It is a common belief among many Christians that during the apocalypse objects from space (like asteroids) will fall to the earth and cause massive destruction. In Revelation 6:13 we find that “the stars in the sky fell to earth, as figs drop from a fig tree when shaken by a strong wind.” Falling stars are found in other passages as well including the Gospels (Matthew 24:29 and Mark 13:24-25), Isaiah (34:4), and Revelation (8:10-11, 9:1, and 12:4). We also see something like a burning mountain falling into the sea in Revelation 8:8-9.

Common interpretations of these falling objects include meteorites or asteroids burning as they enter the earth’s atmosphere (although some scholars are not one hundred percent sure what they are.) In this essay, we will examine what these objects are and determine whether or not they are space objects or something else entirely.[1]

Isaiah 34:4 says, “All the stars in the sky will be dissolved and the heavens rolled up like a scroll; all the starry host will fall like withered leaves from the vine, like shriveled figs from the fig tree.”  Matthew 24:29 says, “Immediately after the distress of those days ‘the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.’”[2]  Mark 13:24-25 says, “But in those days, following that distress, ‘the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.’”[3]
Revelation 6:12-13 says, “I watched as he opened the sixth seal. There was a great earthquake. The sun turned black like sackcloth made of goat hair, the whole moon turned blood red, and the stars in the sky fell to earth, as late figs drop from a fig tree when shaken by a strong wind.”[4]  Revelation 8:8-9 says, “The second angel sounded his trumpet, and something like a huge mountain, all ablaze, was thrown into the sea. A third of the sea turned into blood, a third of the living creatures in the sea died, and a third of the ships were destroyed.”  Revelation 8:10-11 says, “The third angel sounded his trumpet, and a great star, blazing like a torch, fell from the sky on a third of the rivers and on the springs of water – the name of the star is Wormwood. A third of the waters turned bitter, and many people died from the waters that had become bitter.”[5]
Revelation 9:1 says, “The fifth angel sounded his trumpet, and I saw a star that had fallen from the sky to the earth. The star was given the key to the shaft of the Abyss.”[6]Revelation 12:4 says, “His [the dragon] tail swept a third of the stars out of the sky and flung them to the earth.”

Are these passages literal?

Many Christians today believe that these passages will be fulfilled literally during the Tribulation. However, another interpretation is also possible. It is important to note that these verses must be figurative in some sense. Why? Because a literal star would completely evaporate our planet. Our sun is a star. Think about what would happen if our sun crashed into the earth.[7]

This means that the stars must represent something else. Perhaps they are meteorites as these are often described in our culture as “shooting stars.” Or is it possible that these stars are figurative for something that has no relationship to objects in outer space?

It is possible, and very likely I believe, that the image of stars falling from the sky in Revelation 6:13 is based on the Septuagint (the Greek translation of the Old Testament) text of Isaiah 34:4. This text interprets the Hebrew of this verse as “all their host shall wither” with the Greek “all the stars shall fall.” The New International Version translates Isaiah 34:4 as “All the stars of the heavens will be dissolved and the sky rolled up like a scroll; all the starry host will fall like withered leaves from the vine, like shriveled figs from the fig tree.” Scholar J. Richard Middleton notes:

“That the Septuagint of Isaiah 34 is in the background of Revelation 6 seems clear not only from the reference to stars falling, but also from the analogy of the fig tree in both texts (falling leaves in Isa. 34:4, falling fruit in Rev. 6:13), and from the mention of kings (basileis) and great ones (megidtanes) being judged in Revelation 6:15 and Isaiah 34:12 (in each case Rev. 6 specifically matches the Septuagint of Isa. 34 rather than the Hebrew).”[8]

This is where things get interesting. If this is correct, then the use of “stars” in apocalyptic literature may be teaching that the stars are corrupt heavenly beings (i.e., fallen angels), who are being judged at the coming of God (for example, Isaiah 24:21 describes God punishing the host of heaven).[9] Is there biblical evidence for this? The answer is a resounding yes!

