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Commentary Index | Return to PrayerRequest.com | DownloadJohn Bengel Commentary - Revelation 8:3 - 8:3
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Rev 8:3. Καὶ ἄλλος ἄγγελος ἦλθε, καὶ ἐστάθη ἐπὶ τοῦ θυσιαστηρίου ἔχων λιβανωτὸν χρυσοῦν· καὶ ἐδόθη αὐτῷ θυμιάματα πολλἁ, ἵνα δώσῃ ταῖς προσευχαῖς τῶρ ἁγίων, κ.τ.λ., 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, בנסת) prays separately, first this synagogue, then another; and when all the synagogues have finished all their prayers,
אותן עטרות ונותנין בראשו של הק״ ב״ה״ שנא׳ עדיך בל בשר יבואו ואין עדיך אלא עטרה שנא׳ כי כלם כעדי תלבשי׃
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 נותנין I think that נותנן 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 עדיך 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 עדיך 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: ταῖς προσευχαῖς, Rev 8:3-4, is the Ablative case, denoting accompaniment, as Rom 11:11; Rom 11:30-31, τῷ αὐτῶν παραπτώματι, τῇ τούτων ἀπειθείᾳ, τῷ ὑμετέρῳ ἐλέει. We have noted down more examples from other quarters at Chrysost. de Sacerdot., p. 514. There are some who here understand σύν: you might as conveniently understand ἐπί; but neither of the two is necessary. Nay, rather the Ablative case put absolutely, ταῖς προσευχαῖς, 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.-ἐπὶ τὸ) A skilful variety of cases: the angel stood ἐπὶ τοῦ θυσιαστηρίου, by the said of [near-at] the altar; and offered the incense ἐπὶ τὸ θυσιαστήριον, upon the altar.