The locusts in Revelation 9 are frightening enough without our inventing details about them. They emerge from the abyss, torment people for five months, and serve an angelic king called Apollyon. I understand John to be describing a real future judgment involving a supernatural host.
Read the Fifth Trumpet in Its Order
The first four trumpets bring devastation to the land, the sea, fresh water, and the heavenly lights. Before the fifth sounds, John hears a warning about the three remaining blasts:
And I looked, and I heard an angel flying through the midst of heaven, saying with a loud voice, "Woe, woe, woe to the inhabitants of the earth, because of the remaining blasts of the trumpet of the three angels who are about to sound!"
A woe announces severe distress and judgment. The earlier trumpets devastate the world people inhabit; the fifth brings torment directed at the people themselves. Heaven warns of that greater suffering before it begins. The locust judgment belongs within this sequence, so we need to read more than its most startling details.
I understand these as future events within a literal Tribulation. The trumpets follow the opening of the seventh seal, and their sequence leads toward the proclamation of Christ’s kingdom at the seventh trumpet. Treating each blast as an unrelated event somewhere in church history breaks up that progression. My study of The Seven Trumpets of Revelation explains the series more fully; here we are following Revelation 9:1-12.
Then the fifth angel sounded: And I saw a star fallen from heaven to the earth. To him was given the key to the bottomless pit. And he opened the bottomless pit, and smoke arose out of the pit like the smoke of a great furnace. So the sun and the air were darkened because of the smoke of the pit.
John calls this figure a fallen star, then describes him receiving a key and opening the pit. Those actions are why I understand the star as an angelic person. A meteor does not receive a key and unlock a prison.
Some readers identify this fallen star as Satan and understand his fall as rebellion. Others understand the description as a descent from heaven to perform an assigned task. John says the star has fallen but does not name him or explain the circumstances of that fall. We can discuss those interpretations without pretending the passage settles his identity.
The key was given to him. He does not break into the abyss or seize control of it from God; he receives access when the fifth trumpet sounds. In Revelation 1:18, Jesus holds the keys of Hades and Death. In Revelation 20, an angel carries a key to the abyss when he comes to imprison Satan. Although these scenes concern different actions and places, each shows that access remains under God’s authority.
The Greek expression translated bottomless pit describes a shaft, phrear, opening into the abyss, abyssos, a deep or unfathomable place. The English word bottomless supplies no map of the earth’s interior. Scripture gives no coordinates and does not identify the abyss with an ocean trench or volcano, a black hole, or a tunnel through a flat earth. Its use as a place of spiritual confinement is much clearer. During Jesus’ ministry, demons possessing a man in the country of the Gadarenes begged Him not to send them there:
Jesus asked him, saying, "What is your name?" And he said, "Legion," because many demons had entered him. And they begged Him that He would not command them to go out into the abyss. Now a herd of many swine was feeding there on the mountain. So they begged Him that He would permit them to enter them. And He permitted them.
The demons recognized Jesus as the Son of the Most High God. They had to leave the man at His command and ask permission even to enter the swine (Luke 8:28-32). They feared confinement in the abyss because He had authority to send them there. That tells us something about the place and about Christ’s rule over them. It does not establish that these particular demons are the beings John later sees released. The Abyss or Bottomless Pit examines the relevant passages more fully.
When the shaft opens in Revelation 9, smoke pours out like the smoke of a great furnace and darkens the sun and air. John describes an enormous outflow without explaining its chemical composition or identifying a modern weapon. Smoke alone cannot account for what follows, because living beings emerge from it.
The Locust Host and Its God-Given Limits
Then out of the smoke locusts came upon the earth. And to them was given power, as the scorpions of the earth have power. They were commanded not to harm the grass of the earth, or any green thing, or any tree, but only those men who do not have the seal of God on their foreheads. And they were not given authority to kill them, but to torment them for five months. Their torment was like the torment of a scorpion when it strikes a man. In those days men will seek death and will not find it; they will desire to die, and death will flee from them.
John calls them locusts, and I am content to use his word. Their origin, behavior, and later description distinguish them from the insects that devastate crops. They come from the abyss, leave vegetation unharmed, and torment selected human beings with scorpion-like power. This is an extraordinary host, whatever further questions we have about its nature.
