth." Destruction like this can make us squeamish and cause some to question how a loving God can destroy, but the key here is that He is destroying in order to stop further destruction. Think about how you might feel about an unrepentant child abuser. If you were in charge, how long would you allow such a man to remain free to destroy innocent children? God allows men the choice to do evil but there will one day be a reckoning. Just as God will "wipe all tears" from the eyes of the righteous, He will also give the grossly wicked their due, after they refuse to repent. Besides, death to the wicked is not the end of their existence.
Richard Draper and Michael Rhodes write, "Some may have trouble with this idea, but the Seer has a very realistic understanding about death. From John’s perspective, all must die. The question is when and how. Ultimate destiny is not determined by the moment or manner of death; it is by the manner of life (Caird, Revelation, 113). Those who are destroyed are not annihilated. They have further existence. But for the present they have not been playing the game by God’s rules. They have become mean, and so they are thrown into the penalty box, so to speak, for unnecessary roughness while the game goes on. Some balk at this, but, as one scholar has noted, the idea that mortality is so infallibly precious that,

the death which robs us of it must be the ultimate tragedy is precisely the idolatry that John is trying here to combat. We have already seen that John calls the enemies of the church ‘the inhabiters of earth’, because they have made themselves utterly at home in this transient world order. If all men must die, and if at the end heaven and earth must vanish, along with those whose life is irremediably bounded by worldly horizons, then it is surely in accord with the mercy of God that he should send men from time to time forceful reminders of the insecurity of their tenure. (Caird, Revelation, 113.)"

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Note: I'm indebted to Thomas Wayment for most of my section divisions and headings on this post and others. If you haven't checked out his New Testament translation, it is well worth it!

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