Commentators on the Second Woe

William Kelly, Introductory Lectures on the Revelation

In Rev. 9 the two next, or fifth and sixth trumpets, are described with minute care, as indeed these are two of the woe trumpets. There remains the third woe trumpet, the last of the seven, which is set forth at the end of Rev. 11, where we close.

The first of the woe trumpets consists of the symbolic locusts. For that they are not to be understood in a merely literal way is clear, if only for this reason, that they are expressly said not to feed on that which is the natural food of locusts. This creature is simply the descriptive sign of these marauders.

To another remark I would call your attention: that the first woe trumpet answers in the way of contrast to the hundred and forty-four thousand that were sealed of Israel; as the second woe trumpet, namely, that of the Euphratean horsemen, answers by a similar contrast to the countless multitude of the Gentiles. As some perhaps may think that this contrast must be vague and indefinite, I shall therefore endeavour to make my meaning plainer. It is expressly said that the locusts of the vision were to carry on their devastations, except on those that were sealed. Here then is an allusion clearly to those whom God set apart from Israel in Rev. 7.

On the other hand, in the Euphratean horsemen we see far more of aggressive power, though there is also torment. But torment is the main characteristic of the locust woe; the horsemen woe is more distinctively the onward progress of imperial power, described in most energetic colours. They fall on men and destroy them; but here "the third" re-appears. According to the force given already, this would imply that the woe falls on the Gentiles indeed, and more particularly on the western Roman empire.

It seems also plain that these two woes represent what will be verified in the early doings of the antichrist in Judea. The first or the locust raid consists of a tormenting infliction. Here accordingly we have Abaddon, the destroyer, who is set forth in a very peculiar fashion as the prince of the bottomless pit, their leader. It is not of course the beast yet fairly formed; but we can quite comprehend that there will be an early manifestation of evil, just as grace will effect the beginning of that which is good in the remnant. Here then we have these initiatory woes. First of all a tormenting woe that falls on the land of Israel, but not upon those that were sealed out of the twelve tribes of Israel. On the other hand, we find the Euphratean horsemen let loose on the Roman empire, overwhelming the Gentiles, and in particular that empire, as the object of the judgment of God.

Such is the general scope of Rev. 9. As to entering into particulars, it would be quite out of the question tonight. Other opportunities do not fail for learning more minute details, and their application.

William Kelly. Lectures on the Book of Revelation New edition. Published 1861 by W. H. Broom in London. pp. 190-192.

[Rev. 9:13-21]

It is the voice of the Lord, no doubt, which is heard from the horns of the golden altar. But what a solemn sound is this -- above all, issuing thence? For ordinarily that altar is the special witness of His all-prevailing intercession. Thence the incense rose up before God. It was the horns of the brazen altar merely which received the blood of the sin-offering, when an individual sinned, whether a ruler or one of the common people. But when the whole congregation were guilty, the priest was commanded to put some of the victim's blood on the horns of the golden altar; for the communion of the people as a whole was interrupted, and needed to be restored. Here how different! The voice from the four horns of the golden altar orders the angel of the sixth trumpet to loose the four angels that were up to that time bound at (or by) the Euphrates. There they had been prepared for (not "an," but) the hour and day and month and year to slay the third of men. They were prepared, not during that time, much less when it was expired, but with a view to it: when that hour and day and month and year arrived, or rather until the term was over, they were ready to accomplish their prescribed slaughter. They destroyed men by apostasy.

Still, if it be terrible to hear such a signal from the altar of incense, how comforting to think that all in the judgment is so minutely ordered and fore-ordained of the Lord! He it is who first gives the word, and gives it to the holy angel. The angel again looses the four bound at the Euphrates. The evil can only act when and as far as is allowed of the good, and the good, however they may excel in strength, only do His commandments, hearkening unto the voice of His word. The notion that we are to identify the four here with the angels who restrained the winds in chap. vii. is strange, seeing that contrast is marked, not resemblance. Here they are not restraining but restrained, which is nowhere said of the holy angels. There they stood at the four corners of the earth, as separate as they could be; here all are bound in the same spot.

As to the character of the second-woe itself, it is not torment like the first, but destruction of life. Not that there is no element of false prophecy here, as also was there; "for the power of the horses," it is said, "is in their mouth and in their tails: for their tails [are] like serpents, and have heads, and with them they do hurt." That is, venomous error they propagated and left behind them, and this with more settled plan than in the locust-woe. The locusts in the first woe had scorpion-like tails and stings: the horses in the second had serpent-like tails, which had heads. But they had power in their mouth also. "And thus I saw the horses in the vision, and those that sat on them, having breastplates of fire and jacinth, and like brimstone: and the heads of the horses were as the heads of lions; and out of their mouths proceeded fire and smoke and brimstone." It is the judicial power of Satan, as far as God permits that. Besides, it far surpasses in energy and aggressive destructive warfare the preceding woe. This was spiritual -- evilly so, of course; the second is more destructive, though in its train follows the injury of the enemies' delusion and falsehood. It seems also more varied as far as leaders go; for the other had but one, this had four angelic agents at the head.

"And the rest of the men who were not killed by these plagues repented not," &c. Humbling lesson, and most needful to remember! God has been sending judgment upon judgment, first on men's circumstances, and then on themselves, and in this last case torment, and finally death itself. But it is in vain. Such is man after all this, that he repents not of his evil, either religiously or morally. Satan's last effort remains.

The reader will perceive that I am merely anxious to present the leading feature of each woe, as far as I am enabled, so as in some measure to help souls to the understanding of the prophecy. This, he will remember, is a very distinct thing from the application of a prophecy. The question of the persons, or places, or times alluded to, may be deeply interesting, but it is subordinate to the understanding of the book.