CRITICAL NOTES.—
Exodus 30:1. Altar of incense] = Miktar Ketoreth, literally, the incenser of incense, or, to incense incense, because, strictly speaking, this was not an altar, as no sacrifices were offered upon it. It was also called the golden altar (Exodus 39:38; Numbers 4:11) to distinguish it from the altar of burnt-offering which was of less costly materials. There was a special importance attached to this altar from various circumstances. The sweet incense, the symbol of prayer, was burnt upon it every day, morning and evening (Exodus 30:7-8). The blood of the sin-offering, too, was sprinkled upon it every year on the great day of atonement (Leviticus 16:18-20), and at such other times as occasion required (Leviticus 4:17-18). The position of this altar was, no doubt, calculated to enhance its typical import. It stood between the altar of burnt-offering in the Court and the mercy-seat in the Holy of Holies, separated from the latter by the great partition veil. Thus the priest as he ministered with his face turned in the direction of the mercy-seat, though assured of its reality, was still only permitted to see it with the eyes of his mind). Hence the High priest’s ministrations in this rite taught Israel to offer the incense of prayer towards the throne above, which, though invisible to the bodily eye at the time, is nevertheless real and present to the eye of faith.
MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 30:1-10
WORSHIP
The altar of incense is instructive as to worship in all generations.
I. The material of the altar is suggestive of the elements of a praying heart. It was to be made of acacia wood, Exodus 30:1; significant of the fact that prevailing prayer must rise from a sound heart. Acacia wood was incorruptible. In prayer the heart must be sincere—no lightness, no hollowness, no hypocrisy. Effectual prayer must rise from a pure heart. This is signified by the altar being overlaid with pure gold, Exodus 30:3. It was called the golden altar. True prayer springs from a sin-renouncing heart. How often do we seem to think that any altar will do for heaven! Any rotten wood, any unconsecrated stones, any brazen altar. We ask amiss. We ask with an insincere, sin-regarding, unbelieving heart. “Let us draw near with a true heart.”
II. The position of the altar is suggestive of the grand function of prayer. “And thou shalt place it before the vail,” &c., Exodus 30:6. It stood before the curtain which separated the sanctuary from the Holy of Holies. By prayer we gain access into the immediate presence of the merciful God. “Before the mercy-seat which is over the testimony.” By prayer we gain an interest in all the great promises of God to mankind. “By the ark of the testimony.” By prayer, whatever is in the covenant becomes ours. We cannot expect mercy without a life of prayer: “Let us come boldly to the throne of grace that we may find mercy.” We cannot expect the blessings of providence and grace without prayer. We must enter heaven by prayer. Prayer brings us into the presence of God; into fellowship with God; and makes us partakers of all the treasures of God.
III. The pure incense is suggestive of the sweetness of prayer, Exodus 30:7. Prayer is sweet to us. To pour out our soul to God, to pray, to praise, is the highest joy of our spiritual life. Prayer is sweet to God. The gratitude and trust of the heart are to God as the fragrant perfume of golden censers (Revelation 8:3-4).
IV. The offering of the incense in connection with the lighting of the lamps suggests the illuminations of prayer, Exodus 30:7-8. We get light through prayer. The Word of God is a great lamp for our illumination, but we only realise its luminous teachings when we ponder, them in the spirit of prayer (James 1:5-7)
V. The horns at the corners of the altar remind us of the power of prayer, Exodus 30:2-10. How great the power of prayer in the day of trouble, in the day of temptation! Day by day we need the strength which prayer alone can supply. Horns are the symbols of power, and from the altar of God comes the strength to make us conquerors. Prayer is not only sweet, but animating—not only full of poetry, but full of power.
“Let us pray.” And if we pray with a pure heart, offering no strange incense, Exodus 30:9, and resting all our intercessions upon the atoning merit of Christ, Exodus 30:10, God shall shew us His glory, enrich us with His gifts, and fill us with His eternal joy.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Sacrificial Speech! Exodus 30:1-38.
(1.) No student of the Bible needs to be reminded that by the complicated and long protracted series of events which preceded, accompanied, and followed the Exodus from Egypt, the essential doctrine of Gospel truth and grace are distinctly made known. By a stupendous array of symbolic acts and facts they are most emphatically confirmed and illustrated.
