Exod. 30:1-51And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it. 2A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits shall be the height thereof: the horns thereof shall be of the same. 3And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about. 4And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal. 5And thou shalt make the staves of shittim wood, and overlay them with gold. (Exodus 30:1‑5). -And thou shalt make an altar to burn incense upon; of shittim-wood shalt thou make it. A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be; and two cubits shall be the height thereof: the horns thereof shall be of the same. And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof: and thou shalt make unto it a crown of gold round about. And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal. And thou shalt make the staves of shittim-wood, and overlay them with gold.
Exod. 37:25-2825And he made the incense altar of shittim wood: the length of it was a cubit, and the breadth of it a cubit; it was foursquare; and two cubits was the height of it; the horns thereof were of the same. 26And he overlaid it with pure gold, both the top of it, and the sides thereof round about, and the horns of it: also he made unto it a crown of gold round about. 27And he made two rings of gold for it under the crown thereof, by the two corners of it, upon the two sides thereof, to be places for the staves to bear it withal. 28And he made the staves of shittim wood, and overlaid them with gold. (Exodus 37:25‑28).-And he made the incense altar of shittim-wood: the length of it was a cubit, and the breadth of it a cubit; it was foursquare; and two cubits was the height of it; the horns thereof were of the same. And he over-laid it with pure gold, both the top of it, and the sides thereof round about, and the horns of it: also he made unto it a crown of gold round about. And he made two rings of gold for it under the crown thereof, by the two corners of it, upon the two sides thereof, to be places for the staves to bear it withal. And he made the staves of shittim-wood, and overlaid them with gold.
THERE were two Altars attached to the Tabernacle-one the Brazen Altar, called also the Altar of burnt-offering, which stood in the court,-the other, the Golden Altar, or Altar of sweet incense, which stood in the holy place. All Israel had access to the former; but the priests alone could approach the latter. On the one death was perpetually recorded, and blood was sprinkled and poured out; on the other no sacrificial victims were to be offered, but the fragrance of sweet spices was constantly to ascend from thence to God. Truths connected with atonement for sin; cleansing from defilement by means of blood, and acceptance through the death of the victim, were more immediately taught by the ministrations at the brazen altar; whilst the high calling and standing of the saint, the preserving him in that standing, so as to offer acceptable worship in the heavenlies, and maintenance of communion and intercourse with God, are subjects more directly connected with the altar of gold. Yet both are intimately and inseparably linked together. The Incense Altar owed its standing to the blood of atonement (Ex. 30:1010And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the Lord. (Exodus 30:10)): it was an altar and therefore had reference to, and was the result of, a sacrifice already presented; and the holy fire which caused the sweet perfume to ascend, was that which had first descended and consumed the victim on the altar of burnt-offering.
It is to be observed that the Incense Altar is not described in due order with the other vessels of the Tabernacle. The 25th chapter of Exodus, as we have seen, describes the Ark, Table, and Candlestick; the subject then suddenly changes, and instead of getting, as we might have expected, the account of this altar, the 26th chapter opens with various details respecting the construction of the Tabernacle; then follow descriptions of the brazen altar, and the court of the Tabernacle, succeeded by two chapters containing directions for making the garments of glory and beauty, and for the consecration of the priesthood; and the 30th chapter reverts to the interior of the holy place, and opens with the description of the Altar of Incense. Especial importance is thus given, and peculiar interest attaches to this golden vessel. It was one which betokened the highest priestly ministration: its place was within the Tabernacle: it represented therefore a ministry in heaven itself. From its summit a cloud of fragrance constantly rolled upwards before the Lord, typifying an active ministry in His presence. The Tabernacle is first described, wherein this fragrance was to be developed; the brazen altar is also previously appointed, because this priestly service was a result of the value and efficacy of the sacrifice; and the garments, and consecration of the high priest and his sons are detailed, in order that the glory, beauty, and lofty standing of those who were to serve at this altar might be set forth, before the vessel itself is described.
The Materials Of The Altar WE again observe the same materials, wood and gold, employed in the construction of this holy vessel. Their typical import has been alluded to before. The first and second chapters of the Hebrews have a connection with the subsequent details in that epistle, respecting the sacrifice and priesthood of the Lord, very similar to that which exists between the materials of the holy vessels, and the various uses for which they were fashioned. In that blessed portion of the Word of God, the Spirit describes the nature and glories of Him who is both the Lamb of God and the Great High Priest;-THE SON, in all the dignity of His nature as God, and also as man; who came here to suffer, and was raised from the dead, a priest forever after the order of Melchisedec. All the value and efficacy of the sacrifice, and all the power and glory of the priesthood, depend on the wondrous truths therein detailed respecting HIS person. The kingly and priestly offices He holds do not, like mere human honors, ennoble Him; but gain their Excellency and value from the nature and being of Him who sustains them. In human arrangements the person is ennobled by the titles conferred: but God tells us of THE SON; and His intrinsic dignity, power, and glory render precious and efficient every office He bears. To estimate aright the value of the sacrifice, we must know the person of the Lamb Himself; to rest happily on the power of the priest, we must be instructed as to HIM who is the priest. As then the materials of the Incense Altar, and other vessels of the Sanctuary, are first enumerated, and their uses subsequently detailed; so our souls are first directed to the nature and person of the Lord Jesus, and afterward His sacrifice and priesthood are blessedly set forth.
