Revelation 9

Revelation 9:1-12

SECTION FIVE

 

OF THE FIFTH

AND SIXTH

Revelation 8:13 to 9:21

 

1. THE WOE

Revelation 8:13

 

13 And I saw, and I heard an eagle, flying in mid heaven, saying with a great voice,–The King James Version has “angel” instead of “eagle.” This is a question of textual criticism which it is unnecessary to give here. The true facts may be derived from either one. Angels have been the usual agents through whom announcements have been made in the visions; but an eagle in the symbol may be the appropriate emblem to proclaim the coming woes. Its cry may have been especially significant for the purpose. The word “woe” sets the last three trumpets off in a separate class from the four preceding.

 

Woe, woe, woe, for them that dwell on the earth, by reason of the other voices of the trumpet of the three angels, who are yet to sound.–Doubtless the “earth” as John understood it was the Roman Empire. The woes promised then would affect those who dwelt in some part of that empire. Of course all classes, saints and sinners, would be affected more or less. The general results can be seen, though we may not always be able to find definitely what particular thing may be designated by every feature of the vision. Of course the preceding trumpets signified “woes” too, but these three indicated some that were distinctly different.

 

2. THE OF THE FIFTH TRUMPET

Revelation 9:1-12

 

1 And the fifth angel sounded, and I saw a star from heaven fallen unto the earth: and there was given to him the key of the pit of the abyss.–The language of 8:13 shows an evident division between the first four trumpets and the last three. How long a period intervened between the fourth and fifth is not indicated in the text. Only historical facts can give any light on that. We have already found that a star indicates a person of rank or distinction. The star had already fallen (had been cast down) when John saw it. “From heaven” would indicate that the person represented probably claimed divine honors. The pronoun “him” shows that a person is meant. The “abyss” means the abode of Satan and evil spirits. (20:1-3.) The “key” given him indicates his power to turn loose the multitude of evil workers described in the following verses.

 

2 And he opened the pit of the abyss and there went up a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.–There poured out of the open pit smoke as if coming from a furnace. Such a smoke would darken the sun in the section where it spread. This emblem indicated some evil influence coming directly or indirectly from Satan. Probably referred to false teaching which would darken the minds of men.

 

3 And out of the smoke came forth locusts upon the earth ; and power was given them, as the scorpions of the earth have power.–There is nothing in verses 1 and 2 to indicate either time or place for the fulfillment of the vision. The word “locusts” is the first significant term. John saw them upon the earth; hence, they must represent a host of men bent on some evil work. The description of the locusts (verses 7-11) will not allow them to be understood literally. In the eighth plague of Egypt the locusts came from the east–that is, from Arabia. (Exodus 10:12-15.) This, doubtless, indicates that the hosts they represent would come from that part of the world, and would strike its blow against the Eastern Empire, the capital of which was Constantinople. If so, the fallen star was Mahomet, and the vision was fulfilled in the rise and spread of Mahometanism.

This is the view of several expositors, and is accepted here as the view that best accords with all the facts. Since the Roman Empire was divided into Western and Eastern, the fall of the Western in 476 left the Eastern standing. Against this the Mahometans came in the first part of the seventh century. The history, then, if the facts fit the vision, will justify the application to them. The sting of the scorpion is extremely painful, indicating the terrible damage and distress to be accomplished by the powers they represent.

 

4 And it was said unto them that they should not hurt the grass of the earth, neither any green thing, neither any tree, but only such men as have not the seal of God on their foreheads.–Real locusts would destroy grass, vegetation, and leaves. Those John saw were forbidden to damage vegetation; hence, they were symbolical of something else. Regarding the invasion of Syria (A.D. 632), Abubeker, the successor of Mahomet, said: “Destroy no palm trees, nor burn any fields of corn. Cut down no fruit trees.” (Decline and Fall, Vol. 5, p. 189.) This is another significant item in helping to identify the Mahometan scourge as the fulfillment of this emblem. Hurting men on earth is a feature that must be taken literally, as there is no other apparent way to understand it. Another proof that in symbolical passages some things may be understood literally.

Seal on forehead indicates a convert–one who receives a doctrine in the mind. The command not to hurt such shows that the vision refers to a religious conflict. The text does not say who gave the command to hurt only those not sealed. If from Satan, then it could mean those who would not accept Mahomet as a prophet of God, which he claimed to be. His converts would be considered as having God’s seal on their foreheads. It seems improbable that the leader of such a host would have respected the true people of God.

