(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 Revelation 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 agencies--whether personal, or natural, or supernatural--which are employed by Him who sitteth on the throne. The angel stood at the altar. The altar mentioned in Revelation 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 (Luke 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 Revelation 4:4; Revelation 5:8; Revelation 15:6-7; Revelation 21:15; Revelation 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 (Ephesians 5:1-2). The altar is described as the golden altar--i.e., the altar of incense, as noted above. It is well for us to remember Dean Alford's 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).

Verse 3. - 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, "Απί 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 (Leviticus 16:12, 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).

8:1-6 The seventh seal is opened. There was profound silence in heaven for a space; all was quiet in the church, for whenever the church on earth cries through oppression, that cry reaches up to heaven; or it is a silence of expectation. Trumpets were given to the angels, who were to sound them. The Lord Jesus is the High Priest of the church, having a golden censer, and much incense, fulness of merit in his own glorious person. Would that men studied to know the fulness that is in Christ, and endeavoured to be acquainted with his excellency. Would that they were truly persuaded that Christ has such an office as that of Intercessor, which he now performs with deep sympathy. No prayers, thus recommended, was ever denied hearing and acceptance. These prayers, thus accepted in heaven, produced great changes upon earth. The Christian worship and religion, pure and heavenly in its origin and nature, when sent down to earth and conflicting with the passions and worldly projects of sinful men, produced remarkable tumults, here set forth in prophetical language, as our Lord himself declared, Lu 12:49.And another angel came,.... The Ethiopic version adds, "from the east", as in Revelation 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; Exodus 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 Leviticus 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 Exodus 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 Exodus 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, Leviticus 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, Leviticus 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, Psalm 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 Revelation 5:8; and at the time of incense the people prayed; see Luke 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 Numbers 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 Hosea 14.8.