CHAPTERIX.ANALYSIS OF THE CHAPTER.The three remaining trumpets (ch. ix.–xi.) are usually called thewoe-trumpets, in reference to the proclamation of woes,ch. viii.13 (Professor Stuart). The three extend, as I suppose, to the end of time, or, as it is supposed by the writer himself (ch. xi.15), to the period when “the kingdoms of this world shall have become the kingdoms of Christ,” embracing a succinct view of the most material events that were to occur, particularly in asecularpoint of view. See the Analysis prefixed to the book. Inch. xi.19, as I understand it, a new view is commenced, referring to the church internally; the rise of Antichrist, and the effect of the rise of that formidable power on the internal history of the church, to the time of its overthrow, and the triumphant establishment of the kingdom of God. This, of course, synchronizes in its beginning and its close with the portion already passed over, but with a different view. See the Analysis prefixed toch. xi.19,seq.This chapter contains properly three parts.First, a description of the first of those trumpets, or the fifth in the order of the whole,ver.1–12. This woe is represented under the figure of calamities brought upon the earth by an immense army of locusts. A star is seen to fall from heaven—representing some mighty chieftain, and to him is given the key of the bottomless pit. He opens the pit, and then comes forth an innumerable swarm of locusts that darken the heavens, and they go forth upon the earth. They have a command given them to do a certain work. They are not to hurt the earth, or any green thing, but they are sent against those men which have not the seal of God on their foreheads. Their main business, however, was not to kill them, but to torment them for a limited time—for five months. A description of the appearance of the locusts then follows. Though they arecalledlocusts, because in their general appearance, and in the ravages they commit, they resemble them, yet, in the main, they are imaginary beings, and combine in themselves qualities which are never found united in reality. They had a strong resemblance to horses prepared for battle; they wore on their heads crowns of gold; they had the faces of men but the hair of women and the teeth of lions. They had breastplates of iron, and tails like scorpions, with stings in their tails. They had a mighty king at their head, with a name significant of the destruction which he would bring upon the world. These mysterious beings had their origin in the bottomless pit, and they are summoned forth to spread desolation upon the earth.Second, a description of the second of these trumpets, the sixth in order,ver.13–19. When this is sounded, a voice is heard from the four horns of the altar which is before God. The angel is commanded to loose the four angels which are bound in the great river Euphrates. These angels are loosed—angels which had been prepared for a definite period—a day, and a month, and a year, to slay the third part of men. The number of the army that would appear—composed of cavalry—is stated to amount to two hundred thousand, and thepeculiaritiesof these horsemen are then stated. They are remarkable for having breastplates of fire, and jacinth, and brimstone; the heads of the horses resemble lions; and they breathe forth fire and brimstone. A third part of men fall before them, by the fire, and the smoke, and the brimstone. Their power is in their mouth and in their tails, for their tails are like serpents.Third, a statement of the effect of the judgments brought upon the world under these trumpets,ver.20, 21. The effect, so far as the reasonable result could have been anticipated, is lost. The nations are not turned from idolatry. Wickedness still abounds, and there is no disposition to repent of the abominations which had been so long practised on the earth.
The three remaining trumpets (ch. ix.–xi.) are usually called thewoe-trumpets, in reference to the proclamation of woes,ch. viii.13 (Professor Stuart). The three extend, as I suppose, to the end of time, or, as it is supposed by the writer himself (ch. xi.15), to the period when “the kingdoms of this world shall have become the kingdoms of Christ,” embracing a succinct view of the most material events that were to occur, particularly in asecularpoint of view. See the Analysis prefixed to the book. Inch. xi.19, as I understand it, a new view is commenced, referring to the church internally; the rise of Antichrist, and the effect of the rise of that formidable power on the internal history of the church, to the time of its overthrow, and the triumphant establishment of the kingdom of God. This, of course, synchronizes in its beginning and its close with the portion already passed over, but with a different view. See the Analysis prefixed toch. xi.19,seq.
This chapter contains properly three parts.First, a description of the first of those trumpets, or the fifth in the order of the whole,ver.1–12. This woe is represented under the figure of calamities brought upon the earth by an immense army of locusts. A star is seen to fall from heaven—representing some mighty chieftain, and to him is given the key of the bottomless pit. He opens the pit, and then comes forth an innumerable swarm of locusts that darken the heavens, and they go forth upon the earth. They have a command given them to do a certain work. They are not to hurt the earth, or any green thing, but they are sent against those men which have not the seal of God on their foreheads. Their main business, however, was not to kill them, but to torment them for a limited time—for five months. A description of the appearance of the locusts then follows. Though they arecalledlocusts, because in their general appearance, and in the ravages they commit, they resemble them, yet, in the main, they are imaginary beings, and combine in themselves qualities which are never found united in reality. They had a strong resemblance to horses prepared for battle; they wore on their heads crowns of gold; they had the faces of men but the hair of women and the teeth of lions. They had breastplates of iron, and tails like scorpions, with stings in their tails. They had a mighty king at their head, with a name significant of the destruction which he would bring upon the world. These mysterious beings had their origin in the bottomless pit, and they are summoned forth to spread desolation upon the earth.Second, a description of the second of these trumpets, the sixth in order,ver.13–19. When this is sounded, a voice is heard from the four horns of the altar which is before God. The angel is commanded to loose the four angels which are bound in the great river Euphrates. These angels are loosed—angels which had been prepared for a definite period—a day, and a month, and a year, to slay the third part of men. The number of the army that would appear—composed of cavalry—is stated to amount to two hundred thousand, and thepeculiaritiesof these horsemen are then stated. They are remarkable for having breastplates of fire, and jacinth, and brimstone; the heads of the horses resemble lions; and they breathe forth fire and brimstone. A third part of men fall before them, by the fire, and the smoke, and the brimstone. Their power is in their mouth and in their tails, for their tails are like serpents.Third, a statement of the effect of the judgments brought upon the world under these trumpets,ver.20, 21. The effect, so far as the reasonable result could have been anticipated, is lost. The nations are not turned from idolatry. Wickedness still abounds, and there is no disposition to repent of the abominations which had been so long practised on the earth.