 

5 And it was given them that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when it striketh a man.–This does not mean that no individuals would be killed; wars of invasion do not usually result that way. But the purpose was not to kill, but to convert men to the so-called prophet. Killing would have defeated that purpose with those destroyed. They were to be tormented with ills comparable to the stings of scorpions. This was clearly the nature of the Mahometan scourge. It is not credible that such a torment as here described would last only five literal months—–150 days.

Hence, the prophetic day, according to Ezekiel 4:6, is probably meant. That means a day stands for a year, and the torment would last 150 years. Expositors are not agreed on the date when this period of time began, but this is an immaterial point since we know that about this time (seventh century) the followers of Mahomet started out to make the world submit to the Koran.

 

6 And in those days men shall seek death, and shall in no wise find it; and they shall desire to die, and death fleeth from them.–This language indicates that the torment was to be so terrible that men would desire death as a release, but would not find it.

 

7 And the shapes of the locusts were like unto horses prepared for war; and upon their heads as it were crowns like unto gold, and their faces were as men’s faces.–This is how the locusts appeared to John–what he saw in the vision. Horses prepared for war would indicate warfare, and probably cavalry in the main. Such seems to have been the Mahometan method of war. The words “as it were” show that what they wore on their heads were neither crowns nor gold, but only what looked like crowns made of gold. If the Mahometans are represented by this symbol, their yellow turbans would fill the demand for this part of the picture. Faces like men must be in contrast with the faces of women.

The essential difference is that men’s faces grow beards. As the Arabians wore beards, this feature of the symbol would also fit them.

 

8 And they had hair as the hair of women, and their teeth were as the teeth of lions.–The women wore long hair. (1 Corinthians 11:15.) As a fulfillment of this some refer to the Arabian poem, “Antar,” from which Elliott (Vol. I, p. 438) quotes as follows: “lie adjusted himself properly, twirled his whiskers, and folded up his hair under his turban, drawing it from off his shoulders.”

 

Teeth like those of lions indicate the fierceness with which they would prosecute their operations. That the Arabians were fierce and unmerciful in forcing submission to Mahometan teaching is perfectly evident from their history. This characteristic is manifested in their actions more than any other feature of the Mahometan soldier. It would be nothing against this interpretation if some feature in the symbol found no likeness in the thing represented; for in all figurative language only similarity is necessary to justify the comparison, not likeness in everything. This is true of parables, metaphors, or other figures. Hence, it could be true in these symbols as well.

 

9 And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots, of many horses rushing to war.–The locusts had breastplates that looked like iron. This would indicate the strong protection they would have against their enemies. Mahomet said to his soldiers: “God hath given you coats of mail to defend you in your wars.” The sound of the wings of the locusts seemed to John as the onrushing of war chariots. Doubtless this was a fair representation of the way that the Arabian cavalry made their charges. To say the least, there are too many similaritiesbetween the locusts and the Arabian soldiers to deny that they may be the ones indicated by the symbol.

 

10 And they have tails like unto scorpions, and stings; and in their tails is their power to hurt men five months.–See notes on verse 3. As the sting of the scorpion’s tail would be intensely painful, so the torment inflicted by the Mahometan army would be fearful torture. On the five months see notes on verse 5. It does not mean that this false religious system would last only 150 years, but that the torment would continue that long. The history of the Mahometan scourge harmonizes with that fact.

 

11 They have over them as king the angel of the abyss his name in Hebrew is Abaddon, and in the Greek tongue he hath the name Apollyon.–The king over the locusts is said to have been the angel (messenger) of the abyss. If the application to the Mahometan scourge is correct, the king or leader was first Mahomet and then his successors, the Caliphs. But the real leader was Satan himself who inspires and influences men in all evil. These Hebrew and Greek words both mean destroyer, a term which accurately describes the work of Satan. On the word “abyss” see notes on verse 1.

 

12 The first Woe is past: behold, there come yet two Woes hereafter.–This verse simply announces the interval between the first and second woes, but gives no hint as to the time limit –the beginning or ending of either.

