Appendix: Revelation: A Futurist, Islamic Approach
Revelation 9: The Fifth and Sixth Trumpets
9:1 The key- The key to death and the grave is in Christ's hand (Rev. 1:18). This person is therefore an anti-Christ. We note how the locusts who are released from it are specifically obedient to their king-leader (9:4,11).
The bottomless pit- The idea of course is that if you're thrown into a bottomless pit which is locked, there's no way you can ever get out of it. But locusts, representing the desolators of the land, do arise out of it. The figure is similar to that of receiving a deadly wound, a wound that makes one die, and then resurrecting. This is what is said of the beast and its horn (13:3,12). The locusts are connected to that entity. We should be looking, therefore, for the entity which will finally dominate Israel to receive a wound which apparently makes it dead. This could be from Western and / or Israeli intervention against them. There would then be a brief period of worldwide relief- the "peace and safety" period of 1 Thess. 5. But the entity then revives. This scenario is possible as we see from the Western conflict against the Islamic State.
So many of Revelation’s allusions to the Old Testament are to material specifically concerning Jerusalem. One could almost argue that the prophecy could have a specific application to the latter day city of Jerusalem. The language of the bottomless pit likewise has specific reference to Jerusalem: “In the floor of the small cave (measuring about 14 feet square with a six foot ceiling) under the great foundation stone in the Dome of the Rock is round marble slab closing a well shaft known as "the well of the souls" (Bir al Arwah)… A Muslim tradition holds this is the entrance into the bottomless pit, the abyss. The souls of the dead awaiting judgment are said to be audible beneath. The Talmud claims that this is the abyss above the primeval waters of creation and of the Flood” Lambert Dolphin, Early History of the Temple Mount.
The language used here is specifically relevant to latter day Islam. Mawdudi writes of how Muhammed and his message came out of “Arabia- the Abyss of Darkness” (Abul A’la Mawdudi, Towards Understanding Islam, 8th ed. (Riyadh, Saudi Arabia: National Offset Printing Press, 1986), p.63).
9:2 A smoke out of the pit- This is the same figure used in 14:11 for the destruction of the beast worshippers. But here it speaks of what they did to deserve that destruction- their actions against Israel and the land promised to Abraham is the grounds for their condemnation.
9:2 A smoke out of the pit- This is the same figure used in 14:11 for the destruction of the beast worshippers. But here it speaks of what they did to deserve that destruction- their actions against Israel and the land promised to Abraham is the grounds for their condemnation.
Smoke- The Hadith mentions smoke as one of the ten signs that the last day is coming: "Allah's Messenger (may peace be upon him) came to us all of a sudden as we were (busy in a discussion). He said: What do you discuss about? They (the Companions) said. We are discussing about the Last Hour. Thereupon he said: It will not come until you see ten signs before and (in this connection) he made a mention of the smoke, Dajjal [Antichrist], the beast, the rising of the sun from the west, the descent of Jesus son of Mary (Allah be pleased with him), the Gog and Magog, and landslidings in three places, one in the east, one in the west and one in Arabia at the end of which fire would burn forth from the Yemen, and would drive people to the place of their assembly" (Book 41.6931). Again, we see the crisis in the land in the last days foretold in terms which Moslems will relate to. Sura 44 of the Koran is entitled Al-Dukhan, ‘The Smoke’. It speaks of how painful smoke will be the punishment of God’s enemies in the last days: “But watch thou [O Muhammad] for the day when the sky will produce visible smoke that will envelop the people. This will be a painful torment. [Then they will say]: Our Lord relieve us of the torment” (Sura 44.10-12). It could be that jihadists bring smoke upon others in an attempt to judge them according to Islam. And they will be judged likewise, drinking the cup they made others to drink. This means that they will be judged as apostates within their own frames of reference.
Furnace- See on 8:7. The language of Sodom (Gen. 19:28) and Egypt. Both these places are used to describe Jerusalem under domination of her enemies as the place of particular suffering for God's people (11:8).
9:3 Locusts- The locusts of the fifth trumpet act in a very un-locust-like way. Unlike real locusts, they have a king. And, astonishing to relate, they are forbidden to touch grass or any vegetation! Once again the instruction seems to be: "Hurt not the earth, nor the trees"- only on this occasion it is given to locusts. Akrab being the Hebrew for scorpion, we may be justified in seeing here an allusion to the word 'Arab', the likely ethnicity of many of the boots on the ground of the last days. :3 The connection between these specific locusts and their place of origin is in line with how the Bible uses plant and animal imagery. "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, etc." (Elliott, Horae Apoc. i. 394-406). Being consumed by locusts was one of the punishments upon Israel for their disobedience (Dt. 28:38,42; Ps. 78:46; Joel 1:2). Again, we are to understand this language as specifically applying to Israel.
The parallels between Joel and Revelation 8 and 9 are certainly impressive.
