What are the prayers of the saints in Revelation 5:8?

They had "each a harp and golden bowls* full of odours, which are the prayers of saints." In the tabernacle service of the wilderness silver trumpets were used for holy purposes by the priests. David first introduced the harp, separating the sons of Asaph, Heman, and Jeduthun, for songs in the house of the Lord with cymbals, psalteries, and harps. These, like the priests, were divided into twenty-four classes; so that the allusion is obvious, with that measure of difference which is characteristic of the Apocalypse. Priestly and choral services are here blended in perfection. Does not this also serve to show that the elders only are here said to have harps and basons of incense? In Rev. 15 the four living creatures give the angels the seven golden bowls full of divine wrath. Thus all is in keeping: the elders being the heads of royal priesthood, as the cherubim wait on the execution of God's judgments, though both unite (Rev. 5) in the fullest homage to the Lamb. But who are those "saints" that pray? The elders, or the church, were in heaven, and in full choir of praise. Whose prayers then are these? They come from saints who will suffer when the church is above. The elders are those heavenly saints who have been removed previously, including perhaps the Old Testament saints. They are in the place of adoration and praise, whereas prayer implies need. If they have to do with prayers, it is the prayers of others, not their own. Besides they sing a new song, that of the Lamb's purchase by blood, saying, "Thou art worthy, for thou wast slain," etc.

In the first place, the living creatures and the elders alike, on the Lamb taking the book, prostrate themselves before Him; and we are told that they all* had harps, and golden "bowls" full of odours, which are the prayers of the saints. As yet the harps are silent; for the moment the elders are seen as priests. In what way the prayers of saints are presented through them, or who are the saints spoken of, is not revealed. It is, however, certain that the glorified saints do not need to pray, and it may therefore be well concluded that it is the saints on earth, whose prayers are symbolized by these odours. (Compare Rev. 6:9-11, and Rev. 8:3-5.) May it not be, that the direct intervention of God, while in accordance with His own purposes, is yet in answer to the cry of the suffering remnant upon earth? (See Luke 18:7-8.)

In the first place, the living creatures and the elders alike, on the Lamb taking the book, prostrate themselves before Him; and we are told that they all* had harps, and golden "bowls" full of odours, which are the prayers of the saints. As yet the harps are silent; for the moment the elders are seen as priests. In what way the prayers of saints are presented through them, or who are the saints spoken of, is not revealed. It is, however, certain that the glorified saints do not need to pray, and it may therefore be well concluded that it is the saints on earth, whose prayers are symbolized by these odours. (Compare Rev. 6:9-11, and Rev. 8:3-5.) May it not be, that the direct intervention of God, while in accordance with His own purposes, is yet in answer to the cry of the suffering remnant upon earth? (See Luke 18:7-8.)

"And when He had taken the book, the four living creatures and the four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints." (Rev. 4:8.) That latter clause is very peculiar as connected with the grace of God in His own proper eternity. There are things His people suffer from, and that He never forgets. All their prayers are treasured up before God — their tears are put in His bottle and treasured up. What! the sorrow I have forgotten, has God put that down? Is that one of the things that will shine? He can use all for His glory, but can the prayers and groans of a saint be kept and have a special place, be an odour of a sweet savour to God? The sinner does not know this, but a poor broken one can say, "Not only does God remember my prayer, but He puts it by on His own throne, like the pot of manna which He liked to be laid up, to be remembered as a trophy of the way He carried His people through the wilderness." And so will their prayers tell there what their special need of His presence was here. "Golden vials." Gold marks the divine character of that by which they are kept; the odour, a fragrant incense going up; the fragrance ever the same. Is that said of the prayers of saints? Yes, not one of them lost. The Lord Jesus knew them all, they were ever before God.