This star imagery is found in many different passages.[10] One of the best known is Isaiah 14:2-21. This is where we get the word Lucifer.[11] Verse 12 says, “How you have fallen from heaven, O morning star, son of the dawn!” (Lucifer is the Latin for “morning star”). Given this background, it makes sense when Jesus says, “I watched Satan fall from heaven like a flash of lightning” (Luke 10:18).[12]

In Job 38:4-7 the morning stars sing when God creates the earth. The context of this passage (alongside Genesis 1) strongly implies that the stars are angels. Stars represent heavenly powers in Judges 5:20, Daniel 8:10, and Isaiah 24:21.[13] Stars may also represent angels in Daniel 8:10[14] and Revelation 1:20.[15]

Stars represent an angel coming down from heaven in Revelation 9:1.[16] Revelation 12:4 says that the tail of the red dragon swept down a third of the stars from heaven to earth. Satan and his angels are thrown down to earth only a few verses later (12:7-10).[17] Jude 13 also symbolizes angels as stars.[18] Middleton says:

“It is thus likely that the image of stars falling from heaven in the New Testament refers to the eschatological judgment of corrupt heavenly powers, associated with the coming of God’s kingdom, rather than to the literal annihilation of part of the cosmos.”[19]

This allows us to best understand Matthew 24:29 (and Mark 13:24) which says, “the powers of heaven will be shaken” as fallen angels. “Although in the Olivet discourse the reference to powers in heaven comes just after the falling of stars, the order is reversed in the Septuagint of Isaiah 34:4, which renders the Hebrew for ‘The host of heaven shall rot away’ with the Greek for ‘the powers of the heavens will melt.’ This convergence of terms suggests that the Olivet discourse, like Revelation 6, has the Septuagint of Isaiah 34 in the background, which further supports taking the shaking of the powers in heaven as judgment on fallen angels.”[20]

Although “stars” can be symbolic of both good and bad angels, the stars falling from heaven in Revelation 6 and the Olivet Discourse are likely fallen angels being judged by God. It has nothing to do with the destruction of the cosmos.[21]

The Burning Mountain

Besides stars falling from the sky, we have another object that Revelation 8:8-9 refers to as “something like a huge mountain, all ablaze, was thrown into the sea.” The verses continue, “A third of the sea turned into blood, a third of the living creatures in the sea died, and a third of the ships were destroyed.”

There have been many different interpretations as to the meaning of the burning mountain. The ancient church tended to believe that the mountain symbolized Satan falling from heaven[22] or a fire that would purify the world (connecting it to Romans 8 and 2 Peter 3).[23]

Other views include that it is “a large object,”[24] a giant meteorite,[25] or even a volcanic eruption.[26] One scholar believes that the mountain symbolizes “the terror of God’s judgment upon the sea…is the most vivid symbol of awe-inspiring maritime calamities…It symbolizes great trouble and commotion.”[27] Scholar Robert Mounce mentions that some look at this as a volcanic eruption, but he goes on to mention that “It represents an eschatological judgment that goes beyond any explanation in terms of natural phenomena.”[28]

Grant Osbourne notes the possible connection with 1 Enoch 18:13 which says, “And I saw there the seven stars that were like great burning mountains” which are fallen angels in the Enochean worldview.[29] This interpretation is consistent with our analysis of “stars” earlier in this essay. This would indicate that the burning mountain of Revelation 8 is another symbol for an angel (good or bad) coming to Earth for judgment (or to judge humanity and the Earth).

Scholar G.K. Beale believes that the burning mountain could be a metaphor for the judgment of a wicked kingdom as we see mountains as symbols for kingdoms throughout Revelation (14:1, 17:9; 21:10). Thus, “the burning mountain connotes the judgment of an evil kingdom.” Beale continues, “This meaning is supported by 18:21, where ‘one strong angel took up a stone like a great millstone and threw it into the sea.’ The angel immediately interprets the symbolism of his action: ‘Thus will Babylon, the great city, be thrown down with violence, and will not be found any longer.’”[30]

Jeremiah 51:25 refers to the judgment of Babylon as “I am against you, O destroying mountain…and I will make you a burned-out mountain.” Jeremiah 51:59-64 notes that Jeremiah wrote down the judgment of Babylon on a scroll and says to have it tied to a stone and thrown into the river. He then says, “So will Babylon sink to rise no more because of the disaster I will bring upon her.”[31]

Some Thoughts

In my opinion, it is reasonable to conclude that the stars falling from the heavens are fallen angels. Although meteorites are possible in some passages, the consistent star imagery used for angels throughout other poetic and prophetic passages does allow us to safely believe that fallen angels (demons?) are what is in view in the Olivet Discourse, Isaiah, and Revelation.

