The book of Revelation contains messages written by the apostle John to seven churches in Asia Minor. In Revelation chapters 1-3, each message begins with a command to write to the “angel” of that particular church. There has been some debate among Bible scholars as to whether these “angels” were supernatural angelic beings or human messengers/representatives of the churches.
There are good arguments on both sides of this issue. Here is an overview of the main points:
Evidence they were supernatural angels
- The Greek word translated “angel” is aggelos, which usually refers to a supernatural angelic being in the New Testament.
- Angels played an important role in revealing details of the vision to John (Revelation 1:1). It would make sense for angels to deliver the letters to the churches.
- The book of Revelation has many angelic appearances, suggesting angels were actively involved.
- The passages describe the angels in detail, e.g. “who has the seven spirits of God and the seven stars” (Revelation 3:1). This implies they were specific angelic beings.
- The word angel is not preceded by any qualifier like “messenger” or “representative” that would clarify they were humans.
Those who argue the angels were supernatural point to the consistent use of aggelos in Revelation and the rest of the New Testament as referring to an angelic being. Since no other descriptor is given, and angels play a significant role in Revelation, the straightforward reading implies John was writing to angelic beings over each church.
Evidence they were human messengers
- The word aggelos was sometimes used for human “messengers” in the New Testament (Luke 7:24, 9:52; James 2:25).
- Passages describe the angels as accountable for the church’s condition, which fits better with a human leader (Revelation 2:4, 3:2).
- The seven stars are defined as “the angels of the seven churches” (Revelation 1:20). But Jesus earlier defines the seven stars as “the seven churches” (1:16). This implies a close connection between the angels and the churches.
- The problems described in some of the churches do not make sense directed at a supernatural angel. For example, the immorality in Pergamum and Thyatira (Revelation 2:14-15, 2:20-23) would not directly involve an angelic being.
- When John is told to “write” to the angels, it parallels other New Testament letters written to churches through their leaders.
Those who see the angels as human church representatives argue the word aggelos is flexible enough to allow this meaning. They say it makes more sense that John would communicate correction, commendation and warning to the human leader or representative responsible for each church.
Synthesis and conclusion
There are good arguments on both sides of this issue, and Bible scholars remain divided. However, while the debate continues, we can glean some important truths:
- Jesus cares very much about the condition of His church and holds church leaders accountable.
- Local churches exist within a supernatural spiritual reality, in partnership with angelic beings.
- Whether by angels or human messengers, Jesus actively oversees His churches and knows each local body intimately.
The letters to the seven churches remind us that Jesus is present and speaking in the midst of His church (Revelation 1:13). He calls every church to overcome and press on in faithfulness, through the empowering of the Holy Spirit. While we may not fully understand the precise reference to angels in this passage, we can be confident Jesus actively cares for and interacts with His churches!
1. Supernatural angels view
There are several reasons why many Bible scholars believe the “angels” referenced in Revelation 1-3 refer to supernatural angelic beings, not human messengers:
- The Greek word aggelos is used throughout Revelation to refer to supernatural angels, including in the introduction (Rev 1:1) and in the vision of heaven (Rev 5:11). It would be strange to shift meanings without explanation in chapters 2-3.
- Passages like Revelation 3:1 describe the angels in detail (“who holds the seven spirits of God and the seven stars”), implying actual angelic beings.
- The tone of the passages depicts the angels playing a role delivering the messages to the churches, not receiving correction or critique as human leaders would.
- New Testament letters were typically addressed to churches or church leaders directly, so it’s odd if John used aggelos to refer metaphorically to human leaders.
- Parallels in other apocalyptic literature use angelic mediators to deliver divine messages to humans.
Overall, those who hold the supernatural angel view say the straightforward reading of aggelos and the dynmanics portrayed fit best with actual angels ministering to churches rather than human representatives.
2. Human messengers view
There are also good reasons why some believe the term aggelos refers to human leaders or representatives in Revelation 1-3:
- Aggelos is used over 150 times in the New Testament, sometimes for human messengers (Luke 7:24, 9:52; James 2:25).
- The rebukes given to the “angels” of compromised churches make more sense directed at human leaders accountable for the church.
- Identifying the “angels” with the “stars” directly connects them to the seven churches they represent (Rev 1:20).
- The instructions to “write to the angel” parallel other New Testament letters addressed to churches through their leaders.
- The problems mentioned, like immorality in Pergamum and Thyatira, imply issues among church members, not angels.
In this view, John simply uses aggelos in an accepted manner to refer to the delegated human leaders of each church. The entire book is written for the churches, so the letters start by addressing their representatives.
3. Synthesis and conclusions
Serious scholars hold both major views on this debated question. But some insights emerge that most agree on:
- Jesus cares deeply for His local churches and holds their leaders accountable.