The Dimensions Of The Altar ALL the altars described in Scripture were "foursquare," their length and breadth being equal. (Ex. 38:11And he made the altar of burnt offering of shittim wood: five cubits was the length thereof, and five cubits the breadth thereof; it was foursquare; and three cubits the height thereof. (Exodus 38:1); Ezek. 43:1616And the altar shall be twelve cubits long, twelve broad, square in the four squares thereof. (Ezekiel 43:16).) A square is a compact, even-sided figure; and seems to have been especially selected for the form of the altars, in order to represent the completeness and fullness of the work effected thereon, whether of sacrifice or incense. The same perfect measure and estimate was thus presented every way, whether towards God, or towards man. Firmness also, and stability, are betokened by the square figure.
This altar stood above the other measured vessels of the Sanctuary; the Ark and Table of Shewbread being only a cubit and a half high, whereas the height of this vessel was two cubits. Thus it took the lead in the Tabernacle; its summit rose more to a level with the dwelling-place of God, "between the Cherubim, over the mercy-seat;" and thence was wafted the fragrant cloud, which sheltered under its perfume both the priest who ministered, and the other vessels of the Sanctuary. This teaches us the lofty standing of our great High Priest in the glory of God. His first entrance there from the earth-a man in resurrection-added a new and sweet odor to the dwelling-place of God. A cloud of human fragrance rolled up, and could mingle itself with the cloud of divine glory, and the heavenly Tabernacle was filled with the holy perfume. The intercession of Him who "is pure and holy," still meets the light and glory of God's presence in our behalf. It covers over every ill-savor that otherwise might be wafted from the worshipper on earth into the holy place; it presents fragrance immediately " before the Lord," so that no weakness, no failing on the part of His people, may hinder their ready access to the throne of grace. What must the heavenly calling of the saints be, when such an High Priest was not only needed, but "became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens." (Heb. 7:2626For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; (Hebrews 7:26).)
The Horns Of The Altar HORNS are peculiarly a characteristic of all the altars of which a description is given in the Word of God. (See Ex. 27:2;30:22And thou shalt make the horns of it upon the four corners thereof: his horns shall be of the same: and thou shalt overlay it with brass. (Exodus 27:2)
2A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits shall be the height thereof: the horns thereof shall be of the same. (Exodus 30:2); Ezek. 43 is.) The readers of Scripture are familiar with the constant use of these emblems, as types of power and dignity. We need only refer to the Psalms and the book of Daniel, for a multitude of passages where they are thus employed. The power and strength of the altars seem to have been concentrated in the horns. As the most prominent parts, the eye would naturally first be attracted to them; the command so constantly to place the blood there, showed that God also had especial regard to these distinctive portions of the holy vessels; and the hand of him who desired to claim the power and protection of the altar laid hold of them. To "bind the sacrifice with cords, even unto the horns of the altar," is one use of the horns of the brazen altar mentioned in the 118th Psalm, ver. 27. The scene there depicted is one of joy and thanksgiving; and the blessing of God's light and deliverance has been so fully realized, that the exhortation is to bring up the peace or thanksgiving sacrifice, and be ready to slay it at once, close to the altar; so that no interval may elapse between the consciousness of God's mercy received, and the return of praise and thanksgiving to Him. To bind the peace-sacrifice even to the horns of the altar, is thus a beautiful way of expressing the soul's desire, immediately to celebrate God's mercy; and that in the only way in which it can be truly estimated, namely, through the death of the Lamb; tracing up every deliverance, every blessing at once to its true source-the love of God in having given His only-begotten Son to die.
