And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer [it] with the prayers of all saints upon the golden altar which was before the throne.
The Angel with the Golden Censer, Rev 8:3-6
3. another angel ] In Tobit, l.c. it is the seven Angels themselves who present the prayers of the Saints before God: but, though the detail varies, the passages agree in assigning a priestly work to Angels on behalf of God’s people on earth.
at the altar ] More literally, on the altar, R. V. “over the altar.” The golden altar of Incense in the Tabernacle was only a cubit square and two cubits high (Exo 30:2), and we have no reason to suppose that the analogous one either in the first or the second Temple was larger: perhaps we may gather from 2Ch 5:5, that the altar in the first Temple was identical with the one in the Tabernacle. But the altar of burnt-offering was rather a large platform than what we commonly imagine an altar (see 1Ma 1:59 , where the small Greek “idol altar” stands on the “altar of God” as its basement it cannot be substituted for it): in the Tabernacle it was 5 cubits square, in Solomon’s Temple 20, in Zerubbabel’s probably the same, and in Herod’s 50 according to Josephus, 32 according to the Mishna. In the Temple at any rate, the height of the altar was such that the officiating priests had to come up upon a ledge surrounding it (and such an ascent is contemplated in Exo 20:26). Probably here, though the Angel is offering incense not burnt offering, the Altar where he officiates is conceived as rather of the larger type: see on Rev 6:9.
censer ] Plainly the sense here, though the Greek word properly means “incense.”
offer it with ] Literally, give (i.e. add) it to the prayers; and if the literal translation requires a gloss, that of the A. V. can hardly be the right one. Apparently the image is, that the prayers of the Saints are already lying on the Altar, and the Angel, in modern liturgical phrase, “censes the holy things.” Thus disappears the supposed theological necessity for identifying this Angel with the Lord Jesus: “the prayers of all saints” are presented by Him and by no one else, as is implied in Rev 5:8-9; where the incense is the prayers of the Saints, not something added to them. But here the Angels offer their own worship, as it is “given to them,” in union, perhaps in subordination, to those of the redeemed. The prayers here spoken of are those of all saints, not of the Martyrs exclusively: still, it is well to notice that the Altar where we offer our prayers is apparently the same where they poured out their lives, Rev 6:9.
Fuente: The Cambridge Bible for Schools and Colleges
And another angel came – Who this angel was is not mentioned, nor have we any means of determining. Of course a great variety of opinion has been entertained on the subject (see Pooles Synopsis) – some referring it to angels in general; others to the ministry of the church; others to Constantine; others to Michael; and many others to the Lord Jesus. All that we know is, that it was an angel who thus appeared, and there is nothing inconsistent in the supposition that anyone of the angels in heaven may have been appointed to perform what is here represented. The design seems to be, to represent the prayers of the saints as ascending in the anticipation of the approaching series of wonders in the world – and there would be a beautiful propriety in representing them as offered by an angel, feeling deep interest in the church, and ministering in behalf of the saints.
And stood at the altar – In heaven – represented as a temple with an altar, and with the usual array of things employed in the worship of God. The altar was the appropriate place for him to stand when about to offer the prayers of the saints for that is the place where the worshipper stood under the ancient dispensation. Compare the Mat 5:23-24 notes; Luk 1:11 note. In the latter place an angel is represented as appearing to Zacharias on the right side of the altar of incense.
Having a golden censer – The firepan, made for the purpose of carrying fire, on which to burn incense in time of worship. See it described and illustrated in the notes on Heb 9:4. There seems reason to suppose that the incense that was offered in the ancient worship was designed to be emblematic of the prayers of saints, for it was the custom for worshippers to be engaged in prayer at the time the incense was offered by the priest. See Luk 1:10.
And there was given unto him much incense – See the notes on Luk 1:9. A large quantity was here given to him, because the occasion was one on which many prayers might be expected to be offered.
That he should offer it with the prayers – Margin, add it to. Greek, that he should give it with – dose. The idea is plain, that, when the prayers of the saints ascended, he would also burn the incense, that it might go up at the same moment, and be emblematic of them. Compare the notes on Rev 5:8.
Of all saints – Of all who are holy; of all who are the children of God. The idea seems to be, that, at this time, all the saints would unite in calling on God, and in deprecating his wrath. As the events which were about to occur were a matter of common interest to the people of God, it was to be supposed that they would unite in common supplication.
Upon the golden altar – The altar of incense. This in the tabernacle and in the temple was overlaid with gold.
Which was before the throne – This is represented as a temple-service, and the altar of incense is, with propriety, placed before his seat or throne, as it was in the tabernacle and temple. In the temple, God is represented as occupying the mercy-seat in the holy of holies, and the altar of incense is in the holy place before that. See the description of the temple in the notes on Mat 21:12.
Fuente: Albert Barnes’ Notes on the Bible
Rev 8:3-5
Much incense.
The all-fragrant incense
I. The angel and the altar. It is the altar that stood in the holy place that is here referred to in the third verse, not the brazen altar; it is the golden altar, the altar of incense; the altar of prayer and praise; the altar at which the priests ministered, and where also blood was sprinkled. In what respects it differed from the mercy-seat (at the place of prayer) does not quite appear. At this altar all who are Gods priests, all His royal priesthood, officiate. Here specially they stand, as pleaders with God, as intercessors on behalf of His own or against His enemies. To this altar the angel comes (not one of the seven), and here he takes his stand for a special purpose.
II. The angel and the censer. He comes to act as priest; a priestly messenger from God.
III. The angel and the incense. It is no empty censer that he holds; it is not for show that he waves it. Incense is there; incense not his, but supplied by another, though by whom is not said. There was given him. It is much incense, or, literally, many incenses, out of which were to come innumerable wreaths of fragrant smoke.
IV. The angel and the fire. The angel having emptied the censer of its incense, fills it with fire; the pouring out of the one from the censer being the signal for the coming in of the other into that vessel from which the incense had been poured out.
1. Prayer remains often long unanswered. The reasons for the long delay are often far beyond our reach; but in the end they will be found infinitely wise and gracious.
2. Prayer is not lost. It lies on the golden altar which is before the throne. We lay each petition there, as we say, for Christs sake.
3. Prayer will be answered. Delay will only add to the fulness of the answer, and increase our joy when it comes. And it will come. He is faithful that promised. He cannot deny Himself.
4. The answer will come in connection with Christs surpassing excellence. His fragrance is to be cast upon these long-lying prayers, that seem without life or motion, and they shall arise.
5. Prayer is often answered in ways we little thought of. (H. Bonar, D. D.)
Our prayers presented in heaven
I. The employment in which pious men are stated to engage.
1. Prayer is the habit by which pious men on earth are always prominently distinguished. There is not one in the universe of our intelligent race who is not under obligation to pray. While men in the alienation of unconverted nature violate the obligation, and indulge in passions and in habits which are utterly incompatible with its performance, men on the other hand, who have been the subject of renovating influence, are, from the moment of receiving it, imbued with the principles and with the instincts of prayer.
2. Prayer thus distinguishing pious men is directed for important and comprehensive objects. It commonly has respect to temporal objects, craving the communication of temporal benefits. But these must always be secondary, and should be desired with a reservation to the Divine wisdom as to whether it will be for our well-being or for our disadvantage to receive them. And then the prayers of the saints, when rightly offered, must not merely be personal, directed to their own welfare, but intercessory, directed to the welfare of others.
3. Prayer thus distinguishing pious men, and directed for important and comprehensive objects, is always attended by peculiar characteristics–humility; a deep conviction of insignificance in the presence of a God so great, and of impurity in the presence of a God so holy.
II. The manner in which that employment is commended before God. An angel is represented as coming and standing at the altar; and there was given unto him much incense, etc.
1. Observe, first, the person. There is satisfactory evidence to identify the Saviour with the angel who is here presented to us. It is He who takes the prayers of the saints and presents them before the throne.
2. Notice the station. He is represented as coming and standing at the altar, having a golden censer, and the altar, moreover, is described as the golden altar. The Jewish priest could not stand by the altar of incense unless he had first of all offered an atonement for sin: and when there is a vision of our Lord Jesus as the High Priest of our profession standing by the golden altar, the necessary assumption is, that He too had first offered an atonement for sin.
3. Observe the act. It is stated that there was given to Him much incense, that He might offer it, with the prayers of all saints, upon the golden altar which was before the throne. Here, then, is the exercise of the Saviours office of Intercessor in identification with the prayers of the saints; and it is a most sublime and a most thrilling thought, that there is no prayer offered in humility, faith, and earnestness, for objects which are coincident with the Word of God, but what is borne upward and presented by the Saviour before the throne of the heavenly Father. And whether prayer be offered in the midnight darkness or in the noontide light–whether prayer be offered in the secret chamber or in the public assembly–whether prayer be offered in the mansion or in the cottage, in the prison-house or in the palace, in the tropics or at the poles, it rises upward, becomes interwoven and identified with the much incense of the Saviours merits, and so penetrates into the very holiest of all.
III. The result in which the employment so commended must terminate.
1. The success of the prayers of the saints is invariable. The success of the prayers presented on this occasion is indicated by the expression that the smoke of the furnace ascended up before God out of the angels hand. The ascent of the prayers, mingled with the incense, out of the hand of the angel before God is intended to signify its acceptance. May we not deduce this fact from the Divine nature of our Redeemer? Is not His will one with the will of the Father? and must not what He deigns to present in His condescension as Mediator before the Father be accepted by the Father in connection with Himself? Then, again, may not this fact be deduced from the value of the atonement which He has offered upon the Cross? Is that defective? Is that presented with doubt and uncertainty in the presence-chamber of the celestial palace? Has it not been sealed by His resurrection from the dead, and by His ascension into heaven and His enthronement in royalty there? Is it possible for the Intercessor to plead His atonement in vain? Then, again, this fact may also be deduced directly from the express declaration of the Sacred Writings.
2. The success of the prayers of the saints shall be manifest. The angel took the censer and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake–physical signs and convulsions pronouncing Amen to the one delightful truth. (J. Parsons.)
Christs work of intercession in heaven
I. It is a work for the performance of which he is divinely commissioned. Another angel, it is said, came and stood at the altar. Who this angel was we are not indeed expressly told. However, the work in which the angel who came and stood by the altar engaged, was proper only to one person–to Him who is the High Priest of our profession, Christ Jesus. He is another angel, not only distinct from the seven before mentioned who stood before God, but different from them in kind, having obtained by inheritance a more excellent name than they; yet He participates in their name, too, as being like them a commissioned minister of Jehovah. He glorified not Himself to be made an High Priest, but was called of God, as was Aaron. Of Him, as well as of the Spirit, it may be said that He maketh intercession for the saints, according to the will of God. His mediation in all its parts is the discharge of a trust committed to Him by that very Being against whom we had rebelled.
II. It is a work for the performance of which He is amply furnished, having the golden censer and much incense given Him to offer. When it is said that there was given to Him much incense, we are not to conceive that the offering was not of that which was His own. In accordance with the symbolical rite to which the vision is accommodated, it might seem to be put into His hands by another. But this act can have reference only to the assignment to Him of His office, or to His being endowed with all requisite qualifications for its discharge. A body was prepared for Him. The Holy Spirit was given Him not by measure. The incense was thus provided, which He was, as it were, to kindle and make to rise to God in sweet odour by His voluntary humiliation.
III. It is a wore which insures the acceptance of the prayers that are offered in His name, and for the blessings of His salvation. The first sincere prayer for mercy and grace which is intrusted to this great High Priest, in the faith that He will bring it with acceptance before the throne, makes the distinction between the sinner who has no part in Him, and the man who, by giving himself to Christ, has been numbered with His saints. He doubtless intercedes for many who yet know not His name, nor have trusted in His grace; and it is owing to His interposition on their behalf that they are not cut off in their sins, but in His time brought to the knowledge of the truth, and to the faith of Gods elect. There is also, we may admit, a direct intercession of Christ for His people, asking for them blessings besides or beyond what they are led to ask for themselves. We often know not what we ought to pray for, what would be really good for us; but He knows what things we have need of; and whatever is necessary to their complete restoration to holiness and happiness, will be included in His requests for those who have an interest in His mediation. But we may learn from the representation here given, that that mediation is not to be conducted in such a way as to dispense with their own prayers.
IV. This work He carries on in behalf of all His saints. No prayer that rises from earth reaches the throne of grace but that which He presents. But none that is offered in His name is forgotten or omitted in the ministrations of this great High Priest. His understanding is infinite. There is room in His heart for all that will come to seek refuge there; among the unnumbered millions that may look to Him for pity and help, and commit their cause to Him, there is not one for whom He will not interest Himself as much as if his case alone engaged His sympathy. (J. Henderson, D. D.)
Practical lessons drawn from the doctrine of Christs intercession
I. It should impress us with a deep sense of the evil of sin. That there is involved in every act of it such daring presumption, and base ingratitude, and brutish folly, and foul malignity, as could not, but for the much incense offered with them by the exalted High Priest, have been otherwise than as a smoke in his nostrils, fire burning all the day, rendering our prayers and services offensive to Him who sitteth on the throne, provoking the eyes of His glory.