CHAPTERIX.AND the fifth angel sounded, and I saw a281star fall from heaven unto the earth: and to him was given the key of the282bottomless pit.1.And the fifth angel sounded.See Notes onch. viii.6,7. ¶And I saw a star fall from heaven unto the earth.This denotes, as was shown in the Notes onch. viii.10, a leader, a militarychieftain, a warrior. In the fulfilment of this, as in the former case, we look for the appearance of some mighty prince and warrior, to whom is given power, as it were, to open the bottomless pit, and to summon forth its legions. That some such agent is denoted by thestaris farther apparent from the fact that it is immediately added, that “tohim[the star] was given the key of the bottomless pit.” It could not be meant that a key would be given to a literalstar, and we naturally suppose, therefore, that some intelligent being of exalted rank, and of baleful influence, is here referred to. Angels, good and bad, are often called stars; but the reference here, as inch. viii.10, seems to me not to be to angels, but to some mighty leader of armies, who was to collect his hosts, and to go through the world in the work of destruction. ¶And to him was given the key of the bottomless pit.Of the under-world, considered particularly of the abode of the wicked. This is represented often as a dark prison-house, inclosed with walls, and accessible by gates or doors. These gates or doors are fastened, so that none of the inmates can come out, and the key is in the hand of the keeper or guardian. Inch. i.18 it is said that the keys of that world are in the hand of the Saviour (comp.Noteson that passage); here it is said that for a time, and for a temporary purpose, they are committed to another. The wordpit—φρέαρ—denotes properly a well, or a pit for water dug in the earth; and then any pit, cave, abyss. The reference here is doubtless to the nether world, considered as the abode of the wicked dead, the prison-house of the guilty. The wordbottomless,ἄβυσσος—whence our wordabyss—means properlywithout any bottom(fromα,pr., andβύθος,depth,bottom). It would be applied properly to the ocean, or to any deep and dark dell, or to any obscure place whose depth was unknown. Here it refers to Hades—the region of the dead—the abode of wicked spirits—as a deep, dark place, whose bottom was unknown. Having thekeyto this, is to have the power to confine those who are there, or to permit them to go at large. The meaning here is, that this master-spirit would have power to evoke the dead from these dark regions; and it would be fulfilled if some mighty genius, that could be compared with a fallen star, or a lurid meteor, should summon forth followers which wouldappearlike the dwellers in the nether world called forth to spread desolation over the earth.
CHAPTERIX.
AND the fifth angel sounded, and I saw a281star fall from heaven unto the earth: and to him was given the key of the282bottomless pit.
1.And the fifth angel sounded.See Notes onch. viii.6,7. ¶And I saw a star fall from heaven unto the earth.This denotes, as was shown in the Notes onch. viii.10, a leader, a militarychieftain, a warrior. In the fulfilment of this, as in the former case, we look for the appearance of some mighty prince and warrior, to whom is given power, as it were, to open the bottomless pit, and to summon forth its legions. That some such agent is denoted by thestaris farther apparent from the fact that it is immediately added, that “tohim[the star] was given the key of the bottomless pit.” It could not be meant that a key would be given to a literalstar, and we naturally suppose, therefore, that some intelligent being of exalted rank, and of baleful influence, is here referred to. Angels, good and bad, are often called stars; but the reference here, as inch. viii.10, seems to me not to be to angels, but to some mighty leader of armies, who was to collect his hosts, and to go through the world in the work of destruction. ¶And to him was given the key of the bottomless pit.Of the under-world, considered particularly of the abode of the wicked. This is represented often as a dark prison-house, inclosed with walls, and accessible by gates or doors. These gates or doors are fastened, so that none of the inmates can come out, and the key is in the hand of the keeper or guardian. Inch. i.18 it is said that the keys of that world are in the hand of the Saviour (comp.Noteson that passage); here it is said that for a time, and for a temporary purpose, they are committed to another. The wordpit—φρέαρ—denotes properly a well, or a pit for water dug in the earth; and then any pit, cave, abyss. The reference here is doubtless to the nether world, considered as the abode of the wicked dead, the prison-house of the guilty. The wordbottomless,ἄβυσσος—whence our wordabyss—means properlywithout any bottom(fromα,pr., andβύθος,depth,bottom). It would be applied properly to the ocean, or to any deep and dark dell, or to any obscure place whose depth was unknown. Here it refers to Hades—the region of the dead—the abode of wicked spirits—as a deep, dark place, whose bottom was unknown. Having thekeyto this, is to have the power to confine those who are there, or to permit them to go at large. The meaning here is, that this master-spirit would have power to evoke the dead from these dark regions; and it would be fulfilled if some mighty genius, that could be compared with a fallen star, or a lurid meteor, should summon forth followers which wouldappearlike the dwellers in the nether world called forth to spread desolation over the earth.
2 And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were283darkened by reason of the smoke of the pit.2.And he opened the bottomless pit.It is represented before as wholly confined, so that not even the smoke or vapour could escape. ¶And there arose a smoke out of the pit.Comp.ch. xiv.11. The meaning here is, that the pit, as a place of punishment, or as the abode of the wicked, was filled with burning sulphur, and consequently that it emitted smoke and vapour as soon as opened. The common image of the place of punishment, in the Scriptures, is that of a “lake that burns with fire and brimstone.”Comp.ch. xiv.10;xix.20;xx.10;xxi.8. See alsoPs. xi.6;Is.xxx.33;Eze.xxxviii.22. It is not improbable that this image was taken from the destruction of Sodom and Gomorrah,Ge.xix.24. Such burning sulphur would produce, of course, a dense smoke or vapour; and the idea here is, that the pit had been closed, and that as soon as the door was opened a dense column escaped that darkened the heavens. The purpose of this is, probably, to indicate theoriginof the plague that was about to come upon the world. It would be of such a character that it would appear as if it had been emitted from hell; as if the inmates of that dark world had broke loose upon the earth.Comp.Notes onch. vi.8. ¶As the smoke of a great furnace.So inGe.xix.28, whence probably this image is taken: “And he looked towards Sodom and Gomorrah, and all the land of the plain, and beheld, and lo, the smoke of the country went up as the smoke of a furnace.” ¶And the sun and the air were darkened,&c.As will be the case when a smoke ascends from a furnace. The meaning here is, that an effect would be producedas ifa dense and dark vapour should ascend from the under-world. We are not, of course, to understand this literally.
2 And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were283darkened by reason of the smoke of the pit.
2.And he opened the bottomless pit.It is represented before as wholly confined, so that not even the smoke or vapour could escape. ¶And there arose a smoke out of the pit.Comp.ch. xiv.11. The meaning here is, that the pit, as a place of punishment, or as the abode of the wicked, was filled with burning sulphur, and consequently that it emitted smoke and vapour as soon as opened. The common image of the place of punishment, in the Scriptures, is that of a “lake that burns with fire and brimstone.”Comp.ch. xiv.10;xix.20;xx.10;xxi.8. See alsoPs. xi.6;Is.xxx.33;Eze.xxxviii.22. It is not improbable that this image was taken from the destruction of Sodom and Gomorrah,Ge.xix.24. Such burning sulphur would produce, of course, a dense smoke or vapour; and the idea here is, that the pit had been closed, and that as soon as the door was opened a dense column escaped that darkened the heavens. The purpose of this is, probably, to indicate theoriginof the plague that was about to come upon the world. It would be of such a character that it would appear as if it had been emitted from hell; as if the inmates of that dark world had broke loose upon the earth.Comp.Notes onch. vi.8. ¶As the smoke of a great furnace.So inGe.xix.28, whence probably this image is taken: “And he looked towards Sodom and Gomorrah, and all the land of the plain, and beheld, and lo, the smoke of the country went up as the smoke of a furnace.” ¶And the sun and the air were darkened,&c.As will be the case when a smoke ascends from a furnace. The meaning here is, that an effect would be producedas ifa dense and dark vapour should ascend from the under-world. We are not, of course, to understand this literally.