I believe that we have two possibilities for the burning mountain of Revelation 8. First, the most common interpretation is that an asteroid falls from space into the ocean. This is definitely possible. However, the book of Revelation uses a lot of imagery and symbolism throughout so a more figurative interpretation is possible and must be considered. Mountains are used throughout the prophetic parts of the Bible to symbolize kingdoms and nations (see above).

Revelation 8 then would be a symbol for God either judging a kingdom in the future or God using an evil kingdom (the Antichrist?) to judge the world. I tend to lean towards the latter as the proper meaning of the burning mountain of Revelation 8. God has used pagan rulers before as his sword of judgment (think about the Assyrians, Babylonians, Persians, and Romans). The Antichrist then would be a good candidate for the burning mountain as God will use him to judge the world shortly before his return. The Antichrist will be used by God as Nebuchadnezzar was.

In conclusion, I do not believe that the stars and the mountain falling from the sky are literal meteorites or asteroids. A reasonable argument can be made for them being symbols for fallen angels and a future kingdom in the End Times.

[1] Mark Hitchcock believes that the judgments in Revelation are literal, but he doesn’t mention exactly what the stars are (The End (Carol Stream, Ill: Tyndale House Publishers, Inc., 2012), 354).

[2] D.A. Carson is unsure whether this is literal or not but leans towards a literal fulfilment (Matthew in “The Expositor’s Bible Commentary Vol. 8, Ed. Frank E. Gaebelein (Grand Rapids, MI: Zondervan, 1984), 505). Craig S. Keener only mentions that this is likely Jesus painting his return is “cosmic terms,” but Keener is not clear whether they are literal or not. (The Gospel of Matthew: A Socio-Rhetorical Commentary [Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2009], 584-585).

Craig L. Blomberg believes that these are “the typical apocalyptic imagery of cosmic upheaval. He does not take it to be taken as a literal, scientific description of events but as a vivid metaphor, much as we speak of earth-shaking developments.” He continues that this “imagery may well also point to the overthrow of the cosmic and demonic powers often associated in paganism with the sun, moon, and stars.” (Matthew [Nashville, TN: Broadman Press, 1992], 362).

[3] Walter W. Wessel is also unsure whether this is literal or not but leans towards literal since these disturbances are mentioned so many times in Scripture (Mark in “The Expositor’s Bible Commentary Vol. 8, Ed. Frank E. Gaebelein (Grand Rapids, MI: Zondervan, 1984), 750). 

[4] A common interpretation for the stars in Revelation 6:13 includes meteorites (Tim LaHaye, Revelation Revealed (Grand Rapids, MI: Zondervan, 1999), 147). John Walvoord does not say what they are, but he does take the passage as literal (John F. Walvoord, The Revelation of Jesus Christ (Chicago, Ill: Moody Press, 1989), 136-138). Grant R. Osbourne mentions that “a huge meteor shower” is the background of this image, but it is difficult to tell if he thinks it is literal or not (Revelation (Grand Rapids, MI: Baker Academic, 2002), 292). Robert Mounce does not believe we should take this passage literally. The imagery here is “drawn from the common stock of current apocalypticism” (The Book of Revelation Revised, (Grand Rapids, MI: Wm. B. Eerdmans Pub. Co., 1997), 150-151). David Aune associates the stars with meteors (along with the death of a person) but does mention that fallen-stars are often used as a metaphor for the fall of Satan and his angels (Revelation 6-16, Volume 52B, (Grand Rapids, MI: Zondervan, 1998), Kindle location 4429).

[5] Tim LaHaye believes that for the “great star” in Revelation 8:10-11 is a meteorite (p. 167). John Walvoord says, “a heavenly body or a mass from outer space…burning as it enters the atmosphere of earth” (Walvoord, 155). Osbourne says, “It is clear that this is a meteorite or falling star blazing through the atmosphere as it falls to earth.” He continues, “There is no evidence that this is an angelic visitation, however, and none of the other plagues has been angelic in nature. Rather, this also is a judgment from nature, a divinely sent disaster…Here the falling star is ‘blazing like a torch,’ a graphic image that not only depicts a falling meteor but also a harbinger of the later fiery judgment of the ‘lake of burning sulfer.’” (Osbourne, 354).

Mounce believes that “the burning that falls from the sky may be a great meteorite set afire as it plunges through the earth’s atmosphere” (Mounce, 180). The ancient Christian commentator Oecumenius believes that this is fulfilled literally as 2 Peter proclaims fire will be used to purify the earth. He does not mention exactly what the mountain is though only that fire will be literally thrown into the sea (Ancient Christian Commentary, Vol. XII: Revelation, Ed. William C. Weinrich (Downers Grove, Ill: InterVarsity Press, 2005), 125).