In the drawings of the Incense Altar it will be perceived that it stands corner-wise; having an angle, and consequently a horn, turned towards the spectator, instead of a side. This position has been adopted from a consideration of the text, with reference especially to the staves. It will be seen from Ex. 30:44And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal. (Exodus 30:4), and 37: 27, that there were only two rings for the staves, instead of four; and that these rings were placed at two corners, immediately under the crown. This would necessitate the vessel being carried corner-wise, instead of what we should familiarly term square; and as it was carried, so it would be deposited, and stand in the Tabernacle. The object of this variation from all the other vessels of the Tabernacle which had staves (each of the others having four rings), was, it is believed, in order to direct a horn of the Altar towards each part of Israel's host. The Tabernacle itself stood east and west; and the four camps of Israel took up their several positions with reference to this holy dwelling; Judah, east; Reuben, south; Ephraim, west; and Dan, north. If the Altar were turned angularly in the holy place, a horn would then point towards each of these four camps, and the incense from its summit would have equal reference, in all its value and power, to each portion of the hosts of the Lord. Does not this afford us a true type of the intercession of Christ, offered alike in all its value and fragrance for every portion of His people?-the savor of that sweet perfume ascending with reference to the north, south, east, and west; and its efficacy and fullness alike presented on behalf of every believer. Now that the people of God are scattered, as it were, to the four winds of heaven, separated one from another, and broken up in little fragments, how comforting is it to remember that all are presented by Christ in unbroken unity, and in full perfectness before God! All are sheltered under the one fragrant cloud of incense; all are alike accepted in the Beloved; and He who is " pure and holy," ever liveth to make intercession on behalf of all.
The Crown And Staves THE Incense Altar, like the Ark and Table of Shewbread, had its "crown of gold round about." It has been stated before, that the " crown " was a ledge extending above the top of the vessel it encircled, to retain fixedly in their proper positions the Mercy Seat covering the Ark, and the Shewbread arranged on the table. The object of the similar rim of gold around the top of this altar, was to prevent the coals of fire, or the holy perfume, being displaced or scattered. It will be observed that the two golden rings for the staves are directed to be placed "under the crown:') this intimates that there was some connection between the crown and the staves which bare the vessel on the journey. There is no provision made in Num. 4, where the directions respecting the march occur, for moving the coals or incense off the golden Altar when it was carried. The fire and perfume were supposed to remain burning on it, even during the march: the golden crown would therefore hold an important office, preventing any displacement of these holy things, when the Altar was borne on the shoulders of the Levites. The more Israel trembled, or tottered, on the rugged path through the wilderness, the greater the need of this ceaseless perfume. Their murmurings would be called forth by the difficulties or privations of the way; the flesh would exhibit many a varied phase of corruption; the faint heart of unbelief would cause the knees to become feeble, and to fail. The saints of God, like Israel of old, have dangers, difficulties, and temptations besetting them on their road; and many a weakness, corruption, and failing is manifested. How needful that the continuance of uninterrupted intercession should be secured; that a sweet savor of Christ should take the place of murmurings and short-comings; that a cloud of incense should travel onward with the hosts of the Lord, till they are presented faultless in the presence of His glory I Is it not blessed to see, in the golden circle crowning this Altar, a sure provision for the maintenance of "purity and holiness," even in the presence of God, on behalf of His weak and erring people? We may write three gracious sentences of truth on the three several crowns that surround respectively the golden vessels of the Tabernacle. On the crown around the Ark, "His mercy endureth Forever:" on that which retains the Shewbread ever in its right position on the table, under the eye of God, " NOW in the presence of God for us:" and on that around the Incense Altar, "He EVER liveth to make intercession for us."
The Place Of The Altar As we have before observed, the situation of the Incense Altar was in the holy place. It had also direct reference, as to its position in the Sanctuary, to the Ark and Mercy Seat. " And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee." (Ex. 30:66And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee. (Exodus 30:6).) " And thou shalt set the Altar of gold for the Incense before the Ark of the testimony." (Ex. 40:55And thou shalt set the altar of gold for the incense before the ark of the testimony, and put the hanging of the door to the tabernacle. (Exodus 40:5).) This command Moses fulfilled, as related (Ex. 40:2626And he put the golden altar in the tent of the congregation before the vail: (Exodus 40:26)), by placing the "golden Altar in the tent of the congregation before the vail." From these passages it appears plain that this vessel was set in the holy place, so as to be directly opposite the Ark; and though the vail intervened, separating the holy place from the most holy, yet this Altar was considered to be immediately "before the mercy seat." One of the names also characterizing it, and distinguishing it from the Altar of Burnt-offering, is the Altar "before the Lord." (Lev. 4:7, 187And the priest shall put some of the blood upon the horns of the altar of sweet incense before the Lord, which is in the tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation. (Leviticus 4:7)