Joel | Revelation | |||
1 | Locusts. | 1: 4 | 9:3. | |
2 | Symbolic of a nation. | 1:6. | 9: 4, 7. | |
3 | Teeth like lions. | 1:6. | 9:8. | |
4 | Trees and pasture withered and burnt up. | 1: 12, 18‑20. | 8:7. | |
5 | Destruction from the Almighty. | 1: 15. | 9: 11. | |
6 | Fire. | 1: 19; 2:3, 5. | 8:7; 9:17. | |
7 | Rivers of waters dried up. | 1:20. | 8: 10; 9:14 | |
8 | Blowing of trumpets. | 2:1, 11, 15. | 8:6. | |
9 | Darkness. | 2:2. | 9:2. | |
10. | Horses. | 2:4. | 9:7, 9. | |
11. | Chariots. | 2:5. | 9:9. | |
12. | Torment. | 2:6. | 9:6. | |
13. | Earthquake. | 2:10. | 8: 5. | |
14. | Sun, moon, and stars darkened. | 2:10, 31; 3:15. | 8:12, 9:2. | |
15. | “Turn ye to me ... “ | 2:12. | 9:20, 21. | |
16. | The locust army goes back into the abyss. | 2:20. | 9:1. | |
17. | Deliverance for the faithful remnant. | 2:32. | 9:4. |
Locusts in Joel
Joel's prophecy is full of reference to the army of locust-horses which invade Israel in conjunction with the Palestinians (Joel 3:4), resulting in the repentance of a remnant who stand on Mount Zion (Joel 2:32), the destruction of the northern invader [another term for the locust army] after their holy war [jihad, Joel 3:9], and then the final establishment of God's Kingdom on earth. He describes the invading army in Joel 2 in terms of a locust swarm, and they come to their end as locust swarms often do in Israel- in the Dead Sea and Mediterranean. In more detail, Joel 3:2,12 speaks of a final conflict in the valley of Jehoshaphat, when the Gentiles "round about" Israel are gathered together and judged- spoken of in Revelation 16 as the battle of Armageddon (which likewise is primarily concerning the peoples "round about" Israel rather than the whole planet). The degree of damage done to the land and people of Israel was limitable- if Judah repented. Hence the frequent appeals for repentance. This prophecy could have had potential fulfilment in the Assyrian and Babylonian invasions of Judah; but the prophecy is alluded to in Revelation and in other latter day prophecies, as if it has specific and complete fulfilment in the last days. The overall context is exactly as presented in Revelation- the seal judgments appeal for Israel's repentance, the minority who respond are the symbolic 144,000 who stand on mount Zion; and then there are the trumpet and vial judgments, which are full of allusion back to Joel. The frequent appeals for repentance mention the possibility that the program of judgment and desolation can be limited- if Judah repent. And finally, Joel speaks of the establishment of God's Kingdom and physical restoration of the decimated land, into the wonder of God's Kingdom on earth at Christ's return. Joel opens by saying that the destruction of the land he was burdened to portray had no parallel in the past, and the Jews would tell their children of it and the account of it would be passed down throughout future history (Joel 1:2,3). This is another way of saying that this prophecy is about a time of trouble for Israel such as never was, and never will be in the future. And that is precisely the language of the Lord Jesus, Jeremiah and Daniel about the latter day tribulation of Israel.
The Arabs and Muhammed have a unique connection to the locust: “In the Bedoween romance Antar, the locust is introduced as the national emblem of the Ishmaelites [one of the ancestors of the Arabs –DB]. And it is a remarkable coincidence that Muslim tradition speaks of locusts having dropped into the hands of Muhammed, bearing on their wings this inscription – ‘We are the army of the Great God.’” (Albert Barnes, Barnes’ Notes on the Bible, Vol. 18).
:4 Have not the seal of God- They also don't have His seal. So perhaps we are intended to read in an elipsis: 'Have not [received] the seal of God'. The idea would then be that those who have not responded to the appeal to repent (as a result of the seal judgments) are targetted.
Not hurt the grass- There are many allusions in this section to the anatomy and style of the locust; the highlighted difference here with locusts [who usually eat up the grass] is therefore intentional. The people represented by the locusts were therefore going to be made to act uncharacteristically due to the charismatic individual controlling them. The reason for this is because these locusts have a king- which, again, locusts typically do not (see on king over them).
Keil in his commentary on Joel 2 describes the geographical origins of the locusts which descend upon Israel: "Swarms of locusts come from south, west, north, and east. Their home is not confined to the desert of Arabia, but they are found in all the sandy deserts, which form the southern boundaries of the lands that were, and to some extent still are, the seat of cultivation, viz., in the Sahara, the Libyan desert, Arabia, and Iraq; and Niebuhr saw a large tract of land, on the road from Mosul to Nisibis, completely covered with young locusts. They are also met with in the Syrian desert, from which swarms could easily be driven to Palestine by a north-east wind... Such a swarm as this might be called the tsephōnı̄, i.e., the northern one, or northerner [Joel 2:20], even if the north was not its true home". These are the very areas from where jihadist fighters are emerging in their tens of thousands, and uniting together to establish an Islamic state and destroy Israel. This geographical connection cannot be merely coincidental!
