917(...continued)the east; and the third woe is the judgments of the seven bowls, which will be poured out uponthe papacy–identified with the French Revolution and its results.” (Gregg, p. 172)The preterist Chilton states that “the prophetic warnings of Israel’s destruction are oftencouched in terms of eagles descending upon carrion (Deuteronomy 28:49; Jeremiah 4:13;Lamentations 4:19; Hosea 8:1; Habakkuk 1:8; Matthew 24:28). <strong>In</strong>deed, a basic aspect ofthe covenantal curse is that of being devoured by the birds of the air (Genesis 15:9-12; Deuteronomy28:26, 49; Proverbs 30:17; Jeremiah 7:33-34; 16:3-4; 19:7; 34:18-20; Ezekiel39:17, 20; <strong>Revelation</strong> 19:17-18)’...Adam Clarke [a historicist] states that ‘These woes aresupposed by many learned man to refer to the destruction of Jerusalem: the first woe–the seditionsamong the Jews themselves; the second woe–the besieging of the city by the Romans;the third woe–the taking and the sacking of the city, and burning of the Temple. This was thegreatest of all the woes, as in it the city and Temple were destroyed, and nearly a million menlost their lives.’” (Gregg, p. 172)It is frustrating to see the same material applied so differently, and we are led again toremark concerning the “puzzling” nature of Johns’ visions, which is only to be expected in thelight of Numbers 12:6-8 / 1 Corinthians 13:9-12. We also note that many of the passagesreferred to by Chilton are related to the oft-occurring day of YHWH in history.429
9189.1 And the fifth messenger / angel gave a blast. And I saw a star having fallen out of919 920 921 922 923the heaven into the earth; and the key of the pit of the abyss was given to it. 9.2918Hough comments, "Now the fifth trumpet sounds and we come upon the beginning ofthe symbolic drama of the divine use of malignant spiritual forces for His own great ends.Moral evil, which is really a defiance of God, becomes the instrument of God in working outHis Own purposes." (P. 576) We add, the divine wrath comes in answer to the prayers ofGod’s faithful people on earth.919<strong>In</strong> John's vision, the star has already fallen, and lies upon the earth. Aune commentsthat peptwko,ta is “a perfect active participle...John does not say that he actually saw the starfall; he says only that he saw the star after it had fallen. <strong>In</strong> 9:1b-2a it becomes obvious thatthe ‘star’ is a supernatural being, i.e., an angel.” (P. 525)Earlier, in 8:10, John’s vision has included a great star, given the name "Wormwood,"that was burning like a lamp, and that fell out of heaven upon a third part of the rivers andsprings of the earth, causing their waters to become bitter, and resulting in the death of manyhuman beings. We have suggested there that John's symbolic language recalls the fallenKing of Babylon as described in Isaiah 14, with his terrifying, oppressive power. But the starwhich John now sees is different--this fallen star is personified, as it is given a key, and is ableto use the key in opening the pit of the abyss. Such bizarre occurrences are possible in apocalypticvision and symbolism!The description of the King of Babylon in Isaiah 14 dwells on the fact that the fallen starhas been reduced to the grave, to the underworld, to just that shadowy non-existence which<strong>Revelation</strong> 9 refers to as "the pit of the abyss." The King of Babylon, says Isaiah 14, is nothingother than a little human being who absurdly claimed for himself divine titles and honors.But the fact is, says Isaiah, this pitiful human king of Babylon has been brought down to thegrave, to the depths of the pit, where all such self-styled demigods ultimately find themselves.With this biblical background in mind, it is possible that John's vision is intended tomean that someone very similar to the fallen king of Babylon has returned--in the form of theRoman emperor--who makes just such haughty divine claims for himself, and who opens upthe pit of the abyss, to let the blinding smoke of human oppression and self-worship devastatethe earth, but who is destined for just such an end as the King of Babylon experienced, whileGod's people will enter into their blessed rest! But is this a valid interpretation?Historicist interpreters hold that the star fallen from heaven is a picture of “Mohammed[who was] of princely pedigree, but the previous generation of his family had lost rule.”(Gregg, p. 174)According to preterist interpreters, “The star fallen (verse 1) clearly is not a literal star...As David S. Clark points out: ‘This indicates that some personality was represented by thatstar. It may have been some angel, or some minister of religion, like the high priest [of theJerusalem temple], or some body of religious teachers that spread unbelief, heresies, falseprinciples that wrecked man’s morals and the safety of society.” (Gregg, p. 174)(continued...)430