3 And there came out of the smoke284locusts upon the earth: and unto them was given power, as the285scorpions of the earth have power.3.And there came out of the smoke locusts upon the earth.That is, they escaped from the pit with the smoke.At first they were mingled with the smoke, so that they were not distinctly seen, but when the smoke cleared away they appeared in great numbers. The idea seems to be, that the bottomless pit was filled with vapour and with those creatures, and that as soon as the gate was opened the whole contents expanded and burst forth upon the earth. The sun was immediately darkened, and the air was full, but the smoke soon cleared away, so that the locusts became distinctly visible. Theappearanceof these locusts is described in another part of the chapter,ver.7,seq.The locust is a voracious insect belonging to the grasshopper or grylli genus, and is a great scourge in Oriental countries. A full description of the locust may be seen in Robinson’sCalmet, and in Kitto’sEncyclo.vol. ii.pp.258,seq.There are ten Hebrew words to denote the locust, and there are numerous references to the destructive habits of the insect in the Scriptures. In fact, from their numbers and their destructive habits, there was scarcely any other plague that was so much dreaded in the East. Considered as asymbol, oremblem, the following remarks may be made in explanation:—(1) The symbol isOriental, and would most naturally refer to something that was to occur in the East. As locusts have appeared chiefly in the East, and as they are in a great measure anOrientalplague, the mention of this symbol would most naturally turn the thoughts to that portion of the earth. The symbols of the first four trumpets had no especial locality, and would suggest no particular part of the world; but on the mention of this, the mind would be naturally turned to the East, and we should expect to find that the scene of this woe would be located in the regions where the ravages of locusts most abounded. Compare, on this point, Elliott,Horæ Apoc.i.394–406. He has made it probable that the prophets, when they used symbolical language to denote any events, commonly, at least, employed those which had a local or geographical reference; thus, in the symbols derived from the vegetable kingdom, when Judah is to be symbolized, the olive, the vine, and the fig-tree are selected; when Egypt is referred to, the reed is chosen; when Babylon, the willow. And so, in the animal kingdom, the lion is the symbol of Judah; the wild ass, of the Arabs; the crocodile, of Egypt,&c.Whether this theory could be wholly carried out or not, no one can doubt that the symbol of locusts would most naturally suggest the Oriental world, and that the natural interpretation of the passage would lead us to expect its fulfilment there. (2) Locusts were remarkable for theirnumbers—so great often as to appear like clouds, and to darken the sky. In this respect they would naturally be symbolical of numerous armies or hosts of men. This natural symbol of numerous armies is often employed by the prophets. Thus, inJe.xlvi.23:—“Cut down her forests [i.e.her people, or cities], saith Jehovah,That it may not be found on searching;Although they surpass the locusts in multitude,And they are without number.”So inNa.iii.15:—“There shall the fire devour thee;The sword shall cut thee off; it shall devour thee as the locust,Increase thyself as the numerous locusts.”So also inNa.iii.17:—“Thy crowned princes are as the numerous locusts,And thy captains as the grasshoppers;Which encamp in the fences in the cold day,But when the sun ariseth they depart,And their place is not known where they were.”See alsoDe.xxviii.38, 42;Ps. lxxviii.46;Am.vii.1.Comp.Ju.vi.3–6;vii.12; and Joel,ch. i. ii.(3) Locusts are an emblem of desolation or destruction. No symbol of desolation could be more appropriate or striking than this, for one of the most remarkable properties of locusts is, that they devour every green thing and leave a land perfectly waste. They do this even when what they destroy is not necessary for their own sustenance. “Locusts seem to devour not so much from a ravenous appetite as from a rage for destroying. Destruction, therefore, and not food, is the chief impulse of their devastations, and in this consists their utility; they are, in fact, omnivorous. The most poisonous plants are indifferent to them; they will prey even upon the crowfoot, whose causticity burns even the hides of beasts. They simply consumeeverything,without predilection—vegetable matter, linens, woollens, silk, leather,&c.; and Pliny does not exaggerate when he says,fores quoque tectorum—‘even the doors of houses’—for they have been known to consume the very varnish of furniture. They reduce everything indiscriminately to shreds, which become manure” (Kitto’sEncyclo.ii.263). Locusts become, therefore, a most striking symbol of an all-devouring army, and as such are often referred to in Scripture. So also in Josephus,de BelloJud.bookv.ch. vii.:—“As after locusts we see the woods stripped of their leaves, so, in the rear of Simon’s army, nothing but devastation remained.” Thenaturalapplication of this symbol, then, is to a numerous and destructive army, or to a great multitude of people committing ravages, and sweeping off everything in their march. ¶And unto them was given power.This was something that wasimpartedto them beyond their ordinary nature. The locust in itself is not strong, and is not a symbol of strength. Though destructive in the extreme, yet neither as individuals, nor as combined, are they distinguished for strength. Hence it is mentioned as a remarkable circumstance that they had such power conferred on them. ¶As the scorpions of the earth have power.The phrase “the earth” seems to have been introduced here because these creatures are said to have come up from “the bottomless pit,” and it was natural to compare them with some well-known objects found on the earth. The scorpion is an animal with eight feet, eight eyes, and a long, jointed tail, ending in a pointed weapon or sting. It is the largest and the most malignant of all the insect tribes. It somewhat resembles the lobster in its general appearance, but is much more hideous. See Notes onLu.x.19. Those found in Europe seldom exceed four inches in length, but in tropical climates, where they abound, they are often found twelve inches long. There are few animals more formidable, and none more irascible, than the scorpion. Goldsmith states that Maupertuis put about a hundred of them together in the same glass, and that as soon as they came into contact they began to exert all their rage in mutual destruction, so that in a few days there remained but fourteen, which had killed and devoured all the rest. The sting of the scorpion,Dr.Shaw states, is not always fatal; the malignity of their venom being in proportion to their size and complexion. The torment of a scorpion, when he strikes a man, is thus described by Dioscorides,lib. vii.cap.7, as cited byMr.Taylor:—“When the scorpion has stung, the place becomes inflamed and hardened; it reddens by tension, and is painful by intervals, being now chilly, now burning. The pain soon rises high, and rages, sometimes more, sometimes less. A sweating succeeds, attended by a shivering and trembling; the extremities of the body become cold, the groin swells, the hair stands on end, the members become pale, and the skin feels throughout the sensation of a perpetual pricking, as if by needles” (Fragments to Calmet’sDic.vol. iv.p.376, 377). “The tail of the scorpion is long, and formed after the manner of a string of beads, the last larger than the others, and longer; at the end of which are, sometimes, two stings which are hollow, and filled with a cold poison, which it ejects into the part which it stings” (Calmet’sDic.). The sting of the scorpion, therefore, becomes the emblem of that which causes acute and dangerous suffering. On this comparison withscorpionssee the remark of Niebuhr, quoted in the Notes onver.7.
3 And there came out of the smoke284locusts upon the earth: and unto them was given power, as the285scorpions of the earth have power.
