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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Revelation 9:1–12.
Upon the sounding of this trumpet, the things to be observed are, 1. A star falling from heaven to the earth. Some think this star represents some eminent bishop in the Christian church, some angel of the church; for, in the same way of speaking by which pastors are called stars, the church is called heaven; but who this is expositors do not agree. Some understand it of Boniface the third bishop of Rome, who assumed the title of universal bishop, by the favour of the emperor Phocas, who, being a usurper and tyrant in the state, allowed Boniface to be so in the church, as the reward of his flattery. 2. To this fallen star was given the key of the bottomless pit. Having now ceased to be a minister of Christ, he becomes the antichrist, the minister of the devil; and by the permission of Christ, who had taken from him the keys of the church, he becomes the devil's turnkey, to let loose the powers of hell against the churches of Christ. 3. Upon the opening of the bottomless pit there arose a great smoke, which darkened the sun and the air. The devils are the powers of darkness; hell is the place of darkness. The devil carries on his designs by blinding the eyes of men, by extinguishing light and knowledge, and promoting ignorance and error. He first deceives men, and then destroys them; wretched souls follow him in the dark, or they durst not follow him. 4. Out of this dark smoke there came a swarm of locusts, one of the plagues of Egypt, the devil's emissaries headed by the antichrist, all the rout and rabble of antichristian orders, to promote superstition, idolatry, error, and cruelty; and these had, by the just permission of God, power to hurt those who had not the mark of God in their foreheads. 5. The hurt they were to do them was not a bodily, but a spiritual hurt. They should not in a military way destroy all by fire and sword; the trees and the grass should be untouched, and those they hurt should not be slain; it should not be a persecution, but a secret poison and infection in their souls, which should rob them of their purity, and afterwards of their peace. Heresy is a poison in the soul, working slowly and secretly, but will be bitterness in the end. 6. They had no power so much as to hurt those who had the seal of God in their foreheads. God's electing, effectual, distinguishing grace will preserve his people from total and final apostasy. 7. The power given to these factors for hell is limited in point of time: five months, a certain season, and but a short season, though how short we cannot tell. Gospel-seasons have their limits, and times of seduction are limited too. 8. Though it would be short, it would be very sharp, insomuch that those who were made to feel the malignity of this poison in their consciences would be weary of their lives, Rev 9:6. A wounded spirit who can bear? 9. These locusts were of a monstrous size and shape, Rev 9:7, Rev 9:8, etc. They were equipped for their work like horses prepared to battle. (1.) They pretended to great authority, and seemed to be assured of victory: They had crowns like gold on their heads; it was not a true, but a counterfeit authority. (2.) They had the show of wisdom and sagacity, the faces of men, though the spirit of devils. (3.) They had all the allurements of seeming beauty, to ensnare and defile the minds of men - hair like women; their way of worship was very gaudy and ornamental. (4.) Though they appeared with the tenderness of women, they had the teeth of lions, were really cruel creatures. (5.) They had the defence and protection of earthly powers - breastplates of iron. (6.) They made a mighty noise in the world; they flew about from one country to another, and the noise of their motion was like that of an army with chariots and horses. (7.) Though at first they soothed and flattered men with a fair appearance, there was a sting in their tails; the cup of their abominations contained that which, though luscious at first, would at length bite like a serpent and sting like an adder. (8.) The king and commander of this hellish squadron is here described, [1.] As an angel; so he was by nature, an angel, once one of the angels of heaven. [2.] The angel of the bottomless pit; an angel still, but a fallen angel, fallen into the bottomless pit, vastly large, and out of which there is no recovery. [3.] In these infernal regions he is a sort of prince and governor, and has the powers of darkness under his rule and command. [4.] His true name is Abaddon, Apollyon - a destroyer, for that is his business, his design, and employment, to which he diligently attends, in which he is very successful, and takes a horrid hellish pleasure; it is about this destroying work that he sends out his emissaries and armies to destroy the souls of men. And now here we have the end of one woe; and where one ends another begins.
