Teks -- Revelation 8:3 (NET)

8:3 Another angel holding a golden censer came and was stationed at the altar. A large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rev 8:3 - Another angel

Another angel ( allos aggelos ).

Not one of the seven of Rev 8:2 and before they began to sound the trumpets. This preliminary incident of the offering of incense on the altar covers Rev 8:3-6.

Robertson: Rev 8:3 - Stood

Stood ( estathē ).

Ingressive first aorist passive of histēmi (intransitive), "took his place."

Robertson: Rev 8:3 - Over the altar

Over the altar ( epi tou thusiastēriou ).

See Rev 6:9 for the word for the burnt-offering, here apparently the altar of incense (clearly so in Luk 1:11; possibly also Rev 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 epi to thusiastērion .

Robertson: Rev 8:3 - A golden censer

A golden censer ( libanōton chrusoun ).

Old word for frankincense (from libanos , Mat 2:11; Rev 18:13), but here alone in N.T. and for censer, as is plain by the use of chrusoun (golden) with it. Cf. 1Ki 7:50.

Robertson: Rev 8:3 - Much incense

Much incense ( thumiamata polla ).

See Rev 5:8 for thumiama (the aromatic substance burnt, also in Rev 18:13), but here for the live coals on which the incense falls.

Robertson: Rev 8:3 - That he should add

That he should add ( hina dōsei ).

Sub-final clause (subject of edothē , was given, singular because thumiamata neuter plural) with hina and the future active indicative of didōmi , to give, instead of dōi , the second aorist subjunctive.

Robertson: Rev 8:3 - Unto the prayers

Unto the prayers ( tais proseuchais ).

Dative case. In Rev 5:8 the thumiamata are the prayers.

Robertson: Rev 8:3 - Upon the golden altar

Upon the golden altar ( epi to thusiastērion to chrusoun to ).

Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Exo 30:1.; Lev 4:17). Note triple article here to (once before the substantive, once before the adjective, once before the adjunct "the one before the throne").

Vincent: Rev 8:3 - At the altar

At the altar ( ἐπὶ τὸ θυσιαστήριον )

The best texts read θυσιαστηρίου , which justifies the Rev., " over the altar." For altar , see on Rev 6:9. Interpreters differ as to whether the altar meant is the brazen altar, as in Rev 6:9, or the altar of incense , as in Rev 9:13. There seems to be no reason for changing the reference from the brazen altar (see on 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.

Vincent: Rev 8:3 - Censer

Censer

See on Rev 5:8.

Vincent: Rev 8:3 - Incense

Incense

See on Rev 5:8.

Vincent: Rev 8:3 - Offer it with the prayers

Offer it with the prayers ( δώσῃ ταῖς προσευχαῖς )

Lit., should give it unto the prayers . Rev., add it unto the prayers . So that the prayers and the incense might ascend together. Προσευχή is always used of prayer to God.

Vincent: Rev 8:3 - Golden altar

Golden altar

The altar of incense. Exo 30:1-6; Exo 39:38.

Wesley: Rev 8:3 - And

In Rev 7:2, the "trumpets were given" to the seven angels; and in Rev 7:6, they "prepared to sound." But between these, the incense of this angel and the prayers of the saints are mentioned; the interposing of which shows, that the prayers of the saints and the trumpets of the angels go together: and these prayers, with the effects of them, may well be supposed to extend through all the seven.

Wesley: Rev 8:3 - Another angel

Another created angel. Such are all that are here spoken of. In this part of the Revelation, Christ is never termed an angel; but, "the Lamb."

Wesley: Rev 8:3 - Came and stood at the altar

Of burnt-offerings.

Wesley: Rev 8:3 - And there was given him a golden censer

A censer was a cup on a plate or saucer. This was the token and the business of the office.

Wesley: Rev 8:3 - And much incense was given

Incense generally signifies prayer: here it signifies the longing desires of the angels, that the holy counsel of God might be fulfilled. And there was much incense; for as the prayers of all the saints in heaven and earth are here joined together: so are the desires of all the angels which are brought by this angel.

Wesley: Rev 8:3 - That he might place it

It is not said, offer it; for he was discharging the office of an angel, not a priest.

Wesley: Rev 8:3 - With the prayers of all the saints

At the same time; but not for the saints. The angels are fellowservants with the saints, not mediators for them.