Joel's prophecy is full of reference to the army of locust-horses which invade Israel in conjunction with the Palestinians (Joel 3:4), resulting in the repentance of a remnant who stand on Mount Zion (Joel 2:32), the destruction of the northern invader [another term for the locust army] after their holy war [jihad, Joel 3:9], and then the final establishment of God's Kingdom on earth. He describes the invading army in Joel 2 in terms of a locust swarm, and they come to their end as locust swarms often do in Israel- in the Dead Sea and Mediterranean. In more detail, Joel 3:2,12 speaks of a final conflict in the valley of Jehoshaphat, when the Gentiles "round about" Israel are gathered together and judged- spoken of in Revelation 16 as the battle of Armageddon (which likewise is primarily concerning the peoples "round about" Israel rather than the whole planet). The degree of damage done to the land and people of Israel was limitable- if Judah repented. Hence the frequent appeals for repentance. This prophecy could have had potential fulfilment in the Assyrian and Babylonian invasions of Judah; but the prophecy is alluded to in Revelation and in other latter day prophecies, as if it has specific and complete fulfilment in the last days. The overall context is exactly as presented in Revelation- the seal judgments appeal for Israel's repentance, the minority who respond are the symbolic 144,000 who stand on mount Zion; and then there are the trumpet and vial judgments, which are full of allusion back to Joel. The frequent appeals for repentance mention the possibility that the program of judgment and desolation can be limited- if Judah repent. And finally, Joel speaks of the establishment of God's Kingdom and physical restoration of the decimated land, into the wonder of God's Kingdom on earth at Christ's return. Joel opens by saying that the destruction of the land he was burdened to portray had no parallel in the past, and the Jews would tell their children of it and the account of it would be passed down throughout future history (Joel 1:2,3). This is another way of saying that this prophecy is about a time of trouble for Israel such as never was, and never will be in the future. And that is precisely the language of the Lord Jesus, Jeremiah and Daniel about the latter day tribulation of Israel.
The Arabs and Muhammed have a unique connection to the locust: “In the Bedoween romance Antar, the locust is introduced as the national emblem of the Ishmaelites [one of the ancestors of the Arabs –DB]. And it is a remarkable coincidence that Muslim tradition speaks of locusts having dropped into the hands of Muhammed, bearing on their wings this inscription – ‘We are the army of the Great God.’” (Albert Barnes, Barnes’ Notes on the Bible, Vol. 18).
:4 Have not the seal of God- They also don't have His seal. So perhaps we are intended to read in an elipsis: 'Have not [received] the seal of God'. The idea would then be that those who have not responded to the appeal to repent (as a result of the seal judgments) are targetted.
Not hurt the grass- There are many allusions in this section to the anatomy and style of the locust; the highlighted difference here with locusts [who usually eat up the grass] is therefore intentional. The people represented by the locusts were therefore going to be made to act uncharacteristically due to the charismatic individual controlling them. The reason for this is because these locusts have a king- which, again, locusts typically do not (see on king over them).
Keil in his commentary on Joel 2 describes the geographical origins of the locusts which descend upon Israel: "Swarms of locusts come from south, west, north, and east. Their home is not confined to the desert of Arabia, but they are found in all the sandy deserts, which form the southern boundaries of the lands that were, and to some extent still are, the seat of cultivation, viz., in the Sahara, the Libyan desert, Arabia, and Iraq; and Niebuhr saw a large tract of land, on the road from Mosul to Nisibis, completely covered with young locusts. They are also met with in the Syrian desert, from which swarms could easily be driven to Palestine by a north-east wind... Such a swarm as this might be called the tsephōnı̄, i.e., the northern one, or northerner [Joel 2:20], even if the north was not its true home". These are the very areas from where jihadist fighters are emerging in their tens of thousands, and uniting together to establish an Islamic state and destroy Israel. This geographical connection cannot be merely coincidental!
Concerning trees and vegetation, the Koran says: “When you fight the battles of the Lord… destroy no palm trees, nor burn any fields of grain. Cut down no fruit trees…” (Quoted in Barnes, op. cit).
:5 It was given- We are surely to read in the elipsis, that a commandment was given to them. And it is jihadist Islam which forbids damaging trees and plants during military campaigns.
Not kill them- As locusts don't usually cause death but rather suffering.
Tormented- The same word used about Babylon (18:7,10,15) and the beast worshippers being "tormented" (14:10). The language of torment is not, therefore, reflective of an angry God being mean to sinners. Rather will they drink the cup they gave others to drink.
Five months- It could be argued that the book of Revelation will 'come alive' during the three and a half year tribulation in the land, and it's possible that this is a literal period. In any case, it is based around the fact that the season for locusts is five months, from May to September. Five months is their lifespan, so the idea may be that at the end of it they too will come to their end.
:5 It was given- We are surely to read in the elipsis, that a commandment was given to them. And it is jihadist Islam which forbids damaging trees and plants during military campaigns.
Not kill them- As locusts don't usually cause death but rather suffering.
Tormented- The same word used about Babylon (18:7,10,15) and the beast worshippers being "tormented" (14:10). The language of torment is not, therefore, reflective of an angry God being mean to sinners. Rather will they drink the cup they gave others to drink.
Five months- It could be argued that the book of Revelation will 'come alive' during the three and a half year tribulation in the land, and it's possible that this is a literal period. In any case, it is based around the fact that the season for locusts is five months, from May to September. Five months is their lifespan, so the idea may be that at the end of it they too will come to their end.
9:6 Seek death- Sura 75:10,11 speaks in similar terms of the final judgment of the condemned: "On that day man will cry: Whither to flee! Alas! No refuge!". Islamists will therefore seek to do this to the Jews whom they believe it is their duty to condemn, and in turn they will drink the same cup, seeking death but not finding it (Rev. 9:6).
:7 Like unto horses- Clearly the locusts represent fighters charging to war. The Arab Bedouin call locusts Farras el Jundy, ‘soldiers’ horses'. The description of these horsemen from the East accurately fits the Parthians, who were massed to the East of the Roman empire. There was much angst amongst the Romans of the first century as to whether the Parthians would invade; they did not. But the similarity is explained if we accept that Revelation is open to many possible fulfilments. It could have all happened in the first century, and God moved the players into place. But due to human failure, the whole scenario was delayed to our last days.
