Notes on Revelation 12-22 "He that Overcometh Shall Inherit All Things", CFM study for Dec. 23 - 29

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** To finish out last year's notes on the New Testament, I have decided to add this blog post.  Though this is rough and unfinished, it's nearly the end of January and I don't think I'm going to have time to polish it now.  I'd rather have it rough and at least published than not at all. **

More about Revelation

  • Remember how we talked about apocalyptic literature?  Thomas Wayment puts its meaning to the early Saints in context, "There can be no doubt but that the early Christians suffered severe persecution. The book of Revelation itself has been called “persecution literature.” [14] It is helpful to the modern reader to keep in mind that the majority of apocalyptic writings were delivered during times of great duress and persecution. [15] For those who enjoy a peaceful situation it is difficult to understand the way in which severe persecution can substantially alter one’s worldview. For example, in 1 Corinthians, Paul states that “God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world” (1 Corinthians 4:9). It is a foreign idea to us today that the Apostles are literally appointed to die for the cause, a statement that would shortly be fulfilled by Paul.

    When John the Revelator saw the events of the fifth seal, or the events of his own day, he saw under the altar those who had been slain for their testimony (Revelation 6:9). He then asks, “How long, O Lord, . . . dost thou not judge and avenge our blood on them that dwell on the earth?” (Revelation 6:10). Instead of a positive response or even an indication that the wicked would be punished, John is told that persecution will continue until his fellow servants and brethren are killed likewise (Revelation 6:11). The entire description of the events of the fifth seal reveals a period of martyrdom for the faithful. No other event is spoken of during the fifth seal. History records that during the time of the writing of the book of Revelation, the first programmatic persecution of Christians was carried out under the Roman emperor Domitian. We even learn that being a Christian under Domitian was a crime. [16] One modern observer has noted that the term apocalypse begins to take on its modern-day meaning of doom and destruction under the reign of Domitian and that before his reign of terror the term was used by Christians in its more neutral sense as simply a “revelation.” [17] While we probably gain little in recounting the horrors of the first two Christian centuries other than a feeling of sympathy and compassion for those who were killed for the faith, it does help us to realize that our day is in many ways different than theirs. Our friends, families and leaders are not being tortured and killed. What is shocking to us now was a reality for them. Apocalyptic literature was one means through which the Lord extended a message of hope to His people in extreme circumstances.    "

Signs in Heaven, Revelation 12:1-6

" In Israel’s history, eagles’ wings are a symbol of divine deliverance
(see Exodus 19:4; Deuteronomy 32:11–12; Isaiah 40:31)." (from student manual)

  • I relate so much to the woman delivering a child and the devil standing nearby to snatch it.
  • JST woman represents church of God and her child is the kingdom of God.
  • The woman in the wilderness.  JST verse 6 changes "days" to "years"
  • I love what Fiona Givens has to say about the woman who fled into the wilderness, "I particularly love Revelation 12. You have this beautiful image of a woman with the stars and the moon… a gorgeous vision of this woman. She’s pregnant, she delivers her child… the child is caught up into heaven and then she is left to confront the dragon. We know the dragon is Lucifer because the scripture informs us that he took a third of the host of heaven with him. So you have this woman, who has just been delivered of her child, and she’s confronting Satan on her own. There is no way that she can withstand the assault. Verse 6 is the pivotal scripture and on that particular day when I read it, my whole universe was illuminated by joy and my Weltanschauung was forever altered.  It was pretty much like James 1:5 was for Joseph; it took my breath away: “And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.” We read that she flees into the wilderness – what we call the apostasy – where she is fed of God. The church is not destroyed, it does not utterly disappear. It retreats underground, where the Spirit nourishes it. That was so overwhelming to me: how does God nourish a church in the apostasy? How does He nourish a church that no longer has priesthood keys and ordinances? Well, He sends her the greatest philosophers, poets, writers, composers and thinkers of all time. God doesn’t create ex nihilo; one can’t restore something that isn’t already there; the building blocks for the Restoration were always there. I mean, that’s just awesome.

