Are the 'angels' of the churches in Revelation 1-3 real angels, or are they human messengers?

The symbols are then explained: "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." (v. 20.) There has been much discussion as to what is meant by the angels. They are clearly not angels in the ordinary sense; for there is no Scripture showing angels to have charge of local churches; and who can suppose that Christ would speak to angels through the prophet? The angel, too, is here identified with the moral condition of the Church, and must therefore be a part of it, some person or persons holding towards it a place of special responsibility. Some have inferred that it means a clergyman or official minister, like those now found through nearly the whole of Christendom; but this is mere assumption, and an assumption which is contradicted by all other Scripture. Had God instituted such a ministry He would have revealed it plainly, not left it to be surmised from a passage whose mystical character appears upon its face. The word "angel" carries the idea of representation, and seems to be here used figuratively to describe those who are responsible, from their gift or influence, for the condition of the Church. These doubtless included teachers and rulers, but no information is given as to their appointment or functions. This must be gathered from other parts of the Word.

The seven golden candlesticks — a figure borrowed from the seven lamps of the tabernacle — symbolize the seven churches. They are "golden;" for the Church is founded on God's righteousness, and so bears the stamp of its divine origin. But they are candlesticks, not candles. The Church is not a source of light, and the claim to be so has been one of the most fruitful seeds of evil in Christendom. It is, however, responsible for holding forth the light; and if it fails in this, it is useless. Hence the threat that the candlestick will be removed out of its place.

What then is the angel? It is not a symbol, properly speaking. The star is the symbol, and it is here seen in Christ's hand. It is (as angel is always used where it is not actually a heavenly or earthly messenger) the mystical representative of one not actually seen. It is so used of Jehovah, so used of a child, so spoken of Peter. Elders may have practically been specially responsible from their position; but the angel represents the assembly, and especially those to whom, from nearness to Christ and communion with Him, or responsibility for it through the operation of His Spirit in them for His service, He looks for the state of His assembly in His sight. No doubt the whole assembly is responsible, and therefore the candlestick is removed when unfaithfulness is brought home to it; but Christ is in immediate communication with these in respect of it — a solemn thought for all who have the good of the assembly at heart.

The way in which the angels and the assemblies are identified, and any distinction in the degree or manner of it, requires a little more detailed attention. That the assemblies are addressed in their general responsibility, in the addresses to the angels, is evident. For it is said, "What the Spirit says to the churches." It is not a private communication to an authority for his direction, as to a Titus or a Timothy, but said to the assemblies; that is, the angel represents their responsibility. So we find distinct parts of them noticed. "The devil shall cast some of you into prison"; "fear none of those things which thou shalt suffer": "but I have a few things against thee, that thou hast there": "My faithful martyr who was slain among you": "But unto you I say, the rest in Thyatira" (so it is to be read). Yet the angel and assembly or candlestick are distinguished: "I will remove thy candlestick out of its place." "Thou sufferest that woman Jezebel."

— “To the angel of the Church in Ephesus write.” The same form of words is repeated in the introduction to each of the seven churches. The Authorised Version, in Revelation 2:1, reads “of Ephesus,” and in Revelation 3:14 “of the Laodiceans,” but in the Revised Version the respective readings are correctly given as “in Ephesus” and “in Laodicea.” The churches in these cities were composed of professing Christians, not of the pagan inhabitants, as the Authorised Version would imply. Each of the epistles is addressed to the “angel” of the Church. We have in these addresses the voice of the Spirit to the churches (v. 7, etc.), and of the Lord Himself, but they are not directly spoken to. Paul wrote to the saints in Ephesus (Eph. 1:1). John to the angel of the Church. Why this? Intimacy characterises the former. Distance distinguishes the latter. The reason for the more distant style of address employed by John is found in the fact that the Church had sunk so low morally that the Lord could only address it through its representatives or angels, not spiritual beings, but men.

Some writers, as Dean Alford, argue for the guardianship of literal angels over the churches, and consider that these guardian angels are here addressed. But such a theory seems to us far-fetched and untenable. The Spirit on earth and the Lord on high make the Church their special subject of care. The spiritual powers in heavenly places learn through it God’s manifold wisdom (Eph. 3:10); lessons, too, of godly order are taught these heavenly beings (1 Cor. 11:10). But the care of the Church is committed to higher and better hands than that of angels. Besides, it would be absurd to think of angels failing in their duty. They “do His commandments, hearkening unto the voice of His Word” (Ps. 103:20); whereas the angels of the churches are justly blameable, being held responsible for the moral state disclosed. Thus the words to the angel, “I have against thee,” “Remember therefore from whence thou art fallen, and repent,” etc., seem quite inapplicable to God’s angels who are spoken of as “elect” and “holy,” and hence preserved from falling. It has, however, been more commonly understood that the “angel” represents a bishop, or presiding presbyter. But Scripture affords not the slightest countenance for the modem bishop of a diocese, or the more ancient bishop of a Church. Elders or bishops refer to the same persons (Acts 20:17, 28). The term “elder” directs attention to the age and experience of the man, whilst that of “bishop” or “overseer” to spiritual oversight. The man and his work are thus respectively signified in the terms “elder” and “bishop.” Elders were made bishops, and there were several such in various assemblies, as in Ephesus (Acts 20:17) and in Philippi (Phil. 1:1). Timothy, Onesimus, and John have had the questionable honour thrust upon them by speculative divines of being after Paul’s time the respective angels of the Church in Ephesus.