Historical interpretation
Four Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
By “grass” he refers to those small ones who are content with the milk of the Christian faith. By “green vegetation” he refers to those who have begun to live according to the virtues and who are moving not toward dryness but toward a fruitful fertility. By “trees” he refers to those persons in the church who already give spiritual thanks by the production of fruit. Of the first kind, the small ones, we read, “Who spread out the earth upon the waters,” that is, baptism. Of the second type, we read, “It shall rejoice in its drops when it comes forth.” And concerning the third kind we read, “I am like a fruitful olive tree in the house of the Lord.” The number of the elect is perfected from all of these kinds of persons, which the bite of the locusts cannot harm, except for those who do not have the sign of God upon their foreheads. For the apostle says, “For not all have faith.” By such persons, it says, the sun will be darkened, however not extinguished, for although with the increase of iniquity the love of many will grow cold, “God’s firm foundation stands,” as it is written, “having this seal, ‘The Lord knows who are his,’ and ‘Let every one who calls upon the name of the Lord depart from iniquity.’ ”
Except those men who do not have the seal of God on their foreheads. They are said to have the seal of God on their foreheads, by whom it is properly held. Whose number above the angel who brought the seal of the living God from the rising of the sun has counted as inviolable and fixed. For he wished to use the manner of speaking here, by which it is said: No one can say that Jesus is Lord, except by the Holy Spirit (1 Corinthians XII), that is, perfectly and truly.
And it was commanded them that they should not hurt the grass of the earth, nor any green thing. He shows that the locusts are men, who are sent not to harm the grass, but men. For grass here is simply understood as men.
And it was commanded them that they should not hurt the grass of the earth, nor any green thing, nor any tree: but only the men who have not the sign of God on their foreheads. This is repeating the same idea as above, where the angel ascending from the rising of the sun commanded the four angels, who are now understood in the locusts, not to hurt the earth and the sea or the trees: for by the grass, which is not the food of men but of animals, are represented the little ones in Christ, the kind of people about whom the apostle said, The sensual man perceiveth not those things that are of the Spirit of God. [1 Cor. 2:14] By green things, a great many of which are commonly used as food by men, are represented those who are progressing in faith and are in some way more fit to desire the green things of the paradise. By the trees are represented the strong who are rooted with some stability among the winds of temptations. Why are the locusts forbidden from hurting any green thing or any tree? By the whole we should understand a part, which is preserved from that hurting. Then the men who do not have the sign of God on their foreheads are those who are not strong in the faith that works through love.
And it was said to them "that they should not harm the grass of the earth, nor any green thing, nor any tree, except for the" humans alone, "who do not have the seal of God on their foreheads", because the earth is undergoing a renewal. For it is said somewhere that "if you send forth your spirit, they shall be created, and you will renew the face of the earth." (Ps. 104:30) It was no longer good to strike any of the creatures that inhabit the earth, neither "tree" nor any of the growing things, except only the humans; and among the humans, "those who do not have the seal of God on their foreheads".
For among the humans, some are entirely holy and pure, having taken possession of the space mentioned earlier, always united with Christ, and beholding the divine throne. Yet they are nevertheless holy, having been baptized, and bearing the sign of Christ "on their foreheads", and not entirely despairing, though they have deeply defiled themselves by the absurdity of their actions; but, because of their baptism, as if being somewhat intermediate, they remain on earth in both virtue and vice, yet unpunished. For if this were not so, how could those who are well-disposed manage the entrusted resources? It has been said by the Lord, "He who has authority over ten cities," and another "over five cities." (Luke 19:17, 19.) As those who are about to rule the less capable, and yet the rulers remain completely unpunished. For who would choose to rule if they were to be punished and relentlessly hear the gnashing of teeth, and the inconsolable weeping (not of the holy ones, I do not say, but not even of ordinary people who nonetheless sympathize) unless he himself were also about to suffer similarly to those being punished for the sake of those under his care?
The third fate of humans is indeed handed over to punishment, being sinners and impious, and not accepting the faith of Christ. Therefore, it is said that these people are struck; for they are not sealed with "the seal of God."
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Summary
Revelation 9:4 details a crucial divine command given to the demonic "locusts" unleashed during the fifth trumpet judgment. Unlike natural locusts that devastate vegetation, these supernatural entities are explicitly forbidden from harming the earth's grass, green things, or trees. Instead, their destructive power is precisely directed only towards those human beings who do not possess the protective "seal of God" on their foreheads, underscoring God's sovereign control over judgment and the specific nature of His wrath.
Context
Literary Context
This verse is an integral part of the fifth trumpet judgment described in Revelation 9. Following the opening of the bottomless pit by a fallen star and the release of smoke and demonic locusts in Revelation 9:1-3, verse 4 establishes the precise limitations of their destructive mission. The preceding verses vividly describe the terrifying appearance and tormenting power of these creatures, which are not literal insects but supernatural agents of divine wrath. The command in verse 4 highlights God's absolute sovereignty, even over the forces of judgment, ensuring that their actions are not random but meticulously controlled and targeted. This specificity sets the stage for understanding the nature of the tribulation period, where God's judgments are purposeful and discriminatory.
