EXPOSITION
THE HOLY INCENSE. It remained to give directions concerning the composition of the incense, which, according to Exodus 30:7, was to be burnt upon the altar of gold. That it was to be of one and one only peculiar kind had been already implied in the prohibition to burn "strange incense" (Exodus 30:9). Moses is now told exactly how it was to be composed. As the oil was to contain four spices, so was the incense to be made of a like number—stacte, onycha, galbanum, and frankincense—of each the same quantity (Exodus 30:34). The art of the apothecary was to be called in for making it up (Exodus 30:35). A portion of it was to be "beaten very small," and placed in front of the ark of the covenant, probably on the golden altar outside the vail (Exodus 30:36). A prohibition is added, similar to that given with respect to the holy oil: no one is to make any like it for private use, under pain of being "cut off from his people" (Exodus 30:37, Exodus 30:38).
Take unto thee sweet spices. Rather, "Take unto thee spices," or "perfumes." The word has no epithet. Stacte. The Hebrew word used means simply "a drop" (Job 32:1-22 :27), and might be applied to any gum or resin which exuded from a tree. We have no clue to the gum here intended but that which is furnished by the rendering of the LXX; στακτή, which our translators have followed. Now the Greeks seem to have called two gums by this name—one, the natural exudation from the myrrh tree, called above (Exodus 30:23) "pure myrrh," or "the myrrh that flows freely;" and the other gum storax. As it is not likely that the same substance has been given two names within the space of ten verses, we must suppose the latter to be meant. Gum storax is the produce of a tree allied to the poplar, and known as Styrax officinalis, which grows abundantly in Syria and Palestine. It was frequently used as a perfume by the ancients (Herod. 3.107; Plin. H. N. Exodus 12:17, §40). Onycha. The Hebrew word, shekheleth, seems to mean a "shell" of some kind or other. The Greek ὄνυξ, Lat. onycha, was applied to the operculum—the "nail" or "claw"—of certain shell-fish of the genus Strombidae, which were common in the lied Sea, and elsewhere. The particular strombus which furnishes the onycha of the ancients is thought to have been the Unguis odoratus or Blatta Byzantina. The opercula of these shell-fish have, when burnt, a strong odour, "something like castoreum." The onycha is, again coupled with galbanum and gum storax in Ecclesiates Exodus 24:15. Galbanum. The Hebrew word khelb'nah, is so near the Greek χαλβάιη and the Latin galbanum that it has with good reason been assumed to designate the same substance. Galbanum is a gum well known both to ancients and moderns. It is admitted into the pharmacopeia. Several plants seem to produce it, as the Opoidia galbanifera, the Galbanum Persicum, and a plant which grows in Northern Persia, very like the Ferula erubeseens. When burnt, galbanum has a strong pungent odour, which is said to be disagreeable by itself, but to improve and preserve other odours (Plin. H. N. 12.54). Frankincense. On the wide use of frankincense, see the comment on Exodus 24:1. It was the produce of a tree which anciently flourished in Arabia, but which appears to have degenerated, and now produces only an inferior quality. The best frankincense comes now from the high lands of India. It exudes from a tree called salai (the Boswellia setrata or thurifera of botanists). Some think that the frankincense exported largely from Arabia to the neighbouring nations was in part the produce of this tree imported by the Arab merchants from Hindustan.
A confection after the art of the apothecary. Like the holy oil, the incense was to be artistically compounded by one accustomed to deal with such ingredients. It was actually, in the first instance, the work of Bezaleel (Exo 27:1-21 :29). Tempered together. This translation is supported by the authority of the Septuagint and the Vulgate, and is defended by Canon Cook. But the mass of modern critics is in favour of the translation "salted," or "with salt." (So Buxtorf, Gesenius, De Wette, Kalisch, Keil, etc.) If, nobel suggests "comminuted," identifying malakh with marakh. The point is not one of much importance.
Thou shalt beat some of it very small. This is against Knobel's rendering of malakh, which would imply that all was broken into small pieces. A certain portion only was to be thus prepared from time to time and placed ready for offering. It was to be put before the testimony—i.e; opposite the m-k, but outside the vail. This near vicinity to the Divine Presence rendered it most holy.
Ye shall not make unto yourselves, etc. None shall be made by any man for private use according to the same recipe, since the compound, as described, is "holy unto the Lord." If any man does so, he shall be "cut off from among his people"—i.e; "put to death by the civil authority." (See Exodus 31:14.)
HOMILETICS
The Holy Incense.
Let us note here—
I. THE COMPOSTION OF THE INCENSE (Exodus 30:34, Exodus 30:35). The utmost care was taken in the law that the incense should be properly composed, of the right materials, in the right proportion. Equal care is to be taken by Christians with their incense. Prayer is not to be adventured on rashly, carelessly, unpreparedly. The matter, even the very words, of prayer should be carefully weighed beforehand. To approach God with unworthy thoughts, to beseech him for those temporal advantages which we ought to regard as of no moment at all, is to "pray amiss"—to approach him with "strange incense." Equally unbecoming is it to use homely or over-familiar expressions in prayer. What we have to aim at is to reflect "the mind of Christ." Christ has given us three pattern prayers—
1. The Lord's prayer;
2. The intercessory prayer after the last supper (John 17:1-43.), and
3. The prayer in the garden of Gethsemane (Matthew 26:39).
Let these be our frankincense, and stacte, and onycha. For a fourth material, we may us( the Psalms of David—especially the penitential Psalms. We need not then to fear lest our incense should be "strange."
