Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadHeinrich Meyer Commentary - Revelation 9:7 - 9:10
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Rev_9:7-10. Only now, after John has described how he has seen the miraculous locusts rise from the abyss, and what plagues they are to bring, does he proceed to describe the extraordinary phenomenon more minutely and fully. An essential feature in this description, Rev_9:10, has express reference to what is said in Rev_9:3-5 : in other respects the individual points of the description are not to be urged, as the context itself not only does not suggest a special interpretation, which must prove allegorical, but rather excludes it; e.g., there is no question as to something special according to Rev_9:3 sqq., either as to the teeth of lions, or the hair of women. The infernal locusts are to torment men only after the manner of scorpions (Rev_9:10); of a biting, as with the teeth of lions, nothing whatever is said. But if individual features be pressed in violation of the context, manifest preposterous interpretations follow; as, e.g., the reference of the teeth of lions to the erroneous doctrines and calumniations with which heretics have lacerated the orthodox church.[2560] That which is aimed at is the general impression in a description, in which the actual form of natural locusts lies, in a certain way, at the foundation. These infernal locusts, however dreadful their supernatural form, are nevertheless always to be known as locusts; only in what is described in Rev_9:10, they have a wonderful peculiarity of their form corresponding to the plagues committed to them (Rev_9:3 sqq.), which is without all natural analogy.
ΤᾺ ὉΜΟΙΏΜΑΤΑ ΤῶΝ ΑΚΡ . Incorrectly, Hengstenb. and Ew. ii.: their likeness. ΔΜΟΊΩΜΑ designates regularly[2561] the product of an ὈΜΟΙΟῦΝ , i e, the form so far as it is just like a model.[2562] The forms of the locusts were like ἽΠΠΟΙς ἩΤΟΙΜ . ΕἸς ΠΌΛ . This pertains to the forms as a whole. Cf. Joe_2:4. In books of travel, it is expressly noted, that the form of the locust has a certain resemblance to that of a horse.[2563] The similarity is especially manifest if we think of the horse as equipped ( ἡτοιμασμ . εἰς πολ .), so that its head rises from the breastplate like the head of the locust from its thorax (Rev_9:9).
ἘΠῚ Τ . ΚΕΡ . ΑὐΤ . Ὡς ΣΤΈΦΑΝΟΙ ὍΜΟΙΟΙ ΧΡΥΣῷ . From the fact that the natural locust has nothing on its head that looks like a crown, it does not follow that the ΣΤΕΦΆΝΟΙ ὍΜ . ΧΡ . are nothing else than the polished helmets of soldiers, who are to be understood under the allegory of locusts.[2564] ΣΤΈΦ . does not mean helmets; and even if there were some ground, in general, for such allegory, yet, at all events, the individual features of the allegory as such could first be harmoniously comprehended, and afterwards be obtained in their individual points. But any mingling of (assumed) allegory and literal statement is to be rejected; and hence the exposition is entirely inadmissible which ascribes helmets, meant literally, to locusts, meant allegorically. The same fundamental principle applies to the other features of the description; so that, e.g., the hair, like the hair of women, ascribed to the locusts, could not be the long hair of barbarian warriors.[2565]
The supposition is readily suggested, that also the words Κ . ἘΠΙ ΤᾺς ΚΕΦ ., Κ . Τ . Λ ., contain an allusion to the natural form of the locust. But even if John says that upon the heads of the locusts there was something “like gold-like crowns” ( Ὡς ΣΤ . ὍΜΟΙΟΙ ΧΡ ., cf. Rev_4:6), he could scarcely have thought of the two antennae about an inch long;[2566] it is more probable,[2567] that the rather strong, jagged elevation, which of course is situated, not on the head, but in the middle of the thorax,[2568] but which in the popular view, not readily distinguishing the line of division between head and thorax, may appear as if upon the head of the insect, serves as the natural type. The yellowish-green brilliant coloring of that elevation of the thorax may then have given John the natural opportunity for describing that which is crown-like on the heads of the demoniacal locusts as ὅμ . χρυσῷ .
ΤᾺ ΠΡΌΣΩΠΑ ΑὐΤ . Ὡς ΠΡΌΣΩΠΑ ἈΝΘΡΏΠΩΝ . The expressly marked comparison dare be denied here as little as the other features of the description. Hengstenb, therefore, is incorrect when, like the older allegorists, not only mistaking the simple comparison for an (imaginary) allegory, but also confounding the literal with an allegorical interpretation, he says, “Their faces were like the faces of men, since a fearful look, the dreadful look of men, shines through the look of locusts. In fact, they were actually faces of men.” The text nowhere says this, but gives an idea of the faces of the demoniacal locusts by representing them as like the faces of men. This also has its natural foundation in the fact, that the head of the locust has actually a faint resemblance to the human profile.[2569] The more strongly this similarity is regarded, as expressed in the supernatural locusts whose entire form has in it something monstrous, the more dreadful must it appear.