JFB: Rev 8:3 - another angel

Not Christ, as many think; for He, in Revelation, is always designated by one of His proper titles; though, doubtless, He is the only true High Priest, the Angel of the Covenant, standing before the golden altar of incense, and there, as Mediator, offering up His people's prayers, rendered acceptable before God through the incense of His merit. Here the angel acts merely as a ministering spirit (Heb 1:4), just as the twenty-four elders have vials full of odors, or incense, which are the prayers of saints (Rev 5:8), and which they present before the Lamb. How precisely their ministry, in perfuming the prayers of the saints and offering them on the altar of incense, is exercised, we know not, but we do know they are not to be prayed TO. If we send an offering of tribute to the king, the king's messenger is not allowed to appropriate what is due to the king alone.

JFB: Rev 8:3 - there was given unto him

The angel does not provide the incense; it is given to him by Christ, whose meritorious obedience and death are the incense, rendering the saints' prayers well pleasing to God. It is not the saints who give the angel the incense; nor are their prayers identified with the incense; nor do they offer their prayers to him. Christ alone is the Mediator through whom, and to whom, prayer is to be offered.

JFB: Rev 8:3 - offer it with the prayers

Rather as Greek, "give it TO the prayers," so rendering them efficacious as a sweet-smelling savor to God. Christ's merits alone can thus incense our prayers, though the angelic ministry be employed to attach this incense to the prayers. The saints' praying on earth, and the angel's incensing in heaven, are simultaneous.

JFB: Rev 8:3 - all saints

The prayers both of the saints in the heavenly rest, and of those militant on earth. The martyrs' cry is the foremost, and brings down the ensuing judgments.

JFB: Rev 8:3 - golden altar

Antitype to the earthly.

Clarke: Rev 8:3 - Another angel

Another angel - About to perform the office of priest

Clarke: Rev 8:3 - Having a golden censer

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

Clarke: Rev 8:3 - Much incense, that he should offer it

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.

TSK: Rev 8:3 - another // stood // having // much // offer it with the prayers // the golden

another : Rev 7:2, Rev 10:1; Gen 48:15, Gen 48:16; Exod. 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

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rev 8:3 - And another angel came // having a golden censer // And there was given unto him much incense

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 priest’ s 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.

PBC: Rev 8:3

There are many instances of prayers of saints being sent up as a sweet incense to God. " And when he looked on him, he was afraid, and said, What is it, Lord? And he [Peter] said unto him [Cornelius], Thy prayers and thine alms are come up for a memorial before God." {Ac 10:4} Another instance is found in the case of widows indeed, " Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day." {1Ti 5:5} We also see this in the case of Jesus who was made after the order of Melchisedec, " Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared." {Heb 5:7} Peter wrote of another instance, " For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil." {1Pe 3:12} Throughout Holy Writ we find God being true to His promise of hearing and answering prayer when it is offered up as sweet incense.— Eld. Charles Taylor

Haydock: Rev 8:3 - Stood before the altar, having a golden censer

Stood before the altar, having a golden censer . In the visions is an allusion to the tabernacle and its parts. The altar of perfumes was in the sanctum, hard by the entrance into the sanctum sanctorum [the holy of holies], and here the golden altar is said to be before the throne of God. The incense from the censer is said to be the prayers of all the Saints, which the Angel offered up. The altar seems to signify our Saviour Christ, as the prayers of all the faithful are always made through the merits of Christ, our only chief Mediator or Redeemer. By the fire cast upon the earth, (ver. 5.) is signified the fire of divine charity, now to be exercised by the ways of justice, to draw persons to their conversion by punishments. (Witham) ---

We may observe both in this and other places of the Apocalypse, that St. John makes continual allusions to what was done in the temple of Jerusalem, for which he gives us symbolical reasons. Thus on the present occasion, the incense which was offered morning and evening in the temple, on the golden altar, is represented as done here in heaven. (Calmet)

Gill: 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 with the prayers of all saints upon the golden altar which was before the throne

And another angel came,.... The Ethiopic version adds, "from the east", as in Rev 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 שליח ^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; Exo 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 Lev 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 הכף, 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 Exo 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 Exo 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, Lev 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 גדוש, "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, Lev 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, Psa 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 Rev 5:8; and at the time of incense the people prayed; see Luk 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 Num 16:47, and elsewhere.