Revelation 9:19
For the power of the horses was in their mouths and in their tails; indeed, their tails were like snakes, having heads with which to inflict harm.
For the power of the horses was in their mouths and in their tails;
This phrase highlights the dual nature of the destructive power possessed by these symbolic horses. In biblical symbolism, the mouth often represents speech or proclamation, suggesting that the power in their mouths could symbolize deceptive or destructive messages. The tails, likened to snakes, indicate a hidden, insidious danger. This duality of power can be seen as a representation of both overt and covert forms of spiritual or physical attack. The imagery of horses with such power may also connect to the four horsemen of the apocalypse earlier in Revelation, who bring various forms of judgment upon the earth.

indeed, their tails were like snakes,
The comparison of the tails to snakes evokes the image of the serpent in Genesis, which is often associated with Satan and deception. This imagery suggests that the harm inflicted by these creatures is not only physical but also spiritual, involving deceit and leading people away from truth. Snakes in the ancient world were often seen as symbols of danger and cunning, reinforcing the idea of a subtle, yet deadly threat.

having heads with which to inflict harm.
The presence of heads on the tails emphasizes the intentional and directed nature of the harm caused. This could symbolize false teachings or ideologies that lead people astray, as heads often represent authority or leadership. The ability to inflict harm suggests a period of intense spiritual warfare or tribulation, aligning with the broader themes of judgment and testing found throughout Revelation. This imagery may also connect to the prophetic warnings in the Old Testament about false prophets and leaders who mislead the people of God.

Persons / Places / Events
1. Horses
Symbolic creatures in John's vision, representing agents of judgment and destruction.

2. Tails like Snakes
The tails of these horses are described as serpentine, indicating deception and harm.

3. Heads on Tails
The heads on the tails suggest intelligence and intentionality in their destructive power.

4. Infliction of Harm
The primary action of these creatures, emphasizing the severity of the judgment.

5. Vision of John
The Apostle John receives this vision while exiled on the island of Patmos, as part of the larger revelation of end-time events.
Teaching Points
Symbolism of Judgment
The imagery of horses with serpentine tails highlights the multifaceted nature of divine judgment, combining both overt power and subtle deception.

Deception and Harm
The description of the tails as snakes with heads underscores the cunning and intentional nature of evil. Believers must be vigilant against deceptive influences that seek to harm spiritually.

Spiritual Warfare
This passage reminds Christians of the reality of spiritual warfare, where the enemy uses both direct and indirect means to inflict harm. Believers are called to be spiritually discerning and equipped with the armor of God.

Authority in Christ
Despite the fearsome imagery, Christians can take comfort in the authority given by Christ over all forms of evil, as seen in other scriptural assurances.

Endurance in Tribulation
The passage serves as a call for perseverance and faithfulness amidst trials, trusting in God's ultimate justice and sovereignty.
Bible Study Questions
1. How does the imagery of the horses' tails as snakes with heads enhance our understanding of the nature of spiritual deception?

2. In what ways can believers prepare themselves to discern and resist the deceptive tactics of the enemy, as symbolized by the serpentine tails?

3. How does the authority given by Christ over serpents and scorpions (Luke 10:19) provide comfort and assurance in the face of spiritual warfare?

4. What parallels can be drawn between the judgment imagery in Revelation 9:19 and the plagues of Egypt in Exodus, and what do these parallels teach us about God's justice?

5. How can the church today remain faithful and endure through trials, drawing lessons from the vision of judgment in Revelation 9:19?
Connections to Other Scriptures
Exodus 7:10-12
The transformation of Aaron's staff into a serpent can be seen as a precursor to the imagery of serpentine power and deception.

Isaiah 9:15
The metaphor of the tail representing false prophets and leaders connects to the idea of deception and harm.

Luke 10:19
Jesus gives His disciples authority over serpents, symbolizing spiritual authority over deception and evil.

Revelation 12:9
The great dragon, identified as Satan, is described as a serpent, linking the imagery of serpents to satanic deception.
The Inefficiency of Judgments to Lead All to RepentanceR. Green Revelation 9:12-21
ImpenitenceF. D. Maurice, M. A.Revelation 9:13-21
Man's Stubborn WillS. Conway, B. A.Revelation 9:13-21
The Sixth TrumpetJ. A. Seiss, D. D.Revelation 9:13-21
People
Abaddon, Apollyon, John
Places
Euphrates River, Patmos
Topics
Authorities, Harm, Heads, Horses, Hurt, Inflict, Injure, Injury, Mouth, Mouths, Power, Serpents, Snakes, Tails, Wound, Wounds
Dictionary of Bible Themes
Revelation 9:19

     4687   snake

Revelation 9:13-19

     4369   sulphur

Library
Another Part of My Smoke' which You Frequently Laugh at is My Pretence
31. Another part of my smoke' which you frequently laugh at is my pretence, as you say, to know what I do not know, and the parade I make of great teachers to deceive the common and ignorant people. You, of course, are a man not of smoke but of flame, or rather of lightning; you fulminate when you speak; you cannot contain the flames which have been conceived within your mouth, and like Barchochebas, the leader of the revolt of the Jews, who used to hold in his mouth a lighted straw and blow it out
Various—Life and Works of Rufinus with Jerome's Apology Against Rufinus.

The Comforts Belonging to Mourners
Having already presented to your view the dark side of the text, I shall now show you the light side, They shall be comforted'. Where observe: 1 Mourning goes before comfort as the lancing of a wound precedes the cure. The Antinomian talks of comfort, but cries down mourning for sin. He is like a foolish patient who, having a pill prescribed him, licks the sugar but throws away the pill. The libertine is all for joy and comfort. He licks the sugar but throws away the bitter pill of repentance. If
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Jesus Heals Two Gergesene Demoniacs.
(Gergesa, Now Called Khersa.) ^A Matt. VIII. 28-34; IX. 1; ^B Mark V. 1-21; ^C Luke VIII. 26-40. ^b 1 And they came to the other side of the sea [They left in the "even," an elastic expression. If they left in the middle of the afternoon and were driven forward by the storm, they would have reached the far shore several hours before dark], ^c 26 And they arrived at the country of the Gerasenes, which is over against Galilee. ^a 28 And when he was come into the country of the Gadarenes. ^c 27 And
J. W. McGarvey—The Four-Fold Gospel

Thyatira
In the Epistle to Thyatira we have the reference to another and more intensified form of idolatry as developed and established in the days of Ahab, king of Israel; another who, like Balaam, "made Israel to sin" (1 Kings xvi. 30). Ahab was the first king who officially introduced and organised he most abominable form of heathen idolatry that the human mind ever conceived (1 Kings xvi. 33). See Revised Version, where the special significance of this abomination is conveyed and contained in the word
E.W. Bullinger—Commentary on Revelation

Triumph Over Death and the Grave
O death, where is thy sting? O grave, where is thy victory? The sting of death is sin: and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. T he Christian soldier may with the greatest propriety, be said to war a good warfare (I Timothy 1:18) . He is engaged in a good cause. He fights under the eye of the Captain of his salvation. Though he be weak in himself, and though his enemies are many and mighty, he may do that which in other soldiers
John Newton—Messiah Vol. 2

The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal
Thomas Watson—A Body of Divinity

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