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Rev_8:3-5. ἄλλος ἄγγελος . The repeated[2418] reference here to Christ[2419] has occasioned the greatest number of arbitrary expedients in the interpretation of what follows: e.g., that by ἜΧΩΝ ΛΙΒ . ΧΡΥΣ ., reference is made to the self-sacrifice of Christ;[2420] that the ἘΓΈΜΙΣΕΝ , Κ . Τ . Λ ., Rev_8:5, is to be understood of the fulness of the Godhead, or Spirit, in Christ;[2421] that the fire cast upon the earth is to be regarded as a gracious visitation,[2422] as the power of the gospel concerning Christ’s love;[2423] and the ΦΩΝΑΊ , ΒΡΟΝΤΑΊ , ἈΣΤΡΑΠΑῚ , of the words and miracles of Christ, and ΣΕΊΣΜΟς , of the movement occasioned thereby among the hearers.[2424] The “other angel,” just as the one mentioned in Rev_7:2, is to be regarded an actual angel;[2425] yet the text gives no more accurate designation whatever.[2426]
ἘΣΤΆΘΗ ἘΠῚ ΤΟῦ ΘΥΣΙΑΣΤΗΡΊΟΥ . The ἘΠῚ does not mean juxta, “alongside of,” and nothing more;[2427] but it designates with evident exactness, that the angel so presents himself at the altar, that he rises above it.[2428]
The question started here, as on Rev_6:9, as to whether the altar is to be regarded an altar of incense,[2429] or an altar for burnt offerings,[2430] will be decided not only from the context in itself, but also from the seeming type, Lev_16:12; and Ebrard thus comes to the decision that the altar, mentioned Rev_8:3 a ( ἐπὶ τ . ΘΥΣΙΑΣΤ .) and Rev_8:5, is the altar for burnt offerings, while “the golden altar” (Rev_8:3 b) is the altar of incense. But as the question itself is not without an arbitrary assumption, so the answers, also, are without sufficient foundation in the context, into which strange conceptions of many kinds have entered. As to the appeal to Leviticus 16, that passage is essentially different from ours, because it is there said that the high priest, on the great day of atonement, is to take coals in a censer from the altar of burnt offerings, and with it and the incense strewed thereon, shall come, not to the altar of incense in the sanctuary,[2431] but to the ark of the covenant within the holy of holies. Nothing, therefore, is said in Lev_16:12, of the altar of incense, so that the analogy of that passage, even apart from a dissimilarity otherwise in the whole and in details, renders any proof impossible that “the golden altar,” Rev_8:3, is the altar of incense. In general, however, the entire description of heavenly locality, as it is presented in Rev_4:1, gives us no right whatever for conceiving of the same as after the model of the earthly temple with a holy of holies, a holy place, a veil, different altars, etc., whereby then such conceptions are rendered necessary, as that of Züll., Hengstenb., that in ch. 4 and this passage, the veil before the holy of holies is closed, but in Rev_11:19 it is opened; or that of Hofm., that we must fancy the roof of the heavenly temple absent, in order to render possible the idea that “Jehovah appears enthroned above the cherubim, yet without a sight being gained of the ark of the covenant.” Entirely arbitrary, also, is the explanation of Ebrard: “that the entire scene, ch. 4, was plainly visible, indeed, at the beginning without the temple, and that later[2432] a heavenly temple appeared, as it were, upon a lower terrace, below and in front of the elevation on which the throne stood.” The description of the scenery, Rev_4:1 sqq., is destitute throughout of any express representation of a heavenly temple. Such a representation, including the ark of the covenant, appears first at Rev_11:19,[2433] just where the scene is changed. In the scenery which has remained unchanged from Rev_4:1, “the altar “becomes noticeable in Rev_6:9, which, according to the context, must be regarded as having a certain analogy with the altar of burnt-offering, although on this account it must not be considered that the entire heavenly locality, with the throne of God, and “the sea of glass,” appears as the temple. For the article already compels us to identify the altar mentioned in Rev_8:3 a with that of Rev_6:9. To infer, however, that, as in Rev_8:3 a, only τ . θυσιαστ ., and in Rev_8:3 b, τ . θυσιαστ . τὸ χρυσὸυν is mentioned, so in two clauses of Rev_8:3 two different altars are designated, is a precipitate inference, since it is not at all remarkable that a more definite description is not given until Rev_8:3 b, where an employment at the altar is spoken of. On the altar, which in Rev_6:9 appears as in a certain respect having the character of an altar of burnt-offering, incense is burned, whereby a certain analogy with the altar of incense is obtained; but the interpretation is entirely inconceivable, since the altar is regarded as fully corresponding neither with the one nor the other.[2434]
ἜΧΩΝ ΛΙΒΑΝΩΤῸΝ ΧΡΥΣΟῦΝ . Without doubt ΛΙΒΑΝΩΤΌς elsewhere means incense;[2435] but no necessity follows, hence, for writing in this passage, where a vessel for incense is manifestly meant, instead of Ὁ ΛΙΒΑΝΩΤΌς , Ἡ ΛΙΒΑΝΩΤΊς , or ΛΙΒΑΝΩΤΡΊς ,[2436] or ΤῸ ΛΙΒΑΝΩΤΌΝ ,[2437] of which, besides, the latter form, in its proper sense, cannot be distinguished from Ὁ ΛΙΒΑΝΩΤΌς .