18And he shall put some of the blood upon the horns of the altar which is before the Lord, that is in the tabernacle of the congregation, and shall pour out all the blood at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation. (Leviticus 4:18) Lev. 16:1818And he shall go out unto the altar that is before the Lord, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. (Leviticus 16:18).) In Rev. 8:33And 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. (Revelation 8:3), it is designated as "the golden Altar which was before the throne." As to its position, it had direct reference to God's presence "between the cherubim, over the mercy seat," standing in the path which led into the holiest, where His glory was manifested; and any one who would approach thither, so as to enter the very dwelling-place of God, must pass this Altar in the way.(1) We are hereby reminded of our need of the sweet fragrance of the name of Jesus, and the value and power of His intercession, in order that we come into the presence of God with confidence, and present acceptable worship to Him. Our watchful High Priest, like the golden Altar in the way, stands ever ready to add fragrance to our petitions, and render sweet our service. He bade His disciples ask in His Name, that they might receive, and that their joy might be full. (John 16:2424Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full. (John 16:24).) We speak in His name to God: all its preciousness attaches to our prayers; and that because He, the living witness of purity and holiness, is ever before the Lord for us Himself a speaking testimony and proof of the value and efficacy of His name " Who is He that condemneth? It is Christ that died, yea rather, that is riser again, who is even at the right hand of God, who also maketh intercession for US: (Rom. 8:3434Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. (Romans 8:34).) No vail now intervenes to hinder our approach into God's presence and not only have we access with boldness into the holiest through the blood, but there is also "an High Priest over the house of God," who has living active sympathies, ever presenting on our behalf a sweet fragrance of holiness and purity before the throne of grace. Well, therefore, may the word of exhortation be, " Let us draw near with a true heart, in full assurance of faith. (Heb. 10:19-2219Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 21And having an high priest over the house of God; 22Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:19‑22).)
The Times Of Burning Incense TWICE a day was the holy perfume to ascend fresh before the Lord. (Ex. 30:77And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. (Exodus 30:7).) "And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps he shall burn incense upon it. And when Aaron lighteth the lamps at even, he shall burn incense upon it; a perpetual incense before the Lord throughout your generations." Reference has already been made, whilst treating of the Candlestick, to these two periods of time, evening and morning. It only remains to be observed that the object of burning incense at these two seasons was, that the fullness of fragrance might perfume the Sanctuary during the ministration of the priest at the Candlestick. When the Lord returned to the glory and joy of the Father's presence above, having accomplished His work on earth, He entered " the better Tabernacle," not for Himself, not on His own account, but as the head and representative of the Church which He had loved, and for which He had died. The light of the Sanctuary then shone forth with its perfect seven-fold luster; and at the same time that there was thus presented to God a blessed and living witness of the glory and perfectness of that Church which He had loved, and chosen in Christ before the foundation of the world, a fragrant perfume also ascended on its behalf. For, notwithstanding the heavenly calling of the saints, in union with the Lord, yet their real condition of weakness and failure on earth needed the ceaseless living power of His intercession. The golden Altar rolled forth its perpetual cloud of incense during the night, while the lamp shone out with all its perfect light. And again, at the close of this night of darkness and evil, when the day is just about to dawn, and Christ will present the Church in all its full and undimmed radiance before God in heaven, the last fragrant cloud of perfume will ascend on its behalf; the full value of His intercession, "saving to the very uttermost," will be manifested; and the saints will be presented in His glory faultless, because of the preciousness of Him in whom they are accepted, and fully perfumed with all the sweet spices. There are two beautiful little scenes in the Canticles, which point onward to that happy time: " Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?" 6.) And, "Who is this that cometh up from the wilderness, leaning upon her beloved?" (8:5.) The bride is here represented coming up out of the wilderness, her tedious journey, her toils and dangers at an end, and entering her rest in triumph, like pillars of smoke, covered with all the fragrance and varied perfumes of the merchant. The barren and waste howling desert has been to her the very garden whence the spices might flow out. The soil least adapted, apparently, to produce such perfumes has been found the most fertile place for their development: for the graces and sweetness of Christ flourish best in scenes of trial, conflict, and danger. His bride will be found, at the close of her wilderness journey, to come up out of the trying and wearisome path covered with all His fragrance, perfumed with all His sweet powders. The other little verse also presents her emerging from the same perilous and toilsome path, " leaning upon her beloved;" sustained alone by Him, and brought up out of the wilderness in safety alone by His strength; conscious of her need of dependence on His arm, even in the very last step of the way, and never more trusting in His care and power than when taken by Him forever out of the scene of her trial, and placed, perfumed with all His fragrance, in the glory.
The Incense And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: and thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: and thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy. And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the Loan. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people. (Ex. 30:34-3834And the Lord said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: 35And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: 36And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy. 37And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the Lord. 38Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people. (Exodus 30:34‑38).)