    For me, that was the beginning of a serious theological study of Joseph’s magnanimous mind. Joseph once said: “If the Presbyterians have truth, embrace that. If the Methodists, have truth embrace that too. Get all the good in the world if you want to come out a pure Mormon”. Truth and beauty were never taken from the world and Joseph saw the Restoration as exactly this: “the beginning of the rising up and the coming forth of my church out of the wilderness—clear as the moon, and fair as the sun, and terrible as an army with banners” (D&C 5:14).  Isn’t that revolutionary? It completely changes our view of what the apostasy was. It was a garden in which goodness, beauty and truth were nourished until they were ready to come forth to be reunited with Priesthood keys and ordinances now restored."  


Michael Fights the Dragon, Revelation 12:7-12


  • The references here and earlier in verses 3-4 "are a parenthetical reference to the War in Heaven. The dragon is a representation of Satan, who with his followers waged the War in Heaven against Heavenly Father and His faithful children (see D&C 29:36–38; Moses 4:1–4). “The third part of the stars of heaven” (Revelation 12:4) are that portion of the hosts of heaven who followed Satan in the premortal war in heaven and were cast out (see Isaiah 14:12–17; 2 Peter 2:4; Jude 1:6; D&C 29:37; Abraham 3:27–28). Elder Bruce R. McConkie described the conflict that occurred in heaven: “What kind of war? The same kind that prevails on earth; the only kind Satan and spirit beings can wage—a war of words, a tumult of opinions, a conflict of ideologies; a war between truth and error, between light and darkness. … And the battle lines are still drawn. It is now on earth as it was then in heaven; every man must choose which general he will follow” (Doctrinal New Testament Commentary, 3:518)." (New Testament Student Manual)
  • Satan is the great "accuser."  The name-title “Satan” comes from a Hebrew verb meaning “to accuse,” “to slander,” or “to be an adversary.” Thus, the title “accuser” (Revelation 12:10) reflects Satan’s efforts as the adversary of the human family, charging people with sin. On the other hand, Jesus Christ is our advocate, pleading to God on behalf of those who believe in Him (see D&C 45:3–5). Elder Dieter F. Uchtdorf of the Quorum of the Twelve Apostles discussed Satan’s title of “accuser”: “The scriptures call him the ‘accuser’ because he wants us to feel that we are beyond forgiveness (see Revelation 12:10). Satan wants us to think that when we have sinned we have gone past a ‘point of no return’—that it is too late to change our course” (“Point of Safe Return,” Ensign or Liahona, May 2007, 99). The phrase “day and night” (Revelation 12:10) reinforces that Satan does not cease his effort to destroy the disciples of Jesus Christ." (New Testament Student Manual)
  • The Church at the time John saw this vision had seen great persecution and many martyrs.  "The Joseph Smith Translation adds several words to Revelation 12:11: “They loved not their own lives, but kept the testimony even unto death” (in the Bible appendix). This addition suggests that Christ’s followers valued and loved their testimonies of the Lord and His gospel more than their own lives. There are multiple references in the book of Revelation to individuals who were tested and tried in the war against evil, even unto death (see Revelation 2:10, 13; 6:9–11; 11:7; 16:6; 17:6; 20:4)." (New Testament Student Manual).  Would we be willing, like them to keep our testimony unto death?  Are we all in?

The Dragon Fights Against the Woman, Revelation 12:13-18




The First Beast, Revelation 13:1-10


  • We start to see several beasts and other symbols of Satan and his false kingdom.  "After seeing that Satan went to make war against the remnant of the seed of the woman, John saw a beast rise out of the sea (see Revelation 13:1). The Joseph Smith Translation indicates that the beast is “in the likeness of the kingdoms of the earth” (in Revelation 13:1, footnote a). The beast’s many heads, crowns, and horns suggest many different kingdoms and rulers with great power. The Prophet Joseph Smith (1805–44) taught: “When God made use of the figure of a beast in visions to the prophets He did it to represent those kingdoms which had degenerated and become corrupt, savage and beast-like in their dispositions, even the degenerate kingdoms of the wicked world” (in History of the Church, 5:341).

