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Selected Verse: Revelation 1:20 - King James

Verse	Translation	Text
Re 1:20	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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!"

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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!"

Notes on the Bible, by Albert Barnes, [1834]
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, Co1 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.

Notes on the Bible, by Albert Barnes, [1834]

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, Co1 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.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
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 (compare (Phi 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"; and (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 Bible Commentary, by Cyrus Ingerson Scofield, [1917]

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 (compare (Phi 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"; and

(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).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Mystery (μυστήριον) See on Mat 13:11. Depending in construction upon the verb write, and in apposition with the things which thou sawest. Stars Symbols of pre-eminence and authority. See Num 24:17; Dan 12:3. False teachers are wandering stars (Jde 1:13). Compare Isa 14:12. Angels (ἄγγελοι) The exact meaning of the term here is uncertain. The following are the principal interpretations: 1. The officials known as angels or messengers of the synagogue, transferred to the Christian Church. These were mere clerks or readers; so that their position does not answer to that of the angels presiding over the churches. There is, besides, no trace of the transfer of that office to the Christian Church. 2. Angels proper Heavenly guardians of the churches. This is urged on the ground that the word is constantly used in Revelation of a heavenly being; by reference to the angels of the little ones (Mat 18:10), and to Peter's angel (Act 12:15). It is urged that, if an individual may have a guardian angel, so may a Church. Reference is also made to the tutelar national angels of Dan 10:21; Dan 12:1. But why should the seer be instructed to write to heavenly messengers, with exhortations to repentance and fidelity, and describing them as "rich," "poor," "lukewarm," etc. (Rev 2:4; Rev 3:1, Rev 3:16)? 3. The angels are a personification of the churches themselves: the Church being spoken of as if concentrated in its angel or messenger. But in Rev 1:20, they are explicitly distinguished from the golden candlesticks, the churches. 4. The rulers ard teachers of the congregation. These are compared by Daniel (Dan 12:3) to stars. See Mal 2:7, where the priest is called the messenger (angel) of the Lord; and Mal 3:1, where the same word is used of the prophet. See also Hag 1:13. Under this interpretation two views are possible. (a) The angels are Bishops; the word ἄγγελος sometimes occurring in that sense (as in Jerome and Socrates). This raises the question of the existence of episcopacy towards the close of the first century. (b) The word is used of the ministry collectively; the whole board of officers, including both presbyters and deacons, who represented and were responsible for the moral condition of the churches. See Act 20:17, Act 20:28; Pe1 5:1-5. Dr. Schaff says: "This phraseology of the Apocalypse already looks towards the idea of episcopacy in its primitive form, that is, to a monarchical concentration of governmental form in one person, bearing a patriarchal relation to the congregation, and responsible in an eminent sense for the spiritual condition of the whole.... But even in this case we must insist on an important distinction between the 'angels' of the Book of Revelation and the later diocesan Bishops. For aside from the very limited extent of their charges, as compared with the large territory of most Greek, Roman Catholic, and Anglican Bishops, these angels stood below the Apostles and their legates, and were not yet invested with the great power (particularly the right to confirm and ordain) which fell to the later Bishops after the death of the Apostles.... The angels, accordingly, if we are to understand by them single individuals, must be considered as forming the transition from the presbyters of the apostolic age to the Bishops of the second century" ("History of the Apostolic Church").

Vincent's Word Studies, by Marvin R. Vincent [1886]

Mystery (μυστήριον)

See on Mat 13:11. Depending in construction upon the verb write, and in apposition with the things which thou sawest.

Stars

Symbols of pre-eminence and authority. See Num 24:17; Dan 12:3. False teachers are wandering stars (Jde 1:13). Compare Isa 14:12.

Angels (ἄγγελοι)

The exact meaning of the term here is uncertain. The following are the principal interpretations:

1. The officials known as angels or messengers of the synagogue, transferred to the Christian Church. These were mere clerks or readers; so that their position does not answer to that of the angels presiding over the churches. There is, besides, no trace of the transfer of that office to the Christian Church.

2. Angels proper Heavenly guardians of the churches. This is urged on the ground that the word is constantly used in Revelation of a heavenly being; by reference to the angels of the little ones (Mat 18:10), and to Peter's angel (Act 12:15). It is urged that, if an individual may have a guardian angel, so may a Church. Reference is also made to the tutelar national angels of Dan 10:21; Dan 12:1.

But why should the seer be instructed to write to heavenly messengers, with exhortations to repentance and fidelity, and describing them as "rich," "poor," "lukewarm," etc. (Rev 2:4; Rev 3:1, Rev 3:16)?

3. The angels are a personification of the churches themselves: the Church being spoken of as if concentrated in its angel or messenger. But in Rev 1:20, they are explicitly distinguished from the golden candlesticks, the churches.

4. The rulers ard teachers of the congregation. These are compared by Daniel (Dan 12:3) to stars. See Mal 2:7, where the priest is called the messenger (angel) of the Lord; and Mal 3:1, where the same word is used of the prophet. See also Hag 1:13. Under this interpretation two views are possible. (a) The angels are Bishops; the word ἄγγελος sometimes occurring in that sense (as in Jerome and Socrates). This raises the question of the existence of episcopacy towards the close of the first century. (b) The word is used of the ministry collectively; the whole board of officers, including both presbyters and deacons, who represented and were responsible for the moral condition of the churches. See Act 20:17, Act 20:28; Pe1 5:1-5.

Dr. Schaff says: "This phraseology of the Apocalypse already looks towards the idea of episcopacy in its primitive form, that is, to a monarchical concentration of governmental form in one person, bearing a patriarchal relation to the congregation, and responsible in an eminent sense for the spiritual condition of the whole.... But even in this case we must insist on an important distinction between the 'angels' of the Book of Revelation and the later diocesan Bishops. For aside from the very limited extent of their charges, as compared with the large territory of most Greek, Roman Catholic, and Anglican Bishops, these angels stood below the Apostles and their legates, and were not yet invested with the great power (particularly the right to confirm and ordain) which fell to the later Bishops after the death of the Apostles.... The angels, accordingly, if we are to understand by them single individuals, must be considered as forming the transition from the presbyters of the apostolic age to the Bishops of the second century" ("History of the Apostolic Church").

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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, aa& other circumstances. The seven stars are angels of the seven churches - Mentioned in Rev 1:11. 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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

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, aa& other circumstances. The seven stars are angels of the seven churches - Mentioned in Rev 1:11. 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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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 Gen 38:18, Gen 38:25; Exo 18:11; Dan 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 labor 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 Commentary on the Whole Bible - Published 1810-1826

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 Gen 38:18, Gen 38:25; Exo 18:11; Dan 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 labor 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.

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