“Like unto” continues the idea that John is seeing in outline form something he finds hard to describe, and he keeps likening the vision to things he is familiar with. Hence “As…as… like unto… as it were”. This is understandable if he saw modern military hardware.
Prepared unto battle- This is the process we see ongoing around us. The Joel allusions encourage us to see this as Joel 3:9: "Prepare war, wake up the might men". The gathering of thousands of fighters to support an Islamic State in the land promised to Abraham is surely the fulfilment of this.
Like gold- The stephanos may suggest they are victorious, for a brief period, over the land. But John saw their appearance like this. Turbans as worn by Moslems today were not used in his day. If he saw, as I suggest, hordes of latter day Moslems streaming into Israel to proclaim a radical Islamic state, then this is how he would've described them- wearing something like a stephanos. The Greek literally means something wrapped around the head. This is the picture of Moslem turbans and jihadist headgear. The Hadith records Mohammed as saying "And turbans are the crowns of Arabs". "Like gold" means he saw a yellow colour. Perhaps this group of jihadists will have yellow headgear or turbans? According to Suyuti's Commentary on the Koran, there are Hadith which make this association: "Abd Allah ibn al-Zubayr: The latter was wearing a yellow turban on the day of Badr, so the angels descended wearing yellow turbans... the Prophet himself came wearing a yellow turban... The day of Badr the angels came down on piebald horses, wearing yellow turbans" [view these quotations online at http://www.sunnah.org/fiqh/islamic_dress.htm ].
:8 Hair as the hair of women- The long hair of the jihadist fighters.
“Like unto” continues the idea that John is seeing in outline form something he finds hard to describe, and he keeps likening the vision to things he is familiar with. Hence “As…as… like unto… as it were”. This is understandable if he saw modern military hardware.
Prepared unto battle- This is the process we see ongoing around us. The Joel allusions encourage us to see this as Joel 3:9: "Prepare war, wake up the might men". The gathering of thousands of fighters to support an Islamic State in the land promised to Abraham is surely the fulfilment of this.
Like gold- The stephanos may suggest they are victorious, for a brief period, over the land. But John saw their appearance like this. Turbans as worn by Moslems today were not used in his day. If he saw, as I suggest, hordes of latter day Moslems streaming into Israel to proclaim a radical Islamic state, then this is how he would've described them- wearing something like a stephanos. The Greek literally means something wrapped around the head. This is the picture of Moslem turbans and jihadist headgear. The Hadith records Mohammed as saying "And turbans are the crowns of Arabs". "Like gold" means he saw a yellow colour. Perhaps this group of jihadists will have yellow headgear or turbans? According to Suyuti's Commentary on the Koran, there are Hadith which make this association: "Abd Allah ibn al-Zubayr: The latter was wearing a yellow turban on the day of Badr, so the angels descended wearing yellow turbans... the Prophet himself came wearing a yellow turban... The day of Badr the angels came down on piebald horses, wearing yellow turbans" [view these quotations online at http://www.sunnah.org/fiqh/islamic_dress.htm ].
:8 Hair as the hair of women- The long hair of the jihadist fighters.
Teeth of lions- The quotation from Joel 1:6 means that these forces will be a latter day Babylon or Assyria invading Israel. Lions are a common OT symbol of Babylon-Assyria, the historical prototype of Israel's latter day invader.
:9 And they had breastplates, as it were breastplates of iron - Another allusion to how the locust has a firm and hard cuticle on the forepart of the breast, which serves for a shield or defence. ““Breastplates of iron” speak of the Arabs’ armor. The poem Antar makes at least four references to a warrior’s cuirass or breastplate. The Koran says, “God hath given you coats of mail to defend you in your wars” …” (Quoted in Barnes, op. cit).
And the sound of their wings was as the sound of chariots of many horses running to battle - Alluding to the noise made by locust swarms. They are similar to chariot horses in that the locust's head is similar to that of a horse. The locusts of Joel 1 which invade Israel are also described as war horses in Joel 2:4-6: "Their appearance is like the appearance of horses, and like war horses they run. As with the rumbling of chariots, they leap on the tops of the mountains, like the crackling of a flame of fire devouring the stubble, like a powerful army drawn up for battle". The similarity with locusts is in the springing motion of chariots on mountain paths. This was surely the first century way of trying to express helicopter gunships and other modern military technology advancing into the land promised to Abraham in final judgment. Joel 2:8 speaks of how this locust army will not be deterred by weaponry: "they fall headlong through weapons [shelach means literally a missile], and do not cut themselves in pieces". The greatest missiles and military technology of the IDF and the West will be unable to restrain their ever forward march into the land. Currently, it is superior weaponry that enables Israel to survive and the West to control the jihadists. But the picture of the locust swarm is that absolutely no weapon can stand in their way. Perhaps it is by sheer force of suicidal numbers that the jihadists win- and thousands of Moslems are already flocking to Syria and Iraq to enlist in this great army. In Joel 2, the locust army attacks because Judah failed to respond to the call to repent made in Joel 1. But even at that late stage there is the possibility of repentance: "Yet even now, is the saying of Jehovah, turn ye to me with all your heart, and with fasting, and with weeping, and with mourning" (Joel 2:12). This fits the context of the trumpets admirably. The seal judgments in Revelation 6 appealed for repentance; those few who respond, the symbolic 144,000, are sealed and stand on Mount Zion; and then the trumpet judgments come. But even then there is the chance of repentance, so that God would leave behind a blessing, i.e. the harvest-produce which could be used for a meat offering and drink offering (Joel 2:14)- even though this had "all" been destroyed by the locusts (Joel 1:9, 13). And as a result of this, a remnant of repentant Jews are likewise pictured by Joel standing on Mount Zion (Joel 2:32).