 

 

Some further facts should be observed here, if the symbol is correctly applied to the Mahometan uprising. Note the following:

 

1. As collected from various sources these items give the general history of the movement. Mahomet was born about A.D. 570, and in due time became one of the most effective false teachers known to the world. He began his preaching privately in A.D. 609, and his public work in 612. In 632 the Saracens left Arabia to begin their work in forcing the world to accept the Koran; in 634 the city of Damascus was taken Jerusalem fell to them in 637, and Alexandria in Egypt in 640. Elliott (Vol.

I, p. 449) says that in ten years, 634 to 644, the Caliph had reduced 36,000 cities or castles to obedience, destroying 4,000 churches, and built 1,400 mosques for the worship of Mahomet. Twice, 675 and 716, they besieged Constantinople, but were repulsed each time; in 762 their capital was moved from Damascus to Bagdad on the Tigris River, and was called “the city of peace.” From this time, says Gibbon (Vol. V, p. 300), “War was no longer the passion of the Saracens.”

 

A.D. 609, 612, and 632 are all suggested dates to begin the 150-year period. If 612, the time that Mahomet began public preaching, be taken, the period ended with the founding of Bagdad, when war ceased as their passion. This is as probable as any, and fits this feature of the symbol.

 

2. If it be contended that Mahometanism fails as an unquestionable fulfillment of the symbol, the fact remains that something in that general period of the world must be its fulfillment. To say the least, the Mahometan effort to subvert the whole world to the worship of the prophet may be the thing represented. This false religion came into existence at the right time, swept the nations like a raging forest fire, and forced hundreds of thousands into submission. It would be remarkably strange if it were not included in a book of prophetic symbols touching the welfare of the church.

Revelation 9:13-21

3. OF THE SIXTH TRUMPET

Revelation 9:13-21

 

13 And the sixth angel sounded, and I heard a voice from the horns of the golden altar which is before God,–In the temple the golden altar was the altar of incense before the of the golden altar which is before God. 14 one saying to the sixth angel that had the trumpet, Loose the four angels that are bound at the great veil. (Exodus 40:26.) See notes on 8:2, 3. John sees this in heaven where God was seated upon his throne. (4:1, 2.)

 

14 one saying to the sixth angel that had the trumpet, Loose the four angels that are bound at the great river Euphrates.–Since there is no vision intervening between the fifth and sixth trumpets, it is safe to presume that the fulfillment of the sixth vision was probably in the east also, and it will he found after the events pictured in the fifth trumpet vision. It is unnecessary even to mention the conflicting views of expositors on this verse. As the word “angels” means messengers–agents through whom something is accomplished–and these four had been held in check for a time, it is evident that the command here means to release them for the accomplishment of what was designed. It seems wholly incredible that such a vision should not represent some great historical movement. If applying the fifth trumpet vision to Mahometanism then this doubtless refers to the Turkish power. A comparison of the vision with facts of history will make this apparent.

Four “angels” here are called four “winds” in 7:1. See Hell 1:7.

 

Since the power referred to was to operate on earth, it is most natural to understand “Euphrates” as applied literally and meaning the well-known river of the name east of Palestine. We have already learned that words may be used literally in passages of general symbolic character; an example already noted is Psalms 80:8, “Thou broughtest a vine out of Egypt.” Vine is figurative; Egypt is literal. Gibbon says that one of the greatest Turkish princes reigned in the eastern provinces of Persia one thousand years after the birth of Christ. For about a half century these people operated east of the Euphrates, accepting the Mahometan religion, and were finally authorized by the Caliph to cross the river to wage a war in defense of that religion. This explains “bound” and “loosed” in verses 14 and 15.

 

Commentators have had much difficulty in explaining who and what the “four angels” signify. The language implies that all four were turned loose at the same time. This does not harmonize with the view of some that the four divisions of the Turkish Empire were meant, for the reason that this division did not occur till A.D. 1092, which was some thirty years after the Turks had crossed the Euphrates on the mission designated. Probably the simplest solution is this: As the four quarters of the earth mean the whole, completeness or fullness, so the four angels would indicate the full power, which God would allow to be turned loose against the Eastern Roman Empire. This at least is in harmony with historical facts, which is much in its favor.