3.And there came out of the smoke locusts upon the earth.That is, they escaped from the pit with the smoke.At first they were mingled with the smoke, so that they were not distinctly seen, but when the smoke cleared away they appeared in great numbers. The idea seems to be, that the bottomless pit was filled with vapour and with those creatures, and that as soon as the gate was opened the whole contents expanded and burst forth upon the earth. The sun was immediately darkened, and the air was full, but the smoke soon cleared away, so that the locusts became distinctly visible. Theappearanceof these locusts is described in another part of the chapter,ver.7,seq.The locust is a voracious insect belonging to the grasshopper or grylli genus, and is a great scourge in Oriental countries. A full description of the locust may be seen in Robinson’sCalmet, and in Kitto’sEncyclo.vol. ii.pp.258,seq.There are ten Hebrew words to denote the locust, and there are numerous references to the destructive habits of the insect in the Scriptures. In fact, from their numbers and their destructive habits, there was scarcely any other plague that was so much dreaded in the East. Considered as asymbol, oremblem, the following remarks may be made in explanation:—(1) The symbol isOriental, and would most naturally refer to something that was to occur in the East. As locusts have appeared chiefly in the East, and as they are in a great measure anOrientalplague, the mention of this symbol would most naturally turn the thoughts to that portion of the earth. The symbols of the first four trumpets had no especial locality, and would suggest no particular part of the world; but on the mention of this, the mind would be naturally turned to the East, and we should expect to find that the scene of this woe would be located in the regions where the ravages of locusts most abounded. Compare, on this point, Elliott,Horæ Apoc.i.394–406. He has made it probable that the prophets, when they used symbolical language to denote any events, commonly, at least, employed those which had a local or geographical reference; thus, in the symbols derived from the vegetable kingdom, when Judah is to be symbolized, the olive, the vine, and the fig-tree are selected; when Egypt is referred to, the reed is chosen; when Babylon, the willow. And so, in the animal kingdom, the lion is the symbol of Judah; the wild ass, of the Arabs; the crocodile, of Egypt,&c.Whether this theory could be wholly carried out or not, no one can doubt that the symbol of locusts would most naturally suggest the Oriental world, and that the natural interpretation of the passage would lead us to expect its fulfilment there. (2) Locusts were remarkable for theirnumbers—so great often as to appear like clouds, and to darken the sky. In this respect they would naturally be symbolical of numerous armies or hosts of men. This natural symbol of numerous armies is often employed by the prophets. Thus, inJe.xlvi.23:—
“Cut down her forests [i.e.her people, or cities], saith Jehovah,That it may not be found on searching;Although they surpass the locusts in multitude,And they are without number.”
“Cut down her forests [i.e.her people, or cities], saith Jehovah,That it may not be found on searching;Although they surpass the locusts in multitude,And they are without number.”
“Cut down her forests [i.e.her people, or cities], saith Jehovah,
That it may not be found on searching;
Although they surpass the locusts in multitude,
And they are without number.”
So inNa.iii.15:—
“There shall the fire devour thee;The sword shall cut thee off; it shall devour thee as the locust,Increase thyself as the numerous locusts.”
“There shall the fire devour thee;The sword shall cut thee off; it shall devour thee as the locust,Increase thyself as the numerous locusts.”
“There shall the fire devour thee;
The sword shall cut thee off; it shall devour thee as the locust,
Increase thyself as the numerous locusts.”
So also inNa.iii.17:—
“Thy crowned princes are as the numerous locusts,And thy captains as the grasshoppers;Which encamp in the fences in the cold day,But when the sun ariseth they depart,And their place is not known where they were.”
“Thy crowned princes are as the numerous locusts,And thy captains as the grasshoppers;Which encamp in the fences in the cold day,But when the sun ariseth they depart,And their place is not known where they were.”
“Thy crowned princes are as the numerous locusts,
And thy captains as the grasshoppers;
Which encamp in the fences in the cold day,
But when the sun ariseth they depart,
And their place is not known where they were.”
See alsoDe.xxviii.38, 42;Ps. lxxviii.46;Am.vii.1.Comp.Ju.vi.3–6;vii.12; and Joel,ch. i. ii.(3) Locusts are an emblem of desolation or destruction. No symbol of desolation could be more appropriate or striking than this, for one of the most remarkable properties of locusts is, that they devour every green thing and leave a land perfectly waste. They do this even when what they destroy is not necessary for their own sustenance. “Locusts seem to devour not so much from a ravenous appetite as from a rage for destroying. Destruction, therefore, and not food, is the chief impulse of their devastations, and in this consists their utility; they are, in fact, omnivorous. The most poisonous plants are indifferent to them; they will prey even upon the crowfoot, whose causticity burns even the hides of beasts. They simply consumeeverything,without predilection—vegetable matter, linens, woollens, silk, leather,&c.; and Pliny does not exaggerate when he says,fores quoque tectorum—‘even the doors of houses’—for they have been known to consume the very varnish of furniture. They reduce everything indiscriminately to shreds, which become manure” (Kitto’sEncyclo.ii.263). Locusts become, therefore, a most striking symbol of an all-devouring army, and as such are often referred to in Scripture. So also in Josephus,de BelloJud.bookv.ch. vii.:—“As after locusts we see the woods stripped of their leaves, so, in the rear of Simon’s army, nothing but devastation remained.” Thenaturalapplication of this symbol, then, is to a numerous and destructive army, or to a great multitude of people committing ravages, and sweeping off everything in their march. ¶And unto them was given power.This was something that wasimpartedto them beyond their ordinary nature. The locust in itself is not strong, and is not a symbol of strength. Though destructive in the extreme, yet neither as individuals, nor as combined, are they distinguished for strength. Hence it is mentioned as a remarkable circumstance that they had such power conferred on them. ¶As the scorpions of the earth have power.The phrase “the earth” seems to have been introduced here because these creatures are said to have come up from “the bottomless pit,” and it was natural to compare them with some well-known objects found on the earth. The scorpion is an animal with eight feet, eight eyes, and a long, jointed tail, ending in a pointed weapon or sting. It is the largest and the most malignant of all the insect tribes. It somewhat resembles the lobster in its general appearance, but is much more hideous. See Notes onLu.x.19. Those found in Europe seldom exceed four inches in length, but in tropical climates, where they abound, they are often found twelve inches long. There are few animals more formidable, and none more irascible, than the scorpion. Goldsmith states that Maupertuis put about a hundred of them together in the same glass, and that as soon as they came into contact they began to exert all their rage in mutual destruction, so that in a few days there remained but fourteen, which had killed and devoured all the rest. The sting of the scorpion,Dr.Shaw states, is not always fatal; the malignity of their venom being in proportion to their size and complexion. The torment of a scorpion, when he strikes a man, is thus described by Dioscorides,lib. vii.cap.7, as cited byMr.Taylor:—“When the scorpion has stung, the place becomes inflamed and hardened; it reddens by tension, and is painful by intervals, being now chilly, now burning. The pain soon rises high, and rages, sometimes more, sometimes less. A sweating succeeds, attended by a shivering and trembling; the extremities of the body become cold, the groin swells, the hair stands on end, the members become pale, and the skin feels throughout the sensation of a perpetual pricking, as if by needles” (Fragments to Calmet’sDic.vol. iv.p.376, 377). “The tail of the scorpion is long, and formed after the manner of a string of beads, the last larger than the others, and longer; at the end of which are, sometimes, two stings which are hollow, and filled with a cold poison, which it ejects into the part which it stings” (Calmet’sDic.). The sting of the scorpion, therefore, becomes the emblem of that which causes acute and dangerous suffering. On this comparison withscorpionssee the remark of Niebuhr, quoted in the Notes onver.7.