To insist upon a necessary application of the term “angel” to bishop or presbyter seems forced; besides, the other symbol used of the same persons, namely, “stars” (Rev. 1:20), would forbid such exclusive application. The “stars” are appointed to shine, to reflect the light of Heaven in the dark night of the Church’s history. A person occupying the highest official position in the Church might not be a “star.” We regard the angel of the Church as symbolically representative of the assembly in its actual moral state. Representation is the thought. Hence in this book, the waters (Rev. 16:5), the winds (Rev. 7:1), the abyss (Rev. 9:11), and fire (Rev. 14:18) have each their representative angel. According to this view the angel of the Church may signify more persons than one. We would emphasise the remark that not official but moral representation is the idea conveyed in the word “angel” as used in connection with the seven churches. While, therefore, the Spirit has in view each local Church, and the assembly as a whole, yet each Church is addressed in its representative, and it will generally be found that in most companies of saints there are those who morally lead, apart altogether from official status.

"What shall be after these" must be owned as the true translation of the words. "Hereafter" gives vagueness: "after these" makes it precise, and is the plain literal meaning. "The mystery of the seven stars which thou sawest on my right hand, and the seven golden lampstands. The seven stars are angels of the seven churches: and the seven lampstands are seven churches."

In each letter the Lord addresses "the angel." Who and what is he? We never hear of angel as an official title in the ordinary arrangements of the New Testament. But it is not at all wonderful as occurring here, where we do find what is extraordinary. The angel is a term that suits such a prophetic book as the Revelation. Does it mean what we commonly call an angelic being? Not so, I apprehend, where angels of the churches are spoken of. If we hear of the Apocalyptic angel of fire, we readily understand this; and if we hear of the angel of Jesus Christ as of Jehovah elsewhere, we find no insuperable difficulty. But it is another thing when we hear of the angel of this or that assembly. Again, we can understand an angel employed — a real angelic being — as the means of communication between the Lord and His servant John; but it would be harsh to suppose that His servant John writes a letter from Christ to a literal angelic being. This is the difficulty in which those are involved who suppose that angelic beings are here meant. I do not believe it. The meaning appears to be that, as "angel" is used in the sense of representative, whether an angelic being or not, so in reference to the assemblies the Lord here avails Himself of this general truth. An angel setting forth representation (human or not), an ideal representative of each assembly is meant. In certain cases we know that it might be a literal representative; for instance, when John the Baptist sends some of his disciples, there was a representation of his mind by men. The disciples go and give the message of him that they followed. But it assumes a somewhat different shape when it becomes a question of assemblies which had not been, so far as we know, sending messengers at all.

A little more follows. "The mystery of the seven stars which thou sawest on my right hand, and the seven golden lamps: the seven stars are angels of the seven churches; and the seven lamps are seven churches." As the lamps symbolise churches, so do the stars their angels. Surely "the mystery" prepares us for views of the subordinate lights or angels, and of the lamps or churches far beyond the letter of then existing facts. What "mystery" was there in the historical facts of these seven churches in proconsular Asia? It seems inconceivable that such a word should be employed here if no more had been intended than the actual circumstances. But if these "seven" were selected for this prophetic book to represent in divine wisdom successive phases of the existing church state, however protracted, the propriety of the term becomes apparent. Thus, too, is explained the application of "the stars," well known in the ancient prophecy of Daniel, but due here to the extraordinary and abnormal state of the Christian testimony and a state of decline and approaching ruin; for the last of them indicates no revival or recovery, but the Lord spueing it out of His mouth.

