This chapter of the Bible is the one that terrified me the most as a young boy. I remember, one day as a middle schooler, being at a friend’s house. I was telling my friend about the book of Revelation, how it was about “the end of the world,” and how there were these terrifying creatures in the book that seemed to be a hybrid between locusts and scorpions. He didn’t believe – so I had to prove it to him. I walked back to my house (we lived in the same neighborhood), grabbed my Bible, and went back to his house. I showed my friend exactly where Revelation mentions locust-scorpion hybrids that sting people. As I’ve grown older, and become more biblically literate, I’ve come to ask myself if John wrote these words 2,000 years ago with the sole purpose of scaring middle school boys, or if he had a different idea in mind. On taking a closer examination of this pericope, it becomes clear that there is so much more to it than frightening creatures. Instead, this pericope underscores the sovereignty of God, the stubbornness of unrepentant humanity, and the vileness of demonic powers.
Genre and Boundaries
The genre of Revelation 9:1-12 is apocalyptic literature. While the book of Revelation contains multiple genres, and not every part of Revelation is apocalyptic literature, the genre of this pericope is most certainly apocalyptic literature. In his book entitled The Apocalyptic Literature: Interpreting Biblical Texts, Stephen L. Cook lists the following aspects of apocalyptic literature:
- They contain visions of the supernatural realm, mediated by otherworldly beings.
- They disclose a transcendent realm, which both parallels and mirrors our present world.
- The visions takes place in a future reality.
It is undeniable that Revelation 9:1-12 contains all of those aspects, thus making it a piece of apocalyptic literature. The world in which John sees in Revelation is full of “supernatural” elements, such as giant locust wearing crowns and having scorpion tails and human faces. Yet, at the same time, these sights/images that John sees mirror our present reality, as we all know what locusts and scorpions and human faces look like. (Some of us may even know what it feels like to get stung by a scorpion!) What John sees, then, was not taking place during the first century, which is when he lived and wrote Revelation. Instead, it was a vision of what would take place later in history, at which Cook calls the “ultimate head” of God’s judgement.
The boundaries for this pericope are not agreed upon by all commentators. Some scholars, such as Christopher C. Rowland in the New Interpreters Bible Commentary: Volume XII and G.K. Beal in TNIGTC: The Book of Revelation, link the first six trumpets together in one large pericope. Others, such as Tremper Longman III in Revelation Through Old Testament Eyes, begin the pericope in 9:1 (like I do) but then end it in 9:11. While I can see the reasoning behind why some might want to include the other trumpets in this pericope, or cut out verse 12, the most logical boundaries seem to be beginning in 9:1 and ending in 9:12. This is largely because verse 12 makes this important claim, “The first woe has passed. There are still two woes to come.” There is a sense of completion with verse 12, as well as an anticipation for what comes next (which is the sixth trumpet).
Historical/Cultural/Religious Background
It is crucial to note that animals/creatures are an important part of Revelation 9:1-12. Specifically, locusts, scorpions, horses, animals with scales, and humans are all mentioned. The mention of creatures in this pericope is not unique to Revelation. In Revelation 4, there are four living creatures that are always surrounding the throne of God. In Revelation 5, Christ is described as both a lion and a lamb. The use of animal/creature language is rich in imagery and symbolism that readers in the first century would have understood. Michael Kuykendall explores this concept in his book Lions, Locusts, and the Lamb. Both locusts and scorpions were not animals that people living in the first century (or today!) wanted to be around. Whereas locusts were a symbol of divine judgement (as seen in the Exodus account and the book of Joel), scorpions represented the pain and intensity that accompanied the judgement of God. The connection of demonic forces to scorpions is also found in the Gospel of Luke, where Jesus says, “See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you” (Luke 10:19).
In the first century, the book of First Enoch was very influential – and it contained a section called the “Animal Apocalypse.” The Animal Apocalypse, according to Ben C. Blackwell, is “an allegory of the human story, from the creation of Adam through Israel’s history to the eschaton, in which humans are symbolized by nonhuman animals, angels by human figures, and fallen angels by stars.” Thus, it could be likely that the Animal Apocalypse influenced John in his writing of Revelation, as there are several overlapping themes. Some of the overlapping themes include the symbolism of creatures (such as locusts and scorpions) and fallen angels being stars that fell from heaven.
There is one more cultural background note to make before diving into exegesis, and it is regarding the abyss (The Greek word is φρέαρ, and is translated as “pit” in the New Revised Standard Version). Whereas most readers today immediately assume the abyss is symbolic and doesn’t actually exist in real time and space, readers in the first century would have thought the opposite. Craig Keener notes that those living in the first century fully believed that there was a place on earth that was a literal pit. In doing a closer reading of the text, it is assumed that the pit already exists in verse 1. In other words, the pit isn’t created or made in verse 1, but is already there.