I believe the strongest reading is that these are supernatural beings associated with the abyss and its destructive angelic ruler. Those connections give us reasonable grounds to call them demons. Revelation itself does not use that name for them or identify a particular class of fallen angels, so I would distinguish the inference from John’s explicit description. We can recognize their dreadful work without supplying a catalogue of beings Scripture never names.
Their instructions are remarkably precise. They receive power, but they cannot use it wherever or however they please. Grass, green plants, and trees are protected. Among human beings, those bearing God’s forehead seal are protected. The host may torment the unsealed for five months, but it has no authority to kill them. Its fierce appearance does not enlarge its assignment.
John repeatedly describes permission being given or withheld. The key was given, power was given, and authority to kill was withheld. A hostile force acts during God’s judgment, yet it remains subject to His command. God restrains these evil beings and determines how far they may act. His control does not make their destructive character good, and their malice cannot turn His judgment into an uncontrolled disaster.
The forehead seal mentioned here was introduced before the trumpet judgments, when four angels were instructed to hold back harm until God’s servants had been marked:
Then I saw another angel ascending from the east, having the seal of the living God. And he cried with a loud voice to the four angels to whom it was granted to harm the earth and the sea, saying, "Do not harm the earth, the sea, or the trees till we have sealed the servants of our God on their foreheads."
John heard a definite number, 144,000, and named the tribes of Israel from which the servants were sealed (Revelation 7:4-8). I see no reason to make those tribes a disguised name for the church. The protection announced in Revelation 7 helps explain the command in Revelation 9: the locusts must not harm anyone bearing God’s forehead seal. They can distinguish the sealed from the unsealed, although John does not describe the mark’s physical form.
The Holy Spirit’s sealing of the church also expresses God’s ownership, but we should distinguish it from this particular forehead mark. The Spirit is a divine Person who indwells and seals every genuine believer, guaranteeing what God has promised. Revelation 7 describes servants from Israel being marked during the Tribulation. I understand the church to have been gathered to Christ before this worldwide hour of trial. Our security does not depend on recognizing the locusts or obtaining the mark described here.
The command limits both whom the locusts may attack and how long they may act. They receive five months. Some readers compare that span with the length of an ordinary locust season, but the host’s authority lasts five months because that is the time assigned to it. Nothing in the passage authorizes us to turn those months into centuries of political or religious oppression.
John compares the suffering to a scorpion’s strike, then describes people seeking death and being unable to find it. They will long for an escape they cannot obtain. He does not tell us what each person attempts or how death is withheld. We should let that dreadful statement stand without inventing a medical mechanism or claiming to know every circumstance.
What John’s Comparisons Do and Do Not Mean
The shape of the locusts was like horses prepared for battle. On their heads were crowns of something like gold, and their faces were like the faces of men. They had hair like women's hair, and their teeth were like lions' teeth. And they had breastplates like breastplates of iron, and the sound of their wings was like the sound of chariots with many horses running into battle. They had tails like scorpions, and there were stings in their tails. Their power was to hurt men five months.
John describes what the beings resemble through a series of comparisons. Their shapes are like horses prepared for battle, their faces resemble men’s faces, and their hair resembles women’s hair. They have lion-like teeth, breastplates like iron, and wings whose noise recalls many chariots and horses charging into battle. Their tails have scorpion-like stings. The combined description conveys a fearsome host equipped to inflict the torment already announced.
Taking the passage literally includes reading those comparisons as comparisons. A real creature can have a face resembling a man’s without being human. Something resembling a golden crown need not be made of gold. An iron-like breastplate suggests formidable protection, but John does not say the beings are indestructible. We should neither explain away the coming event nor treat the description as a set of engineering specifications.
The crown-like forms do not identify a modern political regime or establish an angelic rank. John describes their appearance after already explaining that the host receives its authority. The NET translation note on Revelation 9:7 points out that he makes two comparisons: the forms resemble crowns, and their appearance resembles gold. Neither comparison tells us the material or gives us grounds to assign a hidden office to the beings wearing them.
The comparison with women’s hair also describes appearance. John does not call the hair seductive, shameful, beautiful, or deceptive. Neither that detail nor the human-like faces identifies a particular ethnicity, and the passage gives no basis for condemning a modern hairstyle. A description of these beings cannot be made into a moral lesson about women’s appearance.