    Rather than attempting to specify an exact identity of the beast, it may be more profitable to note the following general characteristics about the beast: It had power over many nations (see Revelation 13:1, 7); it opposed God and blasphemed against Him (see verses 5–6); the power it wielded was like the power that predatory animals have over their prey (see verse 2); Satan gave it power (see verses 2, 4); people of the world worshipped or followed the beast (see verse 4); and it was able to overpower many, including the Saints (see verse 7). It could be said that any kingdom or government that exhibits these characteristics manifests the spirit of the beast. Revelation 17:8–12 contains additional information about the beast, including its ultimate destruction."     (New Testament Student Manual)
  • In verse 10, we are reminded that the righteous will need patience and faith.  Elder Uchtdorf said of patience, "I learned that patience was far more than simply waiting for something to happen—patience required actively working toward worthwhile goals and not getting discouraged when results didn’t appear instantly or without effort.

    There is an important concept here: patience is not passive resignation, nor is it failing to act because of our fears. Patience means active waiting and enduring. It means staying with something and doing all that we can—working, hoping, and exercising faith; bearing hardship with fortitude, even when the desires of our hearts are delayed. Patience is not simply enduring; it is enduring well!"

The Second Beast, Revelation 13:11-18


  • The second "Revelation 13:11 tells of a second beast that John saw; he later identified this beast as “the false prophet” (Revelation 19:20). This second beast “had two horns like a lamb” but “spake as a dragon” (Revelation 13:11). This description suggests that the second beast will seek to appear to represent Christ while actually teaching the false doctrines of Satan. The description of the second beast is also reminiscent of the Savior’s warning to “beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves” (Matthew 7:15).

    President James E. Faust (1920–2007) of the First Presidency noted: “Satan is the greatest imitator, the master deceiver, the arch counterfeiter, and the greatest forger ever in the history of the world. He comes into our lives as a thief in the night. His disguise is so perfect that it is hard to recognize him or his methods” (“The Devil’s Throat,” Ensign or Liahona, May 2003, 51). “One of the major techniques of the devil is to cause human beings to think they are following God’s ways, when in reality they are deceived by the devil to follow other paths” (Bible Dictionary, “Devil”)."     (New Testament Student Manual)
  • Now we get that famous 666 number.  "In contrast to the righteous, who keep their covenants with God and receive His protecting seal on their foreheads (see Revelation 7:2–3; 14:1; 22:4; the commentary for Revelation 7:3; 9:4), the wicked who worship the beast “receive a mark in their right hand, or in their foreheads” (Revelation 13:16). This may symbolize that the wicked show by their actions (hands) and beliefs (heads) that they do the will of the beast and accept his ideology. However, the precise meaning of “the mark” has not been revealed."  (New Testament Student Manual)
  • Does the 666 represent ???

The 144,000, Revelation 14:1-5


  • "Through the Prophet Joseph Smith, the Lord revealed that the 144,000 “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). The song that is sung by the 144,000 (see Revelation 14:3) may be the same song that is recorded in Doctrine and Covenants 84:98–102. " (New Testament Student Manual)

The Three Angels, Revelation 14:6-20


  • "John saw three angels, each proclaiming a message to the earth’s inhabitants. The first angel brought “the everlasting gospel” to the nations of the earth (Revelation 14:6). Many latter-day prophets have taught that the angel represents Moroni (see D&C 27:5; 133:36–39). The angel may also represent a composite of the many heavenly messengers, including Moroni, who have assisted in the latter-day Restoration of the gospel. Elder Bruce R. McConkie pointed out: “The angel Moroni brought the message, that is, the word; but other angels brought the keys and priesthood, the power” (Doctrinal New Testament Commentary, 3:530).