II. It affords us the richest encouragement in prayer. Are you only willing to come to God by Christ, to owe all the blessings you need to His mediation with Him whom you had offended? He is ready to intercede for you, and we know that Him the Father heareth always. Often has the voice of human eloquence been roused in behalf of the wretched in vain. It has pleaded the woes and wrongs of the oppressed, to hearts so hardened in selfishness and cruel in hate as to be callous to the most pathetic appeals; but the pleadings of this great Advocate are never unsuccessful. The justice and the mercy of God unite in conceding all that He asks.
III. It shows us how vain and superstitious it is to trust in departed saints or in angels to intercede for us. Whatever may be our speculations or conjectures as to the acquaintance, which saints in glory, or our departed friends in particular, may have with things done on earth, or the interest they may yet take in our affairs; however fondly we may dream at times that they may be employed, as we are told angels are, in some ministrations in behalf of those whom they have left in this vale of tears, let us feel assured that we need no other advocate with the Father in His holy place on high than Jesus Christ the righteous. Upon Him alone let us depend, to Him directly let us go, and say, in opposition to those who would point us to other intercessors, To whom else should we go?–He hath the words of eternal life.
IV. The faith of Christs intercession should contribute to render us decided and undaunted in confessing His name and in doing the work to which He calls. Surely you have nothing to apprehend of ultimate loss or injury in the service of this exalted Redeemer! For though you should have to suffer a while for His names sake, or after His example, it is that when His glory shall be revealed, ye also may be glad with exceeding joy. And while you have committed to Him the keeping of your souls, you need not fear for aught that may be coming on the earth. He will keep you from the hour of temptation which shall come upon all the world. Does He not pray for this, not that you should be taken out of the world ere you have fulfilled the course allotted for you, but that you should be kept from the evil, that your faith may not fail, that you may be sanctified through the truth revealed in Gods Word, and so fitted to dwell with Him at last in the mansions He hath gone to prepare for you in His Fathers house. You need not in any case tremble for the interests of His Church; amid the agitations which seem to threaten the overthrow of all human institutions, and the convulsions which shake and affright the nations, these are secure under the protection of her exalted Head. (J. Henderson, D. D.)
Christs incense perfuming the prayers of all saints
I. All the saints are devout and praying persons. This is plainly intimated in the text, where we read of the prayers of all saints. It is an essential part of their character as saints to be so. It is a branch of their daily business to pray to God. The history of the saints shows this. Ever since God hath had a people in the world they have been described as men that called upon the name of the Lord; as the generation of them that seek Him. It is said that every one that is godly seeketh the Lord. The lives of good men in later ages show this. They all practised devotion and recommended it to others. The saints esteem it highly reasonable in itself, that as dependent creatures they should own their dependence upon God; that, as needy creatures, they should seek a supply of their wants from Him; that as sinful creatures they should implore His mercy; and as weak creatures should beg grace to help in time of need.
II. There are many imperfections attending the prayers of the saints. This is implied in the text, where we read of much incense being offered with them. It is supposed they were sincere; else they could not be the prayers of saints, nor would incense have been added to them. But the addition of the incense plainly intimates that they were imperfect and polluted, and of themselves unfit to be received by a pure and holy God.
III. It is the intercession of Christ which renders the prayers of saints acceptable to God. These Christians prayed themselves, and Christ, having the golden censer full of incense, intimates that He prayed likewise, offering His own prayers with theirs and for them. He seconds and enforces their petitions. He intercedes that those sinful defects which cleave to their prayers may be pardoned and excused, and their imperfect services accepted of God. These prayers of Christ are enforced by a just, proper, and effectual plea; even His own merit, His perfect righteousness and obedience, even unto death, which are so pleasing to God, that, on that account, He grants mercy to men. His intercession is founded on what He hath done and suffered; so that He hath a just claim to be heard, asking nothing but what He hath already purchased for His people, and God, by His promise and covenant, stands engaged to bestow. Now to this intercession of Christ it is owing that the prayers of the saints are acceptable to God. Application:
1. They who do not make a serious business of prayer are not saints.
2. The intercession of Christ will not excuse the neglect of prayer, or the allowed defects of it.
3. How glorious and how amiable doth Christ appear as an intercessor!
4. What deep humility becometh the greatest saints.
5. Let us fix our dependence on the intercession of Christ for the acceptance of our prayers. (Job Orton, D. D.)
Fire of the altar.
Fire from the altar
Fire is the great consumer. It always bespeaks wrath, torture, and destruction to the wicked. It is the common figure of Divine terribleness toward the guilty–one of the great agents in the administrations of the great day. And when the sublime Priest-Angel of heaven turns His fire-filled censer on the earth, we have come to the day that shall burn as an oven, in the which all the proud and ungodly shall be as stubble to the devouring flames (Mal 4:1). This fire is taken from the altar. It is one of the fearful characteristics of Gods gracious operations, that they heighten the damnation of the disobedient and the unbelieving. It is not Adams guilt, for there is full remedy in Christ against that. It is not the condemnation in which the gospel finds them, for it comes with a full and everlasting reprieve. But here is the mischief–that when the great and costly salvation of God is carried to them they despise it and make light of it, and go their way as if it were nonsense or nothing. Out of the very altar of sacrifice, therefore, comes their damnation. It is the saving word refused, which is a savor of death unto death in them that perish. Perdition is simply abused or perverted grace. It is the same censer, filled with the same ingredients, only turned dawnward in the case of those who believe not. (J. A. Seiss, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. Another angel] About to perform the office of priest.
Having a golden censer] This was a preparation peculiar to the day of expiation. “On other days it was the custom of the priest to take fire from the great altar in a silver censer, but on the day of expiation the high priest took the fire from the great altar in a golden censer; and when he was come down from the great altar, he took incense from one of the priests, who brought it to him, and went with it to the golden altar; and while he offered the incense the people prayed without in silence, which is the silence in heaven for half an hour.” See Sir Isaac Newton.
Much incense, that he should offer it] Judgments of God are now about to be executed; the saints-the genuine Christians, pray much to God for protection. The angelic priest comes with much incense, standing between the living and those consigned to death, and offers his incense to God WITH the prayers of the saints.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And another angel came; by this angel I understand Christ, as do many very valuable authors; nor, indeed, can what is said of this angel agree to any other but him, who is called an Angel, Gen 48:16, and the Angel of the covenant, Mal 3:1. Here is a manifest allusion to the order of the Jewish worship; they had an altar of incense, Exo 30:1, upon which the high priest was to burn incense every morning and evening, Rev 8:7,8. Whilst the priest was burning incense, as appears, Luk 1:10, the people, were without, praying. Christ is here represented as
having a golden censer. The high priests censer amongst the Jews was of brass; but he was a more excellent High Priest.
And there was given unto him much incense; by which is meant the infinite merit of his death, to be offered up by himself (who is the golden altar) with the prayers of all his saints. By all this Christ is represented to us, as interceding for his saints that were to live after this time, during all troubles that were immediately to begin, and to follow on, during the reign of antichrist.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. another angelnot Christ,as many think; for He, in Revelation, is always designated by one ofHis proper titles; though, doubtless, He is the only true HighPriest, the Angel of the Covenant, standing before the golden altarof incense, and there, as Mediator, offering up His people’s prayers,rendered acceptable before God through the incense of His merit. Herethe angel acts merely as a ministering spirit (Heb1:4), just as the twenty-four elders have vials full of odors,or incense, which are the prayers of saints (Re5:8), and which they present before the Lamb. How precisely theirministry, in perfuming the prayers of the saints and offering them onthe altar of incense, is exercised, we know not, but we do know theyare not to be prayed TO.If we send an offering of tribute to the king, the king’s messengeris not allowed to appropriate what is due to the king alone.
there was given unto himTheangel does not provide the incense; it is given to him byChrist, whose meritorious obedience and death are the incense,rendering the saints’ prayers well pleasing to God. It is not thesaints who give the angel the incense; nor are their prayersidentified with the incense; nor do they offer their prayers to him.Christ alone is the Mediator through whom, and to whom, prayer is tobe offered.
offer it with theprayersrather as Greek, “give it TOthe prayers,” so rendering them efficacious as a sweet-smellingsavor to God. Christ’s merits alone can thus incense ourprayers, though the angelic ministry be employed to attach thisincense to the prayers. The saints’ praying on earth, and the angel’sincensing in heaven, are simultaneous.
all saintsThe prayersboth of the saints in the heavenly rest, and of those militant onearth. The martyrs’ cry is the foremost, and brings down the ensuingjudgments.
golden altarantitypeto the earthly.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And another angel came,…. The Ethiopic version adds, “from the east”, as in Re 7:2; pointing to the same angel, and who is intended: for not a created angel, as Gabriel, or any other, is meant; nor any mere man, at least not Pope Damasus, who lived in Constantine’s time, as Lyra thought; nor Constantine himself, which is the opinion of Brightman, who thinks that his, and the desires of other good men to make peace, and compose the differences occasioned by the Arian heresy, are designed by the incense and prayers; and this being brought about at the counsel of Nice, when the Arian blasphemy was condemned, and truth confirmed, is intended by the ascent of the smoke of the incense with the prayers, out of the angels hands; when there followed upon this great contentions, heart burnings, and persecutions, signified by fire, voices, thunderings, c. and others, have been of opinion that the Emperor Theodosius is designed, and that respect is had to his prayer both in the church, and at the head of his army, before the battle with Eugenius, the saints in the mean while putting up united prayers to God for success, and which was obtained and this victory was attended with a miraculous tempest, and gave a deadly blow to the Pagan religion. Yet neither of those, but Christ himself, the Angel of the covenant, and of God’s presence, is here intended, who appeared in an angelic form; so the high priest in the day of atonement was called r, “an angel”, or messenger, to which the allusion is;
and stood at the altar; either of burnt offerings, and may be rendered “stood upon it”; and so may represent his sacrifice, which had been lately offered up for the sins of his people, he being both altar, sacrifice, and priest; or rather the altar of incense, since mention is made of a censer and of incense, and the smoke of it; and seeing this altar is a golden one, as that was, and is before the throne, as that was before the vail by the ark of the testimony;
Ex 30:1; and so Christ is here introduced as the high priest, advocate, and intercessor for his people, though both altars may be respected in this verse: “the altar” may design the altar of burnt offering from whence the coals were taken in the censer; and the “golden altar” the altar of incense where the coals being brought the incense was put upon them, and offered; and here he “stood” as everyone concerned in the service of the sanctuary did s:
having a golden censer; the Ethiopic version adds, “of fire”: for this was a vessel in which were put burning coals of fire taken from off the altar before the Lord Le 16:12, and which may denote the sufferings of Christ, he pains he endured in his body the sorrows of his soul, and the wrath of God which was poured like fire upon him; the altar from which they were taken off was typical of Christ: in his divine nature which is the altar that sanctifies the gift, and gave virtue to his blood and sacrifice; and all this being before the Lord may show that Christ’s sufferings were according to the will of God, were grateful to him, and always before him; for these burning coals in the censer were also carried within the vail, representing heaven, where Christ entered by his own blood and where he is as a Lamb that had been slain, the efficacy of whose death always continues; and this being a golden censer shows the excellency and perpetuity of Christ’s sacrifice and intercession. In the daily service the priest used a silver censer, but on the day of atonement a golden one t; though at the daily sacrifice there was a vessel used, called , like to a large golden bushel, in which was a smaller vessel full of incense u, and may be what is here designed:
and there was given unto him much incense; the intercession of Christ is meant by “the incense”, which, like that, is sweet and fragrant, very grateful and acceptable to God and also pure and holy; for though it is made for transgressors, yet in a way of righteousness, and consistent with the holiness and justice of God; nor is there any like it, nor should there be any besides it; the intercession of angels, and saints departed, ought to be rejected: and it is perpetual, or will be for ever; see Ex 30:7; and whereas it is said to be “much”, this is an allusion either to the many spices used in the composition of the incense, see Ex 30:34; the Jews say w, that eleven sorts of spices were ordered to Moses, and the wise men have added three more, in all fourteen; or to the priest’s handfuls of incense, which he took and brought within the vail on the day of atonement, Le 16:12; and which were added to, and were over and above the quantity used every day x; and even in the daily service the pot of incense was not only filled, but , “heaped up” y; now this may denote the fulness of Christ’s intercession, which is for all his elect, called and uncalled, greater or lesser believers, and for all things for them, as their cases be; for conversion, discoveries of pardon, preservation, perseverance, and glorification; and to support this, he has a fulness of merit, which makes his intercession efficacious; for incense was put upon the burning coals in the censer, or upon the fire before the Lord, Le 16:13, signifying that Christ’s intercession proceeds upon his sufferings and death: his blood and sacrifice, from whence all his pleas and arguments are taken in favour of his people, and which always prevail: and this is said to be given him, as his whole work and office as Mediator, and every branch of it is; he is appointed to this work, is allowed to do it, and is accepted in it, by him that sits upon the throne: in the daily offering of the incense, one took the incense and gave it into the hand of his friend, or the priest that was next him; and if he wanted instruction how to offer it, he taught him, nor might anyone offer incense until the president bid him z; to which there seems to be an allusion here: now the end of this was,
that he should offer [it] with the prayers of all saints upon the golden altar which was before the throne; the Vulgate Latin and Ethiopic versions add, “of God”; the prayers of the saints, rightly performed, are themselves compared to incense, being very grateful and acceptable to God, Ps 141:2; and the Arabic version here renders it in connection with the preceding clause, and explanative of that, “and there was given unto him much incense and much spice, which are the prayers of the saints”, as in Re 5:8; and at the time of incense the people prayed; see Lu 1:10; and these are spiritual sacrifices, which Christ the high priest presents for the saints, perfumes with the incense of his mediation, and makes acceptable to God, being offered upon, and coming up from that altar which is before him, and which gives value to everything that is put upon it: and they are the prayers of saints, who are set apart by God the Father, whose sins are expiated by the blood of Christ, and who are sanctified by the Spirit of God; who draw nigh to God with a true heart, and call upon him out of a pure heart, and in sincerity and truth; the prayers of such righteous ones, through faith in Christ, avail much with God; and the prayers of all saints are regarded by Christ, and presented by him, whether they be rich or poor, high or low, greater or lesser believers. The Jews often speak of an angel, whose name is Sandalphon, who is appointed over the prayers of the righteous, and takes them and presents them to God a: so Raphael in the Apocrypha:
“I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.” (Tobit 12:15)
says he was one of the seven holy angels that carry up the prayers of the saints; and the heretic Elxai, who was originally a Jew, talked of the holy angels of prayer b: so the Jews say, that God “by”, or “through his Word”, receives the prayers of Israel, and has mercy on them c. In the Greek text it is, “that he should give”, &c. that is, the “incense”, agreeably to the Hebrew phrase in Nu 16:47, and elsewhere.
