Revelation 8:3-6 And another angel came and stood at the altar, having a golden censer; and there was given to him much incense… The vision of the opening of the seven seals is completed. We are not told what took place when the seventh seal was opened, only that then there was a solemn pause - " silence in heaven for half an hour." Alter the opening of the sixth seal the progress of events was interrupted, that the mark and impress of God might be put upon the Israel of God - those out of the Jewish nation who were to be delivered out of the impending judgments. Then was shown, also, the beatific vision of the great multitude of the saved out of all nations. Then comes the opening of the seventh seal (ver. 1); but of its contents we have no record; perhaps in this world we never shall have. We are told only of the "silence" that ensued. That silence may point to the blessed calm of heaven, where God hides his people "in his pavilion from the strife of tongues." And also to the amazement and fear which had fallen on the foes of the Church, a little while before so loud and fierce, now so still in awful fear. And now begins a new series of visions, not succeeding the former in order of time, but parallel and simultaneous, and running up to the same issue. This new series is that of the seven trumpets. Seven angels are seen to whom the trumpets are given, but ere they sound there is seen that of which these verses (3-6) tell - the angel at the golden altar, the altar of incense which stood before the throne. To this angel is given much incense, which he mingles with that which is already on the altar. This vision is not alone mysterious, but full of interest and instruction. It teaches us much concerning prayer. I. THAT IT IS CHARACTERISTIC OF ALL SAINTS. God's holy ones, his saints, all of them pray. Their prayers are represented as being on the altar before the throne. There are none of the holy ones whose prayers are not there. Prayer is common to them all. "Behold, he prayeth," was the Lord's unanswerable argument to Ananias, that Saul the persecutor was really converted. And it is ever a sign that a man belongs to the company of the "holy ones," the saints. II. THEY ALL PRAY IN THE NAME OF THE LORD JESUS CHRIST. Their prayers are on the altar. The altar sacrifice ever tells of Christ and of his perfect sacrifice, the ground of all our hopes, the source of all our salvation, and the basis of all our prayers. And hence the prayers of all saints are represented as resting on the altar, as the incense, type of all such prayers (ver. 8), rests thereon. The name of Christ may not be uttered in word, but when any appeal to God as he is made known to us only in Christ, and especially in Christ on the cross, and when they pray in the spirit - the lowly, meek, trusting spirit - of Christ, then, though his blessed name may not be mentioned, their prayers are really in his name, and find acceptance thereby. The Lord's prayer does not name Christ, but assuredly it is a prayer in his name. And thus all true prayer is in him, and rests on the altar of his sacrifice. III. THAT THE BLESSED ONES IN HEAVEN JOIN THEIR PRAYERS WITH OURS. There is a communion of saints. Great question has arisen as to who the angel was that is seen in this vision, standing at the altar with much incense. Some, as Hengstenberg, affirm that he represents no one; that he is to be regarded as having no symbolical significance, but as only belonging to the form, not the substance, of the vision. Others, the Church of Rome, that he is one of the angel intercessors; and hence is deduced that Church's doctrine of the worship of angels and saints. Others again, Protestants, in order to avoid this doctrine, say the angel is none other than the Lord Jesus Christ; that he is here interceding for his people as he is wont to do. But in this book the Lord Jesus Christ is never called an angel, nor represented as taking the place or form of an angel. Further, the "much incense" is said to be "given to" the angel, just as the trumpets were given to the seven angels. But the Lord Jesus Christ intercedes for us, not on the ground of any excellence that is given to him, but on the ground of his own inherent worth, and what he himself has done and suffered on our behalf. He has redeemed us by "his own blood." Furthermore, it is to be noted that that which the angel brings to the altar is the same as that which is already there. Incense is "the prayers of saints," and their prayers are incense. That, therefore, which the angel brings is not something different from what is on the altar, but merely an addition of the same kind. But that which Christ gives to our prayers is a worthiness and acceptableness such as they have not of themselves, and cannot have until given by him. It is by no means the same, but far other as the angel's was not. And the angel brings his incense to the altar, as do the saints themselves; his prayers and theirs are accepted on the same ground. Hence, for these reasons, we cannot regard the angel spoken of here as being the Lord Jesus Christ. But we regard the angel as one of the blessed in the presence of God, one eminent in prayer, one to whom the spirit of grace and supplication had been given in large measure, and so he had "much incense." And he joins on his prayers, unites them with the prayers of all saints. No doubt he had often done so when on earth, and now he does so in heaven. There he had with them besought God to bless and keep his Church in sore peril and distress, and this prayer he continues. Why should this not be? We know the angels sympathize with the people of God on earth. There is joy amongst them over every sinner that repenteth. They, therefore, must know what transpires here, and how can they do otherwise than be in fullest sympathy with the "prayers of all saints"? Can we think that they cease to care for those they loved on earth now that they themselves are in heaven? The mother in heaven for her children left here? Do those who loved on earth lose that love yonder? God forbid! Hence we look on this "angel" as one of the blessed ones who is uniting his much prayer together with that of all saints, and together their prayers, as the streaming cloud of fragrant incense, a sweet odour of acceptableness, rise up before God. "The saints on earth and all the dead But one communion make, All join in Christ their living Head, And of his grace partake." IV. SUCH PRAYERS MOVE THE HAND THAT RULES ALL THINGS. The answer of these prayers comes in the form of command - for we must assume such command - to sprinkle the enkindled incense on the earth. Hence the angel takes the golden censer and "fills it with the fire of the altar, and casts it upon the earth." And then at once are heard voices and thunders, and the lightning flash, and earthquakes are seen - signs similar to those with which God came down upon Mount Sinai. So now he is about to interpose in response to the prayers which have been presented to him. And the seven angels prepare themselves to sound, lift their trumpets to their lips, and are about to peal forth their terrible blasts. It is all a vivid picture of the prevalence of the prayers of the people of God. Mighty things are these prayers, weapons of resistless force, fearful for the ungodly when their answer involves the sinner's doom, but blessed always for those who pray. Why do we not avail ourselves far more than we do of this Divine force? This vision bids us pray, pray perseveringly and unitedly, pray in Christ's name; and it shows us the holy ones in heaven praying with us, and how our prayers prevail. Who, then, would not pray? - S.C. Parallel Verses KJV: 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. |
    |