Revelation 1:20

1:20 John is to record what he sees because Revelation is an instructive word for the churches. • The angels (or messengers; Greek angelos) of the seven churches could be (1) the guardian angels of these churches (cp. Matt 18:10; Acts 12:15); (2) the leading officials of the churches (cp. Matt 11:10, where “messenger” is angelos); or (3) a personification of the ethos of the church. The best understanding is probably a combination of 1 and 3.

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Rev_1:20. τὸ μυστήριον τῶν ἑπτὰ ἀστέρων, κ.τ.λ., is to be regarded as dependent upon γράψον. This idea is already correctly explained by N. de Lyra: the sacrament of the stars, i.e., the sacred secret signified by them. Μυστήριον and ἀποκάλυφις are correlate ideas; for a μυστήριον is all that man understands, not by himself, but only by divine publication and interpretation,[848] such as immediately follows.[849] When, now, John has seen the mystery of the seven stars which are at the Lords right hand,[850] and is to write of the mystery of the seven golden candlesticks, this is in no way undone by the second half of Rev_1:20, where only the simple explanation of the mysterious symbol is given. As the words τὸ μυστηρ.

χρυσᾶς[851] are formally equivalent to the words Ἃ ΕἾΔΕς

ΤΑῦΤΑ, so, also, the mystery of the seven stars and candlesticks in substance corresponds thereto. The command to write this mystery is fulfilled by nothing else than the entire book: for the prophetic development of the hope of the victorious completion of the Church of Christ by his return depends upon the mystery of the seven stars in Christs hand, and the seven candlesticks in whose midst Christ walks; i.e., that Christ is the protector of his Church, vanquishing all enemies. This consolatory hope, perceptible only to believers, is the chief matter in the mystery of the stars and candlesticks which the prophet beholds, and whose meaning he is to testify to the churches.[852] If now, before the mystery of the seven stars with the entire treasures of prophetic admonition, warning, and comfort, be stated in this sense,[853] an express interpretation of the symbols beheld by John be given,[854] this is just the key to the entire mystery,the fundamental meaning, from which the correct application of all that follows depends. The essential meaning of the two symbols is unmistakable: the candlesticks are an easily understood figure of the churches,[855] which have received their light from Christ, and continue to be sustained by the Lord, who walks in their midst.[856] An allied idea must lie, however the ἌΓΓΕΛΟΙ be understood, in the symbol of the stars in Christs right hand, whereby, at all events, the ἌΓΓΕΛΟΙ of the churches are described, and that in such a way that to the churches themselves belongs[857] what is ascribed to their angels.[858] So far, all interpreters are unanimous. The controversy centres upon the word ἌΓΓΕΛΟΙ. This must mean either messenger[859] or angel. To the former meaning, Ebrard holds, by understanding messengers of the churches to John: not ordinary letter-carriers, but delegates of the churches, who report to him, and are again to convey his apostolic prophecies to the churches; who therefore hold a similar position between him and the churches to that which Epaphroditus probably held between Paul and the Philippians;[860] yet these messengers are represented as existing not in reality, but only in vision. Beneath the stars, John is to regard himself the ambassador of the churches. Against the unnaturalness of such an opinion, Vitr.,[861] Wolf, Schöttgen, Beng., Eichh., Heinr.,[862] Ewald, etc., have guarded, who understand the messenger of the Christian churches, after the manner of the Jewish שְׁלִיחֵ צִבּוּר, of an officer subordinate to the priest, who has to read, pray, and care for external matters of many kinds. But apart from the question as to whether this messenger of the synagogue existed already in apostolic times, the same can only with difficulty be regarded a type of the Christian bishop or elder; for only that officer, and not the deacon,[863] dare at any rate be regarded such representative of the entire church, as the ἄγγελος appears in the seven epistles. The latter view is taken by those who, appealing to Mal_2:7; Mal_3:1,[864] and, as to what refers to the symbol of the stars, to Dan_12:3, understand the ἌΓΓΕΛΟΙ, i.e., angels, as superintendents (Vorsteher), teachers, as bishops or presbyters.[865] So also R. Rothe,[866] who, however, in the angels of the churches perceives only a prolepsis of bishops in the idea, i.e., regards the bishops as an ideal whose realization is still to be expected. Here finally belongs, also, Hengstenb., who nevertheless[867] regards the angels of every individual church, not as an individual, but as the entire church government, i.e., the body of presbyters,eventually with a bishop at the head,together with the deacons. This manner of exposition, which in its original simplicity always commends itself more than in its elaborate modifications by Rothe and Hengstb., is at variance partly with the use of the word ἌΓΓΕΛΟς otherwise in the Apoc., and partly with the decisive circumstance, that, in the epistles which are directed to the ἌΓΓΕΛΟς of each congregation, the relations of the congregations themselves are so definitely and directly treated, that, for the full explanation of this appearance, the view that the bishops or the entire governing body of the church are the representatives of their churches, besides not being in itself entirely justified, is not at all sufficient. Thus the view still remains, that, as Andr. and Areth. already say, the angel of the church is the church itself. In a certain analogy with Rev_14:18, Rev_16:5,[868] where the angel of the elements, as the nations and the individuals are called, the ἌΓΓΕΛΟς of a church can be regarded[869] the personified spirit of the church.[870] This conception is not identical with that of the ἌΓΓΕΓΟς ἜΦΟΡΟς,[871] according to which, e.g., among the rabbins, the fundamental principle obtains, God does not punish any people below without first casting down its chief from above,[872] but has been formed in dependence thereon.[873] Against this, the objection cannot be made valid, that the article is absent before ἄγγελοι: for the question has to do only with what is comprised in ἄγγελοι τ. ἐκκλ., which is symbolized by the figure of the stars, without its being expressly marked here that the seven stars signify at any time one angel of the seven churches; just as, in the succeeding words, it is only expressly said that the seven candlesticks mean the seven churches, but not that the precise churches mentioned in Rev_1:11 are meant. But, as this designation of the conception is self-evident from the connection, so it is clearly inferred, from the superscription of the epistles which follow, that the angels of particular churches are meant. The most plausible objection against our exposition is made by Rothe; viz., that it is not proper, that, by the symbol of the stars, another symbol, viz., that of the angels, should be represented, especially alongside of the real ideas of the churches, which, also represented by a special symbol, are clearly distinguished from the ἄγγελοι τ. εκκλ. But[874] the ἄγγελοι τ. εκκλ. are to be regarded not at all as a symbol, but asof course ideallyreality; and, according to this conception, to be in fact distinguished from churches that have been observed. If the ἐκκλησία, which is symbolized by the candlesticks, is considered, it appears variously composed of individual elements of various kinds, each of which is especially judged and treated of by the Lord; while, on the other hand, the ἄγγελος τ. ἐκκλησίας appears as the living unity of the one organism of the church, which, as it were, in mass clings to the Lord. Thus it is, that the epistles are directed, not to the angels of the churches, and besides to the churches, as must be expected even according to Rothes meaning, but only to the angel of each church; and yet in such way that their entirety as one person, one spiritual body, is declared. [See Note XXVII., p. 125.]

[848] Mat_13:11; Mar_4:11; Rom_11:25; Eph_5:32; Eph_1:9.

[849] Cf. Rev_17:7.

[850] ἐπί, i.e., resting on the same, and therefore as to substance nothing else is to be understood that the ἐν, v. 16.

[851] In an apposition without the καὶ.

[852] Inconceivable, however, is the idea expressed by Klief., that, during the entire revelation (until Rev_22:5), the Lord remains standing alongside of John in the situation described in the vision, Rev_1:10-18. Already in ch. 4 the situation changes.

[853] Chs. 2, 3, and also ch. 4 sqq.

[854] v. 20b.

[855] Cf. Rev_2:5.

[856] Cf. Mat_5:14 sqq.

[857] Rev_1:4; Rev_1:11.

[858] Chs. 2 and 3.

[859] Luk_7:24; Luk_9:52; Jam_2:25; but certainly not 1Ti_3:16, as Ebrard thinks.

[860] Php_4:18; cf., also, Col_4:12.

[861] Cf. De Synag. vet., iii. 2; 2, 3.

[862] Yet cf. II. p. 205.

[863] Concerning whom it could formerly have been thought otherwise, with Ewald. Yet Ew. 2., the mediator, i.e., the Vorsteher, of the church.

[864] Exo_23:20; Isa_42:19; Psa_103:20 sqq.; Hengstenb.

[865] Primas, Beda, N. de Lyra, Zeger, Drus., Alcas., C. a Lap., Bossuet, Beza, Grot., Calov., Herder, Klief., etc.

[866] Anfänge d. christl. Kirche, i. p. 423 sqq.

[867] Cf. Brightman, Alsted.

[868] Cf. Rev_7:1, Rev_9:11; Dan_10:13; Dan_10:20; Mat_18:10; Deu_32:8 (LXX.).

[869] Cf. Salmas, De episc. et presb., p. 183; Wetst., Züll., Bleek, etc.

[870] De Wette, Lücke, p. 432.

[871] So Hilgenf., Introd., p. 412. But the contents of the epistles do not harmonize with the idea of an actual guardian angel. Gebhardt, p. 39 sq., has accepted the presentation as above given.

[872] In Wetst.

[873] Cf. also Volkm., who, however, mentions also that the ἀγγ. ἔφορος has his earthly substratum in the president of the congregation.

[874] Cf. Lücke.