r Misn. Yoma, c. 1. sect. 5. s Maimon. Biath. Hamikdash, c. 5. sect. 17. t Yoma, c. 4. sect. 4. u Misn. Tamid. c. 5. sect. 4. w Maimon. Cele Hamikdash, c. 2. sect. 1, 2. x Yoma, c. 5. sect. 1. & T. Bab. Yoma, fol. 47. 1. y Misn. Tamid. c. 5. sect. 4. z Misn. Tamid. c. 6. sect. 3. Maimon. Tamidin, c. 3. sect. 8, 9. a Zohar in Gen. fol. 97. 2. & in Exod. fol. 99. 1. Shemot Rabba, sect. 21. fol. 106. 2. b Epiphan. Contr. Haeres. l. 1. Haeres. 19. c Targum in Hos. xiv. 8.
Fuente: John Gill’s Exposition of the Entire Bible
Another angel ( ). Not one of the seven of verse 2 and before they began to sound the trumpets. This preliminary incident of the offering of incense on the altar covers verses 3-6.
Stood (). Ingressive first aorist passive of (intransitive), “took his place.”
Over the altar ( ). See 6:9 for the word for the burnt-offering, here apparently the altar of incense (clearly so in Lu 1:11; possibly also Re 9:13), but it is not clear that in apocalyptic the distinction between the two altars of the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the accusative .
A golden censer ( ). Old word for frankincense (from , Matt 2:11; Rev 18:13), but here alone in N.T. and for censer, as is plain by the use of (golden) with it. Cf. 1Ki 7:50.
Much incense ( ). See 5:8 for (the aromatic substance burnt, also in 18:13), but here for the live coals on which the incense falls.
That he should add ( ). Sub-final clause (subject of , was given, singular because neuter plural) with and the future active indicative of , to give, instead of , the second aorist subjunctive.
Unto the prayers ( ). Dative case. In 5:18 the are the prayers.
Upon the golden altar ( ). Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Exod 30:1; Lev 4:17). Note triple article here (once before the substantive, once before the adjective, once before the adjunct “the one before the throne”).
Fuente: Robertson’s Word Pictures in the New Testament
At the altar [ ] . The best texts read qusiasthriou, which justifies the Rev., “over the altar.” For altar, see on chapter Rev 6:9. Interpreters differ as to whether the altar meant is the brazen altar, as in chapter Rev 6:9, or the altar of incense, as in chapter Rev 9:13. There seems to be no reason for changing the reference from the brazen altar (see on chapter Rev 6:9), especially as both altars are mentioned in this verse. The officiating priest in the tabernacle or temple took the fire for his censer from the brazen altar, and then offered the incense upon the golden altar.
Censer. See on chapter Rev 5:8.
Incense. See on chapter Rev 5:8.
Offer it with the prayers [ ] . Lit., should give it unto the prayers. Rev., add it unto the prayers. So that the prayers and the incense might ascend together. Proseuch is always used of prayer to God.
Golden altar. The altar of incense. Exo 30:1 – 6; Exo 39:38.
Fuente: Vincent’s Word Studies in the New Testament
1) “And another angel came,” (kai allos angelos elthen) “And another angel (in addition to the seven) came though different from, or in addition to the seven he appeared to serve God with the other seven angels.
2) “And stood at the altar,” (kai estathe epi tou thusiasteriou) “And stood upon the altar place,” before the throne of God and the Lamb in heaven, presented himself to receive orders to do their bidding.
3) “Having a golden censer,” (echon libanoton chrusoun) “Having or holding a golden censer; Views of Royalty in judgment and religious praise, and devotion in worship, alternate before the throne of God, Rev 6:9 to Rev 11:19, and in judgment poured upon the earth.
4) “And there was given unto him much incense,” (kai edothe auto thumiamata polla) “And there was given (over) to him much incense; In temple worship when a censer or saucer of incense was poured on live fire coals, as the sweet odor ascended, people prayed and their prayers were said to ascend up to God, Luk 18:9-14; Act 10:4; Rev 6:9-11; Joh 14:13.
5) “That he should offer it with the prayers of all saints,” (hina dosei tois proseuchais ton hagion panton) “in order that he might give it with all the prayers of the saints; prayers of thanksgiving, gratitude, and praise, Col 3:17.
6) “Upon the golden altar,” (epi to thusiasterion to chruson) “Upon the golden altar-place;” where Jesus Christ intercedes to the Father for us now, Heb 7:25.
7) “Which was before the throne,” (to enopion tou thronou) “Which was before (facing, or in the presence of) the throne; So that God beheld the mercy seat, 2Ch 7:15-16; Heb 7:25.
Fuente: Garner-Howes Baptist Commentary
(3) And another angel came and stood at (or, over) the altar, having a golden censer. The appearance of this other angel has given rise to some questioning, and some strained explanations. Some have thought that by this other angel we are to understand Christ Himself. This is very doubtful: the designation another angel (see Rev. 7:2) is against this view. There is really no need to ask who the several angels are: the book is symbolical. The angels are not particular personages, but symbolical of those agencieswhether personal, or natural, or supernaturalwhich are employed by Him who sitteth on the throne. The angel stood at the altar. The altar mentioned in Rev. 6:2 corresponded with the altar of burnt sacrifice, which stood in the open court in front of the tabernacle or temple. The symbolism of the Apocalypse being so largely built up out of Jewish materials, we need not be surprised to find the altar of incense introduced here. This altar was of gold, and was situated in the holy place. Here the priest was wont to burn incense, while the people outside were praying. We have an example of the custom in the history of Zecharias (Luk. 1:8-11). The scene described by St. Luke bears a close resemblance to this, and gives a key to the symbolism. The prayers of the people and the smoke of the incense are ascending together. The angel has a golden censer. The word here rendered censer is used sometimes for the incense, but the epithet golden shows that it is the vessel to hold the incense which is intended. The censer is of gold, as was the altar, and as are so many things in the Apocalypse. (See Rev. 4:4; Rev. 5:8; Rev. 15:6-7; Rev. 21:15; Rev. 21:21.)
And there was given unto him much incense . . .Literally, And there was given to him much incense that he might (not offer it with, as English version, but) give it to the prayers of all the saints upon the golden altar which was before the throne. The incense was to be mingled with the prayers of the saints. The incense was added to give a fragrance to the prayers of the saints, and render them acceptable before God. The action of the angel has been spoken of as though it might give countenance to the erroneous doctrine of the mediatorship of saints and angels. It is only when we persist in viewing symbols as literal facts that there is any danger of such an inference. Dogmas, whose only foundation is in the incidental symbolism of a prophetic book, are ill-grounded. It is a safe canon that doctrinal inferences from metaphors are always to be suspected. The angel here is a mere symbol of a divinely- appointed agency. No personal angel actually ever did what is described here: how could incense mix with prayers? The whole is symbolical of the truth, that the prayers of all the saints need to be rendered acceptable by the infusion of some divine element. The best prayers of the best saints are weak, and polluted and imperfect at the best. The incense which is added to the prayers is not supplied by the angel: it is first given to him, and he then mingles it with the prayers of all saints. It is hard to forget here Him whose offering and sacrifice became a savour of sweet smell (Eph. 5:1-2). The altar is described as the golden altari.e., the altar of incense, as noted above. It is well for us to remember Dean Alfords caution that we must not attempt to force the details of any of these visions into accordance with the arrangements of the tabernacle. A general analogy in the use and character of the heavenly furniture is all that we can look for (Alford, in loco).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Another angel Who serves as priest to burn the incense. Compare our notes of Luk 1:8-11. We suppose the theophanic throne, with its court assemblage, to occupy the holy of holies. As the crowds of the last chapter have disappeared, the golden altar of incense is seen in its place in the front apartment.
Censer incense See note on Heb 9:4.
Should offer it with the prayers Literal Greek, should give it to the prayers. The prayers are ascending, and the angel-priest gives the incense as accessory to the prayers, to imbue them with its acceptable fragrance and buoy them up to an approving God.
All the saints Not of the martyrs alone. The martyrs called once for retribution (Rev 6:9) on their persecutors; but the great body of saints always, with the martyrs often, call for grace and mercy, both on themselves and on the world.
Altar before throne And, therefore, the incense and prayers coming direct to God.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And another angel came and stood over the altar, having a golden censer, and much incense was given to him in order that he should offer it with the prayers of all God’s people (‘all the set apart ones’ or ‘all the saints’) on the golden altar which is before the throne. And the smoke of the incense with the prayers of the God’s people (the set apart ones – the saints) went up before God out of the angel’s hand. And the angel takes the censer and he filled it with the fire of the altar and cast it on the earth. And there followed thunders, and voices, and lightnings, and an earthquake.’
The angel, who is not identified, stands at the heavenly altar of incense ready to make his offering before God. He is one of many angels with specific tasks to perform. Who he is it is idle to speculate. He is anonymous. He is only important because of the task he performs. The golden altar of incense is before the throne, just as the altar of incense in the Tabernacle was before the veil behind which was the mercy seat, the throne of God. The incense is thus offered directly to God.
The angel is given incense which will amplify the prayers of God’s people as they are offered to God. Such effective prayer is necessary in view of what we learn about the trumpets and the seals. In Rev 5:8 the twenty four elders who act for the church of Christ hold golden bowls full of incense which are the prayers of the saints. This angel’s task is to enhance those prayers with further prayers, and Scripture elsewhere tells us the divine source of those prayers in the Great Intercessor (Rom 8:26; Rom 8:34; Heb 7:25).
The ‘much incense’ given to the angel is to be seen as comprising the intercession of Christ, ‘who ever lives to make intercession for us’ (Rom 8:34), and of the Spirit Who ‘makes intercession for us with groanings which cannot be uttered’ (Rom 8:26-27), for what else could boost the prayers of God’s people? If any particular prayers are specifically in John’s mind they are probably those of the souls under the altar in Rev 6:9-10, for these are about to be answered. (This is all of course picture language. It is not recommending the use of incense in churches, nor saying that there are priests in Heaven, it is using Old Testament ceremonies to apply New Testament truths. Prayer, praise and thanksgiving have replaced incense and are actually what is offered).
In Revelation we are constantly reminded that the people of God are praying (Rev 5:8; Rev 6:10). They pray that His name may be glorified, that His kingly rule may come and that His will may be done (Mat 6:10). And Revelation is the fulfilment of those prayers, although possibly not in the way that they expected. As God’s people pray for deliverance so does God continue His acts of judgment which partly bring about those prayers.
Having offered up the incense by burning it in the fire on the altar, thus effectively assisting God’s people, the angel fills the censer with the fire from the altar, which has been used to offer up the prayers of God’s people, and casts it on the earth, thus applying their prayers directly and ensuring their fulfilment. What will now happen on earth is God’s response to the prayers of God’s people. He is about to carry out His righteous judgments. In Ezekiel a similar action is performed by the man clothed with linen who had sealed God’s people to secure their protection (Eze 10:2). In that case it would result in the carrying our of God’s righteous judgments in the devastation of the city of Jerusalem.