II. THE CONTINUAL PRESENTATION OF THE INCENSE (verse 30).—A portion of the incense was to be "beaten very small, and. put before the testimony" i.e; before the ark and the presence of God, where it was to remain continually. It was not to be lighted, but to be in constant readiness for lighting. So there is in the Christian heart a prayerful temper, ever present before God, which God accepts and values, in the intervals between actual prayer. Our incense cannot always be mounting in cloud after cloud to the courts of heaven. But the temper may be in us, ready to kindle, at all times.
III. THE VALUE OF THE INCENSE. The incense was among the things that were "most holy" (verse 36). God set special store by it. He would have it near him—in front of the tabernacle—only just outside the vail—and he would have it there constantly. So it pleases him to value the prayers of his saints. Angels offer them (Revelation 8:3). They ascend before his throne (Revelation 8:4). They are acceptable to him. They have power with him. "The effectual fervent prayer of a righteous man availeth much" (James 5:16). One humble prayer, breathed by the publican, gained him forgiveness—"justified" him. One earnest prayer, uttered by the penitent thief, obtained him Paradise. There is no limit to the value of faithful prayer, whereby we draw upon the bank of omnipotence.
HOMILIES BY J. ORR
The golden altar and the perfume.
The golden altar was of small dimensions, a cubit in length, a cubit in breadth, and two cubits high. It was a true altar, as shown by its square shape, and by its horns. Its place was immediately in front of the vail dividing the two portions of the sanctuary, with the innermost or' which—the holy of holies—it was regarded as having the more intimate connection (1 Kings 6:22; Hebrews 9:4). The command was that Aaron should burn upon it sweet incense morning and evening—in the morning when he trimmed, and in the evening when he lighted, the lamps. This was done, in the one case, at the offering of morning, in the other, at the offering of evening sacrifice, the synchronism of the acts deserving our attention. Once a year the horns of the altar were to be smeared with the blood of the sin-offering. Minute directions are given for the making of the incense (Exodus 30:34-2). It was to be "salted, pure, and holy" (Exodus 30:35). The burning of this incense on the altar was at once a symbol of prayer and devotion, and a call to the congregation to engage in these spiritual exercises (Psalms 141:2; Luke 1:10; Revelation 5:8; Revelation 8:3, Revelation 8:4). As an act of the priest, it may be viewed as a type of the intercession of Christ. The service of this altar suggests the following ideas—
1. Prayer—taking the word in its widest sense, as denoting the exercise of.all devout feeling and spiritual desire towards God—is the holiest act of the spiritual life. It is figured as incense. And the altar of incense stood in immediate relation with the holy of holies. The altar and the incense offered upon it, are declared to be "most holy" (Exodus 30:10, Exodus 30:36). The reason is not difficult to find. The very essence of the devotional life expresses itself in prayer. Its love, its awe, its thankfulness, its aspirations, its unutterable yearnings after God—its breathings after holiness, its very contrition and sorrow for its sins—all ascend to Jehovah in this supreme act of the nature. Words bear but a small part in prayer. The province of words is to define. Hence the soul, in the intensity of its aspirations, in its reachings out towards the infinite, often feels the need of escaping from words, of leaving them behind. Prayer becomes "the burden of a sigh"—"the falling of a tear"—perhaps a purely inward act of the mind realising union with Jehovah. Or its uncontrollable desires may express themselves in "groanings which cannot be uttered" (Romans 8:26). And it is precisely these unutterable parts of our prayers which are the sweetest to God. The appropriate symbol of them is the incense, rising in its unconfined wreaths from the priest's censer, or from the golden altar.
2. Prayer is an act of sacrifice. "In prayer," says Martensen, "the profoundest act of conscience and obedience is inwardly accomplished, for prayer is only in so far a laying hold and appropriation of God, as it is likewise a sacrifice; and we can only receive God into us when we likewise give ourselves to him. he who offers no sacrifice in his prayer, who does not sacrifice his selfwill, does not really pray."
3. The connection with the sacrifice of burnt-offering. The coals for the altar of incense were brought from the altar of burnt-offering (cf. Le Exodus 16:12, Exodus 16:13). This teaches that the worshipper needs reconciling before he can acceptably offer the sacrifices of his devotion. But there is a further connection, arising from the significance of the burnt-offering as a symbol of dedication. Keil says truly—"The incense-offering was not only a spiritualising and transfiguring of the burnt-offering, but a completion of it also." The connection may be stated thus. The yielding up of the life to God, symbolised in the continual burnt-offering, transforms itself in practice into the three following modes of self-surrender.
1. Holy practical activity, of which the fruit, good works, is represented in the shew-bread.
2. Public witness-bearing for God, by manifestation of the truth, and by holiness of walk—represented by the candlestick.
3. Devotion—"the soul's going forth to unite itself in appropriate actings with the great centre of Being, and to devote its own inmost being to him" (Fairbairn)—symbolised by the burning of the incense. This is the culminating act of self-devotion, and crowns the sanctuary-worship, raises it to its consummation.
4. Connection with light. The incense was to be burned at the time of the trimming, and again of the lighting of the lamps. The brighter the light, the purer the devotion. In Christianity no countenance is given to the maxim that devotion is connected with ignorance. Christ and his apostles attach the utmost importance to the possession of right knowledge, and to growth in it. Growth in knowledge is the condition of sanctification, of spiritual fruitfulness, of enlargement of nature, of being filled with all the fulness of God.
5. Prayer a daily duty. The "perpetual incense before the Lord" reminds us of the apostolic injunction, "Pray without ceasing" (1 Thessalonians 5:17). Prayer, devotion, is to be the element we live in. And prayer, "with thanksgiving," is to sanctify everything we do (Ephesians 5:20; Philippians 4:6; Colossians 3:17; 1 Timothy 4:4, 1 Timothy 4:5).—J.O.