"And when He had taken the book, the four living creatures and the four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints." (Rev. 5:8.) That latter clause is very peculiar, as connected with the grace of God in His own proper eternity. There are things His people suffer from, and that He never forgets. All their prayers are treasured up before God - their tears are put in His bottle, and treasured up. What! the sorrow I have forgotten, has God put that down? Is that one of the things that will shine? He can use all for His glory; but can the prayers and groans of a saint be kept and have a special place, be an odour of a sweet savour to God? The sinner does not know this; but a poor broken one can say, "Not only does God remember my prayer, but He puts it by on His own throne, like the pot of manna which He liked to be laid up, to be remembered as a trophy of the way He carried His people through the wilderness." And so will their prayers tell there what their special need of His presence was here. "Golden vials." Gold marks the divine character of that by which they are kept; the odour, a fragrant incense going up; the fragrance ever the same. Is that said of the prayers of saints? Yes; not one of them lost. The Lord Jesus knew them all; they were ever before God. G. V. Wigram.

— “Golden bowls* full of incenses, which are the prayers of the saints.” Priestly praise (the harp) and service (the bowls) are here united. In 2 Chronicles 3 and 4, the temple and its holy vessels prefigure the millennial scene in some of its highest aspects. What the gold basins were in the temple (2 Chron. 4:22), such with their own characteristic differences are the golden bowls in the hands of the heavenly saints. “Golden bowls” mark their value and attest the high and holy service for which they are used. “Full of incenses.” It is not one perfume, but many. The fragrance is full and diversified. The “incenses are the prayers of the saints.” Prayer on earth is incense in Heaven. We sometimes deem our prayers as worthless. Ah! it is not so. God in His own inimitable way and rich grace values our cries and intercessions, and they ascend to Him as incense.

ELDERS IN HEAVEN. The four and twenty elders seen by John in heaven are frequently referred to in the Revelation. They were seen round about the throne, sitting on thrones (not seats), clothed in white raiment, with crowns of gold on their heads, and they worship God. Rev. 4:4, 10. In the O.T, when all was in order there were twenty-four courses of the priesthood, each course having an elder as head or chief, 1 Chr. 24:7-18; and the elders in the Revelation being twenty-four in number may be in allusion to them. The elders in heaven have harps and golden vials full of odours, "which are the prayers of saints," showing that they act as priests, Rev. 5:8; and in Rev. 5:9 they celebrate redemption in a song. They are doubtless the redeemed, including both Old and New Testament saints. Rev. 7:11, 13; Rev. 11:16; Rev. 14:3; Rev. 19:4.

Yes, when the Lamb as it had been slain takes the book, then seraphim and cherubim bear witness that He is the worthy One; and the four and twenty, or the redeemed, fall down in worship; “having every one of them harps, and golden bowls full of odours, which are the prayers of saints.” Mark, this is before the Lamb. He is the object of heaven’s worship. And the prayers of the saints come up before Him. Who are these saints, if the Church is now completed and seated in glory? If you will look closely, you will find that the new song which the Church sings is not about themselves, but about those saints whose prayers ascend. The best scholars are agreed that this is so; and that verse 10 should read, “and hast made them to our God kings and priests: and they shall reign on the earth.” It is the new song, not only of redemption, but the worthiness of the slain Lamb to take the book. Surely not one amongst the myriads of the redeemed but will own, with untold joy, the worthiness of the Lamb. Yes, this shall be our everlasting theme. But the least attention to this revelation of Jesus will show you that in this song we shall be intensely interested in the saints then on the earth, whose prayers have been presented: that our blessed Jesus is not only worthy of presenting all the redeemed, then gathered around the throne; but also worthy of all that shall be saved out of that scene of the tribulation about to commence: and far beyond that, as we shall know, as this wondrous revelation opens up to us.

Let us notice that prayers are not absent from the heavenly scene as long as there are suffering saints still on the earth. The twenty-four elders fall on their faces before the Lamb, having every one of them harps (praise), and golden vials full of odours, which are the prayers of saints (Rev. 5:8). Thus the elders act in both these ways. It is the heavenly "meeting of the Assembly," with the Lamb slain as centre, visible to the eyes of all in the midst of the throne (which He is not to-day), a meeting of the heavenly Assembly for worship and to present the prayers of the saints.

When the Lamb is brought in here, then we find priests. "Which are the prayers of saints," does not mean that they pray for the saints.