We are not to see these ideas as literal. (It is described in earthly terms. There is no need or place for an altar in Heaven for it is essentially spiritual). They are intended to assure the people of God that God is constantly aware of their prayers and to assure them that the intercession of Christ and the Holy Spirit is effective on their behalf. They also assure them of the interest of heavenly beings in their needs and problems. The prayers directly in mind are the prayers for assistance in the face of trial, and longings for the fulfilment of God’s purposes. It does not have in mind our prayers for the sorting out of our personal day to day lives, although it does include our prayers for protection from evil.
If we were to take Rev 15:8 literally it is an awesome thought that the above may be the last ‘priestly’ act carried out by angels until the resurrection. The prayers of God’s people for the working out of God’s purposes have been heard, those prayers have been applied on earth, and all that follows in the future will be the working out of the answer to those prayers.
‘There followed thunders, and lightnings, and voices and an earthquake’. As mentioned previously on Rev 4:5 the first three of these indicate something of the glory and mystery of God. They declare that something very important is about to happen. To these are added the earthquake to draw attention to the fact that God’s judgments are in process and that there will be earth shaking events. Earthquakes are depicted in Revelation as indicators and reminders of the judgment of God, and as part of those judgments.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 8:3-5 . . The repeated [2418] reference here to Christ [2419] has occasioned the greatest number of arbitrary expedients in the interpretation of what follows: e.g., that by . . , reference is made to the self-sacrifice of Christ; [2420] that the , . . . , Rev 8:5 , is to be understood of the fulness of the Godhead, or Spirit, in Christ; [2421] that the fire cast upon the earth is to be regarded as a gracious visitation, [2422] as the power of the gospel concerning Christ’s love; [2423] and the , , , of the words and miracles of Christ, and , of the movement occasioned thereby among the hearers. [2424] The “other angel,” just as the one mentioned in Rev 7:2 , is to be regarded an actual angel; [2425] yet the text gives no more accurate designation whatever. [2426]
. The does not mean juxta , “alongside of,” and nothing more; [2427] but it designates with evident exactness, that the angel so presents himself at the altar, that he rises above it. [2428]
The question started here, as on Rev 6:9 , as to whether the altar is to be regarded an altar of incense, [2429] or an altar for burnt offerings, [2430] will be decided not only from the context in itself, but also from the seeming type, Lev 16:12 ; and Ebrard thus comes to the decision that the altar, mentioned Rev 8:3 a ( . . ) and Rev 8:5 , is the altar for burnt offerings, while “the golden altar” (Rev 8:3 b ) is the altar of incense. But as the question itself is not without an arbitrary assumption, so the answers, also, are without sufficient foundation in the context, into which strange conceptions of many kinds have entered. As to the appeal to Lev 16 , that passage is essentially different from ours, because it is there said that the high priest, on the great day of atonement, is to take coals in a censer from the altar of burnt offerings, and with it and the incense strewed thereon, shall come, not to the altar of incense in the sanctuary, [2431] but to the ark of the covenant within the holy of holies. Nothing, therefore, is said in Lev 16:12 , of the altar of incense, so that the analogy of that passage, even apart from a dissimilarity otherwise in the whole and in details, renders any proof impossible that “the golden altar,” Rev 8:3 , is the altar of incense. In general, however, the entire description of heavenly locality, as it is presented in Rev 4:1 , gives us no right whatever for conceiving of the same as after the model of the earthly temple with a holy of holies, a holy place, a veil, different altars, etc., whereby then such conceptions are rendered necessary, as that of Zll., Hengstenb., that in ch. 4 and this passage, the veil before the holy of holies is closed, but in Rev 11:19 it is opened; or that of Hofm., that we must fancy the roof of the heavenly temple absent, in order to render possible the idea that “Jehovah appears enthroned above the cherubim, yet without a sight being gained of the ark of the covenant.” Entirely arbitrary, also, is the explanation of Ebrard: “that the entire scene, ch. 4, was plainly visible, indeed, at the beginning without the temple, and that later [2432] a heavenly temple appeared, as it were, upon a lower terrace, below and in front of the elevation on which the throne stood.” The description of the scenery, Rev 4:1 sqq., is destitute throughout of any express representation of a heavenly temple. Such a representation, including the ark of the covenant, appears first at Rev 11:19 , [2433] just where the scene is changed. In the scenery which has remained unchanged from Rev 4:1 , “the altar “becomes noticeable in Rev 6:9 , which, according to the context, must be regarded as having a certain analogy with the altar of burnt-offering, although on this account it must not be considered that the entire heavenly locality, with the throne of God, and “the sea of glass,” appears as the temple. For the article already compels us to identify the altar mentioned in Rev 8:3 a with that of Rev 6:9 . To infer, however, that, as in Rev 8:3 a , only . ., and in Rev 8:3 b , . . is mentioned, so in two clauses of Rev 8:3 two different altars are designated, is a precipitate inference, since it is not at all remarkable that a more definite description is not given until Rev 8:3 b , where an employment at the altar is spoken of. On the altar, which in Rev 6:9 appears as in a certain respect having the character of an altar of burnt-offering, incense is burned, whereby a certain analogy with the altar of incense is obtained; but the interpretation is entirely inconceivable, since the altar is regarded as fully corresponding neither with the one nor the other. [2434]
. Without doubt elsewhere means incense; [2435] but no necessity follows, hence, for writing in this passage, where a vessel for incense is manifestly meant, instead of , , or , [2436] or , [2437] of which, besides, the latter form, in its proper sense, cannot be distinguished from .
, . . . It is arbitrary to adjust [2438] the difficult. , by erasing the words . . . (Rev 8:3 ) and . . . (Rev 8:4 ), or to change it into , [2439] or without this emendation to explain it in the sense of Grot. [2440] Incorrect, too, is the effort to complete it by substituting , so as to make the meaning: “In the midst of prayers.” [2441] The dat. in Rev 8:3 , in its combination with , is without all difficulty, since it is entirely regular [2442] to express the remote object towards which the giving is directed: “in order that he should give (the . . ) to the prayers of all saints.” The significance of this act was correctly described already by Calov.: “that he should give . , to the prayers of the saints, the same things, i.e., to render these prayers of good odor.” [2443] For upon the ground of Rev 8:3 , the expression, Rev 8:4 , . . is to be explained; but not in the mode of Ebrard, [2444] who attempts to interpret it, . . . [the smoke of the incense given to the prayers], by regarding the dat. here as “standing for the gen. of possession,” after the manner of the Hebrew , for the immediate combination of the dat. . with the conception . . , is contrary to all Greek modes of thought and expression; [2445] but the dat. . can, in its relation to . . . , depend only upon the verb , as, in accordance with the idea expressed in Rev 8:3 , it must be regarded a dat. commodi: “The smoke of the incense for the prayers rose up,” i.e., indicating their being heard. [2446] The view of Kliefoth, that the incense serves only to carry up the prayers, appears to me not to agree well with the expression, Rev 8:13 , . . . And the idea that the prayers are sure of being heard, not merely rendered capable of being granted, which Klief. tries to avoid, is nevertheless prominent.
Besides, the activity of the angel, described in Rev 8:3-4 , in no way establishes the inference of an angelic intercession, [2447] in the sense of Roman-Catholic dogmatics. In the first place, it is in general impracticable to transform the individual points of Apocalyptic visions directly into dogmatical results; and then, in this case, the function ascribed to the angel, just as to the twenty-four elders in Rev 5:8 , is in no way properly that of a mediator, but of a servant. [2448] The incense, therefore, which he gives the prayers of saints, has first been given him; the angel thus in no way effects it by himself, that the prayers brought by his hand are acceptable to God, but the prayers of the saints can be received before God, even without any service of the angel, just because they proceed from saints; [2449] and that now they are carried before God as a heavenly incense-offering by the angel, to be heard and immediately fulfilled, lies also not in his own will, but in that of God, who in the seventh seal is just about to execute his judgment, and from whom himself comes the incense, whose perfume, indicating the hearing of the prayers of the saints, ascends from the hand of the angel as the ministering spirit, [2450] or the fellow-servant of the saints, [2451] who are themselves priests. [2452]
, . . . The angel had put down his censer after he had poured its contents (Rev 8:3 ) on the altar, [2453] while the smoke ascended (Rev 8:4 ). Now (Rev 8:5 ) he again takes it into his hand for a service that is new, but inwardly connected with what has happened in Rev 8:3-4 ; from the same fire of the altar which had consumed the incense, he fills his censer, and then casts these glowing coals, taken from the altar, upon the earth; [2454] in consequence of this, there are voices, thunderings, lightnings, and an earthquake, the signs of the Divine judgment now breaking forth, as the seven angels also, as soon as the noise breaking the heavenly silence rises from the earth, make ready to sound their trumpets (Rev 8:6 ). The inner connection between Rev 8:5 and Rev 8:3-4 has been correctly described already by C. a Lap.: “Through the petitions of the saints, praying for vengeance upon the godless and their persecutors, fiery vengeance, i.e., thunderings, lightnings, and the succeeding plagues of the seven angels and trumpets, are sent down upon the godless.” [2455] The idea has been suggested by Ebrard, that the fire of judgment is that “in which the martyrs were burned; “this is not once said in Rev 6:10 , although in this passage the idea is positively expressed that the fire which was cast upon the earth is from that whereby the incense was consumed, so that the judgment, therefore, appears to be a consequence of the heard prayers. For hereby, also, the chief contents of the prayers of all saints, and not merely those of martyrs (Rev 6:10 ), are made known. They have as their object that to which all the hopes and endurance of the saints in general are directed, viz., the coming of the Lord, [2456] and the judgment accompanying it; the martyrs also in their way prayed for this.
[2418] Cf. Rev 7:2 .
[2419] Beda, Vieg., Zeger, Vitr., Calov., Bhmer.
[2420] “Himself having become the censer” (Beda).
[2421] Joh 3:34 ; Col 2:9 . Beda.
[2422] Luk 12:49 . Beda.
[2423] Calov.
[2424] Beda, etc.
[2425] So here also Hengstenb.
[2426] Against Grot.: “The angel of the prayers of the Church.”
[2427] Grot., Beng.; cf. also Hengstenb., Ebrard, etc.
[2428] Cf. Amo 9:1 .
[2429] Grot., De Wette, Hengstenb.
[2430] Vitr., Beng., Zll., Hofm.
[2431] Ebrard.
[2432] First in Rev 6:9 , and, in its more definite determination, Rev 8:3 sqq.
[2433] Cf. Rev 15:5 .
[2434] Also against Ew. ii.
[2435] 1Ch 9:29 , LXX. Cf. the Scholiast, on Aristophanes, Nubb. :
, . [ the tree itself; but , the fruit of the tree]; and Ammonius: [ , in common both the tree and the incense; , the incense only].
[2436] Grot.
[2437] Wolf.
[2438] Schttg.
[2439] Castalio, Grot.
[2440] “He received much incense, that he might cast this incense, which is the prayers of all saints, upon the altar.”
[2441] Eichh., Heinr.
[2442] Winer, p. 196.
[2443] Cf. Vitr., Ew., De Wette, Ebrard.
[2444] Cf. already Castalio, also Ew. ii.
[2445] For even the LXX. in the passages cited by Ebrard (2Sa 3:2 ; Deu 1:3 ) renders the Hebrew preposition by the gen.
[2446] Cf. Winer, p. 203.
[2447] Boss.
[2448] Bengel, etc.
[2449] Cf. Rev 5:8 , Rev 6:10 .
[2450] Cf. Rev 8:5 sqq.
[2451] Heb 1:14 .
[2452] Rev 19:10 .
[2453] Cf. Rev 1:6 , Rev 5:10 , Rev 7:15 .
[2454] Cf. Eze 10:2 .
[2455] Cf. Beng., Ew., De Wette, Hengstenb.
[2456] Cf. Rev 22:17 ; Rev 22:20 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(3) And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. (4) And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. (5) And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.
There can be no question who this other Angel was that came and stood at the Altar with his golden Censer. It could be none but Christ. The office he here performed of the High Priest, belonged only to Christ. He, and he alone it was, whom Jehovah had Sworn into this office, Psa 110:4 . And as this vision was subsequent to the Lord Jesus Christ having performed all his offices of Redeemer upon earth, and was now returned to heaven, there to priest it also, in the office of an unchanging priesthood, nothing could be more refreshing to the mind of the beloved Apostle than to have this view of his Lord, before the sounding of the trumpets. And as it must have been refreshing to the mind of John then, so ought it to be, and, no doubt, as was designed, it hath been in all ages, and is now, to have so precious a representation of Jesus, as in this place is given of him, in the carrying on that glorious character, Heb 7:21 to the end. I will beg the attention of the Reader to it, for one moment.
And first. It is very blessed to have such a view of Christ in the midst of judgments. Let the Reader remember that this was shown John at the first opening of the seventh seal, The seventh seal became the prelude of the most distressing events on the earth, which began with the Sounding of the first trumpet, and hath more or less ever since, continued through the long period, of now nearly fourteen centuries, and the last woe trumpet is not yet sounded. Let the Reader first ponder these things, and then consider the grace of the Lord Jesus to his servant John, at such a time, and for Church at all times through him.