In conformity with the vision, Rev_1:12 sqq., and the epistles which in chs. 2 and 3 are directed to the seven churches,[875] must be the answer to the question as to what is the significance of these churches in the sense of the writer of the Apoc. Of the two chief views that are possible, according to which they appear either in purely historical definiteness, or in a certain typical position, the latter in the nature of the case has to be presented with many modifications, which, taken together, depend more or less upon an historical view; while, according to the former view,[876] there is no denial of a more general significance of the seven churches, at least in the sense that the epistles directed to them share the universal ecclesiastical relation of all the apostolic writings to particular congregations.[877] But against this opinion of Hengstenb.,who, in accordance with his false view of the relation of the section Rev_1:4 to Rev_3:22 to the whole book,[878] comprehends the seven churches collectively with the utmost limitation,[879]is, first, the number seven;[880] and, secondly, the meaning of that vision wherein Christ appears in the midst of the seven candlesticks, i.e., churches, which therefore cannot be without a typical significance, since Christ is Lord and Saviour of all the churches (with which it also harmonizes well, that Christ writes to the angels of the churches; a conception, which, since it is of a more ideal nature, especially adapts itself to the fact that the churches, while appearing in all their historical definiteness, yet at the same time are found in a typical sense); and, thirdly and finally, the contents themselves of the letters, whose pertinence to the universal Church[881] is not only expressly emphasized,[882] but also concurs in its essential leading features with the chief thoughts of the entire book. But the significance of the seven churches is not to be limited to the entire Church of Asia Minor,[883] which only then, through this intermediate member, attains its further reference to the Church universal: rather, in the seven churches, the entire Church of Christ is regarded,[884] since it is a peculiarity of the writer of the Apoc. to present the general and ideal realistically, and in a definite, plastic way.[885] But with this it is also established, that all further determinations which have been connected, even by a play of words, with the names of the individual congregations,[886] are entirely arbitrary. This applies especially to the strange controversy as to whether, in the seven epistles, the conditions of the Church of Christ be understood synchronistically, and that, too, eschatologically, i.e., so that only at the end of Church history, immediately before Christs return, are we to expect the corresponding forms of Christian Church-life;[887] or whether the prophetically portrayed conditions are to be understood consecutively of seven periods of Church history, succeeding one after another;[888] or, finally, whether they be partly consecutive and partly synchronistic.[889] The sort of foundations upon which such artificial interpretation is supported is shown, e.g., by Ebrard, who explains the first four epistles consecutively, because the promises in them[890] are regarded as derived from consecutive epochs of O. T. history: Paradise, Death, the Departure from Egypt, the Kingdom of David. The context shows that John has in view particular circumstances of churches present to him, and therefore that the number seven of these churches is contemplated as a mirror of the entire Church.[891] In a chronological relation, the apocalyptic prophecy of these seven epistles extends just as far, and is limited in the same truly prophetic way, as the apocalyptics of the entire book, which gives the full explanation of the fundamental thought contained already in the vision, Rev_1:12 sqq., and the epistles belonging thereto; viz., the unfolding of the prophecy, The Lord cometh.

[875] Cf. Rev_1:4; Rev_1:11.

[876] Wolf, Harenburg (who nevertheless understand seven Jewish and Judaeo-Christian schools found in Jerusalem, and named after the Asiatic cities), Herder, Lücke,cf., on the other hand, Harenb.,De Wette, Bleek, Hengstenb., etc.

[877] Hengstenb.

[878] Cf. on Rev_1:4.

[879] Cf. Lücke, Ebrard, and already Vitr.

[880] For it is certain that in Colossä and Hieropolis (Col_4:14), and probably, e.g., in Tralles and Magnesia (cf. the Letters of Ignatius), there were churches; so that John, for the sake of the significative number seven (completeness is symbolized by the number seven,N. de Lyra, etc.), is compelled to limit himself to those mentioned.

[881] Cf. already the Fragment of Muratori: For although in the Apoc., John writes to the seven churches, yet he speaks to all. Wieselers Ausgabe in the Stud. u. Krit., 1847, p. 815 sqq.

[882] Rev_2:11; Rev_2:17, etc.; cf. Rev_1:3, Rev_22:9; Rev_22:18 sqq.

[883] As Lücke wishes.

[884] Victorin, Areth., Beda, N. de Lyra, Grot., De Wette, etc.

[885] Cf. the idea of the seven angels and (Rev_1:4) the seven spirits.

[886] Ἔφεσος reminds them that they ought to be inflamed with the desire for eternal things, for ἔφεσις is desire. Grot. Cf. even Ebrard.

[887] Hofmann, Weiss, u. Erfüll., ii. pp. 320, 324.

[888] Mede, Brightm., Vitr.

[889] Ebrard.

[890] Rev_2:7; Rev_2:11; Rev_2:17; Rev_2:27.

[891] According to Kliefolh, Zahlensymbolik der. H. Schr. Theolog. Zeitsch., 1862, p. 53) what is consecutive lies just in the number seven. Similarly in Commentar (p. 271: The number seven shows the development allotted the entire Church). He understands the entire first part (Rev_1:20 b3:22) as a statement of the ἃ εἰσὶν (Rev_1:19), i.e., of those which are the things beheld (Rev_1:10-18) for the present course of time, while Rev_1:20 b gives the meaning of Rev_1:10-18; and then in chs. 2 and 3 are portrayed the developments of Christianity originating in the present, before the far in the future final period beginning with Rev_4:1. Only in the last four epistles does Klief. find a reference to the parousia, as the circumstances portrayed therein are actually to extend in close consecutive chronological sequence until the epoch of the parousia. What is consecutive in the number seven, derived here (p. 163) from the order of the divine working, is referred, however, by Klief. (on Rev_17:9, p. 210) to the relations of the anti-Christian world-power, which (iii. p. 258) is called the final work of the Devil.

NOTES BY THE AMERICAN EDITOR

XXVII. Rev_1:20. ἄγγελοι τῶν ἑπτὰ εκκλησιῶν

In harmony with Düst., Gebhardt (p. 39): The angel of the church represents it as a unity, an organization, as a moral person, a living whole, in which one member depends upon and affects the others, in which a definite spirit reigns, and by which one church is distinguished from another. Lange: The personified character or life-picture of the Church.

Weiss (Bibl. Theol. of N. T., ii. 270) regards the angels of the churches as their protecting angels. Alfords long argument is to the same effect.

Supporting the view that the angels are the superintendents, pastors, or bishops, are: Cremer (Lexicon): To see in ἄγγελοι here a personification of the spirit of the community in its ideal reality (as again Düsterdieck has recently done), is not merely without any biblical analogy,for such a view derives no support from Dan_10:13; Dan_10:20; Deu_32:8; LXX.,but must also plainly appear an abstraction decidedly unfavorable to the import and effect of the epistles. It would have been far more effective, in this case, to have written τῇ ἐν … ἐκκλησία γράψον. Assuming the ἄγγ. τῶν ἐκκλησ. to be those to whom the churches are intrusted, the only question is, To what sphere do they belong, the terrestrial or the super-terrestrial? Their belonging to the earthly sphere is supported above all by the address of the epistles; secondly, by the circumstance that the writer of the Apocalypse could not act as messenger between two super-terrestrial beings (cf. Rev_1:1; Rev_22:6); and, further, by the consideration that, as the candlesticks, so also the stars, must belong to one and the same sphere. But, if by this expression we are to understand men, it is natural to think of Act_20:28; 1Pe_5:2; and that, too, so that these ἐπίσκοποι or πρεσβύτεροι are those whose business it is to execute the will or commission of the Lord, in general as well as in special cases, to the churches, as those whom the Lord has appointed representatives of the churches, and to whom he has intrusted their care: cf. Act_20:28; Mal_2:7. Stier: Persons who stood before the Lords view, as the representative leaders of the church, with or without prominent office, but in prominent spiritual position, and therefore assumed to be the receivers of that which was to be said in the church. They are by no means collectively the teaching order, or the eldership, or any thing of the kind, but actual individual persons. Philippi (Kirchl. Glaubenlehre, v. 3, 287): The ἄγγελος here is neither to be spiritualized as the personification of the spirit of the congregation, nor also to be taken collectively as the entire official body, or presbytery, of the church. But, as the spirit of the congregation is represented in the presbytery, so was the spirit of the presbytery in its official body, or bishop; and therefore he also, as not merely the official, but, at the same time, the spiritual summit of the entire body, is chiefly responsible for its spirit. Luthardt: Gods messengers, who speak in Gods name, therefore here die Vorsteher. Trench argues at length (pp. 7583) that the term can refer only to a bishop, and that, too, not merely a ruling elder, a primus inter pares, with only such authority and jurisdiction as the others, his peers, have lent him. Plumptre: The word angels might well commend itself, at such a time, as fitted to indicate the office for which the received terminology of the Church offered no adequate expression. Over and above its ordinary use, it had been applied by the prophet whose writings had been brought into a new prominence by the ministry of the Baptist, to himself as a prophet (Mal_1:1), to the priests of Israel (Mal_2:7), to the forerunner of the Lord (Mal_3:1). It had been used of those whom, in a lower sense, the Lord had sent to prepare his way before him (Luk_9:52), and whose work stood on the same level as that of the seventy. Here, then, seemed to be that which met the want. So far as it reminded men of its higher sense, it testified that the servants of God, who had been called to this special office, were to lead on earth an angels life; that they, both in the liturgical and the ministerial aspects of their work, were to be as those who, in both senses, were ministering spirits in heaven (Heb_1:14). It helped also to bring the language of the Revelation into harmony with that of the great apocalyptic work of the Old Testament, the prophecy of Daniel. On the other hand, we need not wonder that it did not take a permanent place in the vocabulary of the Church. The old associations of the word were too dominant, the difficulty of distinguishing the new from the old too great, to allow of its being generally accepted. Tait: This name is not, certainly, applied elsewhere in the New Testament to a bishop, nor is it applied to a presbyter; but it is in perfect accord with the symbolical character of the book in which it occurs, and is admirably adapted to express the nature of the office, and the responsibilities of those to whom the spiritual charge of the several churches was committed.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 1:20 . μυστ . (as in Dan 2:27 , LXX; see below on Rev 10:7 ) = “the secret symbol”. These two symbols, drawn from the lore of contemporary apocalyptic, are chosen for explanation, partly as an obscure and important element in the foregoing vision which had to be set in a new light, partly because they afford a clue to all that follows (especially the opening section, Rev 2:1 ; Rev 2:5 ). The seven-branched lamp-stand was a familiar symbol, frequently carved on the lintel of a synagogue. Along with the silver trumpets and other spoils of the temple it now lay in the temple of Peace at Rome. The fanciful symbolism, by which the cressets shining on earth are represented in another aspect as heavenly bodies, corresponds to Paul’s fine paradox about the Christian life of the saints lying hidden with Christ in God; even unsatisfactory churches, like those at Sardis and Laodicea, are not yet cast away. Note also that the light and presence of God now shine in the Christian churches, while the ancestral Jewish light is extinguished (4 Ezr 10:22 ): “The light of our lamp-stand is put out”). It is curious that in Assyrian representations the candelabrum is frequently indistinguishable from the sacred seven-branched tree crowned with a star ( R. S. 488); Josephus expressly declares ( Ant. iii. 6. 7, 7. 7) that the seven lamps on the stand signified the seven planets, and that the twelve loaves on the shew-bread table signified the signs of the zodiac ( Bell . Rev 1:5 ; Rev 1:5 ), while Philo had already allegorised the lamp-stand (= seven planets) in quis haeres , § 45. This current association of the λύχνοι with the planets is bound up with the astral conception of the angels of the churches ( ἀγγ . = “angels” as elsewhere in Apocalypse), who are the heavenly representatives and counterparts or patron angels of the churches, each of the latter, like the elements ( e.g. , water Rev 16:5 , fire Rev 14:18 ; see further in Baldensperger, 106, and Gfrörer, i. 368 f.), the wind (Rev 7:1 ), and the nether abyss (Rev 9:2 ), having its presiding heavenly spirit. The conception ( E. J. i. 593. 594) reaches back to post-exilic speculation, in which Greece, Persia and Judæa had each an influential and responsible angelic prince (Dan 10:13 ; Dan 10:20-21 ; Dan 12:1 ), and especially to the Iranian notion of fravashis or semi-ideal prototypes of an earthly personality (here, a community), associated with reminiscences of the Babylonian idea that certain stars were assigned to certain lands, whose folk and fortunes were bound up with their heavenly representatives ( cf. Rawlinson’s Cuneif. Inscript. West. Asia Minor , ii. 49, iii. 54, 59, etc.). Afterwards ( cf. Tobit) individuals were assigned a guardian spirit. This belief (Gfrörer, i. 374 f.) passed into early Christianity (Mat 18:10 , Act 12:15 , where see note), but naturally it never flourished, owing to Christ’s direct and spiritual revelation of God’s fatherly providence. The association of stars and angels is one of the earliest developments in Semitic folklore, and its poetic possibilities lent themselves effectively as here to further religious applications; e.g. , Enoch (i. 18) had long ago represented seven stars, “like spirits,” in the place of fiery punishment for disobedience to God’s commands. As Dr. Kohler points out ( E. F. i. 582 97), the determining factors of Jewish angelology were the ideas of “the celestial throne with its ministering angels, and the cosmos with its evil forces to be subdued by superior angelic forces,” which corresponds to the punitive and protective rôles of angels in the Johannine Apocalypse. But in the latter they are neither described at length nor exalted. They are simply commissioned by God to execute his orders or instruct the seer. The supreme concern of God is with the earth and man; angels are but the middle term of this relationship, at most the fellow-servants of the saints whose interests they promote (see below on Rev 19:9-10 , Rev 22:8-9 ). Christians, unlike the Iranians ( e.g. Bund. xxx. 23, etc.), offer no praises to them; they reserve their adoration for God and Christ. However graphic and weird, the delineation of demons and angels in this book is not grotesque and crude in the sense that most early Jewish and Christian descriptions may be said to deserve these epithets. Here the guardian spirit who is responsible for a church’s welfare, would, roughly speaking, be identified with itself; his oversight and its existence being correlative terms. Hence there is a sense in which the allied conception of ἀγγ . is true, namely, that the ἀγγ . is the personified spirit or genius or heavenly counterpart of the church, the church being regarded as an ideal individual (so Andr., Areth., Wetst., Bleek, Lücke, Erbes, Beyschlag, Swete, etc.) who possesses a sort of Egyptian Ka or double. By itself, however, this view lies open to the objection that it explains one symbol by another and hardly does justice to the naïve poetry of the conception. The notion of guardian angels was widespread in the early church (Hermas, Justin, Clem. Alex., Origen, etc.), independently of this passage. Statius ( Silv. i. 241) says that Domitian “posuit sua sidera” ( i.e. , of his family) in the heaven, when he raised a temple to the Flavians a contemporary parallel upon a lower level of feeling, but indicating a similar view of the heavenly counterpart ( cf. Ramsay, Seven Letters , 68 f.) The Apocalypse, though presupposing the exercise of discipline and the practice of reading, prayer, and praise within the Christian communities, entirely ignores officials of any kind; and the following homilies are directly concerned with the churches (Rev 2:7 , ἐκκλησίαις , not the angels), their different members ( cf. Rev 2:24 ) and their respective situations. Hence the poetic idealism of the ἄγγελοι soon fades, when the writer’s practical sense is brought to bear. As the scene of revelation is ἐν πνεύματι and its author the heavenly Christ, the writer is instructed to address not τοῖς ἁγίοις ( e.g. , ἐν Εφέσῳ ), but their patron spirit or guardian angel. The point of the address is that the revelation of Jesus is directly conveyed through the spoken and written words of the prophets, as the latter are controlled by his Spirit.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