15 And the four angels were loosed, that had been prepared for the hour and day and month and year, that they should kill the third part of men.–The time of restraint before crossing the river was the time of preparation for the work. This preparation was complete when the Mahometan Caliph invested the Turkish leader as “temporal lieutenant of the vicar of the prophet.” (Decline and Fall, Vol. V, pp. 510-512.) This occurred in A.D. 1055. Again expositors are hopelessly at variance on the meaning of the time expressed. The popular view is the day-year theory, by which the sum total of all the times mentioned is supposed to be the exact time from the crossing of the river to the fall of Constantinople in A.D. 1453. But the methods of calculation differ, though any of them may be made to give practically the time needed for the theory.

Some use a thirty-day month and a 360-day year; others a solar year of 365 1/4 days. Some begin with the time the Turkish leader was invested with authority at Bagdad; others when he crossed the Euphrates. Doubtless such hairsplitting calculations are unnecessary. If the true explanation is that the sum total of all the times stated is the period meant, it is sufficient to know that with either of the calculations the result is substantially the time till the taking of Constantinople.

 

But another and perhaps simpler view is this: The destructive power which was to be permitted to overthrow the Eastern Empire of Rome was ready to begin at the exact time–hour, day, month, and year–that God’s providence had determined. This view requires no exact time limit, and obviates the necessity of all calculations. And it does not interfere in any measure with the time factor as presented in the historical facts. The command to kill indicates that the vision represents a peculiarly destructive war. The “third part of men” here refers to the Eastern Empire and only one-third of that part of the Roman Empire. Not exactly one-third, but a large element. The one-third indicates that the destructive work was limited–could not kill all.

 

16 And the number of the armies of the horsemen was twice ten thousand times ten thousand: I heard the number of them.—Literally two myriads of myriads, or 200 millions. Such an immense number–definite for indefinite–was doubtless intended to indicate an enormous army. Gibbon speaks of the “myriads of Turkish horse” and the blood of 130,000 Christians as “a grateful sacrifice to the Arabian prophet.” (Vol. V, p. 512.) This shows that the Turkish army had a countless number of horsemen, and accords with the view taken of this vision. If this number indicates the result of one campaign, the total results over the period must have been appalling.

 

17 And thus I saw the .horses in the vision, and them that sat on them, having breastplates as of fire and of hyacinth and of brimstone:–This is a description of how the horses and soldiers on them appeared to John as he beheld the vision. The breastplates appeared as if they were of fire, hyacinth, and brimstone; that is, red, blue, and yellow.

 

and the heads of the horses are as the heads of lions; and out of their mouths proceedeth fire and smoke and brimstone. –The horses with heads that looked like lions’ heads, doubtless, was meant to indicate the fierceness and suddenness with which the Turkish army would strike its blows. Probably the roaring of the lion would also represent the loud noise as the firearms were discharged in their battles. The firing of guns from horseback would appear to those at a distance as coming from the horses’ mouths. Here several expositors think we have a most remarkable proof that this vision refers to the Turkish power, though others think that the purpose was only to indicate that the wars in view were to be surpassingly fiendish. The latter is possible, but the facts are so significant that the former seems more probable. It is supposed that the invention or discovery of gunpowder was in the first half of the fourteenth century.

That the Turks used artillery in their siege and capture of Constantinople, A.D. 1453, is the plain statement of Gibbon. He mentions three large cannons and says that “fourteen batteries thundered at once on the most accessible places,” and that one of them possibly “discharged one hundred and thirty bullets.” (Vol. VI, pp. 388, 389.) Again the same author says “From the galleys, and the bridge, the Ottoman artillery thundered on all sides; and the camp and city, the Greeks and the Turks, were involved in a cloud of smoke which could only be dispelled by the final deliverance or destruction of the Roman Empire.” (Ibid., p. 400.) The use of such cannon implies the use of smaller arms that were discharged with gunpowder.

 

18 By these three plagues was the third part of men killed, by the fire and the smoke and the brimstone, which proceeded out of their mouths.–“These three plagues” may mean that by the exploding of gunpowder–fire, smoke, and brimstone–the effect was produced. Of course, in such a battle many would be killed, but probably the thought has more direct reference to the destruction of the eastern Roman Empire, as being a one-third of the whole of the Roman Empire. Constantinople, founded by Constantine more than eleven hundred years before, as the capital of Rome, had withstood every assault up to this time. The siege with cannon delivered it into the hands of the Turks.