- Churches exist in the context of supernatural spiritual realities, including angels.
- Whether addressed to angels or humans, Christ delivers specific messages to each local church.
- The exhortations and warnings apply to entire churches, not just their leaders.
So while not conclusively settled, we can be confident Jesus actively ministers to His churches through these messages. He calls them to faithful obedience through the Spirit’s power. The question of whether actual angels or human messengers were addressed does not change the overarching truths for churches today to heed Christ’s loving correction, embrace His commendation, and overcome through Him.
4. Angels in the book of Revelation
To shed more light on the “angel” question in Revelation 1-3, it helps to consider the overall role and activity of angels in Revelation:
- An “angel” was involved in revealing the visions to John (Rev 1:1).
- John has interactions with angels through the book, including being rebuked (19:10), shown explanations (17:7), and directed in worship (22:8).
- Angels sound the trumpet judgments (8:6), make proclamations (14:6), execute plagues (16:1), and more as God’s agents.
- The multitude praising God includes angels (5:11), suggesting they actively minister around God’s throne.
Revelation depicts heavenly realities and angelic work. So it is fitting angels would deliver messages to churches experiencing spiritual warfare on earth. The angelic role displayed elsewhere connects logically to the letters to the seven churches.
5. Use of aggelos in Revelation
The Greek word aggelos appears over 60 times in Revelation. While it allows for human messengers, clues in how it is used in Revelation suggest it refers to angelic beings:
- Every other use clearly refers to supernatural angels.
- No “descriptor” like “messenger” is used to clarify it means a human (as in Rev 2:1, “To the angel of the church in Ephesus”).
- Aggelos is even used for the “angel of the bottomless pit” (Rev 9:11), confirming non-human usage.
The consistent pattern in Revelation confirms supernatural angels are primarily in view. This directly connects the “angels of the churches” to the many other angelic beings and activities portrayed throughout the book.
6. Critiquing and praising angels
A key argument for the human messenger view involves the critique and praise “angels” of the churches receive (Rev 2-3). For example:
- The angel of Ephesus is praised for persevering but rebuked for losing first love (2:2-4).
- The angel of Pergamum is blamed for allowing false teaching and immorality (2:14-15).
- The angel of Thyatira is scolded for tolerating Jezebel’s deception (2:20).
This reasoning claims supernatural angels would not be accountable for the condition of churches. But the rebukes can make sense as angelic guardians delegated oversight of churches yet unable to force outcomes. The passages perhaps reveal angels’ shared burden and passion for the churches they watch over.
7. Stars, angels, and churches
Another key issue involves the relationship between the “stars”, the “angels”, and the churches:
- Jesus holds seven stars in His hand, which He defines as the angels of the seven churches (Rev 1:20).
- But earlier He says the seven stars are the seven churches (1:16).
If the stars represent the churches, then the angels intrinsically connect somehow to the churches. This relationship can work if the angels are supernatural guardians of the churches. But it creates confusion if separate human messengers are in view. So the dynamics fit better if the angels are actual angelic beings commissioned to watch over the churches.
8. New Testament parallels
It is also helpful to compare how other New Testament epistles address churches:
- Paul wrote to the saints/believers in various cities, or “to the church” collectively (Romans 1:7, 1 Corinthians 1:2, 2 Corinthians 1:1, etc.)
- Peter and James simply address “the scattered exiles” and “the twelve tribes” generally.
There are no other examples of letters addressed to angels of churches. This unique phrasing in Revelation again implies actual angels ministering to churches, not just the common practice of human writer addressing human recipients.
9. Apocalyptic literature parallels
The address to angelic guardians of churches also connects Revelation to patterns in other Jewish and Christian apocalyptic literature of the period:
- 1 Enoch paints angels as patrons over nations and ethnic groups.
- The book of Jubilees portrays angels appointed as guardians over individuals.
- In the Shepherd of Hermas, an angel is said to be overseeing a local church.
While not authoritative, these books provide useful context. Their examples of angels overseeing groups of God’s people make sense of the Similar pattern addressed to angels of churches in Revelation.
10. Application for churches today
The debate over the identity of the angels ultimately does not change key applicational truths that churches can learn from Revelation 2-3:
- Jesus cares deeply for local churches and holds leaders accountable to maintain faithfulness.
- Compromise with surrounding culture leads to deterioration in the church.
- Losing one’s first love for Christ leads to dead orthodoxy.
- Churches must overcome and endure through testing.
While intriguing, the angel question does not override Jesus’ direct words to His churches called to avoid compromise and return to their first love for Him. The messages warn and encourage churches navigating challenges similar to those today. Whether addressed to angels or men, Jesus calls churches in every age to wholehearted faithfulness to Him.