THREE sweet spices are here mentioned, "stacte, onycha, and galbanum," the names of which nowhere else occur in Scripture; neither is there any apparent meaning in the Hebrew words thus translated, so as to lead our souls to any particular truth intended to be typified by them. The perfumes are unknown to us. They may have been selected on that very account; in order thereby to designate a sweetness and fragrance not appreciable to human sense, but understood and valued alone by God. Who is able to enumerate the varied graces of Christ? or who can estimate their value? Our souls may and do indeed say, "He is precious;" the fragrance of His sweet perfumes is wafted towards us; but our thoughts are poor, our words and expressions weak, when we seek to portray the beauties and excellencies of His person. All, however, has been presented to God; every varied grace has yielded its sweet odor to Him; and He has delighted in, and appreciated each perfume, as from time to time it has been developed in the thoughts and ways of His Son.
To these three unknown spices pure frankincense was added; of each there was to be " a like weight;" the four ingredients were to he skillfully mingled together, "a confection after the art of the apothecary, tempered together, pure and holy." It has been truly observed by another, "that there was no unevenness in Christ, nothing salient in His character, because all was in perfect subjection to God, and had its place, and did exactly its service, and then disappeared." 2 Just so these perfumes which formed the incense were of even weight; no one preponderated over the other; varied as each was, yet one did not overpower another; but each lent its one peculiar fragrance to the whole, and one sweet cloud went up, curiously compounded of various scents-sweet as to each ingredient that composed it, and most sweet as to its combined odor. How true a type does this afford of the character of the blessed Lord! Grace, mercy, righteousness, truth, all had their place in Him, and gave their fragrance to each thought, word, and action. There was no preponderating feature in His character, so as to overpower or eclipse other graces: all was perfect, and of even weight. Righteousness was not overpowered by mercy; holiness and love were not opposed; all were tempered together, and could blessedly mingle; a will in subjection to God could skillfully combine every varied fragrance. And when He acted or spake, all were present: the sweet spices, marvelously compounded together, sent forth their one full and blended perfume. In men it is just the reverse: they have features of character that become prominent, and thereby distinguish one man from his fellow; the very names and epithets bestowed on mere human beings are proofs of this. Even that which is naturally sweet and lovely is not held in an even balance. Mercy is applauded at the expense of justice; charity is advocated to the sacrifice of truth; all is uneven and distorted. But in Christ every grace had its due proportion, and its right place.
Some of this sweet compound was to be beaten very small, and put before the testimony. The object of finely pounding the incense was in order that its fragrance might be the more developed, and to evidence the fact that each minute fragment had all the varied perfumes of the whole. So was it in respect of Him to whom this incense points. It was not only on great occasions that the graces of His character manifested themselves; neither was it effort, or the force of circumstances, that produced them: in the smallest as well as greatest action, all that was well pleasing to God was developed. True indeed, the last wondrous act of obedience unto death, even the death of the cross, yields " the hands full of incense; " but in every previous scene, in every little detail of life, all was also present. The varied circumstances through which it pleased the Father that His beloved Son should pass have each in their turn called forth a holy and pure and sweet perfume, which has sanctified each scene, and made the most trivial action to become precious and pleasing to God. The more, under the guidance and teaching of the Holy Spirit, we ponder over the minutest sayings and actions of the Lord, the more shall we be lost in wonder and praise at the combined perfection of grace, wisdom, and truth manifested by this blessed One in all His paths below.
The prevailing odors which this incense exhaled, when its various ingredients had been tempered together, are expressed in those words, "pure, holy." Together with all the sweetness exhibited in the ways of Christ, and the grace and love displayed by Him, so attractive to the poor weary soul, there ever ascended also to God the fragrance of perfect purity and holiness. In the spontaneous outflowings of His gracious character, no motive intruded for His own glory or self-exaltation. The very compassion of His heart beat in unison with the will and purposes of God. When weary and thirsty at the well, He rejoiced in pouring into the heart of a poor sinful woman words of life and healing; still He adds, "My meat is to do the will of Him that sent me, and to finish His work." (John 4:3434Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. (John 4:34).) He tastes this joy, because it is in accordance with the will of God. And when about to lay down His life for the sheep, because of His deep and boundless love for them, He yet speaks of that act as in obedience to a commandment He had received of the Father. (John 10:1818No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. (John 10:18).) Here was purity, unmingled with one particle of human taint-motives that may be sifted, and most minutely scrutinized, and which will be found altogether fragrant, and free from the slightest shade of that selfishness and independence of God which so pervade even our best and fairest actions. What holiness also was manifested in the exercise of all His grace! Does sin lose in our estimate any of its evil or corruption though we may hear Him pardon the sinner? Did the poor slave of sin feel less her fearful guilt when she heard those gracious words, "Neither do I condemn thee; go and sin no more "? Or did the woman "which was a sinner" forget the holiness of Him whose feet she had washed with her tears, and wiped with the hairs of her head, though she received from His lips that blessed sentence, "Go in peace"? Surely, in reading such histories of the Lord, our souls are filled with a secret consciousness that we are "on holy ground;" and whilst we rejoice at the spontaneous and rich outflowings of such mercy, we dare not for a moment trespass on the grace that could so readily pardon; but are arrested rather by the purity and holiness of Him who had power on earth to forgive sins, at the very moment that His love and pity for the poor ruined sinner so manifest themselves. The blended perfumes of the sweet incense ascend, " a confection tempered together pure, holy."
