Angel of the Church

 •  2 min. read  •  grade level: 10
Listen from:
• BibleTruthPublishers.com
The significance of this expression in Revelation 2-3 must be gathered from the use of the symbolism of the star in Scripture and should not be confused with the heavenly angelic beings. As may be gathered from Revelation 12:1-41And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: 2And she being with child cried, travailing in birth, and pained to be delivered. 3And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. 4And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. (Revelation 12:1‑4), a star (or stars) signifies subordinate authority; we read expressly in Psalm 136:99The moon and stars to rule by night: for his mercy endureth for ever. (Psalm 136:9), “The moon and stars to rule by night.” Comparing this passage with Genesis 1:1616And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. (Genesis 1:16), it is evident that the sun sets forth supreme authority, the moon derived authority, and the stars subordinate authority. Now “the powers that be are ordained of God” (Rom. 13:11Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. (Romans 13:1)), and this is true of the church, as of the kingdoms of the world; hence it is that Christ had the seven stars in His right hand. The angels of the churches, as symbolized by the stars, signify those whom God has set in the church for light-giving and for rule, and as such they are His representatives. It is on this account that the Lord holds them responsible for the state of the assembly, that He addresses them in these letters, and that He gives to them rebuke or commendation according to their condition. Sometimes a faithful remnant is distinguished from the angel, as in Thyatira; sometimes, as in Smyrna, where there was nothing to blame, the angel and the saints can be addressed interchangeably. But it is the angel who is held to be responsible, and this is the reason it is those who give light (teach) and those who rule who form the state of the assembly. It is these who are represented by the angel. However, it must not be forgotten that the assembly itself is also responsible and that all who compose it are accountable for the assembly’s spiritual state. Three considerations will explain this. In verse 5, though the angel of Ephesus is addressed, the term “thy candlestick” is used, when manifestly it is the candlestick of the assembly; second, the proclamation is made in verse 7, “He that hath an ear, let him hear what the Spirit saith unto the churches”; third, there is the promise to the individual overcomer. On these grounds we do not hesitate in our remarks to speak of the assembly’s condition and responsibility, as well as that of the angel. The same thing is found in the history of the kingdom of Israel. God held the kings as responsible for the state of the people, but, as the prophets show, He did not absolve the people from guilt. Still the kings, as the angels, were those who were set in responsibility as God’s representatives.
E. Dennett, adapted