ΚΑῚ ΕἿΧΟΝ ΤΡΊΧΑς Ὡς ΤΡΊΧΑς ΓΥΝΑΙΚῶΝ . This feature of the description also is to be apprehended in the same way as the preceding. The words Ὡς ΤΡΊΧ . ΓΥΝ . are intended only relatively; the point of comparison, however, can lie only in the length of the hair, since long hair is peculiar to women, not to men.[2570] In the description which is intended only to make visible the fact that the miraculous locusts have long hair like that of women, there is no special allegorical reference, either to the long hair as it is found in barbarian warriors,[2571] or to the fact that “the spirits of darkness,” or men serving as their instruments, “look so mildly and tenderly from beneath the tresses of women,” while back of these locks they conceal the teeth of lions.[2572] Every thing upon which such allegorical interpretation must lay importance has been improperly introduced. It may appear doubtful whether John, in representing the wonderfully long hair of the supernatural locusts, thinks of it according to the analogy of the antennae of the natural locusts,—as is most simple,—or whether he understands the hair in the other parts of the body, e.g., the legs;[2573] but it is certain, that if the context is otherwise to be regarded as harmonious and free from perplexity, every other reference, except that indicated by the simple comparison, is to be regarded out of place.
Κ . ΟἹ ΟΔΌΝΤΕς ΑὐΤ . Ὡς ΛΕΌΝΤΩΝ ἯΣΑΝ . Joel already (Rev_1:6) ascribes the teeth of lions to natural locusts. There, as here, nothing else is illustrated but the desolating voraciousness, but not “the rage of the enemy.”[2574] This feature is highly significant in order to answer to the figure of locusts as such, but, like what is said in Rev_9:7, is entirely irrelevant in reference to the particular plague which is to be brought by the infernal locusts (Rev_9:3 sqq.).
Κ . ΕΊΧ . ΘΏΡΑΚΑς Ὡς ΘῶΡ . ΣΙΔΗΡΟῦς . Incorrectly, Hengstenb.: “The iron cuirasses show how difficult it is to approach these horsemen.” Instead of the breastplate of natural locusts, to which natural history has given the significant name thorax,[2575] the supernatural locusts have a cuirass compared only with a coat of mail.
Κ . Ἡ ΦΩΝῊ Τ . ΠΤΕΡΎΓΩΝ , Κ . Τ . Λ . Like natural, these demoniacal locusts also have wings, whose rushing is very naturally[2576] illustrated by the comparison, ὡς φωνὴ ἁρμάτων ἵππων πολλῶν τρεχόντων εἰς πόλεμον . In these words neither the ἉΡΜΆΤΩΝ [2577] nor the ἽΠΠΩΝ [2578] is to be regarded as interpolated, since the idea “as the sound of chariots of many horses running to war,” is as readily understood as it is throughout suitable. Yet it dare not be said, that, while the rattling of the wagons corresponds to the whizzing of the locusts, the horses are specially mentioned, “because the mass of riders, and not of wagons, are the proper antitype of the locusts.”[2579] Already the expression, in which the ἉΡΜΆΤΩΝ belongs to ἽΠΠΩΝ ΠΟΛΛ . as its subjective genitive, forbids the distinction made in the interests of a perverted (allegorizing) collective view. The entire noise, which is caused as well by the chariot-wheels, as also by the hoofs of the horses driven in the chariots, is designated, since it is designedly that not the chariots alone are mentioned.
κ . ἔχουσιν οὐράς ὁμοίας σκορπίοις καὶ κέντρα . The Comparatio compendiaria[2580] states that tails of the locusts are like the tails of scorpions; in connection with which, the particular ( καὶ κέντρα ) is expressly marked, that is the special subject of consideration. Beng., Hengstenb.,[2581] are not willing, however, to acknowledge any breviloquence, but regard the locusts’ tails as the (entire) scorpions, and appeal to Rev_9:19. But in the latter passage, where the subject refers to heads and mouths situated in the serpent-like tails of the horses, not only the context in general, but also the special determination ἜΧΟΥΣ . ΚΕΦΆΛΑς , forbids us finding in the words ὉΜ . ὌΦΕΣΙΝ a comparatio compendiaria; while, in Rev_9:10, the intention and expression lead to this most simple mode of statement.
κ . ἐν τ . οὐραῖς αὐτ . ἡ ἐξουσία αὐτ . ἀδικῆσαι , κ . τ . λ . The inf. ἈΔΙΚ . explains the power in the tails furnished with scorpion-like stings.[2582] It is worthy of observation, how this last feature again reverts to the description of the same plagues as are commanded in Rev_9:3 sqq.;[2583] and thus the whole appears to be harmoniously rounded off. Also the designation ΜῆΝΑς ΠΈΝΤΕ is repeated from Rev_9:5, in order once more to emphatically mention that the infernal beasts, with their scorpion-like equipment and power, are to plague men after the manner of locusts during five full months. [See Note LVII, p. 292.]
[2560] Calov., etc.
[2561] Cf. Winer, p. 89.
[2562] Cf. Eze_1:16; Eze_10:21, where the Heb. ãÌÍîåÌú stands; Rom_1:23; Php_2:7.
[2563] Cf. Winer, Rwb., i. 575.
[2564] Eichh., Heinr.
[2565] Against Vitr., etc.
[2566] Ewald.
[2567] Cf. Züll., De Wette.
[2568] Cf. Winer in loc.
[2569] Cf. Züll., Ew., De Wette.
[2570] Cf. 1Co_11:14 sq. Winer, Rwb., i. 527.
[2571] As even De Wette tries to establish, although properly rejecting the interpretation of the locusts as warriors.
[2572] Ebrard.
[2573] Ewald.
[2574] Hengstenb.
[2575] De Wette.
[2576] Cf. Joe_2:5. Winer, Rwb., in loc.
[2577] De Wette.
[2578] Ew. i.
[2579] Hengstenb.
[2580] Cf. Rev_13:11; Mat_5:20.
[2581] Cf. also Winer, p. 579; De Wette.
[2582] Cf. Rev_6:8.
[2583] Ewald, Hengstenb.
LVII. Rev_9:7-10