By the Angels he meaneth the Ministers of the Church.

That is, the things which [were] mystical, signified by the particulars of the vision beforegoing.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

in--Greek, "upon My right hand."

the mystery . . . candlesticks--in apposition to, and explaining, "the things which thou hast seen," governed by "Write." Mystery signifies the hidden truth, veiled under this symbol, and now revealed; its correlative is revelation. Stars symbolize lordship (Num 24:17; compare Dan 12:3, of faithful teachers; Rev 8:10; Rev 12:4; Jde 1:13).

angels--not as ALFORD, from ORIGEN [Homily 13 on Luke, and Homily 20 on Numbers], the guardian angels of the churches, just as individuals have their guardian angels. For how could heavenly angels be charged with the delinquencies laid here to the charge of these angels? Then, if a human angel be meant (as the Old Testament analogy favors, Hag 1:13, "the Lord's Messenger in the Lord's message"; Mal 2:7; Mal 3:1), the bishop, or superintendent pastor, must be the angel. For whereas there were many presbyters in each of the larger churches (as for example, Ephesus, Smyrna, &c.), there was but one angel, whom, moreover, the Chief Shepherd and Bishop of souls holds responsible for the spiritual state of the Church under him. The term angel, designating an office, is, in accordance with the enigmatic symbolism of this book, transferred from the heavenly to the earthly superior ministers of Jehovah; reminding them that, like the heavenly angels above, they below should fulfil God's mission zealously, promptly and efficiently. "Thy will be done on earth, as it is in heaven!"

Next: Revelation Chapter 2

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. The mystery] That is, the allegorical explanation of the seven stars is the seven angels or ministers of the Churches; and the allegorical meaning of the seven golden lamps is the seven Churches themselves.

1. IN the seven stars there may be an allusion to the seals of different offices under potentates, each of which had its own particular seal, which verified all instruments from that office; and as these seals were frequently set in rings which were worn on the fingers, there may be an allusion to those brilliants set in rings, and worn επι της δεξιας, UPON the right hand. In Jer 22:24, Coniah is represented as a signet on the right hand of the Lord; and that such signets were in rings see Ge 38:18; Ge 38:25; Ex 18:11; Da 6:17, Hag 2:23. On close examination we shall find that all the symbols in this book have their foundation either in nature, fact, custom, or general opinion. One of the cutchery seals of the late Tippoo Saib, with which he stamped all the commissions of that office, lies now before me; it is cut on silver, in the Taaleck character, and the piece of silver is set in a large gold ring, heavy, but roughly manufactured.

2. The Churches are represented by these lamps; they hold the oil and the fire, and dispense the light. A lamp is not light in itself, it is only the instrument of dispensing light, and it must receive both oil and fire before it can dispense any; so no Church has in itself either grace or glory, it must receive all from Christ its head, else it can dispense neither light nor life.

3. The ministers of the Gospel are signets or seals of Jesus Christ; he uses them to stamp his truth, to accredit it, and give it currency. But as a seal can mark nothing of itself unless applied by a proper hand, so the ministers of Christ can do no good, seal no truth, impress no soul, unless the great owner condescend to use them.

4. How careful should the Church be that it have the oil and the light, that it continue to burn and send forth Divine knowledge! In vain does any Church pretend to be a Church of Christ if it dispense no light; if souls are not enlightened, quickened, and converted in it. If Jesus walk in it, its light will shine both clearly and strongly, and sinners will be converted unto him; and the members of that Church will be children of the light, and walk as children of the light and of the day, and there will be no occasion of stumbling in them.

5. How careful should the ministers of Christ be that they proclaim nothing as truth, and accredit nothing as truth, but what comes from their master!

They should also take heed lest, after having preached to others, themselves should be cast-aways; lest God should say unto them as he said of Coniah, As I live, saith the Lord, though Coniah, the son of Jehoiakim, were the SIGNET UPON MY RIGHT HAND, yet would I pluck thee thence.

On the other hand, if they be faithful, their labour shall not be in vain, and their safety shall be great. He that toucheth them toucheth the apple of God's eye, and none shall be able to pluck them out of his hand. they are the angels and ambassadors of the Lord; their persons are sacred; they are the messengers of the Churches, and the glory of Christ. Should they lose their lives in the work, it will be only a speedier entrance into an eternal glory.

The rougher the way, the shorter their stay,

The troubles that rise

Shall gloriously hurry their souls to the skies.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(20) The mystery of the seven stars which thou sawest in my right hand.—Having bidden him write the meaning of this mystery, or secret, He gives to St. John an explanatory key: “The seven stars are angels of seven churches (or congregations): and the seven candlesticks” (omit the words “which thou sawest”) “are seven churches.” The angels have been understood by some to be guardian angels; but it is difficult to reconcile words of warning and reproof (as in Rev_2:4-5), and of promise and encouragement (as in Rev_2:10), with such a view. More probable is the view which takes the angel to be the ideal embodiment (so to speak) of the Church. The more generally adopted view is that the angel is the chief pastor or bishop of the Church. The description of them as stars favours this view. Similar imagery is applied elsewhere to teachers, true and false (Dan_12:3; Jud_1:13. Comp. Rev_8:10; Rev_12:4). It is stated that the word “angel” was applied to the president in the Jewish synagogue. See, however, Excursus A.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. the mystery] The use of this word in the N. T. is not very far removed from its primary meaning in classical Greek. We may paraphrase it, “the hidden divine truth, now made known, but made known to God’s favoured ones only:” see Eph_3:3-12 for the completest illustration of its meaning. Here the sense is, “I reveal to thee the secret and sacred meaning of …” The construction must be, “Write (among other things) the mystery of …:” for the context shews that the word “mystery” is an accusative not a nominative.

the seven golden candlesticks] In construction (but hardly in sense) these words are coordinate with “the mystery,” not a genitive case dependent on it.

the angels of the seven churches] For the meaning of the word “Angels” here, see Excursus I.