Historical & Cultural Context
In the ancient world, locust plagues were a well-known and devastating natural disaster, capable of stripping entire landscapes bare and causing widespread famine. The imagery of locusts would have immediately evoked terror and destruction for John's original audience. However, the description in Revelation 9 immediately distinguishes these "locusts" from their natural counterparts by their appearance (like horses prepared for battle, with human faces, women's hair, lion's teeth, and scorpion's tails) and, crucially, by their behavior. Natural locusts consume vegetation; these are forbidden to do so. This supernatural element signals that the plague is not a natural calamity but a divinely orchestrated judgment with a specific, moral target. The concept of a "seal" was also culturally significant, used for ownership, authentication, security, and protection (e.g., sealing a document, a tomb, or property). The "seal of God" would have been understood as a mark of divine ownership and protection, contrasting sharply with marks of allegiance to earthly powers or false deities.
Key Themes
Revelation 9:4 contributes significantly to several major themes within the book of Revelation and biblical theology. Foremost is the theme of Divine Sovereignty and Control over Judgment. Even in the midst of terrifying judgments, God maintains absolute authority, precisely directing the scope and targets of His wrath. The locusts' inability to harm vegetation, contrary to their natural instinct, powerfully demonstrates this control. Another key theme is Targeted Judgment and Divine Discrimination. God's wrath is not indiscriminate but specifically aimed at those who have rejected Him, while those bearing His seal are protected. This highlights the importance of the Seal of God, which signifies divine ownership, spiritual allegiance, and supernatural preservation amidst tribulation, a concept first introduced in Revelation 7:3. This protective mark serves as a stark contrast to the later "mark of the beast" described in Revelation 13:16-17, emphasizing the ultimate choice of allegiance.
Exposition and Analysis
Key Word Analysis
This word, derived from a root meaning "unjust," signifies "to do wrong," "to injure," or "to harm." In the context of Revelation 9:4, it explicitly states that the demonic locusts were commanded not to inflict physical harm or destruction upon the natural elements of the earth. This prohibition is striking because the very nature of locusts is to destroy vegetation, underscoring the supernatural and divinely controlled nature of this plague. The command ensures that their torment is not a general ecological disaster but a targeted affliction.
Meaning "alone," "sole," or "single," this adverb emphasizes the precise and exclusive target of the locusts' torment. The inclusion of "only" highlights the narrow scope of their destructive power, reinforcing the idea that God's judgment is meticulously directed and discriminatory. It eliminates any ambiguity regarding who is to be affected, drawing a clear line between those who are protected and those who are subject to this specific torment.
This term refers to a signet, a stamp, or an impression used to mark ownership, authenticity, security, or privacy. In the ancient world, a seal could secure a document, authenticate a message, or signify possession. Here, the "seal of God" represents a divine mark of ownership and protection. Its placement "in their foreheads" signifies a visible, undeniable, and public declaration of allegiance and belonging to God, distinguishing those who are His from those who are not. This seal is not merely a physical mark but a spiritual reality, signifying divine preservation and identity.
Verse Breakdown
"And it was commanded them"
This phrase immediately establishes the divine origin and authority behind the actions of the demonic locusts. Though terrifying and destructive, these entities are not acting autonomously but are under the strict command of God. This reinforces the theme of God's absolute sovereignty, even over the forces of evil and judgment. The passive voice ("it was commanded") points to God as the ultimate commander.
"that they should not hurt the grass of the earth, neither any green thing, neither any tree;"
This is a profound and counter-intuitive prohibition. Natural locusts are known for their devastating consumption of all vegetation. By explicitly forbidding harm to the natural world, the text emphasizes that this is no ordinary plague but a supernatural judgment with a distinct purpose. It signals that the target of this specific judgment is not the environment or food supply, but humanity itself, or at least a specific segment of it.
"but only those men which have not the seal of God in their foreheads."
This clause defines the precise and exclusive target of the locusts' torment. The judgment is not universal but highly discriminatory, affecting "only those men" who lack a specific divine mark. The "seal of God in their foreheads" signifies divine ownership, protection, and allegiance. Those who bear this seal are divinely preserved from this specific torment, highlighting God's care for His own even amidst widespread judgment, and the dire consequences for those who reject Him.