Chariots- The reference is also to the language of the cherubim chariots; Ez. 10:5 is the only other place in the Bible where we read of the sound of wings as chariots are in motion. The invaders will be led by the Angels, just as the locust army of Joel 2 is described in terms of the irresistible march of the Angels. But there may also be the hint that the invaders see themselves as a cherubic system, continuing the theme of the anti-Christ being an imitation Christ.
:10 Tails like unto scorpions… stings in their tails- At first blush, this appears to not be true to the figure of locusts. But Smith's “Bible Dictionary” gives a picture of "a species of locust, the Acridium Lineola, a species commonly sold for food in the markets of Baghdad, which has a sting in the tail". We may infer that these symbolic locusts come from Iraq, specifically from the area of the Euphrates. This is in harmony with the later picture within this same chapter of hordes of attackers swarming into the land promised to Abraham from the same area- the Euphrates. The only other reference to a “tail” in the NT is in Rev. 12:4, where the dragon uses his tail to cast down one third of the stars. It could be that we are being shown part of the same process here.
And the sound of their wings was as the sound of chariots of many horses running to battle - Alluding to the noise made by locust swarms. They are similar to chariot horses in that the locust's head is similar to that of a horse. The locusts of Joel 1 which invade Israel are also described as war horses in Joel 2:4-6: "Their appearance is like the appearance of horses, and like war horses they run. As with the rumbling of chariots, they leap on the tops of the mountains, like the crackling of a flame of fire devouring the stubble, like a powerful army drawn up for battle". The similarity with locusts is in the springing motion of chariots on mountain paths. This was surely the first century way of trying to express helicopter gunships and other modern military technology advancing into the land promised to Abraham in final judgment. Joel 2:8 speaks of how this locust army will not be deterred by weaponry: "they fall headlong through weapons [shelach means literally a missile], and do not cut themselves in pieces". The greatest missiles and military technology of the IDF and the West will be unable to restrain their ever forward march into the land. Currently, it is superior weaponry that enables Israel to survive and the West to control the jihadists. But the picture of the locust swarm is that absolutely no weapon can stand in their way. Perhaps it is by sheer force of suicidal numbers that the jihadists win- and thousands of Moslems are already flocking to Syria and Iraq to enlist in this great army. In Joel 2, the locust army attacks because Judah failed to respond to the call to repent made in Joel 1. But even at that late stage there is the possibility of repentance: "Yet even now, is the saying of Jehovah, turn ye to me with all your heart, and with fasting, and with weeping, and with mourning" (Joel 2:12). This fits the context of the trumpets admirably. The seal judgments in Revelation 6 appealed for repentance; those few who respond, the symbolic 144,000, are sealed and stand on Mount Zion; and then the trumpet judgments come. But even then there is the chance of repentance, so that God would leave behind a blessing, i.e. the harvest-produce which could be used for a meat offering and drink offering (Joel 2:14)- even though this had "all" been destroyed by the locusts (Joel 1:9, 13). And as a result of this, a remnant of repentant Jews are likewise pictured by Joel standing on Mount Zion (Joel 2:32).
Chariots- The reference is also to the language of the cherubim chariots; Ez. 10:5 is the only other place in the Bible where we read of the sound of wings as chariots are in motion. The invaders will be led by the Angels, just as the locust army of Joel 2 is described in terms of the irresistible march of the Angels. But there may also be the hint that the invaders see themselves as a cherubic system, continuing the theme of the anti-Christ being an imitation Christ.
:10 Tails like unto scorpions… stings in their tails- At first blush, this appears to not be true to the figure of locusts. But Smith's “Bible Dictionary” gives a picture of "a species of locust, the Acridium Lineola, a species commonly sold for food in the markets of Baghdad, which has a sting in the tail". We may infer that these symbolic locusts come from Iraq, specifically from the area of the Euphrates. This is in harmony with the later picture within this same chapter of hordes of attackers swarming into the land promised to Abraham from the same area- the Euphrates. The only other reference to a “tail” in the NT is in Rev. 12:4, where the dragon uses his tail to cast down one third of the stars. It could be that we are being shown part of the same process here.
To hurt men- Significantly, the same word is used in Lk. 10:19 about how those who are preaching the Lord Jesus will not be hurt by scorpions. This is the context here- these trumpets are part of the judgments which will be restrained from falling upon those who have responded to the seal judgments, the symbolic 144,000. The same word is used in 7:2,3 of how the 144,000 will not be “hurt”. And chapters 10-15 teach that the resistant believers at this time will be engaged in witnessing to Jesus.
Five months- See on :5.