the seven candlesticks] Plainly this image is suggested by the seven-branched candlestick of Exo_25:31 sqq.—still more by the mystical vision of one resembling it, in Zechariah 4. But here the image of seven detached candlesticks does not exactly correspond to the description of either, nor are we to assume that the significance of those is exactly the same as of these.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The mystery of the seven stars which thou sawest in my right hand,.... The sense is, that John was to write the mystery of these stars, or the mystical sense of them:

and the seven golden candlesticks; the mystery, or mysterious sense of them also; for the words are in a continued connection with Rev 1:19, and have respect to the following interpretation of them, and to the epistles in the following chapter, which are mystical, and prophetical of the state of the churches in all succeeding ages:

the seven stars are the angels of the seven churches; that is, the seven stars which John saw in Christ's right hand, represent the angels, or pastors of the seven churches of Asia, and in them all the pastors and ministers of the churches in all the periods of time until Christ's second coming. Here it may be observed, that the ministers of the Gospel are not only compared to "stars", for which see Gill on Rev 1:16; but likewise to "angels", which signifies "messengers", as ministers are sent forth by Christ with the message of the Gospel to publish to the sons of men; and as the angels are Christ's ministering spirits, so are the preachers of the Gospel the ministers of Christ, that wait upon him and serve him in the ministry of the word, and in the administration of ordinances; and there is some agreement between them in holiness, knowledge, zeal, diligence, and watchfulness, in their work; as also they may be so called for the honour and esteem in which they are, both with Christ and his churches; and who like the angels rejoice at the conversion of sinners, and the enlargement of the interest of Christ:

and the seven candlesticks which thou sawest are the seven churches; represent the seven churches, of Asia, and in them all the churches of Christ, in successive ages, to the end of time; the reasons why these are signified by "candlesticks"; see Gill on Rev 1:12; and that they are prophetic of the churches of Christ in the several periods of time, until he comes again, will appear from the following considerations: the whole book is called a prophecy, and a revelation of things that were shortly to come to pass, and it would be very strange, and very unsuitable to its title, should the three first chapters contain nothing prophetic in them; the characters of the divine Person under which these seven churches are saluted, as he which is, and was, and is to come, the Alpha and Omega, the first and the last, show that the things written to them belong to the Gospel church state, from the beginning to the end of it, for what other reason can be given for such a peculiar use of them? the very grand and illustrious appearance of Christ, antecedent to these epistles, when compared with the appearance of God, previous to the opening of the sealed book, and the seven seals of it, may induce one to conclude, that as the latter introduces the book prophecy in this revelation, so the former introduces the church prophecy; nor does it seem that such a magnificent appearance is necessary to the bare sending of some letters of advice to some particular churches: moreover, as there are some things in these epistles too common to all the churches and ministers to be restrained to some particular ones, such as Christ's affording his presence among them, signified by his walking amidst the candlesticks, and his care of, and respect unto the ministers of the Gospel, expressed by holding seven stars in his right hand; for can it be thought that Christ only granted his presence to the seven churches in Asia? or that the pastors of those churches were the only ones Christ holds in his right hand? so there are others too particular to certain periods to belong to those churches, as that Smyrna should have a crown of life, Pergamos hidden manna and a white stone, Thyatira the morning star, and Philadelphia be delivered from a temptation that would reach all the world, and is not yet come; for which no reason can be given in the literal sense of these epistles; and it is strange that only seven churches should be sent to, and these only in Asia; why not to the churches in Africa and Europe? and these churches also, all but Ephesus, very obscure ones; why not to the churches at Antioch, Corinth, Rome, &c. and it is stranger still, if, as Epiphanius says (w), there was no church at Thyatira till after the writing of these letters: nothing can account for all this but their being prophetic, there being something in the number, names, situation, and case of these churches, which were emblematical of the state of the church in successive periods of time; to which may be added, that the epiphonema at the close of every epistle, "he that hath an ear, let him hear what the Spirit saith unto the churches", shows that each epistle to every church is not designed for that church only, but for churches; and for what churches but for those who are represented in that period of time, since they must be unsuitable to one another? and besides, this concluding sentence shows, that what is contained in each epistle is something intricate, abstruse, and parabolical, it being only used when some such thing is delivered; see Mat 11:15. There is one observation more to be made, and which runs through all the epistles, and that is, that the names of the several churches, and the titles which Christ assumes in writing to each, as well as the subject matter of the epistles, have respect to the several distinct periods of the church; all which will more clearly appear in the following notes upon them,

(w) Contra Haeres. l. 2. Haeres. 51.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

Ver. 20. The mystery] In this whole book there are so many words, so many mysteries, which made Cajetan forbear to comment upon it; {a} though many monks (far less able than he) thought it a goodly thing to be meddling in these mysteries, which they as little understood as he that derived Apocalypsis of Απο, re, et clipsor, quod est velo, quoth Faber the Augustinian monk.

Are the angels] Ministers are fitly called stars, which affect these inferior things by motion, light, and influence.

Are the seven churches] Lighted by Christ the High Priest morning and evening continually; and thereby as much differenced from the rest of the world, as Goshen was from Egypt in that palpable darkness. But now (alas) they have sinned away the light, and are fearfully darkened. Let us take heed how we put our light, not under a bushel but under a dunghill, as do our libertines, so that we may well cry out with Polycarp, Deus, ad quae nos tempora reservasti? Lord, what times are these?

{a} Apocalypsim fateor me nescire exponere iuxta sensum literalem: exponat cui Deus concesserit.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The mystery of the seven stars - On the word “mystery,” see notes on Eph 1:9. The word means, properly, “what is hidden, obscure, unknown” - until it is disclosed by one having the ability to do it, or by the course of events. When disclosed, it may be as clear, and as capable of comprehension, as any other truth. The meaning here, as applied to the seven stars, is, that they were symbols, and that their meaning as symbols, without a suitable explanation, would remain hidden or unknown. They were designed to represent important truths, and John was directed to write down what they were intended in the circumstances to signify, and to send the explanation to the churches. It is evidently implied that the meaning of these symbols would be beyond the ordinary powers of the human mind to arrive at with certainty, and hence John was directed to explain the symbol. The general and obvious truths which they would serve to convey would be that the ministers of the churches, and the churches themselves, were designed to be lights in the world, and should burn clearly and steadily. Much important truth would be couched under these symbols, indeed, if nothing had been added in regard to their signification as employed here by the Saviour; but there were particular truths of great importance in reference to each of these “stars” and “lampbearers,” which John was more fully to explain.

Which thou sawest in my right hand - Greek, “upon my right hand” - ἐπὶ τῆς δεξιᾶς μου epi tēs dexias mou: giving some support to the opinion that the stars, as they were seen, appeared to be placed on his hand - that is, on the palm of his hand as he stretched it out. The expression in Rev 1:16 is, that they were “in (ἐν en) his right hand”; but the language used here is not decisive as to the position of the stars. They may have been held in some way by the hand, or represented as scattered on the open hand,

The seven golden candlesticks - The truth which these emblematic representations are designed to convey.

The seven stars are - That is, they represent, or they denote - in accordance with a common usage in the Scriptures. See the notes on Mat 26:26.

The angels of the seven churches - Greek, “Angels of the seven churches:” the article being missing. This does not refer to them as a collective or associated body, for the addresses are made to them as individuals - an epistle being directed to “the angel” of each particular church, Rev 2:1, Rev 2:12, etc. The evident meaning, however, is, that what was recorded should be directed to them, not as pertaining to them exclusively as individuals, but as presiding over or representing the churches, for what is recorded pertains to the churches, and was evidently designed to be laid before them. It was for the churches, but was committed to the “angel” as representing the church, and to be communicated to the church under his care. There has been much diversity of opinion in regard to the meaning of the word “angels” here. By the advocates of Episcopacy, it has been argued that the use of this term proves that there was a presiding bishop over a circle or group of churches in Ephesus, in Smyrna, etc., since it is said that it cannot be supposed that there was but a single church in a city so large as Ephesus, or in the other cities mentioned. A full examination of this argument may be seen in my work on the Apostolic Church (pp. 191-199, London edition). The word “angel” properly means a messenger, and is thus applied to celestial beings as messengers sent forth from God to convey or to do his will. This being the common meaning of the word, it may be employed to denote anyone who is a messenger, and hence, with propriety, anyone who is employed to communicate the will of another; to transact his business, or, more remotely, to act in his place - to be a representative. In order to ascertain the meaning of the word as used in this place, and in reference to these churches, it may be remarked:

(1) That it cannot mean literally an angel, as referring to a heavenly being, for no one can suppose that such a being presided over these churches.

(2) It cannot be shown to mean, as Lord (in loco) supposes, messengers that the churches had sent to John, and that these letters were given to them to be returned by them to the churches; for:

(a)There is no evidence that any such messenger had been sent to John;

(b)There is no probability that while he was a banished exile in Patmos such a thing would be permitted;

(c)The message was not sent by them, it was sent to them “Unto the angel of the church in Ephesus write,” etc.

(3) It cannot be proved that the reference is to a prelatical bishop presiding over a group or circle of churches, called a diocese; for:

(a) There is nothing in the word “angel,” as used in this connection, which would be especially applicable to such a personage - it being as applicable to a pastor of a single church, as to a bishop of many churches.

(b) There is no evidence that there were any such groups of churches then as constitute an episcopal diocese.

(c) The use of the word “church” in the singular, as applied to Ephesus, Smyrna, etc., rather implies that there was but a single church in each of those cities. Compare Rev 2:1, Rev 2:8,Rev 2:12, Rev 2:18; see also similar language in regard to the church in Corinth, 1Co 1:2; in Antioch, Act 13:1; at Laodicea, Col 4:16; and at Ephesus, Act 20:28.

(d) There is no evidence, as Episcopalians must suppose, that a successor to John had been appointed at Ephesus, if, as they suppose, he was “bishop” of Ephesus; and there is no probability that they would so soon after his banishment show him such a want of respect as to regard the see as vacant, and appoint a successor.

(e) There is no improbability in supposing that there was a single church in each of these cities - as at Antioch, Corinth, Rome.

(f) If John was a piclatical “bishop,” it is probable that he was “bishop” of the whole group of churches embracing the seven: yet here, if the word “angel” means “bishop,” we have no less than seven such bishops immediately appointed to succeed him. And,

(g) the supposition that this refers to prelatical bishops is so forced and unnatural that many Episcopalians are compelled to abandon it. Thus, Stillingfleet - than whom an abler man, or one whose praise is higher in Episcopal churches, as an advocate of prelacy, is not to be found - says of these angels: “If many things in the epistles be directed to the angels, but yet so as to concern the whole body, then, of necessity, the angel must be taken as a representative of the whole body; and then why may not the angel be taken by way of representation of the body itself, either of the whole church, or, which is far more probable, of the concessors, or order of presbyters in this church?”