Secondly. Let the Reader keep in remembrance the glories of Christ’s Person, and the blessedness of this office of High Priest, which he was here exercising. The Gospel taught the Church, that when Christ had made his soul an offering for sin, be should return to his Father, and there carry on his everlasting priesthood. And having spent one life upon earth, in dying for his people, he should spend another in heaven, in seeing the merits of his sufferings and death, recompensed in their salvation. And, that in the execution of this purpose, he should continue a Priest forever, after the order of Melchizedec. Here then we see the blessed truth confirmed. Behold Jesus at the Altar with the golden censer of his own merits, and with the much incense of his own blood, perfuming heaven with the fragrancy! Oh! what a sight for every regenerated child of God; everlastingly to keep in view and never to lose sight of! Well may every truly regenerated believer say, how can I fail of being accepted by God and my Father when coming to him in God’s own way, and in God’s own appointment, under the influence and grace of the Holy Ghost, and in the name, and blood, and incense, and righteousness of the Lord Jesus Christ. Behold! O God, our shield! and look upon the face of thine Anointed, Psa 84:9 .
Thirdly. This view of Christ at the Altar of Incense becomes richly blessed to a poor sinner, when he is enabled by faith to connect with it, the pleasure of God the Father, in the whole transaction. While on earth, three times from heaven God proclaimed his love for him, and his most perfect approbation in him. And, in proof, God raised him from the dead, and set him at his own right hand, gave him, as Mediator Head of the Church, power over all things in heaven and in earth, telling him, that he must reign till he had put all his enemies under his footstool, and committing to him the final judgment of all things, both quick and dean; because he is the Son of man. Oh! what a relief to all heart-straitenings in prayer, when thus a poor sinner, brought acquainted by grace with the plague of his own heart, thus comes to the throne of grace? What will signify his want of enlargement in himself, when he finds his soul through God the Spirit, so widened to take in the love of God the Father, in such a precious gift of his dear Son, and such views of God the Son’s glory, grace, fulness, suitableness, and all – sufficiency, to carry on the purposes of his love towards poor sinners.
Fourthly. And what a finishing view to crown the whole, doth such a manifestation of Christ our High Priest, at the Altar of Incense bring with it, when the child of God, through the Holy Ghost’s testimony of Jesus, and in Jesus, discovers the heart of God the Father on Christ’s account, receiving, accepting, pardoning, Adopting, sanctifying, and blessing the whole Church, and every, individual of the Church, with his everlasting love, giving them all grace here, and glory hereafter. Reader have you duly considered these things, and marked their blessedness? It is in Christ the Son of his love, God beholds his people, having chosen them in him before the foundation of the world; and now in the time state of the Church, having set Christ forth a propitiation through faith in his blood, Rom 3:24-25 . It is in Christ their persons and their prayers are accepted. Jesus upon the golden Censer of his own merits and blood, presents both and perfumes both. And as this scripture saith the smoke of the incense, come up with the prayers of the saints, ascending up before God out of his Almighty hand. Jesus it is which opens to fellowship with God, for we can have no fellowship with God without him having boldness to enter into the; holiest by the blood of Jesus. He it was who first opened the way by his blood, and now ever liveth to keep it open by his intercession, Heb 10:19-22 . And, as here, in and through Christ, we have access by one Spirit unto the Father, so hereafter, all our drawings nigh, will be in and through him. In hope, saith one of the Apostles, of eternal life, which God that cannot lie, promised before the world began. And addeth another, the God of all grace, who hath called us unto his eternal glory by Christ Jesus, Tit 1:2 ; 1Pe 5:10 . Oh! the blessedness of being in Christ Jesus.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
3 And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.
Ver. 3. And another angel ] An angel after another manner; not by nature, but by office. Christ, the Angel of the covenant. For I cannot be of his mind (Mr Brightman) who makes this angel to be Constantine; the odours given him, to be the power of calling the council; the golden altar, Christ in the midst of this holy assembly; the thick cloud of odours, the whole matter brought most happily to effect; which yet is a pious interpretation.
Much incense ] The merit of his own precious passion, Heb 9:24 ; Heb 13:5 .
Upon the golden altar ] viz. Himself, asRev 6:9Rev 6:9 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 8:3 . Between royalty and ritual the scenery of the Apocalypse fluctuates. It is assumed (as at Rev 6:9 ), after Rev 7:15 perhaps, that heaven is a temple, although this is not expressly stated till Rev 11:19 ; nor is it homogeneous with the throne-description in chap. 4. (“incense,” . . N.T.) is used by mistake for the classical (LXX, [ ] or ) = “censer,” as already in an inscription of the second century B.C. (Dittenberger’s Sylloge Inscript. Grace. 588 156 ) is employed by confusion for “frankincense”. Golden censers ( 1Ma 1:22 ) and golden bowls ( ) were among the furniture of the temple ( 1EEst 2:13 ). On prayers as an offering, see Act 10:4 . The symbolism is borrowed from the temple-ritual; when the saucer of incense had been emptied over the burning coals placed on the altar of incense, the people bowed in prayer, as the fragrant cloud of smoke rose up. Wellhausen’s deletion of 3 b , 4 as a gloss is therefore unnecessary. John is consoling the church ( cf. on Rev 6:10 ) by the assurance that their prayers for the coming of the kingdom are not breathed in vain.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rev 8:3-5
3Another angel came and stood at the altar, holding a golden censer; and much incense was given to him, so that he might add it to the prayers of all the saints on the golden altar which was before the throne. 4And the smoke of the incense, with the prayers of the saints, went up before God out of the angel’s hand. 5Then the angel took the censer and filled it with the fire of the altar, and threw it to the earth; and there followed peals of thunder and sounds and flashes of lightning and an earthquake.
Rev 8:3 “Another angel came and stood at the altar, holding a golden censer” This text and Rev 5:8 have been used to promote the rabbinical theological concept that angels are the bearers of prayers to God. The Bible is silent on how to interpret this type of detail. These symbolic passages should not be used to define speculative theological details. This is a vision and not meant to define the role of certain angels. It does affirm that the prayers of the saints do affect God.
The altar has been identified as either the incense altar before the veil in the Holy Place (cf. Exo 30:1-10) or the altar of sacrifice (cf. Rev 8:5; Rev 9:13). However, this vision is not the earthly Tabernacle or Temple in Jerusalem, but the throne room of God in heaven (cf. Heb 8:2; Heb 9:11; Heb 9:24). The incense altar fits this context best.
“the prayers of all the saints” Exactly which group of saints this represents is uncertain, but this does show that God knows and responds to the needs of His people (cf. Exo 3:7). Incense was a symbol of prayer (cf. Psa 141:2; Rev 5:8) because the smoke went up and disappeared from the visible realm to the invisible realm.
For “saints” see SPECIAL TOPIC: SAINTS at Rev 5:8.
Rev 8:4 Throughout the book of Leviticus incense arose to God’s presence, therefore, incense came to represent the prayers of God’s people.
Rev 8:5 “the angel took the censer and filled it with the fire of the altar, and threw it to the earth” This is an allusion to Eze 10:2. Coals for the incense altar before the veil would have originally been taken from the altar of sacrifice at the front of the Tabernacle (cf. Rev 9:13; Lev 16:11-13). These are Tabernacle symbols whose meaning is fluid. The key theological thought is that this is occurring before God in heaven.
“and there followed peals of thunder” These types of physical phenomenon are often associated with YHWH’s presence (cf. Rev 4:5; Rev 11:19; Rev 16:18; Exo 19:16-19; Psa 18:10-13).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
another. App-124.
at. Greek. epi. App-104.
censer. Greek. libanoton. Only here and Rev 8:5. Figure of speech Metonymy of Adjunct. App-6. See 1Ch 9:29 (Septuagint)
unto = to.
incense. See Rev 5:8.
that = in order that. Greek. hina.
offer it with. Greek. add (literally give) it to.
prayers. App-134.
saints = the saints. See Act 9:13.
upon. App-104.
golden altar, &c. Glorious realities in heaven, The small golden altar of the Tabernacle and the larger one of Solomon’s Temple were but copies in miniature. See Heb 8:5; Heb 9:23, Heb 9:24.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 8:3. , , , …, and another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it [simultaneously] with the prayers of saints, etc.) Respecting the angel who offers the prayers of the saints, the Hebrews, in Elle Shemoth Rabba, sect. 21, speak after this manner: When the Israelites pray, they are not all found to pray altogether, but each synagogue (or congregation, ) prays separately, first this synagogue, then another; and when all the synagogues have finished all their prayers,
The angel who presides over the prayers, bears all the prayers which they have prayed in all the synagogues, and forms them into crowns, and places them (instead of I think that should be read) on the head of God S. B., as it is said in Psa 65:2, all flesh shall come as thy crown (for is so explained in that passage, as is more plainly apparent from what follows; whereas in reality it ought to be explained, to thee): but the word denotes nothing but a crown, as it is said, Isa 49:18, and thou shalt clothe thee with them as with a crown.-Christopher Cartwright, in Mellif. Hebr., lib. iii. c. 8. Therefore the Hebrews say that there is an angel who presides over the prayers of their assemblies: the Apocalypse only says, that there is an angel who offers incense, while the saints pray: , Rev 8:3-4, is the Ablative case, denoting accompaniment, as Rom 11:11; Rom 11:30-31, , , . We have noted down more examples from other quarters at Chrysost. de Sacerdot., p. 514. There are some who here understand : you might as conveniently understand ; but neither of the two is necessary. Nay, rather the Ablative case put absolutely, , has greater force. The incense of the angel, and the prayers of the saints on earth, are simultaneous: but the prayers of the saints are acceptable to God through Jesus Christ, not through the angel. [See what is the character of genuine prayer. It is the prayer of saints, which the incense of the angel accompanies, and Christ Himself renders acceptable in the presence of the Father. Dost thou then pray in such a manner, that thy prayers may come as a memorial before GOD?-V. g.] Under the name of angels, Thummius, in adm. de Error. Wigel, p. 280, affirms that created angels are pointed out in the New Testament, and especially in the Apocalypse: and in this very passage this is acknowledged by Nic. Selneccer in his Commentaries on the Ap., by L. and Andr. Osiander, by Beza, Hogelius, p. 277; also by Chemnitius, Part iii. Exam. Cone. Trid., f. 189, whom on this account Melch. Kromajec. in Ap. p. 111, praises, and Arnd. de V. C. i. ii. c. 35. To these are to be added D. Joach. Lange and Dimpelius. The liturgy [divine service performed] in heaven, with its effect in the world, is here set forth.- ) A skilful variety of cases: the angel stood , by the said of [near-at] the altar; and offered the incense , upon the altar.
Fuente: Gnomon of the New Testament
Rev 8:3-6
2. A PRELIMINARY VISION
Rev 8:3-6
3 And another angel came and stood over the altar, having a golden censer;–The verses of this paragraph present a vision of worship after the manner of the Jewish tabernacle service, which is declared to be a figure of the “true tabernacle.” (Heb 8:2; Heb 9:1-11.) Therefore this was an appropriate way to represent a worship scene, and would be understood by all because they were familiar with that method of worship. Christians who knew the typical nature of Jewish worship would not be sur-prised when John described this pictorial scene in heaven. There was the brazen altar of sacrifice in the outer court, and the golden altar of incense in the holy place of the tabernacle over against (in front of) the mercy seat in the most holy place. Incense was offered in the holy place at the golden altar, but the fire was obtained from the brazen altar. (Lev 16:12-13.)
and there was given unto him much incense, that he should add it unto the prayers of all the saints upon the golden altar which was before the throne.–All along in the visions John saw God upon the throne in heaven. The golden altar which he saw in this vision was before the throne; hence, no doubt that the vision was in heaven. (See also Rev 4:1.) In Rev 5:6 the golden bowls of incense were said to be “the prayers of the saints,” probably meaning that incense typically represented prayer. In the text above is a similar worship scene, but it is said the angel should “add it” unto the prayers of all saints. Perhaps the idea is that incense was symbolically represented as bearing their prayers up to God. The thought in both passages is substantially the same. While the priests were inside the temple burning incense, the people were outside praying. (Luk 1:9-10.) Hence, appropriately the incense was repre-sented as prayer or as bearing the prayers up to God.
4 And the smoke of the incense, with the prayers of the saints, went up before God out of the angel’s hand.–Here it is said that the incense went up “with” the prayers of the saints, but the margin says “for” the prayers. This will harmonize better with the words in 5:8, and show that incense is an emblem of prayer. In the seventh chapter we have the sealing of the servants of God, after which the four angels were to let loose the destructive winds which would hurt the earth. These referred to the terrible disasters that would occur when the first four trumpets would sound. This vision of the saints’ prayers ascending to God evidently means that they were pleading for mercy and help to sustain them in such fearful times as were about to come upon them. At least the vision was designed to encourage the saints to perseverance in prayer as a means of preserving their faith. The evident general purpose of all these visions was not only to warn the saints of dangers that had to be met, but also to prepare them for successfully meeting any difficulties that might come to them.