Exegesis
In verse 1, the pericope begins by introducing the fifth angel and the blowing of his trumpet. The immediate result of the blowing of the trumpet is a star that “had fallen” from heaven to earth. There has been some debate as to whether this star was good or bad. Based on contextual details, though, it seems as though this is a bad star. Beale points readers to the similar wording in Revelation 8:10, when a very bad star (which actually has a name: Wormwood) is also thrown down from heaven. Once the star is thrown down in verse 1, he is given the keys to the bottomless pit. People in antiquity understood the connection between keys and authority, as the one who possessed keys also possessed the power to lock and unlock doors. Yet, as Kuykendall points out, the fallen star doesn’t own that keys but simply “is given them by the one who has ultimate authority.” This is a crucial theme in Revelation: Ultimate authority belongs to God, and if another being/creature is seen having authority, it is only given (Greek root word δίδωμι) over to them by God.
Verse 2 tells us exactly what the fallen star does with the keys to the pit… and it should be no surprise to the readers. The fallen star opens the pit. The immediate consequence is smoke “like the smoke of a great furnace” rising up, which both fills the air and covers the sun. This image of great darkness is not only terrifying, it also alludes the book of Joel in the Old Testament, which deals with judgement. In Joel 2 and 3, we read of “a day of darkness and gloom, a day of clouds and thick darkness” (Joel 2:2) and the day when the “sun shall be turned to darkness…” (Joel 3:31). Interestingly enough, the book of Joel also mentions swarms of locusts in its first chapter. Thus, it is not a stretch to say John was likely influenced by the book of Joel in his writing.
We find out in verse 3 that it’s not only smoke that emerges from the pit. Locusts also emerge, and these locusts are given scorpion-like authority. As mentioned above, both locusts and scorpions were not seen in a positive light in the first century. This verse, like verse 1, contains the Greek word δίδωμι. The locusts, while having authority, do not inherently possess authority. The only authority they have is given to them. Grant R. Osborne makes this claim: “Even the demonic forces can do nothing, unless God allows it… Everything [Satan] and his followers do in this book can only be done after God gives permission.”
Before finding out what the locusts are allowed to do, the reader first finds out what the locusts are not allowed to do in verse 4. They are not allowed to “damage the grass of the earth or any green growth or any tree…” Wilfrid J. Harrington makes the plain, but keen, observation: “These are no natural locusts.” Locusts are known for the destruction they cause on crops. That is why they were seen in such a negative light in the first century: They were notorious for literally eating the “grass of the earth” and “green growth” and “trees.” Yet, the reader discovers that these locusts in Revelation 9 are different, as they aren’t concerned with eating plants. Instead, these locusts are commanded to damage everyone who doesn’t “have the seal of God on their foreheads.” (The seal of God is mentioned is Revelation 7, where the servants of God are marked with that seal.) Thus, the people that are being harmed/attacked in this pericope are not the followers of the Lamb, which is different from the many instances throughout the book when followers of the Lamb are persecuted and martyred. Instead, the harm is being done to those who consciously choose to reject the Lamb. This is significant. While demonic forces are certainly at work in the harm done to believers in Revelation, demonic forces are also at work in the harm done to their own followers! This doesn’t get talked about enough: Satan and demonic forces do not love and protect their own followers, but rather harm and inflict pain upon them.
According to verse 5, the locusts are only allowed to torment people for five months – and not any longer. People have questioned the reasoning behind a five month period. Many commentators have suggested that time period because a locust’s average lifespan is five months. Others have also suggested that the five month period is symbolic for, simply, a shorter period of time, compared to other periods of time in Revelation (such as 1,000 years in Revelation 20). Regardless, the reader shouldn’t take the period of five months literally. Beale writes, “The period of time here and in v 10 should not be taken literally, since most numbers elsewhere in the book are not literal, even in this chapter.”
Even if the five month period is symbolic rather than literal, the point remains: People are going to be in agonizing pain due to the sting of the locusts’ scorpion tails. This is emphasized in verse 6, as people would rather die than endure the horrible pain. A reference could be made to Job 2, where God grants permission to the Accuser to afflict Job’s physical health, but yet doesn’t allow him to kill Job.
The locusts are not only dangerous and capable of causing great pain; they are also terrifying in appearance. Verses 7 through 11 describe what they look like. Verse 7 gives us three descriptors of their appearance: they were similar to battle-horses, they had gold crowns on their heads, and they had human faces. Some people note that the heads of locusts look like horses, leading John to write that they were like “horses equipped for battle.” However, based on that description, it seems as though John is trying to make the connotation of invading armies. Horses are, according to Kuykendall, “animals of war” in the minds of first century readers. These locusts are like an anti-God, demonic army that is ready to fight.