(4) If the word does not mean literally “an angel”; if it does not refer to messengers sent to John in Patmos by the churches; and if it does not refer to a prelatical bishop, then it follows that it must refer to someone who presided over the church as its pastor, and through whom a message might be properly sent to the church. Thus understood, the paster or “angel” would be regarded as the representative of the church; that is, as delegated by the church to manage its affairs, and as the authorized person to whom communications should be made in matters pertaining to it - as pastors are now. A few considerations will further confirm this interpretation, and throw additional light on the meaning of the word:

(a) The word “angel” is employed in the Old Testament to denote a prophet; that is, a minister of religion as sent by God to communicate his will. Thus in Hag 1:13 it is said, “Then spake Haggai, the Lord’s messenger (Hebrew: angel, מלאך יהוה mal'ak Yahweh - Septuagint: ἄγγελος κυρίου angelos kuriou, in the Lord’s message unto the people,” etc.

(b) It is applied to a priest, as one sent by God to execute the functions of that office, or to act in the name of the Lord. Mal 2:7, “for the priest’s lips should keep knowledge, for he is the messenger of the Lord of hosts” - מלאך יהוה צבאות mal'ak Yahweh tsebaa'owt - that is,” angel of the Lord of hosts.”

(c) The name prophet is often given in the New Testament to the ministers of religion, as being appointed by God to proclaim or communicate his will to his people, and as occupying a place resembling, in some respects, that of the prophets in the Old Testament.

(d) There was no reason why the word might not be thus employed to designate a pastor of a Christian church, as well as to designate a prophet or a priest under the Old Testament dispensation.

(e) The supposition that a pastor of a church is intended will meet all the circumstances of the case; for:

(1)It is an appropriate appellation;

(2)There is no reason to suppose that there was more than one church in each of the cities referred to;

(3)It is a term which would designate the respect in which the office was held;

(4)It would impress upon those to whom it was applied a solemn sense of their responsibility.

Further, it would be more appropriately applied to a pastor of a single church than to a prelatical bishop; to the tender, intimate, and endearing relation sustained by a pastor to his people, to the blending of sympathy, interest, and affection, where he is with them continually, meets them frequently in the sanctuary, administers to them the bread of life, goes into their abodes when they axe afflicted, and attends their kindred to the grave, than to the union subsisting between the people of an extended diocese and a prelate - the formal, infrequent, and, in many instances, stately and pompous visitations of a diocesan bishop - to the unsympathizing relation between him and a people scattered in many churches, who are visited at distant intervals by one claiming a “superiority in ministerial rights and powers,” and who must be a stranger to the ten thousand ties of endearment which bind the hearts of a pastor and people together. The conclusion, then, to which we have come is, that the “angel of the church” was the pastor, or the presiding presbyter in the church; the minister who had the pastoral charge of it, and who was therefore a proper representative of it. He was a man who, in some respects, performed the functions which the angels of God do; that is, who was appointed to execute his will, to communicate his message, and to convey important intimations of his purposes to his people. To no one could the communications in this book, intended for the churches, be more properly entrusted than to such an one; for to no one now would a communication be more properly entrusted than to a pastor.

Such is the sublime vision under which this book opens; such the solemn commission which the penman of the book received. No more appropriate introduction to what is contained in the book could be imagined; no more appropriate circumstances for making such a sublime revelation could have existed. To the most beloved of the apostles, now the only surviving one of the number; to him who had been a faithful laborer for a period not far from 60 years after the death of the Lord Jesus, who had been the bosom friend of the Saviour when in the flesh, who had seen him in the mount of transfiguration, who had seen him die, and who had seen him ascend, into heaven; to him who had lived while the church was founded, and while it had spread into all lands; and to him who was now suffering persecution on account of the Saviour and his cause, it was appropriate that such communications should be made. In a lonely island; far away from the homes of people; surrounded by the ocean, and amid barron rocks; on the day consecrated to the purposes of sacred repose and the holy duties of religion - the day observed in commemoration of the resurrection of his Lord, it was most fit that the Redeemer should appear to the “beloved disciple” in the last Revelation which he was ever to make to mankind. No more appropriate time or circumstance could be conceived for disclosing, by a series of sublime visions, what would occur in future times; for sketching out the history of the church or the consummation of all things.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Angels. These are the seven bishops of the churches. Christ’s having them in his right hand, shews the care he takes of his Church. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The mystery of the seven stars, and the seven golden candlesticks: see Rev 1:12,16.

The seven stars are the angels of the seven churches; that is, they signify the angels of the seven churches. By angels he means God’s messengers and ambassadors to the seven churches, called angels, both in respect of their office, being the ambassadors of Christ, 2Co 5:20, and of that holiness which they should show forth in their doctrine and life. To interpret the term of angels by nature, seems not agreeable to what we shall hereafter meet with said to some of them; Christ would never have ordered John to have charged them with a loss of their first love, or to admonish them to be faithful unto death, or to repent. Whether the term angel denoteth any particular superior minister or bishop in those churches, or is to be taken collectively for all the ministers in those churches, I shall not dispute. Certain it is, αγγελος signifieth no more than is common to all ministers, viz. to be God’s messengers, and move upon his errand.

And the seven candlesticks which thou sawest are the seven churches; the seven churches mentioned Rev 1:11; or else, seven being the number of perfection, all the churches, which are fitly represented by candlesticks, in the same sense as they are called pillars of truth in Paul’s Epistle to Timothy, because they have not the light they show from themselves, only hold it forth from Christ. But it is the opinion of very learned writers upon this book, that our Lord, by these seven churches, signifies all the churches of Christ to the end of the world; and by what he saith to them, designs to show what shall be the state of the churches in all ages, and what their duty is. That by the church of Ephesus, was represented the purest state of all the Christian churches, which determined thirty years before this book was written. By the church of Smyrna, the state of all Christian churches till the year 300. By the church of Pergamos, all the Christian churches till antichrist got up into the saddle, and the Albigenses and Waldenses were so persecuted. By the church of Thyatira, the state of the churches from that time till our Reformation. By the other three, the state of all churches for one hundred and fifty years last past, and which shall be to the end of the world. See Dr. More, Mr. Mede, Cocceius, and Forbes, as learned and diligent inquirers into the sense of this book as any have been, who give many reasons for this:

1. Because no reason else can be given, why epistles should not be written to other churches as well as these.

2. He doth not call them the seven churches of Asia, but seven churches.

3. The number seven is a number used to signify perfection.

4. What is said of Christ’s walking in the midst of the golden candlesticks, having the stars in his right hand, &c., agreeth to him with reference to all churches, not to these seven only.

5. His calling ministers angels, speaks this a prophecy, for that is a prophetical style.

6. The mentioning the same number of churches and ministers, as of the seals, speaks this part of the Revelation as comprehensive, with respect to time, as the other.

7. It is not probable that these epistles would have been ushered in with such a vision, if they had been merely historical and didactic, not prophetical also.

8. They argue from Rev 1:19, where John is bid to write not only what is, but what shall come to pass.

9. They argue from the matter of the epistles.—Let the curious reader see more of this in the authors themselves, as also in Mr. Brightman.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20. The mystery—The symbolical import; which is its hidden meaning, and is a mystery until made clear. The word is an independent nominative, having no verb; and the sentence reads like a heading over the explanations of the next sentence.

Are… angels—Without the article in the Greek. What the angels are, is the problem of this verse. But,

1) We may exclude their symbolizing symbolical angels, (such as the angel over fire, Rev_14:18; of the waters, Rev_16:5,) for the stars would then be a symbol of a symbol. As the candlesticks symbolize concrete, literal, and living Churches, so the stars must symbolize concrete, literal, and living rulers of those Churches.

2) The uniform use of the second person singular, both of pronoun and verb, as applied to the angel, strongly negatives its being a collective body of rulers of each Church, (as Hengstenberg.)

3) The notion that the angels were seven “messengers” sent from the Churches, and present with John, is inadmissible. No such messengers are otherwise hinted at; and the writing to them an epistle, each, implies their being at a distance.

4) The legatus ecclesiae, or delegate of the Church, (held to be symbolized by Vitringa,) was the overseer of the services of the congregation, little above our sexton, but was not responsible for the piety, faith, or morality of the Church, and was too humble an officer to be represented by a star.

5) More probable than any of these is the view of Alford, that real, and not symbolical, angels of the Churches are meant. There are the child’s angel, Mat_18:10; “it is his angel,” Act_12:15; and the national angel-princes of Dan_10:21. The strict responsibility to which these seven angels are held for the excellence of their Churches, each, accords with the established idea of a strong connexion between the guardian angel and his ward. But it may be doubted whether any patron or guardian angel is ever in Scripture more than either a symbol or a popular imagination, as in Act_12:15.

6) As the candlestick is the symbol of the corporate human body of the Church, the analogy is strong for a human ruler or teacher of the Church. Thus in Mal_2:2, the priest is “the messenger (angel) of the Lord of Hosts.” Mal_3:1 : “Behold, I send my messenger,” (angel;) the prediction of John the Baptist. Gal_4:14 : “Ye… received me as an angel of God.” That there were president-presbyters or bishops in Asia at this time, ordained by John himself, is as certain as any thing in primitive Church history. About this time Polycarp was bishop in Smyrna, and Ignatius in Antioch. Bishops were appointed, from a need of the times, as a stronghold against heresies, and as authentic preservers of the apostolic doctrines and of the sacred New Testament canon. This was specially important before the canon was completely established. And this gave, at that period, a special importance to a true succession of the bishops as a reliable chain of apostolic tradition. A successional ordination authenticated the officer to those who acknowledged the ordaining authority. But such facts fall far short of making an unbroken succession through centuries the authenticating test of a true Church. The bishop was very much “the successor of the apostles,” not by a continuation of the same line of office, but as a substitute, serving some of the same purposes. While episcopacy is thus sanctioned by apostolic authority as permissible, and perhaps always best, it is not made obligatory.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The mystery. In construction this is the accusative after "write." A mystery is the opposite of a revealed truth; it is a sacred truth kept secret, the inner meaning of something which is perceived, but not generally understood. The angels of the seven Churches. The meaning of these "angels" has been very much disputed. The common explanation that they are the bishops of the Churches is attractive on account of its simplicity. But it has very grave difficulties, especially for those who assign the Apocalypse to the earlier date of A.D. 68. It is highly improbable that at that very early time the seven Churches were already so fully organized as each to possess its own bishop. And granting that they were, and that the bishops might fitly be called "angels" or "messengers," would they not be called messengers of God or of Christ, rather than messengers of the Churches"? And would not the primitive Church have preserved this title as a synonym for "bishop"? "St. John"s own language gives the true key to the symbolism. "The seven stars are the angels of the seven Churches, and the seven candlesticks are the seven Churches." This contrast between the heavenly and the earthly fires the star shining steadily by its own inherent eternal light, and the lamp flickering and uncertain, requiring to be fed with fuel and tended with care cannot be devoid of meaning. The star is the suprasensual counterpart, the heavenly representative; the lamp, the earthly realization, the outward embodiment. Whether the angel is here conceived as an actual person, the celestial guardian, or only as a personification, the idea or spirit of the Church, it is unnecessary for my present purpose to consider. But whatever may be the exact conception, he is identified with and made responsible for the Church to a degree wholly unsuited to any human officer. Nothing is predicated of him which may not be predicated of it. To him are imputed all its hopes, its fears, its graces, its shortcomings, he is punished with it, and he is rewarded with it ... Nor is this mode of representation new. The "princes" in Daniel (Dan_10:13, Dan_10:20, Dan_10:21) present a very near if not an exact parallel to the angels of the Revelation" (Bishop Lightfoot, "Philippians," p. 198). The identification of the angel of each Church with the Church itself is shown in a marked way by the fact that, although each epistle is addressed to the angel, yet the constantly recurring refrain is, "Hear what the Spirit saith to the Churches, not "to the angels of the Churches." The angel and the Church are the same under different aspects: the one is its spiritual character personified; the other is the congregation of believers who collectively possess this character.