5 And the angel taketh the censer; and he filled it with the fire of the altar, and cast it upon the earth:–Here the .censer, but no incense, was filled with fire from the brazen altar and the angel cast it upon the earth. “Much incense”–many prayers–had been offered to God, but in spite of all of them the destructive powers represented by the four winds had to come. This is here symbolized by casting the coals of fire upon the earth.
and there followed thunders, and voices, and lightnings, and an earthquake.–Casting down the coals of fire indicated fearful judgments that were to fall upon the earth, which, as viewed in these symbols, was limited to that part controlled by the Roman Empire at that time. The disturbances in the material elements here mentioned mean that these judgments in the form of commotions, destruction, and bloodshed were doing their deadly work. They are symbols which are more fully described in the visions of the first four trumpets in the following verses. They are not to be taken literally, but there is no reason why the word “prayers” here should not be thus understood. Again we have evidence that literal expressions may be used as a part of a description which, in the main, is symbolical.
6 And the seven angels that had the seven trumpets pre-pared themselves to sound.–Trumpets were used to give warningor announce some events. (Jos 6:16 Joe 2:1; Joe 2:15 ; 1Co 15:52.) The silence of verse 1 had ended, the coals of fire had been thrown upon the earth and the angels pre-pared to sound. As each trumpet was sounded there appeared before John the vision of dreadful disasters. What do these pictures represent? Who were primarily affected by them?
Here again the expositor stands on treacherous ground, and should move with special care and caution. Having already accepted the view that Revelation portrays the history of the church from the time John saw the visions, including also the nations with which it came in contact, we are forced to say that these trumpet visions referred to the church and the Ro-man Empire.
Constantine placed imperial approval upon the church–Rome and Christianity were allied. During the reign of Theodosius, A.D. 381-395, Christianity triumphed and Paganism was de-stroyed. Gibbon says: “The zeal of the emperors was excited to vindicate their own honor, and that of the Deity: and the temples of the Roman world were subverted, about sixty years after the conversion of Constantine.” (Decline and Fall, Vol. III, p. 131.) It was between the endorsement of Christianity by Constantine and the destruction of Paganism that the seal-ing of the servants of God was in progress, as mentioned in chapter seven. After the destruction of Paganism in the Roman Empire, the next important period in her history ended with the fall of the empire itself in A.D. 476. The view of several commentators is that the visions that appear at the sounding of the first four trumpets refer to the destructive pow-ers which accomplished that end. This not only seems the most plausible, but harmonizes best with the general principle of interpretation that both the church and Rome must be included in any view that is correct. Therefore the four outstanding pow-ers that came against the Roman Empire after the death of Theodosius, A.D. 396, must be the ones signified by the four symbolic trumpets.
Commentary on Rev 8:3-6 by Foy E. Wallace
Another angel came and stood at the altar having a golden censer; and there was given unto him much incense that he should offer it with prayers of all the saints upon the golden altar before the throne”-Rev 8:3.
The altar was a place of sacrifice; the throne was a mercy seat. The angel stood at the altar before the throne to join with those who prayed.
The angel offered much incense . . . with the prayers of all the saints–This more than usual incense had a significance– the additional incense was because of the prayers of all the saints in contrast with the prayers of only those saints which were under the altar–of chapter six. It was added to the prayers of the great multitude of chapter 7, in behalf of the comparatively few souls of saints under the altar. This superadded prayer in which the angel joined was the same in character and purpose with the prayer of the martyrs in Rev 6:9, for the Lord to avenge their blood. The martyrs had been told to rest, or wait, until the time (see Rev 6:9-10). The time was about to be signaled, the prayer was about to be answered, joined by all the saints, superadded by the angel; that for which they were to be avenged, for which they were told to wait, was about to be done–it was ready to be executed.
The smoke of the incense which came up with prayers of the saints ascended up before God, out of the angels hand-Rev 8:4.
The smoke ascended in acknowledgment of the prayers being heard, recognized and received at the throne. The incense ascended to God out of the angels hand, which was the sign that the answer to the prayers of all the saints, joined with the cry of the souls under the altar, would be forthcoming.
The angel took the censer and filled it with the fire of the altar and cast it into the earth: and there were voices, thunderings, lightnings and an earthquake-Rev 8:5.
The same fire that consumed the incense would speedily destroy the enemies of the saints, and the apostate city of Jerusalem, and the temple of Judaism. The fire-filledcenser was cast into the earth.
As previously shown the earth signified the place of the persecuting powers. The censer filled with the fire of the altar was cast into the earth as an act to cause explosion –and the result was symbolized by voices, thunderings, lightning and an earthquake. This was the fourfold sign of the judgments ready to come, gathering as a storm approaches with thunderings, and the earthquake signified the shaking of persecuting powers. The four angels and four trumpets were four signs that these events were about to break in fury.
And the seven angels which had the seven trumpets prepared themselves to sound-Rev 8:6.
The procession of events was ready to begin.
Commentary on Rev 8:3-6 by Walter Scott
THE ANGEL PRIEST.
Rev 8:3-5. – And another angel came and stood at the altar, having a golden censer; and much incense was given to him, that he might give (efficacy) to the prayers of all saints at the golden altar which (was) before the throne. And the smoke of the incense went up with the prayers of the saints, out of the hand of the angel before God. And the angel took the censer, and filled it from the fire of the altar, and cast (it) on the earth: and there were voices, and thunders and lightnings, and an earthquake. The scene before us is one of profound interest, and cast moreover in the mould of familiar Jewish imagery. Another angel. Who is he? We are satisfied that the angel priest is Christ, our great High Priest. The service at the altars proves it, for both the brazen altar and the golden altar are referred to. No mere creature could add efficacy to the prayers of saints, for that could only be effected by One having in Himself independent right and competency. Further, the action recorded at the altars is of a mediatorial character, one between suffering and praying saints on earth and God; and as Christianity knows of but one Mediator between God and men, the Man Christ Jesus (1Ti 2:5), the proof is undeniable that the angel priest is Christ and Christ alone, not a representative person or company, as some expositors understand it. There is a pretty general consensus of thought amongst the early expositors of the Apocalypse in rightly regarding the angel here as meaning Christ to the exclusion of all others. Another angel is three times used of Christ in the apocalyptic visions (Rev 8:3; Rev 10:1; Rev 18:1). This title is one which supposes reserve and distance. The appellation Lamb is characteristic of the Apocalypse as a whole, and of the Seals in particular, and seems to be the chosen title expressive of Christs interest in His saints, as also of their intimacy and nearness to Him. Under the trumpet series of judgments Christ morally retires and invests Himself in angelic title and character. When the saints come distinctly and prominently on to the prophetic scene then the title Lamb appears (see Rev 7:17; Rev 14:1, etc.).
Rev 8:3 – And another angel came and stood at the altar, having a golden censer. The reference here is to the altar of burnt-offering which stood in the court of the tabernacle of old. The fire at first miraculously kindled (Lev 9:24) was to be afterwards fed by the daily, yearly, and other sacrifices. This altar is mentioned six times in the Apocalypse, and simply as the altar (Rev 6:9; Rev 8:3; Rev 8:5; Rev 11:1; Rev 14:18; Rev 16:7). It is only from Heb 9:4 we learn that the censer in use in the yearly day of atonement (Lev 16:1-34) was of gold. The censer was employed to carry the fire from off the brazen altar.
Rev 8:3 – And much incense was given to him that he might give (efficacy) to the prayers of all saints at the golden altar which (was) before the throne. The incense employed in the tabernacle service was composed of four ingredients, specified in Exo 30:34-36. It was a special preparation compounded according to a divine formula. Any unhallowed make, or use of it, was punished with death (Exo 30:37-38). No doubt the four precious ingredients, three of which are only named once, set forth the moral beauties and perfections of Christ as witnessed in the four Gospels, but it needed the fire of judgment to draw out the full fragrance of Christ, and this Calvary alone could accomplish. The golden altar, twice referred to in the Apocalypse (Rev 8:3; Rev 9:13), stood within the tabernacle in the holy place, right in front of the veil. Blood, the witness of death and judgment, was put upon its four horns yearly (Lev 16:18-19), as also on other occasions for atonement (Lev 4:7; Lev 4:18). Incense was also burned upon it each morning and evening (Exo 30:7-10), a perpetual incense before the Lord. The deep, deep meaning of the incense is more than tongue can tell or pen delineate. The sweet savour of Christ, what He was, what He did, and what He suffered is set forth by the incense.
Now let us put the various parts of the scene together and seek to understand its true bearing. The whole action is called for by the fact that a large body of suffering saints are on earth during the time of the sounding of the Trumpets, and for them intercession is needed. In an early period, under the fifth Seal, a company of martyrs is beheld. Their souls are under the altar, and they cry and pray (Rev 6:9). But no priestly intercession is made for them; they need it not. This grace is provided for the living, not for the dead. The prayers of these saints, at the solemn crisis of the worlds history in which their lot is cast, are not recorded. No doubt their general burden will be appeals to God for deliverance from, and judgment on, their ungodly oppressors. Their prayers do not breathe the accents of grace, but rather the reverse. (The character of the answer determines the nature of the petition that had been offered.)
Prayer for judgment then will be right and godly in accordance with the character and spirit of the Dispensation, as it would be most unsuitable now and contrary to the spirit of this period of Gods long-suffering mercy. Spiritual prayer at the very best is necessarily imperfect, and so Christ adds His own perfectness in life and death. Thus the smoke of the incense, i.e., the savour of Christ and the prayers of the saints went up together, not out of the golden censer, but out of the hand of the angel before God, more intimate, more near surely than out of the censer. How prevailing then the prayers of even the weakest saint when accompanied with the sweet savour of Gods beloved One. The Angel (Christ) having gone from the altar of burnt-offering to the altar of incense, and presented the prayers of all saints then on earth to God, adding to them the sweet savor of His life and sacrifice, returns to the altar of burnt-offering and fills His now empty censer with fire from off it. But not with incense, for that was on behalf of saints. Judgment, pure judgment, will be meted out to the apostate earth, and of this we have the stern intimation in the forcible act of the angel who took the censer and filled it from the fire of the altar, and cast (it) on the earth. A striking intimation of judicial procedure. God is about to punish the earth, and as the altar was the expression of His holiness and righteousness in dealing with the sin of His people of old, so that same holiness and righteousness will search the earth and judge and punish accordingly. The angels act is immediately followed by the symbolic signs of almighty power. There were voices, and thunders and lightnings, and an earthquake, harbingers of the coming successive outbursts of divine wrath on the earth. These terms compose a FORMULA OF CATASTROPHE; and the fourfold character here denotes the universality of the catastrophe in respect of the thing affected. (The Revelation of Jesus Christ by John, p. 341. – Hooper.) We have the same divine formula intimating immediate judgment substantially repeated four times (Rev 4:5; Rev 8:5; Rev 11:19; Rev 16:18). In the first of these references the concentration of coming wrath is limited to these three tokens: lightnings, and voices, and thunders. In the second and third references an earthquake is added; while in the fourth (Rev 16:21) we meet with a still further addition! and great hail. But in the four texts we have, with slight variation in the order of the terms, lightnings, and voices, and thunders.
PREPARING TO SOUND.
Rev 8:6 And the seven angels who had the seven trumpets prepared themselves that they might sound with their trumpets. These seven angels do not themselves execute the judgments which they announce. The four judgment angels (Rev 9:14) are distinguished from the seven trumpet angels. The seven presence angels received their trumpets before the episode of the angel priests intercession (Rev 8:2). But the greatness and solemnity of the work on hand is intimated by the signs and tokens of almighty power. Now the angels prepare themselves. There is no hurry, but premonitory signs by Christ, and careful preparation by the angels, certainly indicate the serious nature of the situation, one calling for unsparing judgment.
Commentary on Rev 8:3-6 by E.M. Zerr
Rev 8:3. Incense is a symbol of prayer, and while the judgments of God against the persecutors were preparing, the faithful servants of God were engaged in their devotions to Him. That is why the incense and prayer are combined in this verse.
Rev 8:4. The odor of incense was pleasing to God in the days when such services were required (Exodus 30; Lev 16:12-13). and likewise the prayers of faithful servants in the Christian Dispensation are acceptable (1Pe 3:12).
Rev 8:5. Filled it with fire off the altar. In the Mosaic system the priest obtained the fire from the brazen altar with which to burn the incense. The angel followed the same pattern in the symbolical performance, except that after having used some fire for the burning of incense before the golden altar, he got some more fire which he put in the censer (a portable fumigator) and cast it into the earth. This aroused voices like the sound of thunderings which were the complaints of the foes of truth at the prospect of God’s judgment about to come upon them. So mighty and widespread were these murmurings that John likened them to an earthquake.
Rev 8:6. The half hour silence is about to end and the four winds are about to be released; the first four angels with trumpets are about to sound.