    In addition to bringing the everlasting gospel to the earth, the first angel announced that “the hour of his judgment is come”—a fitting message for a world that has been worshipping the beast (Revelation 14:7). This message prepares the reader for the second angel, whose message is that “Babylon is fallen,” which means that wickedness will end (Revelation 14:8). Babylon’s sin is described as “fornication,” meaning that the wicked of the world have been unfaithful in their relationship with God, placing their affections and loyalties on false gods (Revelation 14:8) and inducing others to follow this manner of living. To “drink of the wine” of this sin implies internalizing Babylon’s evil ways (Revelation 14:8). Because of the impending fall of Babylon in the last days, the Lord has warned the Latter-day Saints to “go ye out from Babylon” (D&C 133:5), meaning that we must flee the wickedness of the world (see D&C 133:14). The third angel described the judgments to come upon those who worship the beast and receive his mark (see Revelation 14:9). They will receive God’s punishing anger, described as drinking “the wrath of God … without mixture,” or without dilution (Revelation 14:10). Other scriptures teach that God’s wrath is poured out only when all other efforts fail to persuade men to repent (see D&C 43:25–26; 88:88–90).     " (New Testament Student Manual)
  • John describes two harvests in verses 14-20, "John described two harvests in Revelation 14:14–20, which are reminiscent of those described in the parable of the wheat and the tares (see Matthew 13:24–30, 36–43; D&C 86:1–7). The first harvest gathers out the righteous from the wicked (see Revelation 14:14–16; D&C 33:2–6). This gathering began when the gospel was restored in the latter days and will continue into the Millennium.

    The second gathering (see Revelation 14:17–20) represents God’s judgments upon the wicked and the destruction that will come upon them when they, like grapes on the vine, are fully ripe in iniquity and are trodden in the “winepress of the wrath of God” (Revelation 14:19; see also Isaiah 63:3–4; D&C 88:106; 133:46–51)."     (New Testament Student Manual)

The Final Plagues, Revelation 15:1-8


  • In the next two chapters, we see seven plagues poured out. "Revelation 15 appears to describe what the righteous—gathered in the first harvest—will experience, whereas Revelation 16 seems to describe what the wicked—gathered in the second harvest—will experience.
    Chapters 15 and 16 work together. In Revelation 15:1, 7 John learned of seven destructive plagues that are to be poured out upon the wicked. Revelation 16 describes these seven plagues. The repeated use of the number seven may suggest that the plagues represent the completion of God’s judgment against the wicked in the last days: “For in [the seven last plagues] is filled up the wrath of God” (Revelation 15:1).     " (New Testament Student Manual)
  • The promises to the righteous are beautiful.  "John saw that the righteous would stand upon “a sea of glass mingled with fire” (Revelation 15:2). The sea of glass represents the celestialized earth, where the righteous will reside in the presence of God (see Revelation 4:6; D&C 77:1; 130:6–9)."(New Testament Student Manual)
  • "John saw that the righteous would gain “victory over the beast, and over his image, and over his mark, and over the number of his name”—in short, over all of Satan’s evils and deceptions (Revelation 15:2). Revelation 15:2–4 illustrates a major theme in the book of Revelation:

    “There will be an eventual triumph on this earth of God over the devil; a permanent victory of good over evil, of the Saints over their persecutors, of the kingdom of God over the kingdoms of men and of Satan. …“Such is the theme of the Revelation. … If we fail to catch a glimpse of the theme, we fail in our comprehension [of the book], no matter how many details we are able to understand” (Bible Dictionary, “Revelation of John”).     " (New Testament Student Manual)
  • The student manual gives this summary of the seven plagues:
Description of the Plague
First, “a noisome and grievous sore” comes upon the wicked. (Similar plagues are described in Exodus 9:8–12 and Zechariah 14:12.)
Second, the waters of the sea turn to blood, and all creatures in the waters die (see also Exodus 7:19–21).
Third, the rivers and fountains of water turn to blood (see also Exodus 7:19–21).
Fourth, the sun scorches the wicked with fire and great heat.
Fifth, darkness spreads across the kingdom of the devil, and the wicked suffer pains and sores.
Sixth, the waters of the Euphrates River dry up to prepare for the gathering of the kings of the world at Armageddon (see also Zechariah 12:11).
Seventh, there are voices, thunders, lightnings, and a great earthquake; the cities of the nations fall; Babylon receives the cup of God’s wrath; and great hail falls upon men.


The Seven Bowls, Revelation 16:1-21



The Punishment of the Prostitute, Revelation 17:1-18


  • "In Revelation 16:17, the seventh angel poured out his vial, signaling the final destructive events that will precede the Second Coming of Jesus Christ. These concluding events include the fall of Babylon, described in Revelation 17–18. Ancient Babylon had destroyed Jerusalem in 587 B.C., a traumatic and defining event in Israel’s history. Israelite prophets in turn wrote about the eventual destruction of Babylon (see Isaiah 13:19–22; 21:9; Jeremiah 50:35–36, 40; 51:6–8), and John drew upon their language as he described the ultimate destruction of the spiritual enemies of God’s people.

    “In Rev. 14:8; 16:19; 17:5; 18:2, 10, 21, Babylon probably denotes Rome, the great antagonist of Messiah’s kingdom” (Bible Dictionary, “Babylon or Babel”). It is likely that Babylon also represents all that is wicked in the world (see D&C 1:16; 133:14). Chapters 17–18 depict Babylon as a “whore” holding a cup “full of abominations and filthiness” and as the “mother of harlots” (Revelation 17:1, 4, 5). In this sense, Babylon is the antitype of the righteous bride that represents the Church (see Revelation 19:7–8) and the antithesis of Zion as “the pure in heart” (D&C 97:21). John’s vision of Babylon parallels much of Nephi’s vision of the great and abominable church (see 1 Nephi 13:4–9, 26–29; 14:3–17; 22:13–16, 18).    " (New Testament Student Manual)
  • "Scholars have historically interpreted the beast with seven heads as an allusion to the city of Rome because Rome was founded upon seven hills, as well as a reference to a number of Roman emperors in the first century A.D. Though these are possible meanings, a broader interpretation may be that Rome represented a seat of corruption in John’s day. As such, this worldly city may be likened to similar centers of corruption in all eras.
    The terms used to describe the woman who rode upon the beast attest to the great political and destructive power she will have over nations and kingdoms and people. John described the woman as “the great whore that sitteth upon many waters” (Revelation 17:1; see also 1 Nephi 14:10–13); she commits fornication with kings and inhabitants of the earth (see verse 2); her clothing depicts power and wealth (see verse 4); she is the “mother of harlots,” which indicates that she gives birth to other prostitutions—organizations, governments, and ideologies that spew forth wickedness (verse 5). John recorded that he was astonished at the greatness of the woman’s wickedness (see verse 6, footnote c). Nevertheless, in the end she will be overthrown by those she formerly ruled over (see verse 16; 1 Nephi 22:13).     " (New Testament Student Manual)
  • The beast who "was, and is not" (v. 8) is in contrast to God who "was and is and is to come" mentioned in Revelation 4:8