ΚΑῚ ἘΔΌΘΗ
ἽΝΑ ΔΏΣΕΙ ΤΑῖς ΠΡΟΣΕΥΧΑῖς , Κ . Τ . Λ . It is arbitrary to adjust[2438] the difficult. ΤΑῖς ΠΡΟΣΕΥΧΑῖς , by erasing the words ΤΑῖς ΠΡΟς Τ . ἉΓ . ΠΑΝΤ . (Rev_8:3) and Τ . ΠΡΟς Τ . ἉΓ . (Rev_8:4), or to change it into ΤᾺς ΠΡΟΣΕΥΧΆς ,[2439] or without this emendation to explain it in the sense of Grot.[2440] Incorrect, too, is the effort to complete it by substituting ἘΝ , so as to make the meaning: “In the midst of prayers.”[2441] The dat. in Rev_8:3, in its combination with ΔΏΣΕΙ , is without all difficulty, since it is entirely regular[2442] to express the remote object towards which the giving is directed: “in order that he should give (the ΘΥΜ . ΠΟΛΛ .) to the prayers of all saints.” The significance of this act was correctly described already by Calov.: “that he should give ΤΑῖς ΠΡ ., to the prayers of the saints, the same things, i.e., to render these prayers of good odor.”[2443] For upon the ground of Rev_8:3, the expression, Rev_8:4, ΚΑῚ ἈΝΈΒΗ Ὁ ΚΑΠΝῸς ΤῶΝ ΘΥΜΙΑΜΆΤΩΝ ΤΑῖς ΠΡΟΣΕΥΧΑῖς Τ . ἉΓ . is to be explained; but not in the mode of Ebrard,[2444] who attempts to interpret it, Ὁ ΚΑΠΝ . ΤῶΝ ΘΥΜ . ΤῶΝ ΤΑῖς ΠΡΟΣΕΥΧ . ΔΟΘΈΝΤΩΝ [the smoke of the incense given to the prayers],—by regarding the dat. here as “standing for the gen. of possession,” after the manner of the Hebrew ì ,—for the immediate combination of the dat. ΤΑῖς ΠΡ . with the conception Τ . ΘΥΜ ., is contrary to all Greek modes of thought and expression;[2445] but the dat. ΤΑῖς ΠΡΟΣΕΥΧ . can, in its relation to Ὁ ΚΑΠΝ . Τ . ΘΥΜ ., depend only upon the verb ἈΝΈΒΗ , as, in accordance with the idea expressed in Rev_8:3, it must be regarded a dat. commodi: “The smoke of the incense for the prayers rose up,” i.e., indicating their being heard.[2446] The view of Kliefoth, that the incense serves only to carry up the prayers, appears to me not to agree well with the expression, Rev_8:13, ἽΝΑ ΔΏΣ . Τ . ΠΡΟΣΕΥΧ . And the idea that the prayers are sure of being heard,—not merely rendered capable of being granted,—which Klief. tries to avoid, is nevertheless prominent.