(2.) Thomson remarks that what is more pertinent, if possible, is that the record of them is so guided as to suggest and evolve the very best words, figures, and phrases by which these fundamental doctrines can be set forth. This is equally true of the words and ideas in this chapter of Exodus, as of the paschal lamb in Egypt, or the smiting of the rock in Horeb.
(3.) The symbolic acts and facts, it has been wisely asserted, in connection with the typical institutions, rites, and ceremonies of the Mosaic economy, were designed to permeate, and did permeate, the entire religious consciousness of the Hebrews. They thus gave birth to spiritual ideas and emotions wholly peculiar, and to corresponding formulas by which to give expression to them.
“I saw a Moslem work upon his shroud alone,
With earnest care, even as the silkworms weave their own,
When with that sacred Script it was filled from side to side,
He wrapt it round his body, and in calmness died.”
—Oriental.
Incense-Altar! Exodus 30:1-10.
(1.) In the gorgeous ceremonial worship of the Hebrews, none of the senses were excluded from taking part in the service. Macmillan observes that the eye was appealed to by the rich vestments of Exodus 28; and the splendid furniture of Exodus 26:27. The ear was exercised by the sound of the trumpet, and the voice of praise and prayer. The nostril was gratified by the clouds of fragrant smoke that rose from the golden altar of incense and filled all the place.
(2.) This altar of incense occupied one of the most conspicuous and honoured positions in the Tabernacle. It stood between the table of shew-bread and the golden candlestick in the Holy Place. It was made of shittim or cedar wood, overlaid with plates of pure gold. The expiating altar was behind the priest, who stood at this altar. His steps had brought him to the borders of the holiest place. He has passed the spot where dying victims bleed; so that its position divinely arranged seems to be a link joining Sacrifice to Acceptance.
“I read God’s Holy Word, and find
Great truths which far transcend my mind;
And little do I know beside
Of thoughts so high, so deep, so wide;
This is my best theology,
I know the Saviour died for me.”
—Bethune.
Incense-Altar Prefigurings! Exodus 30:2-8. It is worth while observing—
(1.) Pattern! Gold and wood; four-square.
(2.) Place! Within the Holy Place; midway between the Altar of Sacrifice and the Throne of Grace.
(3.) Purpose! Incense to he offered daily thereon; by the priest; morning and evening; along with the sacrifices.
(4.) Purport! Significant of prayer; the duty and privilege of prayer; presented through an intercessor.
(5.) Precept! Daily prayer is our privilege; and should be our duty; it is also holy; unworthy prayers incur danger, (a.) Doubtless the Jews felt, when they saw the soft white clouds of fragrant smoke rising slowly from the altar of incense, as if the voice of the priest were silently but eloquently pleading in that expressive emblem on their behalf. (b.) We should remember that from the altar of our souls God expects that daily prayer is to ascend, kindled by the altar fire of Christ’s sacrifice on Calvary, perfumed with the merits of His sinless mediation within the veil. (c.) But it was perfumed incense, telling the Jew that praise must ever be associated with prayer. This is a needful reminder to the Christian, who is so apt to offer unperfumed prayer, i.e., prayer minus the fragrance of thankfulness and adoration. Canst thou close
“Thine eyes with comfort, and in peace repose,
Before thou lift thy voice, and to the skies
Send up devotion’s thankful sacrifice,
Sweet as the fumes which from the censer rose?”
—Mant.
Incense-Intent! Exodus 30:7.
(1.) Priestly! Looking upon the Tabernacle as the palace of God, the theocratic King of Israel, and the Ark of the Covenant His throne, we may regard this incense as merely corresponding to the perfume so lavishly employed about the person and appointments of an Oriental monarch. The Persian sculptures exhibit the burning of incense as one of the marks of honour offered to royalty. In the Canticles of Solomon, there seems to be express allusion to these perfumes burned in the presence of the king, when the bride enters his palace; signifying the Prince of Peace and the Church, which He hath purchased with His blood.