The seven Churches.

It does not fall to our province to inquire into the reason why seven Churches only are here specified; nor do we enter into the symbolism of the number seven, nor burden ourselves with the inquiry whether these seven Churches are supposed to represent the whole of Christendom. These and other vexatoe questiones we leave for the student to ponder in his study. Hints for earnest pulpit teaching are alone our care. Historically, the seven Churches here specified did exist at the time of the Apostle John; they were not very far from each other, nor any of them at any great distance from the extreme western seaboard of Asia Minor. When studying the several letters to each Church, we shall endeavour to take note of what was peculiar to each. Here we note only some features that were common to them all.

I THE SEVEN CHURCHES ARE SO MANY CENTRES OF LIGHT. "Seven golden candlesticks." Each Church is a light bearer. The change from the Hebrew symbol of a seven-branched candlestick to the Christian one of seven candlesticks is noteworthy. In the Mosaic dispensation the Jewish Church was but one, with a priesthood at its head. Now there is not merely a Church; there are Churches. As the late Dean Alford remarks, "Their mutual independence is complete. Their only union is in him who stands in the midst of them." Each of them, moreover, is a candlestick, or lamp stand. Churches exist as light bearers. Apart from this they have no raison d"etre. They receive their light from Christ the light of truth, that they may teach, guard, and extend it; the light of purity, that they may keep themselves unspotted from the world; the light of love, that they may gladden others therewith. Churches are the only institution in the world that exist solely for this purpose. Hence they are composed of those who are the highest part of God"s creation on earth of those who are "born again," who are "being saved." Note further that they are likened to golden candlesticks. We see by this figure how high a value God sets on the several Churches, which are to be the light bearers in their several localities.

II THE SEVEN CHURCHES FIND THEIR CENTRE OF UNITY IN HIM WHO IS IN THE MIDST OF THEM. "In the midst of the seven candlesticks, one like unto the Son of man." In him they find their oneness. To him alone are they distinctly and severally responsible. It is quite possible to boast of a counterfeit independence. The independence of isolation, the independence of self will, and so on, have no warrant in the Word of God. There is no Church independence sanctioned by Scripture which means anything less, or anything else, than absolute loyalty to the Son of God, and responsibility to him alone. At the girdle of our great High Priest alone hang the seals of authority and power. On earth he has entrusted the keys of the kingdom to the entire body of believers as a Christian priesthood; and woe be to any Church which allows any earthly ruler to wrest them from its hands! The events of the day are forcing this principle to the front after it has been obscured for ages.

III EACH CHURCH HAS ITS OWN EXCELLENCE, DEFECT, DANGER, AND DUTY. So we find it with Ephesus, Pergamos, Thyatira, Sardis, and Laodicea. Two only are unrebuked Smyrna and Philadelphia. Thus the state of things in the entire Church of Christ may be compared to that in a vessel built in watertight compartments, where, though there may be a leakage in one part, the others may be sound. We see this in several Churches even now. One may be loyal to its Lord, and another not so. One may be losing its first love, and another may be all on fire. One may have a great reputation, and yet be dead. Another may be in poverty, and yet be rich in faith. One Church may be fast asleep, another may be abounding in every good work.

IV THE SAVIOUR, IN THE MIDST OF THE CHURCHES, MANIFESTS HIMSELF TO EACH CHURCH ACCORDING TO ITS OWN SPIRITUAL STATE. To Ephesus, as "he that walketh in the midst to survey, to mark, to correct. To Smyrna, as "the Living One to give the crown of life. To Pergamos, as "he that hath the sharp sword to sever and to smite. To Thyatira, as "he whose eyes are like a flame of fire to see through and through, and to burn up evil. To Sardis, as "he that hath the seven Spirits of God to quicken the Church from death. To Philadelphia, as "he that hath the key of David to open to the faithful the temple of God. To Laodicea, as "the Faithful and True Witness to undeceive them in their sluggish conceit. Thus our Lord will be to his Churches according to what they are. And if there be a nominal Church which is not doing its Lord"s work, it will certainly not have its existence prolonged for the sake of its own.

V WHATEVER MAY BE A CHURCH"S DIFFICULTIES, OUR LORD EXPECTS IT TO OVERCOME. Not one of the letters to the seven Churches gives us the slightest reason to suppose that the adverse force might be so strong that any Church whatever would be justified in succumbing to it. There is abundance of power, of love, and of faithfulness in Christ to sustain any Church under any trial whatsoever.

VI ACCORDING TO A CHURCH"S FIDELITY OR OTHERWISE, SO WILL BE ITS DESTINY. If unfaithful, the Church will be judged, chastised, and possibly swept away. If faithful, her Lord will set before her an open door, and no one can shut it. Note:

1. Churches have nothing to fear except from their own sluggishness and inaptness to meet the demands of their age. No artificial help can, in the long run, perpetuate a dead Church; no artificial aid is needed for a living and faithful one.

2. There must not only be an overcoming on the part of a Church if it is to be continued, but also a personal overcoming on the part of each individual, if he is ultimately to share his Lord"s victory. Let us not forget that just as a Church may be dead though a few in it are alive, so individual souls may be dead even where, as a whole, the Church is alive. The Lord is coming. Every one of us shall give account of himself. Every man shall bear his own burden.

The seven Churches: their common characteristics.

Seven times is heard the solemn charge, given at the close of each of the letters addressed to these Churches, "He that hath an ear," etc. And we would obey this word so far as we may, and, ere considering these letters one by one, would glance at their common characteristics. To the most superficial reader it is evident that in arrangement and plan they are all alike. The "angel of the Church" is addressed in each; then comes the title of the Lord, setting forth that aspect of his character which it was especially well for the Church addressed to take heed to. Then follows the Lord"s solemn, "I know thy works," meaning that he had perfectly seen and so perfectly knew all they had done and suffered, all that they were or might be. Then, where, as in most cases, there was aught of good to commemorate, it is named first, before accusation of failure or faithlessness is made. Then follows the earnest warning, and finally comes the promise to all that overcome, and the exhortation to hear and heed what has been said. This is the order of thought in them all, and the aim and purpose of all are one. But, looking at these letters as a whole, the teachings that they convey may be summed up under these three heads.

I ECCLESIASTICAL. For we may gain from these epistles some clear outlines and learn some of the fundamental principles of the primitive Churches. The picture may not be complete, the portraiture only a sketch; but what it does tell is distinct as well as important. We learn concerning the Churches:

1. Their spread and increase.

(1) We are not told why these seven are mentioned and not others. It was not

(a) because they were all, or for the most part, chief cities. Outside these there were, of course, many far more important Antioch, Jerusalem, Alexandria, Rome, etc. And even near to these seven there were others greater than they, as Miletus, Colossae, Hierapolis, and probably others. Some that are mentioned are quite insignificant. But perhaps,

(b) being near one to the other, and all not far from Ephesus, St. John knew more of them. They all lay within the area of two ordinary English counties, and, following the order of their names, they formed a complete circle, starting from and returning to Ephesus. And

(c) yet more, because in them the character and conduct told of were conspicuous.

(2) Nor are we told why these seven only are named. Why not less or more? But the reason probably was to show, by the use of the symbolic number, seven, that what was said concerning these Churches was of world-wide and world-enduring importance. For "seven" is the sacred number, and indicates Divine selection, and so enforces the charge that those who hear what the Spirit saith should give all heed thereto.

(3) But these being mentioned, the spread of the Church of Christ is shown. For if in places so obscure as some of these were the faith of Christ was found, how much more in larger places? We know the tide has come in when we see that the little inland creeks are filled. We have no doubt then that the whole stretch of the seashore which, when the tide was out, was left uncovered, is now bright and sparkling with waves. So if to Thyatira and such places the gospel had spread, much more might we be assured that in more populous places it would also be found.

2. Their fundamental principle. That the Church should consist of true believers in Christ, whose faith worked by love and produced holiness of life. For when and wherever praise is given, and large and blessed promises are held out it is ever to those who are faithful followers of the Lord. On the other hand, censure and threatening, warning and expostulation, are addressed only to those who are found unfaithful, or are in peril of becoming so. It is, therefore, evident that the place of any in the Church was due to their being regarded as sincere and true believers. If it was not expected of them to be this, wherefore such terrible blame and threats pronounced against them for not being so? It is plain that purity and holiness are regarded as their proper character; that as holy they were called into and continued in the Church, and that on no other ground had they a right there. No nationality and no religious rite could make men living members of the Church; only they were so who so believed in Christ that they became renewed in heart and life. And it is so still; God help us to remember it!

3. Their form. From the mention of these several Churches it is surely evident that at the first there was no idea that the Church of Christ was to be one visible organized body coextensive with the whole world. We believe in "one holy Catholic Church," but we dispute the right of any one organization to claim so august a title. Christ"s prayer, "That they all may be one," is heard, and its answer is seen in the fact of the identity in love, faith, and character of all who are really his. And it is these in their totality, visible and known only to him, found in all sections of the Church, but confined none, who make up the "holy Catholic Church." But, so far as visible form is concerned, we read not of "the Church," but of "Churches." Nor were these Churches national or provincial one Church for a nation or province. All these seven Churches were in one province. Nor was their form presbyterian, for they were not welded together into one, but remained distinct and apart. Nor were they congregational the Church consisting only of those worshipping in one building. For so there might have been, as there were not, many such Churches in any one of these seven cities. But their form seems to have been municipal rather than aught beside. The believers in one town or city might meet in several congregations, and probably in large cities did so; but we read of only one Church at such places; as the Church at Philippi, Corinth, Antioch, Rome, etc.; not "the Churches," but "the Church." But for the several congregations there were bishops and deacons, as many as might be needed. Hence we read of "the Church, with its bishops and deacons". (Php_1:1) Each congregation seems to have had its presiding officer and assistants, but such congregation, with these, did not form a separate Church; the Church consisted of all the believers in the city or town to which they belonged. And, surely, it was an "excellent way." But what matter the form in which the Church or Churches may be organized? It is the life within, the Divine life, begotten of the Spirit of God, that is the all important thing. Without that the best form is no better than the worst; and with that the worst form serves almost as well as the best.