Aune mentions that comets and meteors were linked to a death of person. He also mentions other figurative meanings associated with death and judgment (Aune, Volume 52B, Kindle location 8350). William Hendriksen views this star as a symbol that strikes “terror into hearts of men” and that it comes from the sky because it is a judgment from God. The name “Wormwood” is “symbolical of bitter sorrow” (More Than Conquerors (Grand Rapids, MI: Baker Books, 1998)).

[6] LaHaye believes that the star here is an angel as the star is referred to as “him” thus possessing personality (p. 168-169). Aune believes that this star is an angel and mentions other passages (Judges 5:20, Job 38:7; Daniel 8:10, Luke 10:18, Jude 13). Jewish literature outside the Bible also points to stars representing angels (for example, 1 Enoch, Testament of Solomon) (Aune, Volume 52B, Kindle location 8496).  Hendriksen views the star as an angel/Satan and links this with Luke 10:18 (p. 120).

[7] Hendriksen (p. 108) notes these are stars and not meteors or comets. “The earth is altogether too small for even a single star to fall upon it.” He believes that the stars falling (with the other judgments) are a picture that “stresses the terror of the day of wrath for the wicked.”

[8] J. Richard Middleton, A New Heaven and a New Earth (Grand Rapids, MI: Baker Academic, 2014), 184. See also G.K. Beale, The Book of Revelation: A Commentary on the Greek Text. The New International Greek Testament Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1999), 399.

[9] Middleton, 184-185.

[10] This section can also be found in my essay on the Star of Bethlehem.

[11] Middleton, 185-186.

[12] Walter L. Liefeld, Luke in “The Expositor’s Bible Commentary Vol. 8, Ed. Frank E. Gaebelein (Grand Rapids, MI: Zondervan, 1984), 939.

[13] Beale, 399. Daniel I. Block suggests that Judges 5:20 concerns “heavenly forces” intervening on Israel’s behalf, but he never specially refers to them as angels. He suggests that the imagery draws upon an ancient Near Eastern motif of the gods fighting on someone’s behalf. He also mentions a solar eclipse and/or a comet (Judges, Ruth. Nashville, TN: B&H Publishing Group, 1999. Pgs.236-237; see fn. 416).

[14] Beale, 399. Leon Wood believes that the “host of heaven” refers to the people of God, that is, the Jews (A Commentary on Daniel [Grand Rapids, MI: Zondervan, 1973], 213. John C. Whitcomb thinks that the stars/host of heaven here refers to Israel’s spiritual leaders although he admits that stars can refer to angels as well in other passages (Daniel [Chicago, Ill: Moody Publishers, 1985], 111). John F. Walvoord also believes that the people of God are being referred to here (Daniel: The Key to Prophetic Revelation [Chicago, Ill: Moody Press, 1971], 185].

[15] LaHaye believes that the stars are angels and not church leaders (p. 39-40). Aune gives a great overview of the debate (108-113). Hendriksen (p. 58) believes they are pastors. Osbourne (p. 98-99) tends to favor the views that the stars are angels or “patron angels” of individual churches. Mounce (p. 63) believes that “the most satisfactory answer…is that the angel of the church was a way of personifying the prevailing spirit of the church.” Walvoord (p. 49) simply says that the stars are “revealed to be a representation of the messengers to the churches.” Beale (217-219) believes that the stars represent both the church (saints) and angels because of the idea of corporate representation as “angelic beings are corporately identified with Christians as their heavenly counterparts elsewhere in” Revelation (see 19:10 and 22:9 for example). The stars in 1:20 are angels that also represent the church. Beale notes that this is common throughout Scripture as this is found in Daniel 8:10, 12:1-3, and many other passages in both the Old and New Testaments, and even in extra-biblical literature (see Beale, 218-219 for a full explanation and passages). In the ancient church, Apringius of Beja believed that the stars represented the souls of the saints (ACCS, 17)

[16] The star may be the same angel in Revelation 20:1 (Mounce, 185; LaHaye, 169; Osbourne, 361-363, 699). If the angel in 9:1 is evil (see below) then it would not be the same angel in 20:1 who is clearly good (Beale, 493). The angel in 20:1 was seen by some in the ancient church as the Lord himself. This included Primasius and perhaps others (see ACCS, 321).