The precept, "And thou shalt put of the incense before the testimony in the tabernacle of the congregation, where I will meet with thee," was fulfilled by putting incense on the golden Altars Thus directly before the throne of grace, in the presence of Him who is light, and in whom there is no darkness at all, the Lord Jesus as our High Priest offers a ceaseless intercession; deriving its value and power from the eternal glories of His person. "Because of the savor of thy good ointments, thy name is as ointment poured forth." (Sol. 1:33Because of the savor of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee. (Song of Solomon 1:3).) Not only has the blood of atonement made peace, and caused all wrath and vengeance to pass away forever, but the value of that precious blood is still maintained in all its freshness and cleansing, by our great High Priest. His intercession perpetuates all that is precious, ever causing the sweet savor of His name to abide before God on our behalf; and saving " to the uttermost," or, as it might be rendered, " on to the very end, those that come unto God by Him." Salvation, once commenced, rolls on unchecked to its full consummation in the glory. Jesus carries forward, to the termination of our path here, the perfect and abiding value of all His blessed work. We boast not a mere temporary deliverance; it is not a fluctuating completeness in which we stand; the living presence, power, and value of Christ before God ever attest our full and eternal salvation. No ill savor of our failures or weaknesses can intrude to hinder our blessing, where the cloud of incense rolls forth its sweet fragrance: the heart of God can there rest respecting us; for, under the shelter of all the grace and holiness of Christ, He views us from off the throne of mercy; and, " perfumed with all powders of the merchant," we have full and confident access at all times into the Sanctuary. It is true that Satan, with restless malice, accuses the brethren day and night before God (Rev. 12:1010And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. (Revelation 12:10)); and oftentimes there may be valid ground for his accusations; but "we have an advocate with the Father, Jesus Christ the righteous." He presents a sufficient answer to every plea. He is our " interpreter " with God, one among a thousand, who can show on our behalf uprightness: one who is able to unravel the mystery of God's justice, and our salvation; who can vindicate holiness, and yet cover our every defilement. The presence and power of Christ in the glory for us are results of His wondrous finished work on the cross. On the ground of atonement, effected through the shedding of blood, the Incense Altar yearly took its stand. (Ex. 30:1010And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the Lord. (Exodus 30:10) Lev. 16:18,1918And he shall go out unto the altar that is before the Lord, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. 19And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel. (Leviticus 16:18‑19).) So the present living service of Christ is the telling out, in God's presence, all His own fragrance, which was so fully manifested in His obedience unto death; and all the priestly offices He bears are so many proofs of the dignity and _glory of Him who shed His blood upon the cross. He who is our advocate, and our great High Priest, is also "the propitiation for our sins."
No imitation of this holy perfume was to be made. " Ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the Lord. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people." There are many attempts made to follow Christ, and to imitate Him, which spring from the desire to gratify self, and to have something of our own which we may admire, and which may quiet and give rest to the soul. Thus, how much of what passes for Christian grace and sweetness is really but a spurious fabrication of the human heart, for its own self-exaltation, and the feeding of its own vanity! An apparent austerity passes under the name of holiness; a seeming lowliness gets the credit of humility; a smoothness or liberality, which speaks well of all, is called charity; and many an act which is attributed to self-denial nourishes the flesh instead of resisting it. These are perfumes which men make for themselves, to gratify their own hearts; they are not like the incense of the Sanctuary, all for God, all presented to Him. Self had no place in the ways of the blessed Lord. He courted not, but shrunk from, the applause of men. May we glory in nothing else but in Him, and not manufacture, as it were, perfumes to smell thereto, to nourish self-complacency, or to gratify our own hearts; but may whatever we do, as the saints of God, whether in word or deed, be alone to His glory!