4. Their ministry.

(1) The Churches were presided over by pastors. For by "the angel of the Church" we seem obliged to understand its chief pastor. No doubt it looks mere simple and reasonable to regard the word "angel" as meaning an angel in the ordinary sense of the word. And those who say we should so understand it refer us to the fourth chapter of this book, where we read of "the angel of the waters;" and also to the words of our Lord, who speaks of the "angels" of little children ("Their angels do always behold," etc.); and it is urged that, as we must understand these passages as telling of angels who presided over, had charge of, "the waters" (as in Re 4) and of "children" (as in the Gospels), so here we must understand, by "the angel of the Church," the angel who had the charge of the Church, and was, therefore, its representative before God. And it is also urged that Michael is in Daniel represented as the guardian of Israel. And the Jews believed in such angels. "It is his angel so said those gathered at Mary"s house when Peter, whom they thought to be in prison, knocked at the door. But in reply to all this there is one conclusive answer How could John write a letter to an angel and send it to him? He could write and send to the Churches and their pastors; but to an angel! Hence we regard the chief pastor as meant by the angel. In Haggai and Malachi, prophets are called "messengers," or angels; and such, we believe, are meant here. But what a view of the pastoral office and its solemn responsibility we get when we thus understand this word! They are addressed as representing and responsible for the Churches over whom they preside. Well might St. Paul cry and well may we pray for us.

(2) And there seems to have been a modified episcopate; for the chief pastor had others with him (cf. Ac 20, "Elders of the Church"). Evidently there were several. But the angel seems to have been chief over the rest, as he is held responsible for the faith and practice of the Church. But this need not hurt any one"s conscience. Means are not ends. We cannot follow exactly the scriptural pattern in all details. Were we to do so, it would hinder, probably, rather than help forward the end the Church seeks. And our divergences of practice should teach mutual charity and striving after oneness of heart even where there is not oneness of form.

II DOCTRINAL. Note the sublime titles given to our Lord. They are all drawn from the vision told of in this chapter. But how plainly they teach the Divine glory that belongs to our Lord! As we read them over one by one, can we doubt, whilst we regard this book as inspired, as to who and what our Lord was? Here are titles that no creature, of however high an order of intelligence, or sanctity, or power, could dare to assume to himself or permit others to ascribe to him. There is but one conclusion, that he to whom these titles are given, and by whom they are claimed, is in truth one with the Almighty, the uncreated, the supreme God. Therefore let all the angels of God, and every creature of God, and, above all, every soul of man, worship him.

III RELIGIOUS. For they show, concerning the Christian life:

1. Its solemnity. We are under the eye of him who says as none other can, "I know thy works." Thus he speaks to us all. Others do not, cannot, know us as he does. Who, then, will dare to disobey? "Arm me with jealous care, As in thy sight to live; And oh, thy servant, Lord, prepare A strict account to give.

2. Its nature.

(1) It is a battle. All have to wage a warfare. None are exempt. Not poor Sardis and Laodicea alone, the weakest and worst of the Churches, have this warfare to wage, but Smyrna and Philadelphia also, the strongest and best. Every one is spoken to and of as engaged in a conflict in which, if he do not overcome, he will be overcome. We cannot "sit and sing ourselves away to everlasting bliss." But a battle has to be fought, and only to those who overcome will the prize be given.

(2) This battle has tremendous issues. Which excel in intensity, the promises to the faithful or the threatenings to the unfaithful, it is hard to say. But they are thus vividly contrasted in each letter, that we may the more readily see and deeply feel that this is no holiday pastime, no child"s play, to which we are all inexorably called, but a serious, stern, and awful war. True, today, our foes are spiritual rather than tangible and visible; not cruel and bloody men who hunt our lives to destroy them, but the unseen forces of hell which are within and all around us, and are the more mighty for that they are unseen. We have need to watch and we have need to pray. But there are

(3) vast encouragements; for

(a) it is assured that all may overcome. We are not mocked. Even to Laodicea this was said, thereby implying that even for them, poor fallen miserable ones that they were, victory was possible, even they might overcome. And so now; they who most of all are "tied and bound by the chain of their sins" (and some are dreadfully so), yet even they, "through the might of Christ their Lord," may conquer in the fight.

(b) And we are told how. For the titles of the Lord in these several letters show him to be an all-sufficient Saviour. However many and varied are the wants of his Church, he meets them and ministers to their needs. Are they in peril? He is their Guardian, holding them fast in his right hand. Are they beset by the powers of hell? He is their eternal, their glorified Saviour, possessed of all power. Are they troubled by fierce persecutors or by false friends? He who hath the sharp two-edged sword will avenge them. Are they wandering in heart and life, gone and yet going astray? He whose eyes are as a flame of fire sees them and will follow them, and will surely and, if needs be, sternly correct them. Are they almost worn out with toil and trial? He will uphold them, for has he not the seven Spirits of God? Does he bid them set out in arduous service, telling them that there is an open door before them? He encourages and cheers them, in that he hath the key of David, and that when he opens, no man shuts. Does he tear off the false coverings by which their true and evil state is hidden? As he does so he reminds them that he is their faithful Friend and Counsellor. Surely here, then, is the general lesson to be learnt from these varied letters of the Lord that there can be no stress or strait in which his servants may be, whether by their own folly and fault or by the malice and might of others, but what he has grace sufficient for all, and his grace shall supply all their need. Finally

(c) observe the heart-cheering promise with which these letters all end. Imagery of the most sublime and exalted description is employed to set forth the glorious reward which now to some extent is given, but in the future far more fully shall be given to the faithful Christian. He is to eat of the tree of life, which is in the midst of the Paradise of God; the second death is to have no power over him; he is to be invested with kingly authority over the nations, like to that which Christ possesses; he is to be arrayed in triumphant and beautiful vestments, with white raiment is he to be clothed, and his name is to be confessed by the glorified Redeemer before all heaven; he is to become a pillar in the temple of God, and on him is to be written the Name of God, and the name of the city of God, from which he is to go no more out; he is to sit with Christ on his throne, as Christ is set down with the Father on his throne; he is to eat of the hidden manna, and to receive the white stone on which a new name is written, a name which no man knoweth, saving he who receiveth it. How great then are the encouragements held out to us all to cheer us on in our warfare; so that, if the battle be stern and the issues tremendous, we are not left to wage it at our own charges, but are daily helped by the grace of our Lord now, and animated by the sure prospect of that prize which shall be given hereafter to all who truly strive for it.

Such are some of the teachings common to all these letters. Others of a more special and particular kind they doubtless have, but these alone justify and enforce the sevenfold word, "He that hath an ear, let him hear," etc. S.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Write first the mystery - The mysterious meaning of the seven stars - St. John knew better than we do, in how many respects these stars were a proper emblem of those angels: how nearly they resembled each other, and how far they differed in magnitude, brightness, and other circumstances. The seven stars are angels of the seven churches - Mentioned in the eleventh verse. In each church there was one pastor or ruling minister, to whom all the rest were subordinate. This pastor, bishop, or overseer, had the peculiar care over that flock: on him the prosperity of that congregation in a great measure depended, and he was to answer for all those souls at the judgment seat of Christ. And the seven candlesticks are seven churches - How significant an emblem is this! For a candlestick, though of gold, has no light of itself; neither has any church, or child of man. But they receive from Christ the light of truth, holiness, comfort, that it may shine to all around them. As soon as this was spoken St. John wrote it down, even all that is contained in this first chapter. Afterwards what was contained in the second and third chapters was dictated to him in like manner.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

angels

The natural explanation of the "messengers" is that they were men sent by the seven churches to ascertain the state of the aged apostle, now an exile in Patmos (cf) Php 4:18 but they figure any who bear God’s messages to a church.

churches

The messages to the seven churches have a fourfold application:

(1) Local, to the churches actually addressed;

(2) admonitory, to all churches in all time as tests by which they may discern their true spiritual state in the sight of God;

(3) personal, in the exhortations to him "that hath an ear," and in the promise "to him that overcometh";

(4) prophetic, as disclosing seven phases of the spiritual history of the church from, say, A.D. 96 to the end. It is incredible that in a prophecy covering the church period, there should be no such foreview. These messages must contain that foreview if it is in the book at all, for the church does not appear after Rev 3:22. Again, these messages by their very terms go beyond the local assemblies mentioned. Most conclusively of all, these messages do present an exact foreview of the spiritual history of the church, and in this precise order. Ephesus gives the general state at the date of the writing; Smyrna, the period of the great persecutions; Pergamos, the church settled down in the world, "where Satan’s throne is," after the conversion of Constantine, say A.D. 316. Thyatira is the Papacy, developed out of the Pergamos state: Balaamism (worldliness) and Nicolaitanism (priestly assumption) having conquered. As Jezebel brought idolatry into Israel, so Romanism weds Christian doctrine to pagan ceremonies. Sardis is the Protestant Reformation, whose works were not "fulfilled." Philadelphia is whatever bears clear testimony to the Word and the Name in the time of self-satisfied profession represented by Laodicea.

mystery (See Scofield "Mat 13:11").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

20. The seven candlesticks are the seven Churches. From these Scriptures we see the sanctified, Holy Ghost religion is the essence of the Church; and Jesus holds the sanctified pastor in His right hand. When a Church falls below these conditions, she is no longer the Church of God.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

20. The mystery of the seven stars. The Lord himself at once explains what the seven stars and seven candlesticks symbolize. The seven candlesticks represent the churches, or organizations appointed to “let their light shine” and become “the light of the world.” And the seven stars are the angels of the churches. These were, I think, the evangelists of the churches. See note below.

