Commentators on the Second Woe

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The Creation Concept


Introduction
Charles D. Alexander
Henry Alford
William Barclay
G. K. Beale
Henry Bechthold
I. T. Beckwith
E. W. Bullinger
William Burkitt
Adam Clarke
Augustus Clissold
Thomas Coke
James B. Coffman
John N. Darby
Austin Farrer
William Fulke
Andrew Fuller
William Brown Galloway
John Gill
James Gray
David Guzik
George Leo Haydock
Ernst Wilhelm Hengstenberg
John Hooper
H. A. Ironside
Franciscus Junius
William Kelly
A. E. Knoch
Paul E. Kretzmann
George Eldon Ladd
John Peter Lange
Clarence Larkin
Joseph Law
John MacArthur
James M. MacDonald
William Marsh
Fredrick Denison Maurice
Heinrich Meyer
J. Ramsey Michaels
William Milligan
Henry M. Morris
William R. Newell
John H. Ogwyn
Ford Cyrinde Ottman
David C. Pack
Jon Paulien
J. Dwight Pentecost
Peter Pett
John A. Pinkston
Matthew Poole
Vern S. Poythress
James Stuart Russell
Ray Stedman
Joseph Augustus Seiss
Justin Almerin Smith
John Trapp
John F. Walvoord
Daniel Whedon
Christopher Wordsworth

Adolph Ernst Knoch. The Unveiling of Jesus Christ

2nd Woe:

Knoch believed that the first and second woes were plagues of demons, that occur after the church is removed from the earth.

Knoch wrote:

"The inanimate creation was marshaled against mankind in the first four trumpets, but the hosts of the unseen world are arrayed against them in the woes."

...

"Before this time the members of the body of Christ will have been received up into glory. But that event will by no means be the end of Christendom."

...

It is not at all unlikely that the fury of this infliction will be felt especially by all those who are associated with the religions of the world, from the popes, bishops and priests, down to the despicable beggars who ask for alms in the name of their gods. Since one-third of mankind are killed, the judgment must needs reach those who are the greatest sinners against the golden altar.

There is no need to "explain" the various features of the formidable cavalry. We could tell of the guesses that have been made, but we have no desire to turn the terrible tragedy here unfolded into a theological comedy. Taken literally, all is easy to understand.

Nothing is said of the horsemen except that they are covered with a coat of mail which is not only invulnerable to human attack, but fatal to life in a close encounter. No man can approach them. Probably no weapon can wound them. The ingenuity of man has exhausted itself in devising means to massacre men, but the hyacinthine armor of these horsemen is proof against their projectiles. The latest and most deadly device of modern warfare will not even bring discomfort to them, for they themselves are the incarnation of these most ghastly means of murder.

Of all creatures, horses are the most appropriate for this scene, for they were used almost exclusively for military purposes in the Orient. But, as they encounter those who, in another connection, are described as ferocious wild beasts, of whom a horse would be afraid, each is given the head of a lion, before whom all other animals tremble. The bear, the lion, the leopard and the nondescript (13:2) are confronted with the lion-headed horses, belching forth the flames and fumes of death. Even this is most appropriate. Just as the deadly gases stifle the physical breath, so the doctrines of demons, promulgated by the false religions of today, stifle the life of the spirit. Though these judgments seem so terrible, they are really not so awful as the spiritual asphyxiation with which we have become accustomed, and which has taken its toll by the billion for the last two millenniums.

Comments on A. E. Knock's interpretation

A. E. Knock was a dispensationalist. He believed that the two woes in Revelation 9 depict "the hosts of the unseen world," arrayed against mankind during the end-time tribulation, after the church has been taken up to heaven.

Knoch's comment, "Nothing is said of the horsemen except that they are covered with a coat of mail which is not only invulnerable to human attack, but fatal to life in a close encounter," touches on one of the keys to correctly interpreting the prophecy. Obviously, coats of mail, breastplates, and similar body armor would not be needed by demons. Therefore, those wearing armor are not demons.

Horses are a prophetic symbol for people who lack understanding. [Psa. 32:9] The horses of the second woe represent mortal humans. Their breastplates of fire, hyacinth, and brimstone, are symbolic, and probably allude to their beliefs, and doctrines, i.e., the gospel, mixed with man's traditions. These materials define three colors: red, blue, and yellow, which demonstrates that they are not invisible.

Their breastplates contrast with the breastplates of righteousness of the saints. Paul wrote, "Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness." [Eph. 6:14]

Jeremiah said those who do not repent are like the horse that rusheth into the battle. [Jer. 8:6] This imagery is further highlighted by their heads like the heads of lions, which depict their spiritual state. The natural, carnal mind is opposed to the things of God. Paul said, "For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God." [Rom. 8:6-8]

Horses with heads of lions contrast with those who are "beheaded," [Rev. 20:4] who do not worship the beast, or his image. "Beheaded" is a metaphor, depicting repentance, and submission to Christ. The saints are raised up to live and reign with Christ. Paul said: "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." [Rom. 6:4]

Tails that are serpents connect the horses with false teachers. Fire, smoke, and brimstone from their mouths has a similar significance; they kill the Spirit, and men's faith, rather than physically. The number 200 million may well represent the number of professing Christians at the end of the age, scattered among tens of thousands of sects, denominations, and ministries. The number alludes to Psalm 68:17: “The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.”



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