Literary Devices
Revelation 9:4 employs several potent literary devices. Symbolism is central, with the "locusts" symbolizing not literal insects but demonic agents of divine judgment. The "seal of God" is a powerful symbol of divine ownership, protection, and spiritual allegiance, contrasting with the later "mark of the beast." The verse also utilizes Contrast effectively, setting the supernatural locusts apart from natural ones by their unusual command to not harm vegetation, thereby emphasizing their true, targeted mission. This creates a striking paradox that underscores the divine control. Furthermore, the explicit Divine Command/Decree ("it was commanded them") highlights God's absolute sovereignty and meticulous orchestration of events, even those involving destructive forces. The specificity of the command, using terms like "not hurt" and "only those men," demonstrates Precision in God's judgment, ensuring that His wrath is not random but purposeful and just.
Theological and Thematic Connections
Revelation 9:4 profoundly illustrates God's sovereign control over judgment, demonstrating that even the most terrifying forces of destruction operate strictly within His divinely appointed boundaries. It underscores the concept of divine discrimination in judgment, where God's wrath is not indiscriminate but precisely targeted at those who have rejected His authority and lack His protective mark. Conversely, it offers a powerful assurance of God's preservation for His people, emphasizing that their spiritual identity and allegiance to Him grant them supernatural protection amidst tribulation. The "seal of God" serves as a visible and spiritual testament to divine ownership, distinguishing those who belong to Him from those who do not, and foreshadowing the ultimate, eternal destinies determined by one's relationship with God.
Reflection and Application
Revelation 9:4 offers profound spiritual lessons for believers today. It reminds us that even in times of global turmoil, suffering, and divine judgment, God remains utterly sovereign. His control is absolute, extending even to the destructive forces at work in the world. For those who belong to Him, this verse provides immense comfort and assurance: there is a divine "seal" of protection. This seal, understood spiritually as the indwelling of the Holy Spirit and our identity in Christ, signifies that we are God's possession, and He will preserve us, not necessarily from all physical suffering, but from His ultimate wrath and eternal condemnation. This should inspire confidence and peace, knowing that our ultimate security rests in God's hands. Conversely, the verse serves as a sober warning to those who remain outside of God's covenant. The absence of the "seal of God" signifies a lack of divine protection and an exposure to the consequences of rejecting Him. This should prompt a serious self-examination of one's spiritual standing and a fervent desire to embrace the salvation offered through Christ, ensuring one is found among those who bear His mark.
Questions for Reflection
FAQ
What is the "seal of God" mentioned in Revelation 9:4?
The "seal of God" is a symbolic mark placed on the foreheads of God's servants, signifying divine ownership, protection, and allegiance. It is first mentioned in Revelation 7:3, where 144,000 servants are sealed before the great tribulation. Theologically, this seal is often understood to represent the indwelling of the Holy Spirit, who marks believers as belonging to God and guarantees their future inheritance, as described in Ephesians 1:13-14 and 2 Corinthians 1:22. It serves as a spiritual distinction between those who are under God's protection and those who are subject to His judgments.
Are the "locusts" in Revelation 9:4 literal insects?
No, the "locusts" described in Revelation 9 are not literal insects. While they are called "locusts," their description (e.g., human faces, women's hair, lion's teeth, scorpion's tails, and the ability to torment men for five months) and their specific command to not harm vegetation (contrary to natural locust behavior) clearly indicate they are supernatural, demonic entities. They are agents of divine judgment, unleashed from the bottomless pit, to inflict torment upon those who do not have the seal of God.
Christ-Centered Fulfillment
Revelation 9:4, while describing a terrifying judgment, ultimately points to the profound Christ-centered reality of salvation and protection. The "seal of God" finds its ultimate fulfillment and meaning in Christ. It is through faith in Jesus that individuals are marked by God, receiving the Holy Spirit as a down payment and guarantee of their inheritance (Ephesians 1:13-14). Christ's atoning sacrifice on the cross is the basis for this divine protection; He bore the wrath of God on behalf of humanity, ensuring that those who believe in Him are spared from the judgment due to sin (Romans 5:9). The distinction between those with and without the seal foreshadows the ultimate separation at the final judgment, where those "in Christ" are eternally secure (John 3:16-18). Thus, Revelation 9:4, by highlighting God's protective mark for His own, implicitly magnifies Christ as the Deliverer from the coming wrath (1 Thessalonians 1:10) and the source of true spiritual security in a world facing divine judgment.