The Fall of Babylon, Revelation 18:1-24



    • "The list of merchandise sold in Babylon reveals a startling truth: people sell not only gold, precious stones, fine textiles, and many other luxury items, but even “slaves, and souls of men” (Revelation 18:13). This refers primarily to the abominable practice of human trafficking but can also be seen as a reference to the spiritually enslaving consequences of materialism and other evils (see 2 Nephi 26:10). It may also describe corrupt religious practitioners who present themselves as ministering to people’s souls while seeking above all to profit financially; in this sense, they traffic in the “souls of men.” Moroni recorded that in the last days “there shall be churches built up that shall say: Come unto me, and for your money you shall be forgiven of your sins” (Mormon 8:32). In contrast, the gospel of Jesus Christ offers spiritual nourishment “without money and without price” (Isaiah 55:1; 2 Nephi 26:25; Alma 1:20)." (New Testament Student Manual)

    Celebration in Heaven, Revelation 19:1-10


    • "Immediately before seeing in vision the Lord’s Second Coming, John heard a voice proclaim, “The marriage of the lamb is come” and “Blessed are they which are called unto the marriage supper of the Lamb” (Revelation 19:7, 9). Israel’s covenant relationship with God is symbolically portrayed in the scriptures as a marriage covenant (for example, see Isaiah 54; Jeremiah 31; Ezekiel 16; 23; Hosea 2; Matthew 23). Marriage is the relationship that requires the most fidelity, sacrifice, commitment, and long-suffering of all relationships. The “marriage supper of the Lamb” is a symbolic reference to the Second Coming of Jesus Christ. . . John saw that the Lamb’s bride was clothed “in fine linen” made “clean and white” through the Atonement (Revelation 19:8; see also 7:14; 19:14). This imagery of a bride dressed in white presents a stark contrast to the harlot in extravagant apparel described earlier in Revelation, who symbolized spiritual Babylon (see 17:3–6; 18:16).

      Only the righteous will be called to “the marriage supper.” The Prophet Joseph Smith (1805–44) taught: “Those who keep the commandments of the Lord and walk in His statutes to the end, are the only individuals permitted to sit at this glorious feast. … Reflect for a moment, brethren [and sisters], and enquire, whether you would consider yourselves worthy [of] a seat at the marriage feast” (Teachings of Presidents of the Church: Joseph Smith [2007], 165–66; see also Matthew 22:2–14; D&C 58:8–11; 65:3).       " (New Testament Student Manual) 

    The White Horseman Returns, Revelation 19:11-16



    • "In his vision of the Second Coming, John saw the Savior riding “a white horse” (Revelation 19:11). The white horse is symbolic of conquest and victory, as horses were used almost exclusively for war in John’s time. John also saw that the Savior would return to earth wearing “a vesture dipped in blood,” meaning that His garments will be the color of blood. This color calls to mind the Savior’s suffering in Gethsemane, when His atoning blood was pressed from His body just as juice is pressed from grapes in a winepress.

      Commenting on the Savior’s red robes, Elder Neal A. Maxwell (1926–2004) of the Quorum of the Twelve Apostles stated:

      “Having bled at every pore, how red His raiment must have been in Gethsemane, how crimson that cloak!

      “No wonder, when Christ comes in power and glory, that He will come in reminding red attire (see D&C 133:48), signifying not only the winepress of wrath, but also to bring to our remembrance how He suffered for each of us in Gethsemane and on Calvary!” (“Overcome … Even as I Also Overcame,” Ensign, May 1987, 72).The red apparel may also symbolize the destruction of the wicked at the Lord’s coming (see Isaiah 63:1–4; D&C 133:46–51). When Jesus comes again to the earth, He will bring justice against the wicked (see Revelation 19:11).       " (New Testament Student Manual) 



    The Defeat of the Beast, Revelation 19:17-21


    The Millennium, Revelation 20:1-6


    • "John saw that Satan would be bound at the beginning of the Millennium and that for a thousand years he would “deceive the nations no more” (Revelation 20:3) or, as a modern revelation states, “not have power to tempt any man” (D&C 101:28; see also 1 Nephi 22:26; D&C 43:31; 88:110–11). During this time, “children shall grow up without sin unto salvation” (D&C 45:58).