 

19 For the power of the horses is in their mouth, and in their tails: for their tails are like unto serpents, and have heads; and with them they hurt.–If the fire, smoke, and brimstone that, in the vision, seemed to pour out of the horses’ mouths represent the use of firearms in taking a city, then it is easy to see how the power appeared in their mouths. The smoke from exploded gunpowder bursting from their guns would appear as if coming from the horses heads. How the power was also represented by their tails is not so evident. John did hot see in this vision the ordinary cavalry soldiers with swords, spears, or bows, but horses with mouths from which there appeared to go fire, smoke, and brimstone, and with tails like serpents. The text says the power of this army was in the horses’ mouths and tails. Elliott (followed by B.

W. Johnson) attempts further to identify this symbol with the Turkish power by the fact that horsetails were emblems of authority carried by the Pachas–Turkish rulers. This view seems to overlook the fact that the text says power was in the tails “to hurt,” not just an emblem of power. If there is any specific application for the expression, most expositors have failed to suggest it. Perhaps the serpentlike tails only signify the biting torture that would be felt by those who would have to suffer from the new kind of warfare indicated.

 

20 And the rest of mankind, who were not killed with these plagues, repented not of the works of their hands, that they should not worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk:–The remaining two-thirds that were not killed in the Greek one-third of the Roman Empire did not repent. The language shows that, though they claimed to be Christians, they had so apostatized from the true teachings of Christ that they were both idolaters and morally corrupt. Of course this was also true, in fact, of the other parts of the Roman Empire. They were so wedded to their corrupt religious practices that they failed to realize that the awful Turkish scourge that had fallen upon them was probably God’s providential punishment for their own sins. They learned no salutary lesson from their terrible calamities and sufferings. They worshiped departed spirits, a thing which is contrary to apostolic teaching. (1 Corinthians 10:20.) They also worshiped the idols made with their own hands from different kinds of materials, images that can neither see, hear, nor walk. Another plain sin. (Acts 19:26.)

 

21 and they repented not of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.–It is unnecessary here to offer detailed proof that the professed Christians were then guilty of these crimes to an alarming extent. The fact that the charge is here made is sufficient proof unless we want to deny the record. Of course, it does not mean that every one was guilty, but that these sins were scandalously prevalent. It is not a matter of wonder that such crimes would cause a just God to permit such a disaster to befall them. In these expressions we have still another example that words may be used in their literal sense, even when in a passage that is highly symbolic.

 

LESSON 14.

THE

Read Rev. 8: 1 to Rev. 9: 21

 

1. What followed the opening of the seventh seal? Ans. Revelation 8:1.

2. How many angels stood before God and what was given to them? Ans. Revelation 8:2.

3. Where did another angel stand and what did he do? Ans. Revelation 8:3.

4. What ascended before God from the angel’s hand? Ans. Revelation 8:4.

5. What do the bowls of incense represent? Ans. Revelation 5:8.

6. What followed when the angel cast fire on the earth? Ans. Revelation 8:5.

7. Then what did the seven angels prepare to do? Ans. Revelation 8:6.

8. Tell how the earth was affected by the sounding of the first angel. Ans. Revelation 8:7.

9. What happened to the sea, to the creatures in the sea, and to the ships when the second angel sounded? Ans. Revelation 8:8-9.

10. What was affected by the sounding of the third angel? Ans. Revelation 8:10.

11. What was the name of this star? Ans. Revelation 8:11.

12. What was smitten when the fourth angel sounded? Ans. Revelation 8:12.

13. The sounding of the other three trumpets was prefaced by what announcement? Ans. Revelation 8:13.

14. What fell from heaven when the fifth angel sounded? Ans. Revelation 9:1.

15. What did this fallen star do? Ans. Revelation 9:2.

16. What came out of the smoke from the abyss? Ans. Revelation 9:3.

17. What were the locusts forbidden to harm? Ans. Revelation 9:4.

18. How were they to punish those who “have not the seal of God on their forehead?” Ans. Revelation 9:5-6.

19. Describe the locusts. Ans. Revelation 9:7-10.

20. Who was the king of these locusts? Ans. Revelation 9:11.

21. How many woes were then past and how many were to follow? Ans. Revelation 9:12.

22. Tell of the death and destruction that followed the sounding of the sixth angel. Ans. Revelation 9:13-19.

23. What of those who were not killed with these plagues? Ans. Revelation 9:20-21.