:11 They had a king over them- Prov. 30:27 observes that locusts have no king. The picture presented is of an unusual and uncharacteristic unity of the locusts under the leadership of a "king" or caliph. This is what students of latter day prophecy are taught by the image's toes of Daniel 2. The components of the final entity to abuse Israel are divided, but uncharacteristically united in their domination of Israel. This will be brought about by the locusts having a king- just as the disparate materials of the image are united in the form of a man, a latter day Nebuchadnezzar.
The Angel of the bottomless pit- This presumably is the same as the fifth Angel, who opened the pit at the beginning of this section. As in Daniel, so here, the Angel refers both to an Angel in the court of Heaven, and to the person on earth whom that Angel represents before God. Again we see how that even the terrible individual on earth spoken of here is in fact represented in the court of Heaven and under the control of God’s Angel. The allusion is to the destroying Angel of the Passover deliverance (Ex. 12:23; 1 Cor. 10:10). The Angel comes in judgment upon the Egyptians and also upon any unfaithful Israelites who would not trust in the blood of the Lamb; hence all the allusions to the plagues on Egypt here in the trumpet judgments. The locusts unleased by the destroyer Angel therefore come forth to punish people for what they did to God’s people Israel, and also to punish those of Israel who will not trust in the blood of the Lamb / Jesus.
:11 They had a king over them- Prov. 30:27 observes that locusts have no king. The picture presented is of an unusual and uncharacteristic unity of the locusts under the leadership of a "king" or caliph. This is what students of latter day prophecy are taught by the image's toes of Daniel 2. The components of the final entity to abuse Israel are divided, but uncharacteristically united in their domination of Israel. This will be brought about by the locusts having a king- just as the disparate materials of the image are united in the form of a man, a latter day Nebuchadnezzar.
The Angel of the bottomless pit- This presumably is the same as the fifth Angel, who opened the pit at the beginning of this section. As in Daniel, so here, the Angel refers both to an Angel in the court of Heaven, and to the person on earth whom that Angel represents before God. Again we see how that even the terrible individual on earth spoken of here is in fact represented in the court of Heaven and under the control of God’s Angel. The allusion is to the destroying Angel of the Passover deliverance (Ex. 12:23; 1 Cor. 10:10). The Angel comes in judgment upon the Egyptians and also upon any unfaithful Israelites who would not trust in the blood of the Lamb; hence all the allusions to the plagues on Egypt here in the trumpet judgments. The locusts unleased by the destroyer Angel therefore come forth to punish people for what they did to God’s people Israel, and also to punish those of Israel who will not trust in the blood of the Lamb / Jesus.
In Hebrew... Greek- The two languages are perhaps mentioned because both Jews and non-Jews in the land suffer from this invasion.
Apollyon- This is the noun from the verb apollumi. Lk. 21:18 says that not a hair of the faithful will be apollumi in the latter day tribulation, and this is clearly what the Apollyon Angel is responsible for.
Apollyon- This is the noun from the verb apollumi. Lk. 21:18 says that not a hair of the faithful will be apollumi in the latter day tribulation, and this is clearly what the Apollyon Angel is responsible for.
:12 One woe is past; behold there come two woes more- This could seem relatively pointless information, until we perceive that the idea is to appeal for repentance, even now at a time when the window for repentance provided by the six seals and sealing process of chapter 7 has already passed. I have mentioned earlier that the third of the three woes never seems to happen- perhaps because there is repentance, or because God's mercy is such that He restrains the final destruction. Or perhaps the third woe is the pouring out of the bowls of final destruction upon the beast and impenitent.
:13 A voice from the four horns of the golden altar which is before God- This is the incense altar, and the voice suggests that the combined prayers of the faithful bring forward the execution of God's purpose, causing Angels in Heaven to sound and do things on the earth / land. The words / voice of those prayers really is "before God". This an attempt to relay the degree to which human words in prayer really are rehearsed before God's very presence, and result in a word of command appropriate to the word of those prayers.
:14 Saying to the sixth Angel- The voice of prayer is effectively a voice of command to Angels resulting in dramatic action upon the earth / land, and in this case, the loosing of restraining Angels.
Loose the four Angels- See chapter 4, The Significance of the Euphrates http://islamicstate.info/4.html
:13 A voice from the four horns of the golden altar which is before God- This is the incense altar, and the voice suggests that the combined prayers of the faithful bring forward the execution of God's purpose, causing Angels in Heaven to sound and do things on the earth / land. The words / voice of those prayers really is "before God". This an attempt to relay the degree to which human words in prayer really are rehearsed before God's very presence, and result in a word of command appropriate to the word of those prayers.
:14 Saying to the sixth Angel- The voice of prayer is effectively a voice of command to Angels resulting in dramatic action upon the earth / land, and in this case, the loosing of restraining Angels.
Loose the four Angels- See chapter 4, The Significance of the Euphrates http://islamicstate.info/4.html
:15 Prepared for an hour and a day and a month and a year- Vine correctly observes: "This rendering is wrong, since it conveys the idea that the four periods mentioned are to be combined as representing the length of the preparation or of the continuance of the plague. But it is to be noted that neither the article nor the preposition are repeated before day and month and year. The meaning is that the angels are prepared unto the hour appointed by God, and that this hour shall fall in its appointed day and month and year". The parallel is with how the locust-horses are "prepared" [s.w.] unto the final battle. It is this specific battle which is the final date in view here in :15. The way of the kings from the East is likewise "prepared" (16:12 s.w.).