In each letter the Lord addresses "the angel." Who and what is he? The regular charges of elders and deacons are passed over in silence; nor are the gifts of the ascended Christ in evidence. But a new title at issue with the sanctioned order hitherto would be a strange thing on our Lord's part, when on man's a decline had set in. We never hear of "angel" as an official title in the ordinary arrangements of the New Testament. "The angel" is a term for the leader that suits chaps. 2 and 3 of such a prophetic book as the Revelation, just as literal angels are in keeping with the book of Daniel. Does it mean what we commonly call an angelic being? Not here surely, where "angels of the churches" are spoken of. If we hear of the angel of fire, and even of the angel of Jesus Christ, as of Jehovah elsewhere, there is no difficulty, though all these be outside the thoughts and language of the Epistles. But it is very new to hear of the angel of this or that assembly. Again, we can understand an angel employed, a spiritual messenger from on high, as the means of communication between the Lord and His servant John; but how harsh to suppose that His servant John writes a letter from Christ to a literal angel! This is one of the clear difficulties in which those are involved who suppose angelic beings to be here meant. The nature of the case precludes it.

As "angel" is used in the sense of a representative, so in reference to the assemblies the Lord here avails Himself of this general idea. A messenger or moral representative of each assembly is implied. "Angel" was used of a human representative. For instance, when John the Baptist sent two of his disciples, there was a representation of his mind by these men when they gave the message of him who sent them (Luke 7:24). The representative force appears also in Acts 12:15 (only here it was of a spiritual character); and so in Matthew 18:10. But it assumes a different shape when it was a question of assemblies. They were His chief lights, representing each the assembly, and so became His medium in judging its state according to the divine standard.

"The angel" is a designation constantly met with in the Scriptures, and has been generally, and we believe rightly, understood to signify a messenger or representative. No one questions when we read in Acts 8:26, "The angel of the Lord spake unto Philip," that we are to understand by this the Lord's representative speaking in His name. So also in 2 Cor. 12:7 "the messenger [angel] of Satan" is one sent from Satan, and acting on his behalf. With these Scriptures before us, who can doubt that the angel of the Church can only mean the mystical representative of the Church, not the representative of some one else sent to it? And that this is the only meaning to be assigned to the term is conclusively proved from Rev. 1, 2 and 3.

It is true that our translators, in the heading they have affixed to chap. 2, tell us that the angels are the ministers of the several churches; but we must ever bear in mind that the headings of the various chapters throughout the Bible are solely the work of man, and form no part of the infallible word of God. The apostle was directed (chap. 1:11) to write the things he saw in a book, and to send it to the seven churches in Asia. In verse 19 what he was to write was enlarged so as to include, not only the things he had seen, but also "the things that are, and the things that shall be after these." Before, however, he proceeds to open out the things "that shall be," he is directed to write to the angel of each of the seven churches the epistle bearing its name; and as each of these epistles is addressed to "the angel of the church," and each closes with the solemn exhortation to "hear what the Spirit saith unto the churches," it is clear that in the mind of the Spirit the angel stood for the Church, and that the message was addressed, not to the ministry, but to the Church at large. It should also be added that, while "the ministry" is but too generally regarded in Christendom as a body either apart from or else assuming to be the Church, so that we hear continually of "clergy and laity," such a division is unknown to the word of God, which teaches us that "God hath set some in the Church" (1 Cor. 12:28), not that He has constituted a class that is to be viewed as separate from it.

Angels of the Churches

Let us inquire further into the meaning of the term "the angels of the seven churches." The Greek word here translated "angel" also means "a messenger" and is thus translated in other passages. So we could read "the messengers of the seven churches." The messenger would be the responsible element in the Church or Assembly, its representative before God. As another has written, the angel of the church would represent "those to whom, from nearness to Christ and communion with Him and responsibility for it, Christ looks to for the state of His Assembly." It is the symbolical representative of the assembly seen in those responsible in it, which in one sense all really are.

Ans. Angel signifies a representative or messenger, hence in the aforementioned connection it can only mean the intangible representative of the Church, i.e. , really the responsibility of the local company bearing the Lord's name. (The angel was in no sense an officer of the "synagogue"). The responsibility may devolve on individuals to discharge. Nevertheless, Scripture holds the whole local company responsible for its conduct.

The term 'angel' is used metaphorically for a mystical representative. When Peter was delivered from prison, and knocked at the door, those who had been praying for his release said, "It is his angel." Acts 12:15. They supposed Peter was still in prison, and that the one at the door was his representative, his spirit personified, perhaps with very vague ideas of what they really meant. In Revelation 2, 3, the addresses to the seven churches are made to the angel of each. It signifies the spirit and character of the assembly personified in its mystical representative, each one differing from the others, according to the state of the assembly. The messages, though addressed to churches existing at the time, no doubt set forth the state of the church in its varied phases ever since apostolic times down to its entire rejection as the responsible witness for Christ at the close of the dispensation.

A similar, though symbolic, use we have of the word angel in the epistles to the seven churches (Rev.1-3). Here the angel is the star or light of the Church, the spiritual part, we might say, represented at the close of each epistle by the words, “He that hath an ear.”