The two major beliefs about the star are that it is Satan or another angel. Tyconius, Primasius, and Bede (ACCS, 131-133), Walvoord (p. 158-159), Hendriksen (p. 120), Beale (p. 491-493) believe that it is Satan.

Oecumenius and Andrew of Caesarea (ACCS, 131-133), Mounce (p. 184-185), LaHaye (p. 169), Osbourne (p. 362), Aune (Revelation 17-22, Volume 52C, (Grand Rapids, MI: Zondervan, 1998), Kindle location 8487) believe that it is another angel.

Those who believe it is Satan (Walvoord, 158-159; Hendriksen, 120) believe that it must be Satan because the star is said to fall. However, Mounce notes that another scholar has shown “that when applied to stars symbolizing angels, ‘to fall’ means no more than ‘to descend’” (p. 185, fn. 4). Osbourne (p. 362) asks how God could entrust a fallen angel with the key to his own prison. He also notes that “fallen” in this context simply means “to descend.”

Beale (p. 492-493) argues differently and notes that “descending” and “falling” are not the same thing. “Falling” is used only for fallen angels in the Old and New Testaments and extra-biblical literature. He also notes that in verse 11, this angel is called “king over” the demonic locusts and is referred to as Abaddon (“Destruction”) and Apollyon (“Destroyer”). Aune argues that the star in 9:1 is not the same as Abaddon/Apollyon (Volume 52B, Kindle Location 8487) but does not explain why.

[17] Revelation 12:4-10 – this probably refers to the original fall of Satan and one-third of the angels who followed him (LaHaye, 200). Aune believes this may allude to Daniel 8:10. It may also be a description of the fall of Satan and his angels. Isaiah 24:21-22 is mentioned as well (Aune, Volume 52B, Kindle location 14356). Hendriksen believes they are evil spirits (136). Walvoord (p. 189) believes that “This seems to refer to the gathering under his power of those who oppose him politically and spiritually involving his temporary subjugation of a large portion of the earth.” Mounce (p. 233) says that “John is not teaching a theology of fallen angels but reporting a great pageant enacted in the sky.” He notes in footnote 12 that “Although the imagery lends itself to that end” (fallen angels).

The ancient church had a variety of interpretations (ACCS, 178-179): 1) Methodius views them as heretics that fall; 2) Victorinus of Petovium notes two views: that the stars are believers who are seduced by Satan or angels that he seduces to follow him. Victorinus takes the second position; 3) Tyconius views them as the Jews who rejected Christ; 4) Oecumenius views them as angels who fell; 5) Caesarius of Arles believes that the tail of the dragon represents false prophets who causes many people (the stars) to follow them; 6) Andrew of Caesarea believes that the passage could refer to the original fall of Satan and his angels or Satan causing believers to fall.

                Beale (p. 635-637) believes that 12:4 is taken from Daniel 8:10 where the stars falling to earth represent both Israelite saints and angels. Stars clearly represent saints in Daniel 8:24 and 12:3 then the stars in Revelation 12:4 do not represent Satan’s angels. The stars 12:4 are either persecuted Israelite saints or deceived Israelites who fall away. The time period in 12:4 is immediately before the birth of Christ. The stars here have a close relationship to the twelve stars in 12:1 and 9:10 and 9:19 point to the tails of Satan’s demons as afflicting people.

                Osbourne (p. 460-461) notes that the saints are never referred to as stars. They are said in Daniel 12:3 to shine like stars but they are not said to be stars. Thus, Osbourne believes that the fallen stars here are angels who joined Satan in rebellion against God at the beginning of creation.

[18] Beale, 399.

[19] Middleton, 187.

[20] Ibid.

[21] Hendriksen (p. 108) believes that the stars falling from the sky are a picture of the terror of judgment day.

[22] This includes Tyconius, Primasius, Andrew of Caesarea, and Bede. See ACCS, 125-126.

[23] Oecumenius in ACCS, 125.

[24] Walvoord, 154-155.

[25] LaHaye, p. 167 says that it “probably a giant burning meteorite that falls into the Mediterranean Sea.” Osbourne also mentions the possibility of a meteorite (p. 353).

[26] Aune, 52B, Kindle location 8307, 8329. Osbourne, 352-353.

[27] Hendriksen, 118.

[28] Mounce, 179-180.

[29] Osbourne, 352.

[30] Beale, 475-476. Osbourne, p. 352, also mentions the connection between Jeremiah 51 and Revelation 8 as a possible interpretation.

[31] Beale, 476.