      Concerning Satan’s binding, President Joseph F. Smith (1838–1918) stated: “As to whether the binding of Satan is a literal binding as with a chain or not, it matters not. I am inclined to believe that the chain spoken of in the Bible, with which Satan is to be bound, is more figurative than real. [Satan] will be bound both by the faith of the righteous and the decrees of the Almighty during the Millennial reign and will be cast down into hell” (From Prophet to Son: Advice of Joseph F. Smith to His Missionary Sons, comp. Hyrum M. Smith III and Scott G. Kenney [1981], 71). The prophet Nephi taught that because of the righteousness of the Saints, Satan will have no power (see 1 Nephi 22:26). . .

      The scriptures do not entirely explain why Satan “must be loosed a little season” after having been bound for the thousand years following Christ’s Second Coming (Revelation 20:3; see D&C 43:31). However, the Lord has revealed that after the thousand years have ended, people would “again begin to deny their God” (D&C 29:22). The Book of Mormon also describes a time when people again turned their hearts toward Satan after an extended season of peace and righteousness because of the pride that followed prosperity (see 4 Nephi 1:22–46). Whatever the reason that Satan will be loosed, John saw that after the Millennium, Satan would “deceive the nations … to gather them together” for a final battle against the Saints (Revelation 20:8; see D&C 88:110–11; the commentary for Revelation 20:7–10)      ." (New Testament Student Manual) 

    The Fall of Satan, Revelation 20:7-10


    • "John saw that after the Millennium, Satan would be loosed, and he and his evil forces would again wage war against “the camp of the saints” and “the beloved city,” which is Zion, a place of safety and refuge (Revelation 20:8–9). John referred to Satan’s host by the symbolic names “Gog and Magog.” Ezekiel used these names to refer to foreign invaders who would attack Israel before the Lord’s coming (see Ezekiel 38–39), but in Revelation 20:7–9, “Gog and Magog” refer to the forces of Satan that will wage another battle at the end of the Millennium. Though the number of Satan’s forces will be “as the sand of the sea,” they will be “devoured” by “fire … from God out of heaven,” and the devil and his followers will be eternally “cast into the lake of fire and brimstone” (Revelation 20:8–10; see 2 Nephi 9:16; D&C 43:31–33; 88:110–16). With this final cleansing of evil, the earth will be prepared to receive celestial glory.

      Latter-day revelation adds the detail that Michael the archangel, who is Adam (see D&C 27:11), will play an important role in this final battle by gathering the armies of God together against Satan and his armies (see D&C 88:112).       " (New Testament Student Manual) 

    Judgment, Revelation 20:11-15


    • "The Prophet Joseph Smith taught, “God judges men according to the use they make of the light which He gives them” (Teachings: Joseph Smith, 405). He also explained, “[The Lord] will award judgment or mercy to all nations according to their several deserts, their means of obtaining intelligence, the laws by which they are governed, the facilities afforded them of obtaining correct information, and His inscrutable designs” (Teachings: Joseph Smith, 404)." (New Testament Student Manual) 

    A New Heaven and Earth, Revelation 21:1-8


    New Jerusalem, Revelation 21:9-27


    • "There is no need of temples in the Holy City because all of the celestial kingdom will be as a temple; God Himself and Jesus Christ dwell there. There is no need of the sun there, for “the Lamb is the light thereof” (Revelation 21:23). John saw that a central feature of the Holy City was the tree of life, representative of the healing and eternal life found in the celestial kingdom (see Revelation 22:2). The tree of life in the Garden of Eden was guarded by cherubim after the Fall (see Genesis 3:24), but those who dwell in the Holy City have been redeemed from the Fall, and all there are free to partake of the everbearing tree of life in the celestial kingdom."(New Testament Student Manual) 

    The River of Life, Revelation 22:1-7


    Concluding Remarks, Revelation 22:8-21


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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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