The sound of the wings conveys the tumult of a host rushing into battle, without identifying an engine. The description of the tails tells us where the scorpion-like stings are. John then returns to the five-month limit. Even as he describes the creatures’ intimidating features, he reminds us that their power will end at the appointed time.
The King of the Host and Other Interpretations
And they had as king over them the angel of the bottomless pit, whose name in Hebrew is Abaddon, but in Greek he has the name Apollyon. One woe is past. Behold, still two more woes are coming after these things.
John identifies their king as the angel of the abyss and gives his name in Hebrew and Greek. Abaddon is associated with destruction or ruin; Apollyon means Destroyer. In the Old Testament wisdom books, Abaddon can refer to destruction or the realm of the dead. Here John uses it as the name of the angelic ruler over this host. The immediate context determines how we should understand it.
John names an angelic person without explaining his creation or rank among other beings. The title Destroyer does not make him the owner of the abyss or give him control over death. His host may torment people but may not kill them. Giving his name in two languages helps readers identify him. It gives us no reason to search later languages for a similar-sounding politician’s name.
Some readers identify Apollyon with Satan, whom Revelation elsewhere names as the dragon, the serpent of old, and the Devil. John does not use those names for Apollyon. Nor does he say that Apollyon is the fallen star who receives the key in verses 1-2. He introduces the star as the key-holder and Apollyon as the host’s king. Neither proposed identification is explicit, so I would not teach either as certain. At the same time, John’s silence does not prove that these must be different beings.
There is also no explicit identification with the destroyer at Passover, the angel who struck the Assyrians, or the destroying angels mentioned in Psalm 78. Similar work does not establish that every passage concerns the same angel. The distinctive Angel of the LORD in the relevant Old Testament appearances is a Christophany, an appearance of Christ. Apollyon should never be confused with the eternal Son. My study of Apollyon and the Destroyer Angel considers those passages in more detail.
Having a king also sets this host apart from ordinary locusts. Proverbs includes locusts among small creatures whose behavior displays remarkable wisdom (Proverbs 30:24-27):
The locusts have no king, Yet they all advance in ranks;
Ordinary locusts advance in ranks without a king, while Revelation’s host has one. That contrast adds to the reasons for distinguishing it from ordinary insects. It comes from the abyss, has an extraordinary appearance, and leaves plants unharmed. Enlarging a natural insect does not explain what John describes.
Exodus 10 and Joel provide further biblical background. A locust invasion could strip a land of food and leave its people facing ruin. Joel describes a devastating advance in military language, with darkness and the noise of an approaching host. Those passages help us understand the dread in Revelation, but their similarities do not establish that each describes the same event or species. Revelation 9 also gives a crucial difference: vegetation is spared while people are tormented.
The military comparisons have led some readers to identify the beings as helicopters. They begin with wings, noise, and a warlike appearance, then try to fit the remaining details to a machine. Faces resembling human faces and hair resembling women’s hair require further guesses, as do lion-like teeth and stinging tails. The explanation must also account for the abyss and the angelic king. Why does the host distinguish sealed from unsealed people, and why is it forbidden to kill? Substituting a drone or an engineered bioweapon does not resolve those problems.
If my opening question is What modern object resembles one detail?
I have already given that detail more weight than the rest of the passage. John wrote in the vocabulary of his own day, but that does not mean he was struggling to name a piece of twenty-first-century military equipment. Each generation can find an invention that resembles something in the description. Resemblance alone is poor grounds for identifying the host.
Other readers understand the host as a human army or political movement. They point to the military imagery or the experience of oppression. Yet neither an ordinary army nor a movement naturally accounts for the host’s origin and exact restrictions. An explanation needs to account for the whole description, including the details that do not fit its initial suggestion.
Preterist readings place the fulfillment in an ancient invasion or ruler’s actions. Idealist readings understand the scene chiefly as a recurring portrayal of evil and judgment. I understand a future event because John places this host within a sequence of trumpets and gives its torment an appointed duration. When that judgment ends, further judgments follow. The passage does teach that evil remains under God’s restraint, but that general truth does not replace the event John describes.
A real supernatural host therefore seems to me the best explanation. Its precise nature remains partly unexplained, and filling every silence would not improve our understanding. John tells us where the beings come from and who rules them. He also identifies their targets, describes their torment, and sets out the limits on their power.