Commentary on Rev 8:3-6 by Burton Coffman
Rev 8:3
And another angel came and stood over the altar, having a golden censer; and there was given unto him much incense, that he should add it unto the prayers of all the saints upon the golden altar which was before the throne.
Rev 8:3-6 seems to connect the prayers of the saints with the trumpet judgments; and, in a sense, “it is these prayers that set the judgments in motion.”[27]
Over the altar … All speculations about where, exactly, this altar is located, and whether or not it is the same as the one mentioned in Rev 6:9, “are uncalled for.”[28] This prophecy does not present any diagram of the heavenly scene which John saw. Any altar is a place where prayers and sacrifices are offered.
Having a golden censer … In Rev 8:5, it is stated that the angel “taketh the censer,” and some writers have expressed wonder as to how he could take it when he already had it; but such quibbles are due to not recognizing the nature of these visions, which “are surrealistic, rather than rational and logically consistent.”[29]
Much incense that he should add it to the prayers of the saints … We are sure that Beckwith is wrong in supposing that this offering of incense added by the angel to the prayers of the saints was “to add efficacy to the prayers of all Christians.”[30] No!
The role of an angel does not consist in making the prayers of saints acceptable to God. The mediatorial role of angels does not find a place in New Testament theology.[31]
There is only one mediator between God and man, Jesus our Lord (1Ti 2:5). The angel here did not produce the incense; it was given to him. “Therefore, the angel is not here represented as giving efficacy to prayers.”[32] There is no support whatever here for the mediation either of angels or dead saints. Hendriksen thought the incense given to the angel might “represent our Saviour’s intercession in heaven for the redeemed”;[33] and it also might signify the service which angels perform for those who shall be the heirs of salvation (Heb 1:14). The important truth here is the fact that the prayers of God’s people enter into the purpose of God in the forthcoming judgments.
[27] Leon Morris, op. cit., p. 120.
[28] R. C. H. Lenski, The Interpretation of St. John’s Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 269.
[29] George Eldon Ladd, op. cit., p. 124.
[30] Isbon T. Beckwith, op. cit., p. 270.
[31] Robert H. Mounce, The Book of Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 182.
[32] A. Plummer, op. cit., p. 231.
[33] William Hendriksen, op. cit., p. 142.
Rev 8:4
And the smoke of the incense, with the prayers of the saints, went up before God out of the angel’s hand.
Smoke of the incense … prayers … went up before God … The prayers were heard, and God’s response was at once evident in the sending of judgments upon the earth, symbolized by the casting of fire upon it by the angel with the censer. “The judgments of the wicked, which follow in the trumpet visions constitute the answer to the saints’ prayers.”[34]
ENDNOTE:
[34] A. Plummer, op. cit., p. 232.
Rev 8:5
And the angel taketh the censer; and he filled it with the fire of the altar, and cast it upon the earth: and there followed thunders, and voices, and lightnings, and an earthquake.
Filled it with fire, and cast it upon the earth … “This is the main symbolical act.”[35] It shows that God’s judgments upon the earth are definitely connected with the prayers of his saints. The most powerful influence on earth is that of prayer; and there are no significant events of earth that do not sustain some relationship to Christian prayers, whether observable by people or not. “This casting of fire also symbolizes that God’s judgments are about to descend upon earth.”[36] “The earth here means the entire earth,”[37] and does not mean the land as distinguish from the sea; hence, all the judgments that follow are the answer to prayers.
What are the real master powers behind the world, and what are the deeper secrets of our destiny? Here is the astounding answer: the prayers of the saints and the fire of God.[38]
[35] R. C. H. Lenski, op. cit., p. 271.
[36] A. Plummer, op. cit., p. 232.
[37] James D. Strauss, op. cit. p. 129.
[38] Leon Morris, op. cit., p. 121.
Rev 8:6
And the seven angels that had the seven trumpets prepared themselves to sound.
This verse begins the trumpet judgments, and it should be noted that all of them are tempered with mercy, only “the third part” of affected things being involved. “The mercy is greater than the judgment.”[39] This is another particular in which the trumpet judgments parallel that of the seals, in which only “the fourth” part was hurt or destroyed. A big difference is that the seal judgments were ordinary events; these are supernatural and represent the direct intervention of God in the progress of the natural order of creation. There is clearly here an echo of the primeval curse upon Adam and his posterity in Gen 3:17-19, when God intervened to reduce the desirability of the natural environment “for Adam’s sake”; and these judgments show that God is still doing the same thing, and, presumably, for precisely the same reason, “for Adam’s sake.” It was for the spiritual advantage of man that the curse came upon the ground for Adam’s sake, and it must be that the continuing adjustment of human environment by the Father is also for the purpose of making it a little easier for people to set their minds upon the things eternal “The first four of these involve natural catastrophes; the last three fall directly upon men.”[40] This motif of four and three appears repeatedly in this prophecy. “This fresh series of disasters does not advance matters any further than the previous seal-series.”[41] All of the things in both series concern the life of people in the present dispensation. Referring the judgments to the so-called “Great Tribulation” is a mistake. “The tribulation began with the Cross and resurrection and continues until the end of time.”[42]
The judgments in this and the following chapter do not need to be identified with any particular time or event. Their fulfillment is multiple and continuous throughout history. As Pieters said:
I know them. Have we not ourselves twice, in 1914-1918, and again in 1939-1945, seen the bottomless pit opened, and the heavens darkened by the swarms of evil things that issued from it? Has not the thunder of two hundred million hellish horsemen shaken the earth in our day?[43]
The same thing, of course, may be said of countless natural disasters occurring almost every week everywhere on earth. These verses enable people to connect all such disasters with the will of God; and yet God’s purpose is benign. The Lord cursed the ground for Adam’s sake; and the great floods, earthquakes, droughts, volcanoes, etc., all these visitations, are for the same purpose, that evil men may learn repentance and be saved. All such things are depicted, not literally, but symbolically in the trumpet series.
[39] J. R. Dummelow, op. cit., p. 1080.
[40] George Eldon Ladd, op. cit.. p. 126.
[41] James Moffatt, Expositor’s Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 403.
[42] Douglas Ezell, op. cit., p. 47.
[43] Albertus Pieters, Studies in the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1934), p. 130.
Commentary on Rev 8:3-6 by Manly Luscombe
3 Then another angel, having a golden censer, came and stood at the altar. He was given much incense, that he should offer it with the prayers of all the saints upon the golden altar which was before the throne. 4 And the smoke of the incense, with the prayers of the saints, ascended before God from the angels hand. Here is much symbolism borrowed from the Law of Moses. The altar, the incense, the golden censer, and the placement of the altar of incense are taken from the Old Testament. John explains some of the symbols here. The smoke of the incense represents the prayers of the saints. The smoke from the incense altar in the Jewish temple, which sat just outside the veil, sent smoke through the veil to the Ark of the Covenant, the mercy seat and the presence of God. So the prayers of these hurting saints are passing through the veil and into the presence of God. Message: God hears your cry. God is aware of your needs. God hears your prayers.
5 Then the angel took the censer, filled it with fire from the altar, and threw it to the earth. And there were noises, thunderings, lightnings, and an earthquake. The angel took the censer filled with fire and threw it down on the earth. The earth here represents the wickedness of evil men who are opposed to God. (See Rev 12:12; Rev 12:16; Rev 13:11; Rev 16:2) The angel is casting fire on those who have been unfaithful to God. The earthquake depicts the fear and shaking of those who are fighting against the will of God. The noises, thunder and lightening are pictured as coming from the throne of God. (Rev 4:5). This verse ends the opening of the seven seals. We now move to the sounding (warning) of the seven trumpets.
6 So the seven angels who had the seven trumpets prepared themselves to sound. The angels are ready to sound their trumpets one at a time. The trumpets were used to announce great events and warn of danger. I believe the trumpets about to be sounded are sending a signal of danger and warning.
Special note: Before we begin to discuss the sounding of the seven trumpets, we must understand the term third part of man that is used throughout this section of Revelation. Allow me to quote here from Woodruff. The key to interpreting this series of seven trumpets lies in understanding the symbolic meaning of the third part of man. Therefore, we must determine the descriptive meaning of the fraction 1/3. In order to do this, we must consider a few passages which have a bearing on its meaning. (1, 137)
Stay with me for few minutes. In Rev 9:4 the locusts are instructed not to hurt any green thing, but only those men who do not have the seal of God on their foreheads (non-Christians). Therefore, any green thing, must mean Christians. The locusts were commanded not to hurt Christians. Any plant, which is alive and growing, must be colored green. However, if we apply this meaning to Rev 8:7, Christians would be destroyed.
Here is my conclusion: Any green thing represents the spiritual part of mans being. Man has two parts – physical and spiritual. One part is physical – represented by the number four – of the earth and material. The other part is spiritual – represented by the number three – of the divine, deity and trinity.
Therefore, the fractions are symbolic. Fractions mean a part of the whole, as opposed to the entire. The fraction one-fourth means a part of the material and physical. The fraction one-third means a part of the spiritual. Quoting Woodruff again, The third part of man is used throughout the trumpet series. Therefore, the warnings, which are sounded by these trumpets, are to prepare man so he will not lose his spiritual part. This would condemn his soul to hell. In other words, they describe events taking place during the Christian dispensation which affect the spiritual part of man. (1, 137-138)
Fuente: Old and New Testaments Restoration Commentary
Chapter 22
Christ our intercessor
And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand .
Rev 8:3-4
The Angel here is not one of the creatures of God, but the Son of God, our Savior, in his mediatoral, priestly office. Here we see the Lord Jesus Christ performing his work as our great High Priest and Intercessor before God (Exo 30:1-10). At this moment, he stands before God as our Representative. He has in his hand a golden censer full of incense (the merits of his blood and righteousness). The fragrance of that sweet incense makes the prayers which we offer up to God acceptable and well-pleasing in his sight. This symbolic picture is intended to teach us that our prayers and sacrifices are acceptable to God only through the merits of Christ. God’s saints, those who have been redeemed and regenerated, even those who are already in heaven, are accepted by God only through the blood and righteousness of Christ (Eph 1:6; Joh 14:6). Yet, this is the believer’s confidence and encouragement – We are accepted by God for Christ’s sake (Eph 2:13-18).
The Lord Jesus Christ is our only intercessor
All believers are priests unto God. We do business with God ourselves in the Person of Christ. We do not need Aaron, Levi, or their sons. We have Christ. There is one God, and one Mediator between God and men, the Man Christ Jesus (1Ti 2:5). We know that the Angel mentioned in Rev 8:3 is Christ, because he is the only Mediator between God and men. Another Angel came and stood at the altar having a golden censer. Of course, the picture here is symbolical. There are no literal, material altars in heaven! But the picture is most instructive. On the day of atonement in the Old Testament, burning coals of fire were taken from the altar of burnt offering and placed in a censer. They were brought to the golden altar of incense. When the incense was put upon the fire in the censer, a cloud of sweet-smelling incense arose before the Lord (Lev 16:12-13). Those burning coals of fire and the sweet incense beaten small represented the sufferings of Christ in the place of his people. The wrath of God, like fire, was poured out upon our dear Savior. The agonies of his soul were the fires of God’s wrath burning in him. His body, crushed under the wrath of God, was typified by the incense beaten small. The altar represented our Lord’s divine nature. As the altar sanctified the gift offered upon it (Mat 23:19), so it is Christ’s divine nature that gives virtue, merit, and efficacy to his sacrifice. The work which John saw, described in Rev 8:3-4, takes place within the vail before the presence of God. As the burning coals were carried by Aaron within the vail along with the blood of the Lamb, the Lord Jesus entered into heaven as our great High Priest with the merits of his own blood, having obtained eternal redemption for us (Heb 9:11-12). Usually, our Lord is pictured as one who is seated at the right hand of the Majesty on high (Heb 1:3; Heb 10:12). That tells us that his work of redemption is finished and complete. But John saw him standing before the altar. That tells us that the merits of his sacrifice are perpetually fresh and effectual.
And there was given unto him much incense. The incense was given to him. All the work of Christ as our Mediator was given to him by the appointment of God the Father in the covenant of grace (Heb 5:4-5). God gave his elect to his Son to redeem and save them (Joh 6:39). The world was given to him to rule for the salvation of his people (Joh 17:2). His seed, God’s elect, are given to him as the reward of his atonement (Isa 53:10-12). As God, everything belongs to Christ by right of his own divinity. As our Mediator, everything has been given to him as the rightful reward of his obedience (Joh 3:35). This incense was given to Christ, That he should offer it with the prayers of all saints upon the golden altar which was before the throne. The incense sprinkled upon the burning coals from off the altar formed a sweet smelling smoke, which rose up to God in heaven. This smoke of incense was a picture of Christ’s intercession to God for his elect (Rom 8:34; Heb 7:25; Heb 9:24). In the Old Testament, the incense was specifically described. If anyone offered a strange incense, mixed anything with the incense, or tried to imitate it, he was put to death (Exo 30:7-8; Exo 30:34-38; Lev 10:1). Even so, any who attempt to add anything to the finished work of Christ for their acceptance with God cannot be saved (Gal 5:2; Gal 5:4). Salvation and eternal life can be obtained only by faith in Christ.
