Heinrich Meyer Commentary - Revelation 9:11 - 9:11

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Heinrich Meyer Commentary - Revelation 9:11 - 9:11


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Rev_9:11. As in their form and entire nature, the demoniacal locusts are distinguished from those which are natural,[2584] also in that they have a king, viz., ΤῸΝ ἌΓΓΕΛΟΝ Τῆς ἈΒΎΣΣΟΥ , i.e., not “an angel from the abyss,”[2585] but the angel of the abyss, by which, however, not Satan himself is to be understood;[2586] since this is indicated neither by the designation, Τ . ἌΓΓ . Τ . ἈΒ ., nor the definite appellation. Still less is the “king” to be identified with the “star,” Rev_9:1, as Hengstenb.[2587] must do, because he assumes that as often as a star is mentioned in the Apoc. a ruler is meant, and therefore says here, “If what is said here were concerning another king, the locusts would have two kings.” The expression ΤῸΝ ἌΓΓ . Τ . ἈΒ .[2588] makes us think only of such an angel as is in a special way the overseer of the abyss.[2589] One thing, pertaining to this position of his, is here mentioned, viz., that he is the king of the locusts rising from the abyss. As the overseer of the abyss, however, he is not only designated its angel, but bears also the very name which in its Heb. form expressly indicates that relation: ὌΝΟΜΑ ΑὐΤῼ ἘΒΡΑΪΣΤῚ ʼΑΒΑΔΔῺΝ ΚΑῚ ἘΝ Τῇ ἘΛΛΗΝΙΚῇ ὌΝΟΜΑ ἜΧΕΙ ἈΠΟΛΛΎΩΝ . Already in the O. T., àÇáÇãÌåÉê (LXX.: ἈΠΏΛΕΙΑ ), parallel with ùÑÀàåÉì , designates the kingdom of corruption in a local respect;[2590] with the rabbins, Abaddon is the lowest space of hell.[2591] Accordingly the ἌΒΥΣΣΟς itself receives the name ἈΒ .; but very appropriately the angel of the abyss here bears it, who as overseer is in a certain respect its personal representative. The Greek interpretation ἈΠΟΛΛΎΩΝ is given in this form—not as possibly ὈΛΟΘΡΕΥΤΉς , etc., not to give a sound corresponding with the name Apollo,[2592] but because in the LXX. the personal name is naturally connected with the expression ἈΠΏΛΕΙΑ . An express contrast between Apollyon the Destroyer, and Jesus the Saviour, can be found only by those who[2593] understand the former as Satan himself. [See Note LVIII., p. 292.]

[2584] Pro_30:27.

[2585] Luth.

[2586] Ebrard. Cf. Grot., Calov., etc.

[2587] Also Volkmar.

[2588] Cf. Rev_16:5.

[2589] Beng., Ew., De Wette.

[2590] Cf. Job_26:6; Job_28:22; and, besides, Hirzel-Olshaus.

[2591] Cf. Schöttg.

[2592] Grot.

[2593] Beng., Hengstenb.

NOTES BY THE AMERICAN EDITOR

LVIII. Rev_9:11. Ἀβαδδών

Alford: “It is a question who this angel of the abyss is. Perhaps, for accurate distinction’s sake, we must not identify him with Satan himself (cf. ch. Rev_12:3; Rev_12:9), but must regard him as one of the principal of the bad angels.” Weiss (Bib. Theol. of N. T., ii. 270 sq.): “He [sc., Satan] seduced a portion of the angels, who are also (Rev_1:20) symbolized by stars, to fall away from God, so that they are now designated as his angels. It is such a Satan-angel who is the star fallen from heaven (Rev_9:1), who lets loose the plague of locusts from the abyss over the inhabitants of the earth, and is expressly designated (Rev_9:11) as the angel of the abyss, Abaddon or Apollyon.” Luthardt emphasizes the contrast which Düsterdieck rejects, and closely follows Hengstenberg: “The angel of the abyss, i.e., Satan. Between him and the Saviour the choice of the world is divided. He who will not have the latter as Lord must have the former, who is hereafter to attain still greater power on earth than now; cf. 2Th_2:11-12.” Beck objects to the identification of the angel and the star, on the ground that the latter was only “an astronomico-physical phenomenon.” But to what, then, does the αὐτῷ of Rev_9:1 refer?