The Remaining Woes and the Tribulation Timeline
After naming the king, John announces that the first woe is past and two more are coming. The five months end; the host does not gain an endless reign. At the sixth trumpet, four angels bound at the Euphrates are released, and another terrifying host brings death to a third of mankind (Revelation 9:13-19):
By these three plagues a third of mankind was killed–by the fire and the smoke and the brimstone which came out of their mouths. For their power is in their mouth and in their tails; for their tails are like serpents, having heads; and with them they do harm. But the rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, that they should not worship demons, and idols of gold, silver, brass, stone, and wood, which can neither see nor hear nor walk. And they did not repent of their murders or their sorceries or their sexual immorality or their thefts.
The fifth-trumpet host was forbidden to kill. The sixth trumpet brings enormous loss of life through a host whose horses, riders, and means of destruction John describes separately. The two judgments should not be merged simply because both are terrifying or include lion-like features.
What follows the deaths is just as sobering as the plagues themselves. The survivors continue worshiping demons and idols that cannot see, hear, or walk. Their murders, sorceries, sexual immorality, and thefts continue. The judgment has exposed the powerlessness of their objects of worship, yet they refuse to turn to God.
John repeatedly says that they did not repent. I understand him to be describing people who refuse a real opportunity to repent. Other Tribulation passages tell us about God’s witnesses and people who come to faith during that time. His offer is genuine, but overwhelming evidence does not compel someone to receive it. A person can hate the consequences of sin while still refusing to give up the practices and false worship that brought those consequences.
The word translated sorceries, pharmakeia, concerns magic and occult practices, which could include drugs or potions. The NET note on Revelation 9:21 explains that usage. Here sorcery appears alongside demon worship and idolatry. The related origin of the English word pharmacy gives us no reason to read this as a condemnation of legitimate medicine. The wrongdoing is seeking power through spells, divination, and occult rituals.
After the sixth-trumpet account, Revelation pauses to describe the little book and John’s continuing prophetic commission, then the measuring of the temple and the two witnesses. God continues to give testimony while judgment proceeds. The seventh trumpet announces the kingdom of our Lord and His Christ. The sequence leads toward Jesus’ rightful reign, and the beings released from the abyss will never gain permanent dominion.
For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord. Therefore comfort one another with these words.
Paul comforts grieving believers by assuring them that Christians who have died will not miss Christ’s coming (1 Thessalonians 4:13-15). The dead in Christ rise first, and the living are caught up with them to meet the Lord in the air. All of them will remain with Him. Our hope rests on belonging to the Lord who died and rose again.
I understand this gathering to take place before the coming worldwide hour of trial. 1 Thessalonians 4 describes the gathering itself. Its place before the Tribulation becomes clear as we read it alongside other prophetic passages; these verses alone do not supply a seven-year timetable. The church’s next great expectation is to meet Christ. We are not instructed to identify the fifth-trumpet creatures in order to survive their mission.
Following that gathering, I understand Daniel’s final week to unfold as a literal seven-year Tribulation. Revelation describes the seals, trumpets, and bowls within God’s dealings at the end of the age, leading to Christ’s visible bodily return. The phrase Great Tribulation refers especially to the intensified final half of those seven years. It follows the midpoint abomination of desolation, the desecration of the holy place Jesus warned about in Matthew 24:15-21. The fifth trumpet belongs within the seven years, but I would not assign it a more precise date than Scripture’s sequence allows.
Jesus will return bodily, defeat His enemies, and reign for a literal thousand years. At the beginning of that reign, the abyss appears again, this time as Satan’s prison:
Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years; and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while.
An angel binds Satan, shuts him in the abyss, and seals him there so that he cannot deceive the nations during the thousand years. The abyss remains a place of temporary confinement under God’s control. Satan is released briefly afterward and is later cast into the Lake of Fire. The two destinations should not be treated as interchangeable.
Scripture also speaks of Hades, Gehenna, and angels held in chains of darkness. Each passage needs to be read in its setting so that we do not confuse different places or events. The locusts’ five-month torment occurs on earth during the Tribulation. It does not describe the final judgment of every unbelieving human being or justify teaching that hell is simply God turning people over to demons.