Upon their heads are crowns of gold. Yet, unlike the twenty-four elders before the throne of God who continually cast their crowns before the Lord, the locusts are keeping their crowns firmly on their heads. That is greatly ironic, as the locusts are literally without authority, and the only authority they posses is given to them by God, yet they refuse to take the crowns off of their heads. In reference to the locusts having human faces, there are various views. Yet, it seems safe to say that the presence of human faces implies, at least indirectly, that there is a human dimension of evil. Based upon other passages in Revelation (such as the persecution done by those living in the Great City in chapter 11, or the immorality and oppression done by those connected to Babylon in chapter 18), humans can do some pretty evil and wicked actions. A quick glance at history, even in the last 100 years, would be all the proof one needs to show in order to prove humanity’s capacity for evil.
The description of the locusts’ physical appearance continues into verse 8, where the reader learns that the locusts have hair like that of a women and teeth that resemble lions’ teeth. There are different opinions as to what the women’s hair represented on the locusts. Some have suggested that long hair was similar to the Parthians, whom the original audience would have been familiar with, while others have suggested it’s simply an exaggeration of the fine antennae that locusts have on their heads. The teeth of a lion, though, may have more relevancy. Joel 1:6 compares the teeth of certain locusts to “lions’ teeth,” and the verse goes on to say, “and [the locust army] has the fangs of a lioness.” Additionally, lion imagery is used repeatedly throughout Revelation. In Revelation 13, the Beast from the Sea is described as having a mouth “like a lion’s mouth” (13:2). This is a significant connection, as the locusts not only operate as a precursor to the coming of the Beast from the Sea, they also act as “little beasts” on the basis of their teeth/mouths being similar to that of the Beast.
The next verse, verse 9, likens the locusts to horses – which has already been done in verse 7. Verse 9, though, gives us a few more important details regarding the locusts: they have iron-like scales and their wings are extremely noisy. These details certainly add to the terrifying picture already given in the previous verses. Not only do they look terrifying, they are extremely strong and loud. In the first century, it would be no surprise that soldiers would be found wearing iron breastplates. These locusts are strong and armored – and they are ready for battle. One might wonder how many locusts it would take for them to sound, no longer like locusts, but like horses rushing into battle. Thus, in this pericope, not only do the inhabitants of the earth hear the fifth trumpet resound; they also hear the terrifying sound of demonic locust wings.
As noted previously, these locusts have scorpion-like authority. That is told to us in verse 3. Additionally, the reader is told that the torture they cause is similar to the torture that follows a scorpion’s sting. However, it isn’t until verse 10 that the reader learns that the locusts actually have tails like a scorpion. The scorpion tail is certainly appropriate – as the locusts already have scorpion-like authority and cause pain similar to that of a scorpion sting.
As monstrous as these creatures may seem, it is important to note that they are ruled by a king, as seen in verse 11. John gives the king’s name in both Hebrew and Greek, meaning “Destruction” in both languages. Different scholars have tried to claim that this king is Satan himself, or one of the beasts later described in Revelation. However, the text plainly states that this king is “the angel of the bottomless pit.” Longman III points out that this being emerges from the pit, along with the other locusts, which also differentiates him from the fallen star in verse 1. Longman III makes this claim, which is supported by the text: “Thus, we realize that this being is a demon and that the names given to it are appropriate.” It cannot be ignored that, even though these locusts have crowns on their heads, they themselves are still ruled by a king.
Before moving on to the sixth trumpet blast (and the second woe) in Revelation, John ends this pericope in verse 12 by saying, “The first woe has passed. There are still two woes to come.” In the verse that immediately precedes this pericope (8:13), the three woes are announced by an angel – and the three woes are linked with the final three trumpet blasts. Throughout the New Testament, we see that woes often have an eschatological significance. In the Gospels, Jesus is seen speaking “woes” to different people and places. In both Matthew 24 and Mark 13, the chapters that deal with the eschaton in each respective book, Jesus says “Woe to those who are pregnant and to those who are nursing infants in those days.” Beal makes the astute observation that the last three trumpet blasts are called “woes” – and the first four are not – because they directly strike the wicked, as these are the persons who heard the first four trumpet blasts… yet did not repent.