IT may be seen, on reference to many passages of Scripture, that it was considered a high act of priestly service to present incense on the Altar. "And to the office of Eleazar, the son of Aaron the priest, pertaineth the oil for the light, and the sweet incense," &c. (Num. 4:1616And to the office of Eleazar the son of Aaron the priest pertaineth the oil for the light, and the sweet incense, and the daily meat offering, and the anointing oil, and the oversight of all the tabernacle, and of all that therein is, in the sanctuary, and in the vessels thereof. (Numbers 4:16).) " They (the tribe of Levi) shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt-sacrifice upon thine Altar." (Deut. 33:1010They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar. (Deuteronomy 33:10).) "And did I choose him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an ephod before me?" (1 Sam. 2:2828And did I choose him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel? (1 Samuel 2:28).) "But Aaron and his sons offered upon the altar of the burnt-offering, and on the Altar of Incense, and were appointed for all the work of the place most holy, and to make an atonement for Israel." (1 Chron. 6:4949But Aaron and his sons offered upon the altar of the burnt offering, and on the altar of incense, and were appointed for all the work of the place most holy, and to make an atonement for Israel, according to all that Moses the servant of God had commanded. (1 Chronicles 6:49).) "Behold, I build an house to the name of the Lord my God, to dedicate it to Him, to burn before Him sweet incense." (2 Chron. 2:44Behold, I build an house to the name of the Lord my God, to dedicate it to him, and to burn before him sweet incense, and for the continual showbread, and for the burnt offerings morning and evening, on the sabbaths, and on the new moons, and on the solemn feasts of the Lord our God. This is an ordinance for ever to Israel. (2 Chronicles 2:4).) "And they (the priests) burn unto the Lord, every morning and every evening, burnt-sacrifices and sweet incense." (2 Chron. 13:1111And they burn unto the Lord every morning and every evening burnt sacrifices and sweet incense: the showbread also set they in order upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening: for we keep the charge of the Lord our God; but ye have forsaken him. (2 Chronicles 13:11)) Indeed, the intervention of a priest was necessary, if an Israelite would offer anything to the Lord; for it pertained to the priests alone to minister at the altars, and to draw nigh to God in the holy places of His Tabernacle. But now the true worshipper of God is identical with the priest; the poor sinner, who is washed in the blood of the Lamb, is also made a king and a priest. (Rev. 1:5,65And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, 6And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. (Revelation 1:5‑6).) The whole family of God compose the royal priesthood; so that it is alike in the power of every believer to draw nigh, even into the Holiest, and to offer spiritual sacrifices acceptable to God by Jesus Christ. (Heb. 10:19-2419Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 21And having an high priest over the house of God; 22Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. 23Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) 24And let us consider one another to provoke unto love and to good works: (Hebrews 10:19‑24); 1 Peter 2:5, 95Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5)
9But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: (1 Peter 2:9); Rev. 5:88And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints. (Revelation 5:8).) All worship, prayer, or praise is a priestly service, and appertains alone to those who have been redeemed by Christ. The prayers of such ascend like incense (Psa. 141:22Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. (Psalm 141:2)), for they are perfumed with the name of Christ; and the fragrance of His intercession renders all sweet and holy before the Lord. (Rev. 8:33And 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. (Revelation 8:3).) We have a striking instance, in the history of Uzziah, of the watchful jealousy of God, that none unsanctioned by Him might intrude into the priest's office. (2 Chron. 26:16-1916But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. 17And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: 18And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honor from the Lord God. 19Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. (2 Chronicles 26:16‑19).) He was one who had run well in the early part of his reign, as long as he had a wise counselor in Zechariah; but when he was strong, his heart was lifted up to his destruction. He took upon himself the service of the priesthood, and presuming on the favor and prosperity he had already found at the hands of the Lord, he ventured to offer incense upon the Altar, which alone pertained to the priests. What should have been the place of communion with God, became to him the place where the fearful corruption of the flesh was manifested to its full extent. In the very act of presenting incense, "the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the Incense Altar. And Azariah, the chief priest, and all the priests looked upon him, and behold, he was leprous in his forehead, and they thrust him out from thence; yea himself hasted also to go out, because the Lord had smitten him." This attempt to serve the Lord only brought out the more the secret evil that was lurking within. A leprosy of the very worst kind (Lev. 13:4444He is a leprous man, he is unclean: the priest shall pronounce him utterly unclean; his plague is in his head. (Leviticus 13:44)) showed itself; and instead of being fit for the presence of God, he was thrust out as one "utterly unclean." Is there not in this a solemn warning for those who, not called of God, and not washed in the blood of Christ, yet assume the place of worshippers before Him; and, like Cain of old, with sin unatoned for " lying at the door," think they may take the place of believers, or seek to render God propitious by some spiritless worship or offering that they present? All such attempts only end in a more fearful manifestation of the evil of the flesh in His presence. The person must be first clean, before he can render acceptable service to the Lord. The blood of the Lamb, and the anointing of the Holy Spirit, must be first known and applied, before any true worship can be presented to God. All endeavors to approach without this only make more apparent the desperate leprosy of the nature: a leprosy not showing itself in the ordinary outbreaks of evil, but in its worst form, as appreciated by a priestly eye; a leprosy of the head-the mind, the understanding darkened, the power of reason perverted, and pride of intellect assuming a title to draw near to God; instead of the poor ruined sinner, conscious of his utter vileness, seeking first mercy and grace through the precious blood of Christ. In order to be a servant of God there must be freedom from sin, through the death of the Lord Jesus. (Rom. 6:2222But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. (Romans 6:22).) It is not his service to his new master that frees a man from his former one; but death alone, the death of Christ, sets the sinner at liberty from the thraldom of the flesh; and new life, and the power of the Spirit, enable him to obey and bring forth fruit unto God. May our souls value and stand fast in the blessed liberty wherewith Christ hath made us free; and may many a poor leper hear the gracious words of Him who alone could say, " I will-be thou clean!"