4 And it was286commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the287seal of God in their foreheads.4.And it was commanded them.The writer does not sayby whomthis command was given, but it is clearly by some one who had the direction of them. As they were evoked from the “bottomless pit” by one who had the key to that dark abode, and as they are represented inver.11 as under the command of one who is there called Abaddon, or Apollyon—the Destroyer—it would seem most probable that the command referred to is one that is given by him; that is, that this expresses one of the principles on which he would act in his devastations. At all events, this denotes what would be one of the characteristics of these destroyers. Their purposewould be to vex and trouble men; not to spread desolation over vineyards, olive-yards, and fields of grain. ¶That they should not hurt the grass of the earth,&c.See Notes onch. viii.7. The meaning here is plain. There would be some sense in which these invaders would be characterized in a manner that was not common among invaders, to wit, that they would show particular care not to carry their devastations into the vegetable world. Their warfare would be with men, and not with orchards and green fields. ¶But only those men which have not the seal of God in their foreheads.See Notes onch. vii.2,3. They commenced war against that part of the human race only. Thelanguagehere properly denotes those who were not the friends of God. It may here refer, however, either to those whoin realitywere not such, or to those who were regarded by him who gave this command as not being such. In the former case, the commission would have respect to real infidels in the sight of God—that is, to those who rejected the true religion; in the latter it would express the sentiment of the leader of this host, as referring to those who inhisapprehension were infidels or enemies of God. The true interpretation must depend on the sense in which we understand the phrase “it was commanded;” whether as referring to God, or to the leader of the host himself. The language, therefore, is ambiguous, and the meaning must be determined by the other parts of the passage. Either method of understanding the passage would be in accordance with its fair interpretation.
4 And it was286commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the287seal of God in their foreheads.
4.And it was commanded them.The writer does not sayby whomthis command was given, but it is clearly by some one who had the direction of them. As they were evoked from the “bottomless pit” by one who had the key to that dark abode, and as they are represented inver.11 as under the command of one who is there called Abaddon, or Apollyon—the Destroyer—it would seem most probable that the command referred to is one that is given by him; that is, that this expresses one of the principles on which he would act in his devastations. At all events, this denotes what would be one of the characteristics of these destroyers. Their purposewould be to vex and trouble men; not to spread desolation over vineyards, olive-yards, and fields of grain. ¶That they should not hurt the grass of the earth,&c.See Notes onch. viii.7. The meaning here is plain. There would be some sense in which these invaders would be characterized in a manner that was not common among invaders, to wit, that they would show particular care not to carry their devastations into the vegetable world. Their warfare would be with men, and not with orchards and green fields. ¶But only those men which have not the seal of God in their foreheads.See Notes onch. vii.2,3. They commenced war against that part of the human race only. Thelanguagehere properly denotes those who were not the friends of God. It may here refer, however, either to those whoin realitywere not such, or to those who were regarded by him who gave this command as not being such. In the former case, the commission would have respect to real infidels in the sight of God—that is, to those who rejected the true religion; in the latter it would express the sentiment of the leader of this host, as referring to those who inhisapprehension were infidels or enemies of God. The true interpretation must depend on the sense in which we understand the phrase “it was commanded;” whether as referring to God, or to the leader of the host himself. The language, therefore, is ambiguous, and the meaning must be determined by the other parts of the passage. Either method of understanding the passage would be in accordance with its fair interpretation.
5 And to them it was given that they should not kill them, but that they should be tormented five months: and their tormentwasas the torment of a scorpion, when he striketh a man.5.And to them it was given.There is here the same indefiniteness as in the former verse, the impersonal verb being here also used. The writer does not sayby whomthis power was given, whether by God, or by the leader of the host. It may be admitted, however, that the most natural interpretation is to suppose that it was given them by God, and that this was the execution ofhispurpose in this case. Still it is remarkable that this is not directly affirmed, and that the language is so general as to admit of the other application. Thefactthat they did not kill them, but tormented them—if such a fact should be found to exist—would be in every sense a fulfilment of what is here said. ¶That they should not kill them.This is in accordance with the nature of the symbol. The locusts do not themselves destroy any living creature; and the sting of the scorpion, though exceedingly painful, is not usually fatal. The proper fulfilment of this would be found in that which would not be generally fatal, but which would diffuse misery and wretchedness. (Comp.ver.6.)Perhapsall that would be necessarily meant by this would be, not that individualmenwould not be killed, but that they would be sent to inflict plagues and torments rather than to take life, and that the characteristic effects of their appearing would be distress and suffering rather than death. There may be included in the fair interpretation of the words, general distress and sorrow; acts of oppression, cruelty, and violence; such a condition of public suffering that men would regard death as a relief if they could find it. ¶But that they should be tormented.That is, that they should be subjected to ills and troubles which might be properly compared with the sting of a scorpion. ¶Five months.So far as thewordshere are concerned this might be taken literally, denoting five months or one hundred and fifty days; or as a prophetic reckoning, where a day stands for a year.Comp.Notes onDa.ix.24,seq.The latter is undoubtedly the correct interpretation here, for it is the character of the book thus to reckon time. See Notes onver.15. [See also Editor’s Preface,pp.xi.–xv.] If this be the true method of reckoning here, then it will be necessary to find some events which will embrace about the period of one hundred and fifty years, during which this distress and sorrow would continue. The proper laws of interpretation demand that one or the other of these periods should be found—either that of five months literally, or that of a hundred and fifty years. It may be true, as Professor Stuart suggests (in loco), that “the usual time of locusts is from May to September inclusive—five months.” It may be true, also, that this symbol was chosen partlybecausethat was the fact, and they would, from that fact, be well adapted to symbolizea period that could be spoken of as “five months;” but still the meaning must be more than simply it was “a short period,” as he supposes. The phrasea few monthsmight designate such a period; but if that had been the writer’s intention, he would not have selected the definite numberfive. ¶And their tormentwasas the torment of a scorpion,&c.See Notes onver.3. That is, it would be painful, severe, dangerous.
5 And to them it was given that they should not kill them, but that they should be tormented five months: and their tormentwasas the torment of a scorpion, when he striketh a man.