Unbelieving humans will be raised bodily for judgment at the Great White Throne. I understand the Lake of Fire to bring the final, irreversible destruction of both body and soul, called the second death. Human souls are not inherently immortal. This excludes both universal salvation and eternal conscious torment for human beings. It also differs from soul sleep, since the dead remain conscious between death and resurrection. Revelation 20:10 specifically describes endless torment for the devil, the beast, and the false prophet. We need to preserve those distinctions when teaching final judgment. The five months of suffering in Revelation 9 do not describe the final destiny of every unbeliever.
Read Revelation 9 With Sobriety and Hope
We can spend so much time naming the locusts that we scarcely hear the warning. Revelation describes people who continue in false worship and wicked conduct even after devastating judgment. I would not assure someone that he can reject Christ now and easily repent once prophecy becomes unmistakable. The survivors in this chapter do not respond that way. No one should presume on a future willingness to repent while deliberately refusing God’s call today.
People suffering from illness or despair today should not be told that their pain proves the Revelation 9 locusts are attacking them. John is describing a particular future judgment, and a loose resemblance to one feature is no basis for frightening someone with that diagnosis.
For believers, the passage should encourage steady obedience rather than panic. The Holy Spirit indwells and seals those who have truly been born again. Christ’s ownership of His people cannot be overturned by a creature from the abyss. His promise to gather the church gives us comfort, and His coming kingdom gives us reason to remain faithful when evil appears powerful.
Confidence in Christ does not make occult investigation harmless or excuse carelessness about sin. Scripture reveals enough about the host to warn us. It never instructs us to contact its ruler, summon spirits, or seek hidden knowledge through forbidden practices. Christians resist evil by submitting to God, believing His Word, and praying. We refuse participation in darkness and receive instruction and correction in faithful church fellowship, rather than pursue private spiritual experiments.
We need the same care when discussing current events. A disease or eclipse does not become the fifth trumpet because it resembles one detail in John’s language. Nor does a volcanic eruption, military project, or political movement. We should be ready for Christ and honest about what Scripture says. Setting dates or confidently identifying the host afresh with each new headline distracts people from both responsibilities.
I also want our attention to prophecy to affect how we live now. Someone who knows elaborate theories about Apollyon but neglects his family, excuses dishonesty, or refuses to speak of Christ has neglected clearer responsibilities. The coming judgment should make us earnest about repentance and faithful in ordinary obedience. The coming King deserves our worship more than His defeated enemies deserve our curiosity.
That King is the Savior who first came in humility. Jesus is the eternal Son, fully God and fully man, born of a virgin and completely sinless. Wicked men tortured and killed Him, but He voluntarily gave Himself to be slain as the perfect sacrifice for our sins. The Father did not punish, curse, abandon, strike, bruise, or pour wrath on Jesus. Father and Son acted in unity to provide our salvation.
Christ’s saving work through His shed blood and death was complete before His burial and bodily resurrection. He rose again and lives as the Savior of everyone who comes to Him. His death was for the whole world, and God’s gracious offer is genuine. People can still resist and reject it, as the refusal to repent in Revelation 9 painfully illustrates.
Everyone who truly repents and believes in Jesus receives forgiveness and justification, a right standing before God. That person is born again and becomes a new creation, indwelt and sealed by the Holy Spirit. Salvation is received by grace through faith. Our conduct neither earns it nor keeps us saved, but genuine new birth does produce evidence in a changed life. Eternal security gives no permission for lawlessness, and a Christian label does not establish that someone has been regenerated.
Every person begins with a place in the Book of Life. Those who finally reject the Messiah have their names blotted out, while believers remain. Through Christ’s blood, it is their sins that are blotted out. The call to repent is therefore a sincere invitation to receive the Savior, not an announcement that some people were never offered salvation at all.
My Final Thoughts
I understand the locusts as a real supernatural host that will emerge from the abyss during the fifth trumpet. Their appearance is extraordinary, their torment severe, and their ruler destructive, yet their targets, actions, and duration are restricted. We can teach those truths firmly while admitting that John leaves some questions about their precise nature unanswered.
Revelation directs us toward the reign of Jesus, who will judge rebellion and fulfill His promises. If you have been putting off repentance, do not assume another frightening event will make surrender easier. Christ genuinely calls you to come to Him now. If you belong to Him, trust His promise, obey what He has already made clear, and tell others why His blood is sufficient to save them.