Interpretation
On that note, one major interpretive takeaway form this pericope is the stubbornness of humanity, seen especially in their unwillingness to repent. The inhabitants of the earth are now going through their fifth trumpet blast, yet they refuse to change their ways. In fact, I will make the argument that the people in this pericope would rather die than repent. After experiencing the excruciating pain described in verse 6, the text says, “people will seek death but will not find it; they will long to die, but death will flee from them.” Keener notes that God’s divine purpose of this trumpet blast and woe is to evoke repentance. As the text clearly demonstrates, though, unfortunately no one is reported to have repented. As noted in the exegesis above, this pericope contains different allusions to the exodus account (and, particularly, the ten plagues) in the Old Testament. Perhaps one of the biggest allusions between the exodus account and Revelation 9:1-12 is the refusal of people to genuinely repent of their evil and wicked ways… even after being on the receiving end of plagues and punishments from God. The earth inhabitants here are no different than the Pharoah and the Egyptians, who experienced plague after plague but refused to repent.
According to Richard Bauckham, one of the world’s leading scholars on the book of Revelation, the theme of “messianic war” is a central theme in Revelation. He offers this encouraging picture of hope when he says, “The messianic war is not purely future. The decisive victory has in fact already been won by Christ. His followers are called to continue in the battle in the present. The final victory still lies in the future.” While there is much to be said about Bauckham’s words, it is essential to point out this truth: Christ leads his followers and invites them to share in his victory. For the followers of Christ, this is good news! Contrast this, however, with how the demonic locusts treat their followers in this pericope. The locusts attack, torture, and harm their own followers. Osborn notes, “When [the demonic powers] do act… it is always to do harm against all who are made in the image of God, even their own followers.” In the book of Revelation, there is a colossal difference between the way the Lamb treats his followers and the way the locusts treat their followers.
Application
Before concluding, I must make this very clear: I believe the locusts in Revelation 9 are intended to be symbolic creatures and not literal creatures (as demonstrated in the exegesis above). Every commentary I utilized and have listed in the bibliography, even those with a more traditional bent, agree. Still, whether the locusts are symbolic or literal, is there any application one can make to our lives today? I am convinced there are two major points of application from this pericope.
First, Christians today must realize that God is sovereign and in control. That is certainly easier said than done, for this world is filled with much pain, brokenness, and chaos. Yet, God knows what he is doing – and God is able to make all things new, despite how “not new” things may seem in the moment. Even in the horrific judgement events that take place in Revelation 9, the fallen star still had to be given the keys to the pit, and the locusts still had to be given their scorpion-like authority. When we trust that God is sovereign and reigns above every other ruler or kingdom or creature, we can have peace and a new perspective on the world.
Second, Christians today must realize that we often get entangled in the evil systems and powers of this world. I am convinced that it is not by coincidence that the locusts have human faces. One scholar noted that, in the world of the Bible, “ultimate evil, like ultimate good, wears a human face.” What a hauntingly beautiful quote. It is all too easy to blame the fallen stars and the demons and the locusts and the scorpions and Abaddon/Apollyon for all the evil that is found in the world today. Yet, the human faces on the locusts cause each of us to look at our own faces in the mirror and ask: Am I part of the problem, or am I following Christ and partnering with him in his work of making all things new?
Bibliography
Bauckham, Richard. New Testament Theology: The Theology of the Book of Revelation.
Cambridge, United Kingdom: Cambridge University Press, 2018.
Beale, G.K. The New International Greek Testament Commentary: The Book of Revelation.
Grand Rapids, MI: Eerdmans, 2013.
Blackwell, Ben C., John K. Goodrich, and Jason Maston. Reading Revelation in Context: John’s
Apocalypse and Second Temple Judaism. Grand Rapids, MI: Zondervan Academic, 2019.
Cook, Stephen L. The Apocalyptic Literature: Interpreting the Biblical Texts. Nashville, TN:
Abingdon Press, 2003.
Harrington, Wilfrid J. Sacra Pagina: Revelation. Collegeville, MN: Liturgical Press, 2008.
Keener, Craig S. Revelation: The NIV Application Commentary. Grand Rapids, MI: Zondervan
Academic, 2009.
Kuykendall, Michael. Lions, Locusts, and the Lamb: Interpreting Key Images in the Book of
Revelation. Eugene, OR: Wipf and Stock, 2019.
Longman III, Tremper. Revelation Through Old Testament Eyes. Through Old Testament Eyes.
Grand Rapids, MI: Kregel Academic, 2022.
Osborn, Grant. Baker Exegetical Commentary on the New Testament: Revelation. Grand Rapids,
MI: Baker Academic, 2002.
Rowland, Christopher C. “The Book of Revelation” in The New Interpreter’s Bible: Volume XII.
Nashville, TN: Abingdon Press, 1998.
John Vick 
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