5.And to them it was given.There is here the same indefiniteness as in the former verse, the impersonal verb being here also used. The writer does not sayby whomthis power was given, whether by God, or by the leader of the host. It may be admitted, however, that the most natural interpretation is to suppose that it was given them by God, and that this was the execution ofhispurpose in this case. Still it is remarkable that this is not directly affirmed, and that the language is so general as to admit of the other application. Thefactthat they did not kill them, but tormented them—if such a fact should be found to exist—would be in every sense a fulfilment of what is here said. ¶That they should not kill them.This is in accordance with the nature of the symbol. The locusts do not themselves destroy any living creature; and the sting of the scorpion, though exceedingly painful, is not usually fatal. The proper fulfilment of this would be found in that which would not be generally fatal, but which would diffuse misery and wretchedness. (Comp.ver.6.)Perhapsall that would be necessarily meant by this would be, not that individualmenwould not be killed, but that they would be sent to inflict plagues and torments rather than to take life, and that the characteristic effects of their appearing would be distress and suffering rather than death. There may be included in the fair interpretation of the words, general distress and sorrow; acts of oppression, cruelty, and violence; such a condition of public suffering that men would regard death as a relief if they could find it. ¶But that they should be tormented.That is, that they should be subjected to ills and troubles which might be properly compared with the sting of a scorpion. ¶Five months.So far as thewordshere are concerned this might be taken literally, denoting five months or one hundred and fifty days; or as a prophetic reckoning, where a day stands for a year.Comp.Notes onDa.ix.24,seq.The latter is undoubtedly the correct interpretation here, for it is the character of the book thus to reckon time. See Notes onver.15. [See also Editor’s Preface,pp.xi.–xv.] If this be the true method of reckoning here, then it will be necessary to find some events which will embrace about the period of one hundred and fifty years, during which this distress and sorrow would continue. The proper laws of interpretation demand that one or the other of these periods should be found—either that of five months literally, or that of a hundred and fifty years. It may be true, as Professor Stuart suggests (in loco), that “the usual time of locusts is from May to September inclusive—five months.” It may be true, also, that this symbol was chosen partlybecausethat was the fact, and they would, from that fact, be well adapted to symbolizea period that could be spoken of as “five months;” but still the meaning must be more than simply it was “a short period,” as he supposes. The phrasea few monthsmight designate such a period; but if that had been the writer’s intention, he would not have selected the definite numberfive. ¶And their tormentwasas the torment of a scorpion,&c.See Notes onver.3. That is, it would be painful, severe, dangerous.
6 And in those days shall288men seek death, and shall not find it; and shall desire to die, and death shall flee from them.6.And in those days shall men seek death,&c.See Notes onver.5. It is very easy to conceive of such a state of things as is here described, and, indeed, this has not been very uncommon in the world. It is a state where the distress is so great that men would consider death a relief, and where they anxiously look to the time when they may be released from their sufferings by death. In the case before us it is not intimated that they would lay violent hands on themselves, or that they would take any positive measures to end their sufferings; and this, perhaps,may bea circumstance of some importance to show that the persons referred to were servants of God. When it is said that “they wouldseekdeath,” it can only be meant that they would look out for it—or desire it—as the end of their sorrows. This is descriptive, as we shall see, of a particular period of the world; but thelanguageis beautifully applicable to what occurs in all ages and in all lands. There is always a great number of sufferers who are looking forward to death as a relief. In cells and dungeons; on beds of pain and languishing; in scenes of poverty and want; in blighted hopes and disappointed affections, how many are there who would be glad to die, and who have no hope of an end of suffering but in the grave! A few, by the pistol, by the halter, by poison, or by drowning, seek thus to end their woes. A large part look forward to death as a release, when, if the reality were known, death would furnish no such relief, for there are deeper and longer woes beyond the grave than there are this side of it.Comp.Notes on Jobiii.20–22. But to a portion deathwillbe a relief. It will be an end of sufferings. They will find peace in the grave, and are assured they shall suffer no more. Such bear their trials with patience, for the end ofallsorrow to them is near, and death will come to release their spirits from the suffering clay, and to bear them in triumph to a world where a pang shall never be felt, and a tear never shed.
6 And in those days shall288men seek death, and shall not find it; and shall desire to die, and death shall flee from them.
6.And in those days shall men seek death,&c.See Notes onver.5. It is very easy to conceive of such a state of things as is here described, and, indeed, this has not been very uncommon in the world. It is a state where the distress is so great that men would consider death a relief, and where they anxiously look to the time when they may be released from their sufferings by death. In the case before us it is not intimated that they would lay violent hands on themselves, or that they would take any positive measures to end their sufferings; and this, perhaps,may bea circumstance of some importance to show that the persons referred to were servants of God. When it is said that “they wouldseekdeath,” it can only be meant that they would look out for it—or desire it—as the end of their sorrows. This is descriptive, as we shall see, of a particular period of the world; but thelanguageis beautifully applicable to what occurs in all ages and in all lands. There is always a great number of sufferers who are looking forward to death as a relief. In cells and dungeons; on beds of pain and languishing; in scenes of poverty and want; in blighted hopes and disappointed affections, how many are there who would be glad to die, and who have no hope of an end of suffering but in the grave! A few, by the pistol, by the halter, by poison, or by drowning, seek thus to end their woes. A large part look forward to death as a release, when, if the reality were known, death would furnish no such relief, for there are deeper and longer woes beyond the grave than there are this side of it.Comp.Notes on Jobiii.20–22. But to a portion deathwillbe a relief. It will be an end of sufferings. They will find peace in the grave, and are assured they shall suffer no more. Such bear their trials with patience, for the end ofallsorrow to them is near, and death will come to release their spirits from the suffering clay, and to bear them in triumph to a world where a pang shall never be felt, and a tear never shed.
7 And the289shapes of the locustswerelike unto horses prepared unto battle; and on their headswereas it were290crowns like gold, and their291faceswereas the faces of men.7.And the shapes of the locustswerelike unto horses prepared for battle.The resemblance between the locust and the horse, dissimilar as they are in most respects, has been often remarked.Dr.Robinson (Bib. Research,i.59) says: “We found to-day upon the shrubs an insect, either a species of black locust, or much resembling them, which our Bedouin calledFarras el Jundy, ‘soldiers’ horses.’ They said these insects were common on Mount Sinai, of a green colour, and were found on dead trees, but did them no injury.” The editor of thePictorial Biblemakes the following remarks:—“The first time we saw locusts browsing with their wings closed, the idea of comparing them to horses arose spontaneously to our minds—as we had not previously met with such a comparison, and did not at that time advert to the present text [Joelii.4]. The resemblance in the head first struck our attention; and this notion having once arisen, other analogies were found or imagined in its general appearance and action in feeding. We have since found the observation very common. The Italians, indeed, from this resemblance, called the locustcavaletta, orlittle horse. Sir W. Ouseley reports: ‘Zakaria Cazvine divides the locusts into two classes, like horsemen and footmen—mounted and pedestrian.’ Niebuhr says that he heard from a Bedouin, near Bussorah, a particular comparison of the locust to other animals; but as this passage of Scripture did not occur to him at the time he thought it a mere fancy of the Arab’s, till he heard it repeated at Bagdad. He compared the head of the locust to that of the horse; the feet to those of the camel;the belly with that of a serpent; the tail with that of a scorpion; and the feelers (if Niebuhr remembered rightly) to the hair of a virgin” (Pict. Bib.on Joelii.4). The resemblance to horses would naturally suggest the idea ofcavalry, as being referred to by the symbol. ¶And on their headswereas it were crowns like gold.The writer does not say either that these were literallycrowns, or that they were actually made ofgold. They were “as it were” (ὡς)crowns, and they werelike(ὅμοιος)gold. That is, as seen by him, they had a resemblance to crowns or diadems, and they also resembled gold in their colour and brilliancy. The wordcrown—στέφανος—means properly a circlet, chaplet, encircling the head (a) as an emblem of royal dignity, and as worn by kings; (b) as conferred on victors in the public games—a chaplet, a wreath; (c) as an ornament, honour, or glory,Phi.iv.1. No particularshapeis designated by the wordστέφανος—stephanos—and perhaps the wordcrowndoes not quite express the meaning. The worddiademwould come nearer to it. The true notion in the word is that of something that is passed around the head, and that encircles it, and as such it would well describe the appearance of aturbanas seen at a distance. On the supposition that the symbolic beings here referred to had turbans on their heads, and on the supposition that something was referred to which was not much worn in the time of John, and, therefore, that had no name, the wordstephanos, ordiadem, would be likely to be used in describing it. This, too, would accord with the use of the phrase “as it were”—ὡς. The writer saw such head-ornaments as he was accustomed to see. They were notexactlycrowns or diadems, but they had a resemblance to them, and he therefore uses this language: “and on their heads wereas it werecrowns.” Suppose that these wereturbans, and that they were not in common use in the time of John, and that they had, therefore, no name, would not this be the exact language which he would use in describing them? The same remarks may be made respecting the other expression. ¶Like gold.They were not pure gold, but they had a resemblance to it. Would not a yellow turban correspond with all that is said in this description? ¶And their faceswereas the faces of men.They had a human countenance. This would indicate that, after all, they were human beings that the symbol described, though they had come up from the bottomless pit. Horsemen, in strange apparel, with a strange head-dress, would be all that would be properly denoted by this.