Besides, the activity of the angel, described in Rev_8:3-4, in no way establishes the inference of an angelic intercession,[2447] in the sense of Roman-Catholic dogmatics. In the first place, it is in general impracticable to transform the individual points of Apocalyptic visions directly into dogmatical results; and then, in this case, the function ascribed to the angel, just as to the twenty-four elders in Rev_5:8, is in no way properly that of a mediator, but of a servant.[2448] The incense, therefore, which he gives the prayers of saints, has first been given him; the angel thus in no way effects it by himself, that the prayers brought by his hand are acceptable to God, but the prayers of the saints can be received before God, even without any service of the angel, just because they proceed from saints;[2449] and that now they are carried before God as a heavenly incense-offering by the angel, to be heard and immediately fulfilled, lies also not in his own will, but in that of God, who in the seventh seal is just about to execute his judgment, and from whom himself comes the incense, whose perfume, indicating the hearing of the prayers of the saints, ascends from the hand of the angel as the ministering spirit,[2450] or the fellow-servant of the saints,[2451] who are themselves priests.[2452]
ΚΑῚ ΕἼΛΗΦΕΝ , Κ . Τ . Λ . The angel had put down his censer after he had poured its contents (Rev_8:3) on the altar,[2453] while the smoke ascended (Rev_8:4). Now (Rev_8:5) he again takes it into his hand for a service that is new, but inwardly connected with what has happened in Rev_8:3-4; from the same fire of the altar which had consumed the incense, he fills his censer, and then casts these glowing coals, taken from the altar, upon the earth;[2454] in consequence of this, there are voices, thunderings, lightnings, and an earthquake, the signs of the Divine judgment now breaking forth, as the seven angels also, as soon as the noise breaking the heavenly silence rises from the earth, make ready to sound their trumpets (Rev_8:6). The inner connection between Rev_8:5 and Rev_8:3-4 has been correctly described already by C. a Lap.: “Through the petitions of the saints, praying for vengeance upon the godless and their persecutors, fiery vengeance, i.e., thunderings, lightnings, and the succeeding plagues of the seven angels and trumpets, are sent down upon the godless.”[2455] The idea has been suggested by Ebrard, that the fire of judgment is that “in which the martyrs were burned; “this is not once said in Rev_6:10, although in this passage the idea is positively expressed that the fire which was cast upon the earth is from that whereby the incense was consumed, so that the judgment, therefore, appears to be a consequence of the heard prayers. For hereby, also, the chief contents of the prayers of all saints, and not merely those of martyrs (Rev_6:10), are made known. They have as their object that to which all the hopes and endurance of the saints in general are directed, viz., the coming of the Lord,[2456] and the judgment accompanying it; the martyrs also in their way prayed for this.
[2418] Cf. Rev_7:2.
[2419] Beda, Vieg., Zeger, Vitr., Calov., Böhmer.
[2420] “Himself having become the censer” (Beda).
[2421] Joh_3:34; Col_2:9. Beda.
[2422] Luk_12:49. Beda.
[2423] Calov.
[2424] Beda, etc.
[2425] So here also Hengstenb.
[2426] Against Grot.: “The angel of the prayers of the Church.”
[2427] Grot., Beng.; cf. also Hengstenb., Ebrard, etc.
[2428] Cf. Amo_9:1.
[2429] Grot., De Wette, Hengstenb.
[2430] Vitr., Beng., Züll., Hofm.
[2431] Ebrard.
[2432] First in Rev_6:9, and, in its more definite determination, Rev_8:3 sqq.
[2433] Cf. Rev_15:5.
[2434] Also against Ew. ii.
[2435] 1Ch_9:29, LXX. Cf. the Scholiast, on Aristophanes, Nubb.: λίβανος
αὐτὸ το δένδρον , λιβανωτὸς δὲ ὁ καρπὸς τοῦ λιβάνου . [ λίβανος —the tree itself; but λιβανωτὸς , the fruit of the tree]; and Ammonius: λίβανος μὲν γὰρ κοινῶς καὶ τὸ δένδρον καὶ τὸ θυμιώμενον · λιβανωτὸς δὲ μόνον τὸ θυμιώμενον [ λίβανος , in common both the tree and the incense; λιβανωτὸς , the incense only].
[2436] Grot.
[2437] Wolf.
[2438] Schöttg.
[2439] Castalio, Grot.
[2440] “He received much incense, that he might cast this incense, which is the prayers of all saints, upon the altar.”
[2441] Eichh., Heinr.
[2442] Winer, p. 196.
[2443] Cf. Vitr., Ew., De Wette, Ebrard.
[2444] Cf. already Castalio, also Ew. ii.
[2445] For even the LXX. in the passages cited by Ebrard (2Sa_3:2; Deu_1:3) renders the Hebrew preposition by the gen.
[2446] Cf. Winer, p. 203.
[2447] Boss.
[2448] Bengel, etc.
[2449] Cf. Rev_5:8, Rev_6:10.
[2450] Cf. Rev_8:5 sqq.
[2451] Heb_1:14.
[2452] Rev_19:10.
[2453] Cf. Rev_1:6, Rev_5:10, Rev_7:15.
[2454] Cf. Eze_10:2.
[2455] Cf. Beng., Ew., De Wette, Hengstenb.
[2456] Cf. Rev_22:17; Rev_22:20.