(2.) Priestly! No doubt incense derived its chief importance in connection with the ceremonial observances of the Mosaic ritual, from the fact of its being the great symbol of prayer. It seems to have been regarded in the light of a sacred offering. The Spirit has selected incense as the type of prayer in Psalms 112:2. Fragrance is the breath of flowers—the sweetest expression of their in-most being; and prayer is the breath of life—the expression of the soul’s best, holiest, and heavenliest aspirations.
(3.) Prophetically! When the morning lamps were trimmed, and when the evening lights were lit, this perfume ascended as a great prediction. The nostril of smell and the eye of sight may have seen in the fragrant cloud only the symbol of their own daily orisons to God; but the nostril and eye of faith realised the perfumed incense of Messianic Intercession. They perceived in the unceasing harmonic offering up of incense—a beautiful and expressive type of the all-prevailing prayers of their Messiah.
“He, Who for men their Surety stood,
And pour’d on earth His precious blood,
Pursues in heaven His mighty plan,
The Saviour and the Friend of man.”
Prayer! Exodus 30:8. Ryle says that cold prayers are like incense without the fire. Seeker remarks that when prayer mounts upon the wing of fervour to God, then answers come down like lightning from God. It is Spurgeon who writes, When thou art wrestling, ask the Holy Spirit to nerve thine arm. Prayer may be the incense, and the fire may come from the altar of burnt-offering; but it is the Holy Spirit who sends the fire from heaven. Trapp says that a good Christian is ever praying or praising. He drives a constant trade between earth and heaven. The incense-altar is ever smoking with the sweet perfumes of thankfulness and supplication, though there may be times when the odours are sweeter and stronger. Of the delight which the Lord has in the fragrant entreaties of His servants, ample illustrations are afforded in the Canticles of Solomon.
“My God, is any hour so sweet,
From blush of morn to evening star,
As that which calls me to Thy feet—
The hour of prayer?”
—Elliot.
Praise! Exodus 30:8.
(1.) Power well remarks that daily praise should ascend from each of us to God, as the perfume-incense of the daily sacrifice ascended in olden times. There must not be fewer incense-offerings under the New than under the Old Testament. We are priests to offer up unto God the sacrifice of praise and thanksgiving (Hebrews 13:15).
(2.) Pilkington says that, if Christ dwell—mark dwell, not sojourn—praise will go up like incense continually. It used to be the custom in some monasteries in the Roman Church to have a constant change of choir. Thus, both night and day an endless odour of adoration went up to God.
(3.) It is said that when the sun rises and sets, the pious herdsmen of the Alps sound their horns with the words: “Praise ye the Lord!” The echo is caught up by herdsmen on the other slopes and summits. These have the mountains for their brazen altars, the thankful spirit for their incense, and the love of God for their enkindling fire.
“ ‘Not unto us;’ O Lord of lords, supreme,
Whate’er we work, Thou workest;
Thine the praise;
Oh, wash us cleanse us, light us with Thy beam,
And work in us, through us, to endless days.”
—Taylor.
Strange-Incense! Exodus 30:9.
(1.) The allusion is to the incense employed in Egyptian and other heathen worship. The burning of incense prevailed in most of the ancient religions. It was of a particularly sensuous spirit; and hence the pertinent caution against its use. But the extreme force of the caution shows that some other design was in the mind of God.
(2.) Strange incense censures the use of wrong words in prayer. The utmost refinement and reverence, purity and piety, should be cultivated in our approaches to the Throne of Grace. Worldly expressions in supplication are like strange incense—“an abomination to the Lord.”
(3.) Strange incense condemns a wrong spirit in prayer. Ideas of an unworthy kind; as well as words. Too great care cannot be exercised in this respect. The mind of Christ should be our mind in prayer. He is our model, in the Lord’s Prayer, in the Supper Intercession, and in the Gethsemane Supplication.
(4.) Disregard of right spirit and speech brings judgment. The mother, who, when her only child was given up by the doctor, besought God to spare her child, as she would not say, “Nevertheless, Thy will be done,” received a sore visitation for this “strange incense” on the altar of her soul, by living to see her son ascend the scaffold in maturer years.
“To Thee I, therefore, Lord, submit
My every fond request,
And own, adoring at Thy feet,
Thy will is always best.”
—Wesley.