ADDITIONAL NOTES

The Appearance of Christ. He was arrayed in a priestly robe and girt with a kingly girdle of gold. Heavenly purity was indicated by the dazzling whiteness of his head and hair, and the splendor that shone from his countenance was like that of the unclouded sun. Every manifestation of the divine glory is accompanied with brilliancy and splendor. “In him is no darkness at all.” The burning bush of Horeb, the glory of Sinai, the Shekinah of the tabernacle, the City of which God and the Lamb are the light, the transfigured Savior of Hermon, the Son of Man of Patmos, and all the visions of the prophets of both covenants, indicate that whenever the Deity manifests itself, there is a revelation of heavenly splendor. The Son of Man, the Man of Sorrows, the Lamb of God, is also the Bright and Morning Star, and the Sun of Righteousness. It is thus, crowned with majesty, garbed in light, and shining as the sun, that John beholds the Son of Man walking amid the golden candlesticks and holding the seven stars in his hands.

The Seven Stars. I shall not take up space to discuss the various views as to the nature of the angels of the churches. It has been held that they were heavenly angels, were diocesan bishops of the cities, were pastors or elders, or were messengers sent from the churches to visit John in Patmos. The word angel means a messenger, and is equally applicable to the messengers of God and those of men. John the Baptist is called in Mark 1:2, angel, or messenger, and the term is often applied to human beings. It is certain that it is in this passage. John is told to write to these angels, and certainly the letters were not sent to the angels of heaven. Nor does this language suggest the idea of messengers sent to visit John in Patmos. In that case the letters might be sent by them to the churches, but would certainly not be written to them. It becomes evident, therefore, that the angels were men filling some office in connection with the churches. There is not the slightest evidence that diocesan bishops existed until much later than this age, and hence I do not think that they are meant. The term can hardly apply to an elder, for there seems to have been a plurality of elders in all the churches, and it is not likely that one would be singled out. It is my judgment that the angels were the preachers or evangelists of the churches. As these evangelists not only labored at home, but were often sent out, and were messengers to carry the good tidings, there is a fitness in applying the term to them. We know from the epistles of Paul and from church tradition, that Timothy was long the evangelist at Ephesus, and it is possible that he may have lived and labored until the time of John's banishment. If so, he was the angel to whom the epistle to the church at Ephesus was directed. Then we conclude that the seven stars held in the hand of the Lord, supported and strengthened by him, shining with his light, are the seven preachers of the churches of Asia.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

20. τὸ μυστήριον. The only possible construction of these words is as an accusative in loose apposition to ἃ εἶδες κ.τ.λ.; perhaps the writer left them without any construction. If he had attended to details of style he would have been more likely to begin anew with “This is the mystery …” than to continue, “Write what thou sawest … the mystery …”

μυστήριον in the N.T. bears a meaning not very far removed from its primary meaning in classical Greek. There it is a secret rite which only the initiated share, and so a secret lore which they only know. Generally we may paraphrase it, “the hidden divine truth now made known, but made known to God’s favoured ones only”: see Eph 3:13 for the completest illustration of its meaning. Here the sense is, “I reveal to thee the hidden, sacred meaning of the stars and candlesticks.”

τὰς ἑπτὰ λυχνίας: symmetry would have required these words to be in the genitive, for the mystery includes both the stars and the “candlesticks”; the accusative depends probably on εἶδες, even if τὸ μυστήριον depends on γράψον; the connexion being “the seven stars which thou sawest and [with them thou sawest] the seven golden candlesticks.”

ἂγγελοι. For the meaning of the word “Angels” here, see Excursus I.

αἱ λυχνίαι αἱ ἑπτά. Plainly this image is suggested by the seven-branched candlestick of Exo 25:31 sqq.—still more by the earlier mystical vision of one resembling it, in Zechariah 4. But here the image of seven detached candlesticks does not exactly correspond to the description of either, nor are we to assume that the significance of those is exactly the same as of these.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20.] the mystery of the seven stars which thou sawest upon (held in, and so standing over, as a wreath) my right hand (τὸ μυστ. is in apposition with ἃ εἶδες κ.τ.λ., and governed by γράψον. Lyra interprets the word well, “sacramentum stellarum,” i. e. “sacrum secretum per ipsas significatum:” see reff.), and the seven candlesticks of gold (elliptic construction for ‘and the mystery of the seven candlesticks,’ &c.). The seven stars are (the) (the prefixed predicate ἄγγελοι, though on that account wanting the article, is rendered definite by the definite gen., τῶν ἑπτ. ἐκκ., which follows) angels of the seven churches: and the seven candlesticks are seven churches (the import of the ἄγγελοι has been much disputed. Very many Commentators take them for the presiding presbyters, or bishops, of the churches. So Primas., Bede, Joach., Lyra, Alcas., Corn.-a-lap., Ribera, Bossuet, Beza, Grot., Calov., al. m. So also Vitr., Whitby, and with some modification, Hengst. This view is variously supported. It derives probability from the analogy of the vision itself, in which, seeing that the candelabra represent the churches themselves, existing vessels containing much light, the stars, concentrated sparks of light, should represent some actually existing persons in or connected with the churches. Again it is supported by our finding that throughout the seven Epistles the angel is treated as representing and responsible for the particular church. But before we pass on to the other great section of interpretation, we may at once dismiss those forms of this one which make ἄγγελος the ideal representative of the governing body (as Hengst.), or an ideal messenger from the church (as Ebrard), or a proleptic idea of the office of Bishop, not yet instituted, as Rothe, or, in short, any idealism at all. As the ἐκκλησία is an objective reality, so must the ἄγγελος be, of whatever kind. This consideration will also affect the current of interpretation which takes the angels to be the churches themselves. So Andreas and Arethas (in Cat.,—ἄγγελον τῆς Ἐφέσου, τὴν ἐν αὐτῇ ἐκκλησίαν λέγει. οὐ γὰρ ὁ προστατῶν ἄγγελος ἡμαρτήκει, ὥστε δεῖν ἀκοῦσαι μετανόησον, ὁ διʼ ἁγιότητα ἐν τῇ δεξιᾷ τοῦ κυρίου ὑπάρχων ἀστὴρ ὢν … τίς δὲ καὶ χρεία γράφειν τῷ ἐν τῇ δεξιᾷ τοῦ διαλεγομένου παρόντι; κ.τ.λ.). The second line of interpretation is that which regards the ἄγγελοι as angels, in some way representing the churches. In favour of this Isa_1) the constant usage of this book, in which the word ἄγγελος occurs only in this sense: 2) the further usage of this book, in which we have, ch. 16:5, the ἄγγελος τῶν ὑδάτων introduced without any explanation, who can be none other than the angel presiding over the waters: 3) the expression of our Lord Himself Mat 18:10, οἱ ἄγγελοι αὐτῶν ἐν τῷ οὐρανῷ διὰ παντὸς βλέπουσιν τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς, coupled with the saying of the church in the house of Mary the mother of John Mark, Act 12:15, with regard to their disbelief of Peter standing at the door, ὁ ἄγγελός ἐστιν αὐτοῦ: both asserting the doctrine that angels are allotted to persons, and are regarded as representing them: a subject full of mystery, and requiring circumspect treatment, but by no means to be put aside, as is commonly done. 4) The extension of this from individuals to nations in the book of Daniel, which is so often the key to apocalyptic interpretation. See Dan 10:21, Dan 12:1: an analogy according to which there might well be angels not only of individuals, but of churches. 5) The fact that throughout these Epistles, nothing is ever addressed individually as to a teacher, but as to some one person reflecting as it were the complexion and fortunes of the church in a way in which no mere human teacher or ruler could. That there is no exception to this in ch. 2:20, see maintained in note there.

6) To the objection advanced in the comment of Arethas above, οὐ γὰρ ὁ προστατῶν ἄγγελος ἡμαρτήκει κ.τ.λ., the reply may be made, with advantage to this interpretation, that there evidently is revealed to us a mysterious connexion between ministering angels and those to whom they minister, by which the former in some way are tinged by the fates and fortunes of the latter. E. g., in our Lord’s saying cited above, the place of dignity there asserted of the angels of the little children is unquestionably connected with the character of those whose angels they are: and it cannot be following out such a revelation too far to say that, if some of the holy angels are thus and for this reason advanced to honour, others may be similarly, and for the opposite reason, placed in less honour and relatively disgraced. That this idea is found expressed in the Rabbinical writings (see in Wetst.) is a mark of the further development of the truth which seems to have been first revealed to Dan_7) It will be perceived that this interpretation does not lie under any of the objections stated above as idealizing that which ought to be an objective reality. For it contemplates the angels of the churches as really existent, not as ideal beings. It is only when this latter is the case, that those objections can apply. 8) It will also be perceived, that both the circumstances, which were cited as making for the former interpretation, tell equally for this: viz. a) that just noticed, the actual existence of these persons in or belonging to the churches, and b) the fact that in the Epistles the angel is treated as representing and responsible for the particular church.

So that I cannot but regard this second view as far the more likely one. It has been taken by Origen, Greg.-, Jerome, Andr., (in Catena: holding as above, the churches themselves to be virtually meant, inasmuch as the angel himself could not need repentance, &c.: but never doubting that by ἄγγελοι the angels are meant), Wetst., Züllig, Wahl, Bretschneider, Bleek, De Wette (see above), al.

The attempt to defend the interpretation of ἄγγελοι as bishops by the analogy of the שליח צבור, legatus Ecclesiæ, in the synagogue, appears to be futile, inasmuch as that officer held quite an inferior place, in no way corresponding to a bishop, or any kind of president of the church.

I may also notice, that the weight laid by Brightmann, al., and recently by Ebrard, on the omission of the art. before ἄγγελοι is worth nothing (see the rendering above). Such a sentence as Ebr. suggests in case ἄγγελοι had been definite, οἱ ἑπτ. ἀστ. οἱ ἄγγελοι τῶν ἐκκ. εἰσιν, could hardly be written in Greek: it would have stood εἰσὶν οἱ ἀγγ. τῶν ἐκκλ. The fact, that each succeeding epistle is addressed τῷ ἀγγέλῳ τῆς ἐν.… ἐκκλησίας, should have guided Commentators aright in this matter.

As regards the symbolism, stars are the symbols of the angels of the churches, inasmuch as angels are beings of light, Heb 1:7 (from Psa 104:4), where see note; Job 38:7, where they are called the morning stars. The same symbolism is used in the prophets of Lucifer, the day-star, the son of the morning, Isa 14:12 ff., who would exalt his throne above the stars of God, ib. ver. 13; Rev 12:4, Rev 12:9. See also Luk 10:18. That stars are also used to symbolize earthly authorities, is what might be expected from the very nature of the symbol, and should never have been alleged here as a reason against the literal interpretation of ἄγγελοι.

The churches themselves are represented by candlesticks, agreeably with the universal symbolism both of the prophetic and evangelic Scriptures. Cf. Pro 4:18; Isa 60:1, Isa 60:3; Mat 5:14, Mat 5:16; Luk 12:35; Php 2:15).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.