To slay the third part of men- This 'slaying' could be understood as a ritual slaughter [apokteino]. The fact it is done at a particular hour on a particular date and year may mean that there is some kind of religious relevance of the exact time of their slaughter; and that the men are slain at the same "hour", suggesting a specific ritual, organized slaughter rather than the gradual killing of people in the process of war or domination of the land. This kind of thing is imaginable in an Islamic state.
:16 I heard the number of them- The very words used about the 144,000 in 7:4. The contrast is made between the sealed 144,000 and this far larger group of their opponents, 200,000,000. The figures are surely not to be taken literally, rather is the idea that the opponents of the faithful are far more, and are as it were a fake imitation of the faithful, just as the anti-Christ is a fake imitation of the true Christ. This concept fits admirably with Islamist theology, as they consider themselves as the descendants of Ishmael to be the true seed of Abraham, and Isaac to be as the Bible presents Ishmael [the roles of Isaac and Ishmael are switched around in the Koran; Moslems believe that it was Jewish scribes who switched the roles to how they are in the Hebrew Bible].
:17 Fire... jacinth and brimstone- These are to be connected with the three methods by which the third part of men are killed in :18, fire, smoke and brimstone. The third of men are perhaps divided into thirds, and each killed by a different method. Or it may be that the third part of men are killed by a combination of these three factors. I suggested on :15 that this may be a ritual slaughter, performed at a specific "hour" on a carefully chosen specific date of religious significance. "Jacinth" means 'deep blue'; there may be some specific means by which fire, deep blue and sulphur [brimstone] are used in the destruction process. We are therefore to expect some form of technology which uses these three elements or appearances in order to effect the mass destruction of a large number of people in one hour. The way Babylon's destruction likewise comes in "one hour" would therefore match this; Babylon must drink the cup she gave others to drink.
Another approach is to recall that the fire and jacinth come out of the breastplates of these fighters; and yet jacinth [hyacinth] is also one of the stones on the priestly breastplate. In this case we are invited to see these fighters acting as fake High Priests, which would connect with the undoubted theme of 'anti-Christ'- the Islamic fighters acting as if they are the true Israel of God. We note that in the last day, God will put on the breastplate of judgment against His enemies (Is. 59:17). Sulphur and fire have associations with Divine judgment; these people will therefore believe that they are executing God's judgments for Him. This is precisely the spirit of radical Islam.
:20 Yet repented not- Again we note that even now at the time of the trumpet judgments, there is the desperate desire that some still repent; even though after the seal judgments, there was a sealing of those who had responded and a shielding of them from the judgments which were to come upon the impenitent.
Idols of gold, silver, brass, stone and wood- The allusion is clearly to Dan. 5:4,23, where the very same materials are mentioned as being the idols of Babylon. In the context, the final king of Babylon has been asked to repent in that he had been asked to learn the lesson of his father Nebuchadnezzar, who was smitten with madness and turned into an animal. But Nebuchadnezzar revived from that deadly wound, as it were. It could be that the final leader of the entity known as Babylon is intended to repent because the previous leader was struck down by God, as Nebuchadnezzar had been. But because he didn't repent, he was judged. The appeal of Daniel to him in the very last minutes of his life is therefore to be seen as the equivalent of this final appeal to the leader of Babylon through the trumpet judgments. The 'division' of his kingdom in judgment (Dan. 5:28) perhaps recalls the divided state of the toes of the image just before Christ comes to destroy them. The fifth trumpet began with mention of the opening of a bottomless pit, which I suggested is parallel to the deadly wound of the beast. The reason for this is so that the deadly wounding will be an opportunity for repentance- this deep Divine desire for human repentance, even amongst His worst enemies, is so clearly portrayed in the structure of this apocalyptic. Nebuchadnezzar’s ‘wound’ was intended to elicit repentance in the final king of Babylon. Hence the allusion to that scenario here in the sixth trumpet.
Which can neither see, hear nor walk- This again is a quotation from Dan. 5:28. The similarity with the fall of Babylon is clearly intended. And what was particularly obnoxious about the king of Babylon at that time was that he was using the temple vessels in a drunken idol ritual; this in outline terms is the same as placing an abomination on the temple mount, which will be the reason for his desolation. The reference to "sorceries" (:21) is likewise an allusion to the practices of the historical Babylon and Assyria (Is. 47:9,12; Nah. 3:4). Such things were the calling card of Jezebel, the prototype of the whore who rides the beast (2 Kings 9:22). Note she was from Tyre, in modern day Lebanon. We may well enquire how idol worship and sorcery could be part of a radical Islamic state, seeing they are passionately against such things. The point is that this latter day entity is being cast in terms of the historical Babylon; and for all Islam's protest against idolatry and sorcery, from God's viewpoint, these are the very things they are guilty of.
:16 I heard the number of them- The very words used about the 144,000 in 7:4. The contrast is made between the sealed 144,000 and this far larger group of their opponents, 200,000,000. The figures are surely not to be taken literally, rather is the idea that the opponents of the faithful are far more, and are as it were a fake imitation of the faithful, just as the anti-Christ is a fake imitation of the true Christ. This concept fits admirably with Islamist theology, as they consider themselves as the descendants of Ishmael to be the true seed of Abraham, and Isaac to be as the Bible presents Ishmael [the roles of Isaac and Ishmael are switched around in the Koran; Moslems believe that it was Jewish scribes who switched the roles to how they are in the Hebrew Bible].