As the incense was sprinkled upon the coals, our Lord’s intercession to God for us is based upon and arises from his sufferings and death as our Substitute. The prayers of Christ for his people are always effectual, because they are enforced by his precious blood (1Jn 2:1-2). Notice the word much in Rev 8:3. There was given unto him much incense. What a blessed word! There is a plentiful abundance and fulness of intercession arising from Christ for us, even as he accomplished a plenteous redemption for us (Psa 130:7). Christ in heaven constantly makes intercession for transgressors, for his elect, covenant people, who have no merit in themselves. We are all transgressors. We all deserve God’s wrath. But he makes intercession for us according to the will of God. All saints, all who have been, all who are, and all who shall be saints are the objects of his intercessory ministry at the throne of God. Our Lord’s intercessions are his prayers that all the needs of his elect will be supplied and that all the blessings of grace will be brought to them by the Spirit of God. He prays for the conversion of his elect, redeemed people (Joh 17:9; Joh 17:20), for the non-imputation of sin to his people (1Jn 2:1-2), for the preservation of all believers in grace (Joh 17:15), and for the ultimate glorification of all whom he has redeemed (Joh 17:22-24).
The intercession of the Lord Jesus Christ is always pleasing and acceptable with the Father and always effectual. What Christ seeks from his Father, he always obtains. His prayers cannot fall to the ground! His intercession is according to the will of God, for the people of God’s choice, and made effectual by the merit of his blood (Rom 8:34). Those sinners cannot perish for whom Christ makes intercession! He does not plead the goodness of his people, the works of his people, the sincerity of his people, or even the weaknesses of his people. He pleads the merits of his own blood and righteousness on behalf of his people. God himself cannot resist the intercession of his Son! The Lord Jesus Christ is our only intercessor with God; but we need no other. He is an all-sufficient, accepted, perpetual, effectual intercessor!
All God’s saints are praying people
The dominant theme of John’s vision in this passage is Christ our Intercessor; but he also speaks of the prayers of the saints. Prayers are the spiritual sacrifices which God’s saints offer up to him (Heb 13:15) and are accepted by him through the blood of Christ (1Pe 2:5). We offer many things to our God as we seek to serve him, but the essence of all is prayer. If we offer not the prayer of faith, we offer nothing! Christ our High Priest takes our prayers into his hands, perfumes them with the incense of his blood and righteousness, and offers them up to God our Father. John describes God’s people as quote; saints. All of them are saints. They are saints now and forever. They are made saints by the work of God alone. All who believe on the Lord Jesus Christ are saints, holy and sanctified, by virtue of their union with Christ. Our sanctification is threefold:
1. We were sanctified, set apart as God’s, for holy purposes in eternal election by God the Father (Jud 1:1).
2. We were sanctified, declared to be holy, by God the Son in redemption (Heb 10:10-14). And
3. We have been sanctified, given a holy nature, by God the Holy Spirit in regeneration (2Th 2:13-14; 2Pe 1:4).
All who are saints, sanctified by grace, are people of prayer. Every one that is godly, David said, shall pray unto (the Lord) (Psa 32:6). John’s description of God’s saints and their prayers in the hands of Christ is very suggestive. First, prayer brings all the saints of God into communion with one another. All the prayers of all the saints are put into one golden censor. All the truest desires of all believers are the same (Mat 6:9-13). Second, our Lord graciously receives and accepts all the prayers of his saints. Even our groans and sighs are sweet to the ears of our heavenly Father through the mediation of Christ.
Our gifts, prayers, worship, and service to God are accepted by him because of Christ’s intercession
It is Christ who offers up the prayers of the saints. And it is Christ by whose merit we are accepted (1Pe 2:5). Our text indicates three things that make our prayers acceptable to God:
1. They are offered by a fit person, the Lord Jesus Christ (1Jn 2:1-2),
2. In a fit place, standing before the altar with the merits of his sacrifice (Rom 8:34; Heb 9:12; Heb 10:10-14), and
3. In a fit manner, with much incense.
Our great Advocate and High Priest graciously mixes the perfume of his sacrifice with our prayers and wisely corrects our petitions. We do not know what to pray for as we ought. So our Savior makes up for our ignorance (Rom 8:26-28).
Fuente: Discovering Christ In Selected Books of the Bible
angel
(See Scofield “Heb 1:4”).
Fuente: Scofield Reference Bible Notes
another: Rev 7:2, Rev 10:1, Gen 48:15, Gen 48:16, Exo 3:2-18, Act 7:30-32
stood: Rev 9:13, Exo 30:1-8, 2Ch 26:16-20, Rom 8:34, Heb 7:25
having: Lev 16:12, 1Ki 7:50, Heb 9:4
much: Lev 16:13, Num 16:46, Num 16:47, Mal 1:11
offer it with the prayers: or, add it to the prayers, Rev 8:4, Rev 5:8, Psa 141:2, Luk 1:10, Heb 4:15, Heb 4:16, Heb 10:19-22, 1Jo 2:1, 1Jo 2:2
the golden: Rev 6:9, Rev 9:13, Exo 37:25, Exo 37:26, Exo 40:26
Reciprocal: Exo 37:29 – incense Lev 2:1 – frankincense Lev 10:1 – put incense Lev 24:7 – pure Num 7:32 – incense Deu 33:10 – they shall put incense 1Ki 13:1 – burn 1Ch 23:13 – to burn incense 2Ch 4:19 – the golden 2Ch 13:11 – sweet incense Psa 96:8 – bring Son 1:12 – my Isa 6:6 – having Jer 52:19 – General Eze 41:22 – altar Luk 1:11 – the altar Act 10:31 – are Heb 9:24 – appear Rev 16:7 – out
Fuente: The Treasury of Scripture Knowledge
Rev 8:3. Incense is a symbol of prayer, and while the judgments of God against the persecutors were preparing, the faithful servants of God were engaged in their devotions to Him. That is why the incense and prayer are combined in this verse.
Comments by Foy E. Wallace
Verse 3.
“Another angel came and stood at the altar having a golden censer; and there was given unto him much incense that he should offer it with prayers of all the saints upon the golden altar before the throne”–Rev 8:3.
The altar was a place of sacrifice; the throne was a mercy seat. The angel stood at the altar before the throne to join with those who prayed.
The angel offered much incense . . . with the prayers of all the saints–This more than usual incense had a significance– the additional incense was because of the prayers of all the saints in contrast with the prayers of only those saints which were under the altar–of chapter six. It was added to the prayers of the great multitude of chapter 7, in behalf of the comparatively few souls of saints under the altar. This superadded prayer in which the angel joined was the same in character and purpose with the prayer of the martyrs in Rev 6:9, for the Lord to “avenge” their blood. The martyrs had been told to rest, or wait, until the time (see Rev 6:9-10). The time was about to be signaled, the prayer was about to be answered, joined by all the saints, superadded by the angel; that for which they were to be avenged, for which they were told to wait, was about to be done–it was ready to be executed.
Fuente: Combined Bible Commentary
Rev 8:3. As we are here at a higher stage of judgment than before, a greater amount of preparation is made for it. Hence the second angel appears. Who this, called another angel, was we are not informed. But, when we compare chap. Rev 10:1 (see note), we shall probably conclude that, though not actually our Lord Himself, he is a representation of Him. He is distinctly pointed to as the Mediator of the prayers of the saints, and to Him all judgment is committed. Christs place, too, as our High Priest, is by the altar. Commentators have felt much difficulty in determining which of the two altars of the Tabernacle is referred to in the verse before us as the altar, and whether we are to distinguish between it and that afterwards spoken of in the same verse as the golden altar which was before the throne. Upon the whole the probability seems to be that they are the same, the difference of expression depending upon the fact that the fuller description is given when the special purpose of the altar is more particularly alluded to. At Rev 8:5, where we have again the simple designation the altar, it is hardly possible to think of any other than the golden altar or the altar of incense. Beside this altar then the angel appears standing with a golden censer. Much incense is given him that he should add it unto the prayers of all the saints, so that the prayers and the incense might ascend together, a memorial before God of the trials and sufferings of His people. These prayers are obviously those of the suffering Church; and they are offered, not that she may be prepared to meet the coming judgments, but that she may hasten them (comp. Luk 18:7-8). It is clear that both in this verse, and throughout the passage, we are dealing not with any select company of believers, or with martyrs in the ordinary sense of that term, but with the whole Church of Christ conceived of as being in a martyr state.
Fuente: A Popular Commentary on the New Testament
Observe here, That all along in the visions which St. John had, a representation was made to his mind of things pertaining to the Jewish worship: his visionary temple, the altar, the incense, the fire, the censer, which he saw, were in allusion to the material temple, and to the worship and service performed there at Jerusalem; and accordingly this other angel here mentioned, represented the High-priest, (who was an illustrious type of our Lord Jesus Christ,) whose office it was to offer incense at the altar, and therewith to offer up prayers for the people.
Observe, farther, That Christ is here represented as having a golden censer, whereas the high-priest’s was only of brass, to denote that he was a more excellent high-priest; and the much incense given to him, represents his abundant merits, whereby he renders the prayers of all his saints acceptable to his Father.
Learn hence, That as Christ was the only Mediator of redemption, so is he also the only Mediator of intercession; his mediation is founded upon his satisfaction: none had to do with the censer to offer incense, but he that had to do with the altar to offer sacrifice. Who durst offer to intercede with an offended God on the behalf of sinners, but he hath first satisfied the justice of God for sin? Now to satisfy an offended God is Christ’s peculiar, therefore to intercede with God authoritatively, on the behalf of offenders, is Christ’s sole prerogative.
Again, Christ’s intercession gives virtue and effect to our supplications. This truth was signified, Rev 8:4. where it is affirmed, That the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand; that is, the virtue and efficacy of the Mediator’s merits, which came up with the prayers of the saints, and perfumed them, did both plead for and procure acceptance with God.
Behold here is the true reason why our poor and broken supplications do find acceptance with God; namely, because perfumed with the odours of Christ’s merits, and presented to the Father by his own mediation and intercession. The Father heareth him always, and so he doth all them whose prayers are offered by him.
Observe lastly, The success and efficacy of the saint’s prayers thus perfumed and presented unto God; there followed voices, and thunders, and lightnings, signifying the wonderful effects of prayer, or the terrible things that would follow after their prayers, even dreadful judgments upon the earth, that is, upon the land of Judea, say some; upon the Roman empire, say others.
However it was, we may gather thus much from it, That in times of national provocation, the fervent prayers of God’s faithful servants have a mighty prevalency with God, for staving off for a time national ruin and destruction.
Fuente: Expository Notes with Practical Observations on the New Testament
Prayers are often associated with incense. ( Rev 5:8 ; Psa 141:2 ; Luk 1:8-10 ) Since the incense was given to the angel, it could be, as some have suggested, this represents the Lord’s mediations in our behalf. ( Rom 8:34 ; 1Ti 2:5 ; Heb 7:25 ) Notice, here we have the prayers of all the saints, not just martyrs, and when mixed with the incense they ascend up before God.
Fuente: Gary Hampton Commentary on Selected Books
Verse 3
Censer; a vessel used for burning incense. These images are drawn from the forms of worship at the temple in Jerusalem, where the priest burned incense while the people were offering their prayers. (Luke 1:10.)
Fuente: Abbott’s Illustrated New Testament
8:3 {3} And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer [it] with the prayers of all saints upon the golden altar which was before the throne.
(3) This is the great emperor, the Lord Jesus Christ, our King and Saviour, who both makes intercession to God the Father for the saints, filling the heavenly sanctuary with most sweet odour, and offering up their prayers, as the calves and burnt sacrifices of their lips, in this verse: in such manner as every one of them (so powerful is that sweet savour of Christ, and the reliability of his sacrifice) are reconciled with God and made most acceptable to him, Rev 8:4 . Then also out of his treasury and from the same sanctuary, the fire of his wrath descends on the world, adding also divine signs to it: and by that means (as of old the heralds of Rome did) he proclaims war against the rebellious world.
Fuente: Geneva Bible Notes
The vision at this point is very reminiscent of priestly service as it took place in Israel’s tabernacle and temples. Another angel acting as a priest came into view and stood before the golden incense altar in heaven (cf. Rev 6:9). His censer of gold, appropriate in view of God’s presence, contained coals of fire. The angel received more incense to add to the prayers of the saints already there. This may indicate that the prayers of the Tribulation saints (Rev 6:10) joined those of the rest of God’s people requesting God’s justice (cf. Rev 5:8; Rev 9:13; Rev 14:18; Psa 141:2).
"No saint’s prayer is forgotten, but has its effect in due season, in bringing in the Kingdom, that is, our Lord’s return!
"It is the answer at last to ’Thy Kingdom come’ which the saints of all ages have prayed. No other answer could be given, inasmuch as earth has rejected the rightful King!" [Note: Newell, p. 121.]