Revelation 8:3 - Exposition

And another angel came. No particular angel is specified. Some writers, unable to accept the passage as meaning that the Church's prayers are offered by means of an angel, prefer to believe that Christ himself is indicated. (Thus Bede, Elliott, Primasius, Vitringa.) But, besides that the difficulty has no real existence, the same expression occurs in Revelation 7:2 , where there is no doubt of its meaning. Moreover, in no passage of the book is our Lord represented under the form of an angel. With regard to the office of the angels, Alford remarks (while supporting the view that the word here bears the ordinary signification), "They are simply λειτουργικὰ ππνεύματα , and the action here described is a portion of that their ministry. Through whom the prayers are offered, we all know. He is our only Mediator and channel of grace." So also Wordsworth, "The angel is not here represented as giving efficacy to the prayers of all saints, but as taking part in them. There is a communication of prayer between all saints (namely, the saints departed, and the saints on earth), and the holy angels in heaven." And stood at the altar. The Revisers, accepting the reading of א , B, C, Andreas, adopt over the altar. The Authorized reading follows A, P, 1, 17, 36. Alford remarks, " ἐπί with genitive, not simply juxta, not ante, but super; so that his form appeared above it." The altar has been already mentioned ( Revelation 6:9 ). If the view there taken be correct, and the brazen altar of sacrifice intended, the two altars mentioned in this verse are not identical; the second represents the golden altar of incense which stood before the veil ( Exodus 30:6 ), but which now stands before the throne of God, the veil having disappeared. This view seems to be the correct one. The second altar is distinguished from the first by the addition of the qualification, "which was before the throne," as well as by the epithet "golden"—facts which are not mentioned in connection with the throne alluded to in Revelation 6:9 . The order of events followed here, though not given in minute detail, resembles the ceremony of the Jewish worship. In the temple, the priest took burning coals from off the brazen altar, and proceeded to the altar of incense, on which to burn incense (Le Revelation 16:12 , Revelation 16:13 ). There appears to be a kind of progression in the insight which the seer affords us of the heavenly worship. In Revelation 4:1 a door is opened, and St. John sees into heaven; he is, as it were, without the sanctuary. In this place he is permitted to advance in his vision within the sanctuary, and to observe the golden altar. In Revelation 11:19 and Revelation 15:5 the most holy place is disclosed, and the ark of the covenant is seen. Alford and Dusterdieck believe only one altar is here mentioned, and identify it with that of Revelation 6:9 . De Wette, Hengstenberg, Wordsworth, think one altar only is intended, and that it is the altar of incense. Bengel, Ebrard, Vitringa, support the view given above. Bossuct says the altar is Christ, to whom the angel brings incense, that is, the prayers of the saints. Having a golden censer. The word λιβανωτός is found only here and in 1 Chronicles 9:29 ( LXX .). In the latter place it is rightly rendered "frankincense;" but the meaning here evidently requires "censer." It is described as of gold, in the same way that all the furniture of the heavenly realms is described in the Apocalypse. And there was given unto him much incense. Apparently following the analogy of the temple service, the first angel brings in his golden censer fire from the brazen altar of sacrifice, and now there is "given unto him," by another angel, incense to burn at the golden altar of incense. (For incense, see on Revelation 5:8 .) That he should offer it with the prayers of all saints; add it unto the prayers of all the saints (Revised Version). The prayers are to be incensed, so as to (typically) render them pure and acceptable to God. Upon the golden altar which was before the throne. That is, probably, the altar of incense, distinct from the altar mentioned earlier in this verse (see above).