7 And the289shapes of the locustswerelike unto horses prepared unto battle; and on their headswereas it were290crowns like gold, and their291faceswereas the faces of men.
7.And the shapes of the locustswerelike unto horses prepared for battle.The resemblance between the locust and the horse, dissimilar as they are in most respects, has been often remarked.Dr.Robinson (Bib. Research,i.59) says: “We found to-day upon the shrubs an insect, either a species of black locust, or much resembling them, which our Bedouin calledFarras el Jundy, ‘soldiers’ horses.’ They said these insects were common on Mount Sinai, of a green colour, and were found on dead trees, but did them no injury.” The editor of thePictorial Biblemakes the following remarks:—“The first time we saw locusts browsing with their wings closed, the idea of comparing them to horses arose spontaneously to our minds—as we had not previously met with such a comparison, and did not at that time advert to the present text [Joelii.4]. The resemblance in the head first struck our attention; and this notion having once arisen, other analogies were found or imagined in its general appearance and action in feeding. We have since found the observation very common. The Italians, indeed, from this resemblance, called the locustcavaletta, orlittle horse. Sir W. Ouseley reports: ‘Zakaria Cazvine divides the locusts into two classes, like horsemen and footmen—mounted and pedestrian.’ Niebuhr says that he heard from a Bedouin, near Bussorah, a particular comparison of the locust to other animals; but as this passage of Scripture did not occur to him at the time he thought it a mere fancy of the Arab’s, till he heard it repeated at Bagdad. He compared the head of the locust to that of the horse; the feet to those of the camel;the belly with that of a serpent; the tail with that of a scorpion; and the feelers (if Niebuhr remembered rightly) to the hair of a virgin” (Pict. Bib.on Joelii.4). The resemblance to horses would naturally suggest the idea ofcavalry, as being referred to by the symbol. ¶And on their headswereas it were crowns like gold.The writer does not say either that these were literallycrowns, or that they were actually made ofgold. They were “as it were” (ὡς)crowns, and they werelike(ὅμοιος)gold. That is, as seen by him, they had a resemblance to crowns or diadems, and they also resembled gold in their colour and brilliancy. The wordcrown—στέφανος—means properly a circlet, chaplet, encircling the head (a) as an emblem of royal dignity, and as worn by kings; (b) as conferred on victors in the public games—a chaplet, a wreath; (c) as an ornament, honour, or glory,Phi.iv.1. No particularshapeis designated by the wordστέφανος—stephanos—and perhaps the wordcrowndoes not quite express the meaning. The worddiademwould come nearer to it. The true notion in the word is that of something that is passed around the head, and that encircles it, and as such it would well describe the appearance of aturbanas seen at a distance. On the supposition that the symbolic beings here referred to had turbans on their heads, and on the supposition that something was referred to which was not much worn in the time of John, and, therefore, that had no name, the wordstephanos, ordiadem, would be likely to be used in describing it. This, too, would accord with the use of the phrase “as it were”—ὡς. The writer saw such head-ornaments as he was accustomed to see. They were notexactlycrowns or diadems, but they had a resemblance to them, and he therefore uses this language: “and on their heads wereas it werecrowns.” Suppose that these wereturbans, and that they were not in common use in the time of John, and that they had, therefore, no name, would not this be the exact language which he would use in describing them? The same remarks may be made respecting the other expression. ¶Like gold.They were not pure gold, but they had a resemblance to it. Would not a yellow turban correspond with all that is said in this description? ¶And their faceswereas the faces of men.They had a human countenance. This would indicate that, after all, they were human beings that the symbol described, though they had come up from the bottomless pit. Horsemen, in strange apparel, with a strange head-dress, would be all that would be properly denoted by this.
8 And they had hair as the hair of women, and their292teeth were asthe teethof lions.8.And they had hair as the hair of women.Long hair; not such as men commonly wear, but such as women wear. See Notes on1 Co.xi.14. This struck John as a peculiarity, that, though warriors, they should have the appearance of effeminacy indicated by allowing their hair to grow long. It is clear from this, that John regarded their appearance as unusual and remarkable. Though manifestly designed to represent an army, yet it was not the usual appearance of men who went forth to battle. Among the Greeks of ancient times, indeed, long hair was not uncommon (see the Notes above referred to on1 Co.xi.14), but this was by no means the usual custom among the ancients; and the fact that these warriors had long hair like women was a circumstance that would distinguish them particularly from others. On this comparison of the appearance of the locusts with the hair of women see the remarks of Niebuhr, in the Notes onver.7. ¶And their teeth were asthe teethof lions.Strong; fitted to devour. The teeth of the locust are by no means prominent, though they are strong, for they readily cut down and eat up all vegetable substances that come in their way. But it is evident that John means to say that there was much that was unusual and remarkable in the teeth of these locusts. They would be ravenous and fierce, and would spread terror and desolation like the lions of the desert.
8 And they had hair as the hair of women, and their292teeth were asthe teethof lions.
8.And they had hair as the hair of women.Long hair; not such as men commonly wear, but such as women wear. See Notes on1 Co.xi.14. This struck John as a peculiarity, that, though warriors, they should have the appearance of effeminacy indicated by allowing their hair to grow long. It is clear from this, that John regarded their appearance as unusual and remarkable. Though manifestly designed to represent an army, yet it was not the usual appearance of men who went forth to battle. Among the Greeks of ancient times, indeed, long hair was not uncommon (see the Notes above referred to on1 Co.xi.14), but this was by no means the usual custom among the ancients; and the fact that these warriors had long hair like women was a circumstance that would distinguish them particularly from others. On this comparison of the appearance of the locusts with the hair of women see the remarks of Niebuhr, in the Notes onver.7. ¶And their teeth were asthe teethof lions.Strong; fitted to devour. The teeth of the locust are by no means prominent, though they are strong, for they readily cut down and eat up all vegetable substances that come in their way. But it is evident that John means to say that there was much that was unusual and remarkable in the teeth of these locusts. They would be ravenous and fierce, and would spread terror and desolation like the lions of the desert.