In Luke 1:8-118And it came to pass, that while he executed the priest's office before God in the order of his course, 9According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. 10And the whole multitude of the people were praying without at the time of incense. 11And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. (Luke 1:8‑11), we read of Zacharias offering incense, and the people praying without at the time of incense. This period for united prayer seems to have been selected by the Jews, from some secret consciousness of the fitness of such a season, whilst fragrance was going up from the golden Altar to God, for supplication on the part of His people respecting their wants. The contrast to believers is exceedingly beautiful. Our High Priest does not at stated intervals, morning and evening, present incense, but He ever liveth to make intercession for us. (Heb. 7:2525Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. (Hebrews 7:25).) " He maketh intercession for us." (Rom. 8:3434Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. (Romans 8:34).) The consequence is, that the hours of prayer of the believer are not only at certain seasons, but "praying always, with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints." (Eph. 6:1818Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; (Ephesians 6:18).) "Continue in prayer, and watch in the same with thanksgiving." (Col. 4:22Continue in prayer, and watch in the same with thanksgiving; (Colossians 4:2).) "Continuing instant in prayer." (Rom. 12:1212Rejoicing in hope; patient in tribulation; continuing instant in prayer; (Romans 12:12).) Our access into the Holiest is always open, and the sweet savor of the name of Jesus, and the very person of the Lord Himself, are ever our fragrant memorial in the presence of Gode (1. In the usual pictorial illustrations of the Tabernacle, the Altar of Incense is represented as standing between the Table and Candlestick, on a line with them, close up to the vail. The author, however, believes that its proper position was about midway in the holy place, between the vail and the Tabernacle door. It will be found, on comparing the portions of Scripture which refer to the placing and covering the Incense Altar, that it was placed last, and covered up last, in the Tabernacle. Whereas, if its position had been between the Table and Candlestick, it would have been deposited and covered in due order after the Table, and before the Candlestick. The path, also, of the high priest lay by this Altar, when he went to light or dress the lamps, which would imply that he met it first in his entrance into the Sanctuary.n his entrance into the Sanctuary.
2. This extract is taken from a tract entitled "The Types of Leviticus," to which the reader is referred for much rich and blessed truth respecting the person and work of the Lord.
3. It has been stated above that the place of the Incense Altar was directly in the way up to the Ark, and that this position was equivalent to its being placed "before the Ark of the Testimony." Incense, therefore, put on this altar was placed "before Me Testimony." Some, in reading this passage in Exodus, have supposed that some of the incense, unburnt, was kept in the Holiest before the Ark. But we shall nowhere find this to have been done by Moses or the priests; nor was incense ever presented to God without being burnt. It will be found that the only way in which the precept was fulfilled was by placing incense on the Altar, as Moses did (Ex. 40:2727And he burnt sweet incense thereon; as the Lord commanded Moses. (Exodus 40:27)), when he accomplished all the commands of God respecting the Tabernacle and its furniture.
In the enumeration of the vessels of the Tabernacle, in Heb. 9:1-51Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. 2For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the showbread; which is called the sanctuary. 3And after the second veil, the tabernacle which is called the Holiest of all; 4Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; 5And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. (Hebrews 9:1‑5), no mention is made of the Incense Altar. The reason of this omission seems to be, that the truths mainly treated of in the chapter are those connected with the great day of atonement, when incense was not burnt on the golden Altar, but was carried within the vail, and placed on burning coals in a golden censer directly before the Ark. The golden censer took the place of the Incense Altar on that day, as to the burning of the incense in it; and it is enumerated consequently in the 9th of Hebrews, amongst the vessels of the Tabernacle, as placed in the Holiest. The vail which divided between the Holiest and holy place being now typically rent (Matt. 27:5151And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; (Matthew 27:51); Heb. 10:2020By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; (Hebrews 10:20)), the Incense Altar sends forth its holy cloud unhindered, directly before the Mercy Seat. Our access is also into the Holiest, where our great High Priest ministers.)