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The future prophetic part of the book is commenced at chapter 4:, where John is told
that he will be shewn things which must be hereafter. There is another rendering that
adheres closely to the literal wording of the passage and also to the sense of the context,
which runs as follows:--
"Write therefore what things thou sawest, and what they are, even what things are
about to happen hereafter."
Alford, Rotherham, Moses Stuart, and Dr. Bullinger among others, have given this as
the meaning. That the expression, "and what they are", is a good rendering, meaning
"what they represent or signify," may be seen in the very next verse. The seven stars
ARE the angels, and the seven lampstands signify the seven churches. Verse 19,
therefore, instead of indicating a threefold division of the Revelation, testifies to its unity.
John is told to write the things which he sees, say what they signify, and to know that
these visions which he interprets are the things that are to take place hereafter. Verse 20
immediately begins to do this for us.
(1). John had seen the seven stars and the seven lampstands.
(2). He is told what they signify, viz., angels and churches.
(3). And he knew that they were to be hereafter.
Instead, therefore, of ransacking the history of Christendom to find something that
accords with the statement made in the addresses to the seven churches, we see that the
Lord has shown us the things that shall be hereafter. On the earth, in this
fast-approaching day of the Lord, will be a believing and tried people (they will not
constitute the church of the one body), and for the encouragement and warning of these
churches who are the "overcomers" of the rest of the book, this prophecy is written.
In subsequent papers which will deal with these seven churches, we hope to show how
closely connected they are with the rest of the book.
We accept the interpretation of the seven stars as all-sufficient. They are seven
angels. To re-interpret this as meaning a bishop, or a synagogue overseer is nothing but
presumption. Angels figure enough in this book to fix the meaning beyond controversy.
It is no new thing for Israel to be placed under the care of angels; Michael the Archangel
is their prince, and throughout their history (see Heb. 1:, 2:, Gal. 3: 19, Acts 5: 19,
Dan. iii.28; 6: 22), angelic ministry was the rule, not the exception. It is perfectly
normal therefore to find, in a book which draws aside the veil and shows us some of the
heavenly activities, that the little companies of believers in their day of trial are given into
the care of angelic custodians.