9 And they had breastplates, as it were breastplates of iron; and the sound of their wingswasas the293sound of chariots of many horses running to battle.9.And they had breastplates, as it were breastplates of iron.Hard, horny, impenetrable,as ifthey were made ofiron. The locusthasa firm and hard cuticle on the forepart of the breast, which serves for a shield or defence while it moves in the thorny and furzy vegetation. On those which John saw this was peculiarly hard and horny, and would thus be well adapted to be an emblem of the breastplates of iron commonly worn by ancient warriors. The meaning is, that the warriors referred to would be well clad with defensive armour. ¶And the sound of their wingswasas the sound of chariots of many horses running to battle.The noise made by locusts is often spoken of by travellers, and the comparison of that noise with that of chariots rushing to battle, is not only appropriate, but also indicates clearly what was symbolized. It wasan armythat was symbolized, and everything about them served to represent hosts of men well armed, rushing to conflict. The same thing here referred to is noticed by Joel,ch. ii.4, 5, 7:—“The appearance of them is as the appearance of horses;And as horsemen so shall they run.Like the noise of chariots on the tops of mountains, shall they leap;Like the noise of a flame of fire that devoureth the stubble;As a strong people set in battle array.They shall run like mighty men;They shall climb the wall like men of war;And they shall march every one his ways, and shall not break their ranks,”&c.It is remarkable that Volney, who had no intention of illustrating the truth of Scripture, has given a description of locusts,as ifhe meant to confirm the truth of what is here said. “Syria,” says he, “as well as Egypt, Persia, and almost all the south of Asia, is subject to another calamity no less dreadful [than earthquakes]; I mean thosecloudsof locusts so often mentioned by travellers. The quantity of these insects is incredible to all who have not themselves witnessed their astounding numbers; the whole earth is covered with them for the space of several leagues. Thenoisethey make in browsing on the trees and herbage may be heard to a great distance, and resembles that of an army foraging in secret” (Travels in Egypt and Syria,vol. i.pp.283, 284).
9 And they had breastplates, as it were breastplates of iron; and the sound of their wingswasas the293sound of chariots of many horses running to battle.
9.And they had breastplates, as it were breastplates of iron.Hard, horny, impenetrable,as ifthey were made ofiron. The locusthasa firm and hard cuticle on the forepart of the breast, which serves for a shield or defence while it moves in the thorny and furzy vegetation. On those which John saw this was peculiarly hard and horny, and would thus be well adapted to be an emblem of the breastplates of iron commonly worn by ancient warriors. The meaning is, that the warriors referred to would be well clad with defensive armour. ¶And the sound of their wingswasas the sound of chariots of many horses running to battle.The noise made by locusts is often spoken of by travellers, and the comparison of that noise with that of chariots rushing to battle, is not only appropriate, but also indicates clearly what was symbolized. It wasan armythat was symbolized, and everything about them served to represent hosts of men well armed, rushing to conflict. The same thing here referred to is noticed by Joel,ch. ii.4, 5, 7:—
“The appearance of them is as the appearance of horses;And as horsemen so shall they run.Like the noise of chariots on the tops of mountains, shall they leap;Like the noise of a flame of fire that devoureth the stubble;As a strong people set in battle array.They shall run like mighty men;They shall climb the wall like men of war;And they shall march every one his ways, and shall not break their ranks,”&c.
“The appearance of them is as the appearance of horses;And as horsemen so shall they run.Like the noise of chariots on the tops of mountains, shall they leap;Like the noise of a flame of fire that devoureth the stubble;As a strong people set in battle array.They shall run like mighty men;They shall climb the wall like men of war;And they shall march every one his ways, and shall not break their ranks,”&c.
“The appearance of them is as the appearance of horses;
And as horsemen so shall they run.
Like the noise of chariots on the tops of mountains, shall they leap;
Like the noise of a flame of fire that devoureth the stubble;
As a strong people set in battle array.
They shall run like mighty men;
They shall climb the wall like men of war;
And they shall march every one his ways, and shall not break their ranks,”&c.
It is remarkable that Volney, who had no intention of illustrating the truth of Scripture, has given a description of locusts,as ifhe meant to confirm the truth of what is here said. “Syria,” says he, “as well as Egypt, Persia, and almost all the south of Asia, is subject to another calamity no less dreadful [than earthquakes]; I mean thosecloudsof locusts so often mentioned by travellers. The quantity of these insects is incredible to all who have not themselves witnessed their astounding numbers; the whole earth is covered with them for the space of several leagues. Thenoisethey make in browsing on the trees and herbage may be heard to a great distance, and resembles that of an army foraging in secret” (Travels in Egypt and Syria,vol. i.pp.283, 284).
10 And they had tails like unto scorpions, and there were stings in their tails: and294their powerwasto hurt men five months.10.And they had tails like unto scorpions.The fancy of an Arab now often discerns a resemblance between the tail of the locust and the scorpion. See the remark of Niebuhr, quoted in the Notes onver.7. ¶And there were stings in their tails.Like the stings of scorpions. See Notes onver.3. This made the locusts which appeared to John the more remarkable, for though the fancy may imagine a resemblance between the tail of a locust and a scorpion, yet the locusts have properly no sting.The only thing which they have resembling a sting is a hard bonysubstancelike a needle, with which the female punctures the bark and wood of trees in order to deposit her eggs. It has, however, no adaptation, like a sting, for conveying poison into a wound. These, however, appeared to be armed with stings properly so called. ¶And their powerwasto hurt men.Not primarily tokillmen, but to inflict on them various kinds of tortures. See Notes onver.5. The word here used—ἀδικῆσαι, renderedto hurt—is different from the word inver.5—βασανισθῶσι, renderedshould be tormented. This word properly meansto do wrong,to do unjustly,to injure,to hurt; and the two words would seem to convey the idea that they would produce distress bydoing wrongto others, or by dealing unjustly with them. It does not appear that the wrong would be by inflicting bodily torments, but would be characterized by that injustice towards others which produces distress and anguish. ¶Five months.See Notes onver.5; [also Editor’s Preface,pagexxiv].
10 And they had tails like unto scorpions, and there were stings in their tails: and294their powerwasto hurt men five months.
10.And they had tails like unto scorpions.The fancy of an Arab now often discerns a resemblance between the tail of the locust and the scorpion. See the remark of Niebuhr, quoted in the Notes onver.7. ¶And there were stings in their tails.Like the stings of scorpions. See Notes onver.3. This made the locusts which appeared to John the more remarkable, for though the fancy may imagine a resemblance between the tail of a locust and a scorpion, yet the locusts have properly no sting.The only thing which they have resembling a sting is a hard bonysubstancelike a needle, with which the female punctures the bark and wood of trees in order to deposit her eggs. It has, however, no adaptation, like a sting, for conveying poison into a wound. These, however, appeared to be armed with stings properly so called. ¶And their powerwasto hurt men.Not primarily tokillmen, but to inflict on them various kinds of tortures. See Notes onver.5. The word here used—ἀδικῆσαι, renderedto hurt—is different from the word inver.5—βασανισθῶσι, renderedshould be tormented. This word properly meansto do wrong,to do unjustly,to injure,to hurt; and the two words would seem to convey the idea that they would produce distress bydoing wrongto others, or by dealing unjustly with them. It does not appear that the wrong would be by inflicting bodily torments, but would be characterized by that injustice towards others which produces distress and anguish. ¶Five months.See Notes onver.5; [also Editor’s Preface,pagexxiv].