:17 Fire... jacinth and brimstone- These are to be connected with the three methods by which the third part of men are killed in :18, fire, smoke and brimstone. The third of men are perhaps divided into thirds, and each killed by a different method. Or it may be that the third part of men are killed by a combination of these three factors. I suggested on :15 that this may be a ritual slaughter, performed at a specific "hour" on a carefully chosen specific date of religious significance. "Jacinth" means 'deep blue'; there may be some specific means by which fire, deep blue and sulphur [brimstone] are used in the destruction process. We are therefore to expect some form of technology which uses these three elements or appearances in order to effect the mass destruction of a large number of people in one hour. The way Babylon's destruction likewise comes in "one hour" would therefore match this; Babylon must drink the cup she gave others to drink.
Another approach is to recall that the fire and jacinth come out of the breastplates of these fighters; and yet jacinth [hyacinth] is also one of the stones on the priestly breastplate. In this case we are invited to see these fighters acting as fake High Priests, which would connect with the undoubted theme of 'anti-Christ'- the Islamic fighters acting as if they are the true Israel of God. We note that in the last day, God will put on the breastplate of judgment against His enemies (Is. 59:17). Sulphur and fire have associations with Divine judgment; these people will therefore believe that they are executing God's judgments for Him. This is precisely the spirit of radical Islam.
:20 Yet repented not- Again we note that even now at the time of the trumpet judgments, there is the desperate desire that some still repent; even though after the seal judgments, there was a sealing of those who had responded and a shielding of them from the judgments which were to come upon the impenitent.
Idols of gold, silver, brass, stone and wood- The allusion is clearly to Dan. 5:4,23, where the very same materials are mentioned as being the idols of Babylon. In the context, the final king of Babylon has been asked to repent in that he had been asked to learn the lesson of his father Nebuchadnezzar, who was smitten with madness and turned into an animal. But Nebuchadnezzar revived from that deadly wound, as it were. It could be that the final leader of the entity known as Babylon is intended to repent because the previous leader was struck down by God, as Nebuchadnezzar had been. But because he didn't repent, he was judged. The appeal of Daniel to him in the very last minutes of his life is therefore to be seen as the equivalent of this final appeal to the leader of Babylon through the trumpet judgments. The 'division' of his kingdom in judgment (Dan. 5:28) perhaps recalls the divided state of the toes of the image just before Christ comes to destroy them. The fifth trumpet began with mention of the opening of a bottomless pit, which I suggested is parallel to the deadly wound of the beast. The reason for this is so that the deadly wounding will be an opportunity for repentance- this deep Divine desire for human repentance, even amongst His worst enemies, is so clearly portrayed in the structure of this apocalyptic. Nebuchadnezzar’s ‘wound’ was intended to elicit repentance in the final king of Babylon. Hence the allusion to that scenario here in the sixth trumpet.
Which can neither see, hear nor walk- This again is a quotation from Dan. 5:28. The similarity with the fall of Babylon is clearly intended. And what was particularly obnoxious about the king of Babylon at that time was that he was using the temple vessels in a drunken idol ritual; this in outline terms is the same as placing an abomination on the temple mount, which will be the reason for his desolation. The reference to "sorceries" (:21) is likewise an allusion to the practices of the historical Babylon and Assyria (Is. 47:9,12; Nah. 3:4). Such things were the calling card of Jezebel, the prototype of the whore who rides the beast (2 Kings 9:22). Note she was from Tyre, in modern day Lebanon. We may well enquire how idol worship and sorcery could be part of a radical Islamic state, seeing they are passionately against such things. The point is that this latter day entity is being cast in terms of the historical Babylon; and for all Islam's protest against idolatry and sorcery, from God's viewpoint, these are the very things they are guilty of.
:21 Murders... fornication... thefts- This sounds very much the behaviour of jihadist fighters, murdering and thieving, and sexually abusing those whom they conquer (witness the Islamic State's treatment of Yezidi and Christian women whom they captured and declared as their 'spoils of war').
We observe that both the people being judged, as well as those judging them, can easily be interpreted as radical Islamist fighters. But this turning upon themselves is what we expect, both from Bible prophecy (e.g. regarding the divided state of the toes of the image in Daniel 2) and from Divine historical precedent. For His preferred method of destroying Israel's enemies has been through making them turn upon each other, rather than direct bolts from Heaven.
Sorceries- We only meet this word again in Rev. 18:23, speaking of the sorceries of latter day Babylon. This trumpet therefore speaks of the judgment upon latter day Babylon. The LXX uses the word not only of Babylon (Is. 47:9,12) but also of Egypt at the time of the plagues (Ex. 7:22). And the trumpet judgments are full of reference to the plagues upon Egypt.
We observe that both the people being judged, as well as those judging them, can easily be interpreted as radical Islamist fighters. But this turning upon themselves is what we expect, both from Bible prophecy (e.g. regarding the divided state of the toes of the image in Daniel 2) and from Divine historical precedent. For His preferred method of destroying Israel's enemies has been through making them turn upon each other, rather than direct bolts from Heaven.
Sorceries- We only meet this word again in Rev. 18:23, speaking of the sorceries of latter day Babylon. This trumpet therefore speaks of the judgment upon latter day Babylon. The LXX uses the word not only of Babylon (Is. 47:9,12) but also of Egypt at the time of the plagues (Ex. 7:22). And the trumpet judgments are full of reference to the plagues upon Egypt.
