Rev 8:3-5 | Barnes | STEP | Verse 3. 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 Poole's 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 any one 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 a 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 ; . 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 fire-pan , made for the purpose of carrying fire, on which to burn incense in time of worship. See it described and illustrated in Barnes 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 . And there was given unto him much incense . . 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 . Marg., " add it to." Gr., "that he should give it with"--δωση. 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 . 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 . (1) "offer" "add it to" (c) "prayers" (d) "golden altar"

Revelation of John 8:3-5

Verse 3. 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 Poole's 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 any one 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 a 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 Mt 5:23-24; Lk 1:11. 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 fire-pan, made for the purpose of carrying fire, on which to burn incense in time of worship. See it described and illustrated in Barnes 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 Lk 1:10.

And there was given unto him much incense. Lk 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. Marg., "add it to." Gr., "that he should give it with"--δωση. 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 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 Mt 21:12.

(1) "offer" "add it to" (c) "prayers" Rev 5:8 (d) "golden altar" Rev 6:9 Verse 4. And the smoke of the incense, etc. The smoke caused by the burning incense. John, as he saw this, naturally interpreted it of the prayers of the saints. The meaning of the whole symbol, thus explained, is that, at the time referred to, the anxiety of the church in regard to the events which were about to occur would naturally lead to much prayer. It is not necessary to attempt to verify this by any distinct historical facts, for no one can doubt that, in a time of such impending calamities, the church would be earnestly engaged in devotion. Such has always been the case in times of danger; and it may always be assumed to be true, that when danger threatens, whether it be to the church at large or to an individual Christian, there will be a resort to the throne of grace.

(e) "incense" Ex 30:1 Verse 5. And the angel took the censer. Rev 8:3, This is a new symbol, designed to furnish a new representation of future events. By the former it had been shown that there would be much prayer offered; by this it is designed to show that, notwithstanding the prayer that would be offered, great and fearful calamities would come upon the earth. This is symbolized by casting the censer upon the earth, as if the prayers were not heard any longer, or as if prayer were now in vain.

And filled it with fire of the altar. An image similar to this occurs in Eze 10:2, where the man clothed in linen is commanded to go between the wheels under the cherub, and fill his hands with coals of fire from between the cherubims, and to scatter them over the city as a symbol of its destruction. Here the coals are taken, evidently, from the altar of sacrifice. Isa 61:1. On these coals no incense was placed, but they were thrown at once to the earth. The new emblem, therefore, is the taking of coals, and scattering them abroad as a symbol of the destruction that was about to ensue.

And cast it into the earth. Marg., upon. The margin expresses undoubtedly the meaning. The symbol, therefore, properly denoted that fearful calamities were about to come upon the earth. Even the prayers of saints did not prevail to turn them away, and now the symbol of the scattered coals indicated that terrible judgments were about to come upon the world.

And there were voices. Sounds, noises. Rev 4:5. The order is not the same here as there, but lightnings, thunderings, and voices are mentioned in both.

And an earthquake. Rev 6:12. This is a symbol of commotion. It is not necessary to look for a literal fulfilment of it, any more than it is for literal "voices," "lightnings," or "thunderings."

(1) "it" "upon" (a) "voices" Rev 16:18 (b) "earthquake" 2Sam 22:8