The Pulpit Commentaries
Exodus 30:1-10
EXPOSITION
THE ALTAR OF INCENSE. This chapter has the appearance of being one in which accidental omissions are supplied. The natural place for a description of the altar of incense—part of the furniture of the holy place (Exodus 30:6)—would seem to have been Exodus 25:10-2, where we have the descriptions of the ark, the mercy-seat, the table of shew-bread, and the candlestick; the natural place for "the ransom of souls," the earlier part of the same chapter (Exodus 25:3), where the silver is required which was to be collected in this way; the natural place for an account of the bronze laver, Exodus 27:1; where the bronze altar, near which it stood, is described; the natural place for the composition of the holy oil, Exodus 29:1; where its use is commanded (Exodus 29:7, Exodus 29:21); and the natural place for a description of the perfume the same as for the altar on which it was to be offered. Whether Moses made the omissions in writing his record, and afterwards supplied them in the present chapter, or whether Divine wisdom saw fit to give the directions in the order in which we now have them, cannot be determined. Hitherto certainly no sufficient reason has been shown for the existing order, which hence appears accidental. The altar of incense was to be in many respects similar to the altar of burnt-offering, but of smaller size and richer material. Both were to be "four-square," and both of shittim wood cased with metal; but the former was to be taller, the latter shorter, than it was broad; and while the latter was to be cased with bronze, the former was to have a covering of gold. The place for the altar of incense was the main chamber of the tabernacle, a little in front of the veil; and its purpose was, as the name implied, the offering of incense to almighty God. This was to be done by the officiating priest, twice a day, morning and evening, and in practice was performed before the morning, and after the evening sacrifice.
An altar to burn incense upon. The offering of incense was an element in the religious worship of most ancient nations. In Egypt frankincense was especially used in the festivals of the god Ammon;. and on one occasion an Egyptian sovereign sent a naval expedition to Arabia for the express purpose of bringing frankincense and frankincense trees to Egypt, in connection with the Ammon feasts. The Babylonians burnt a thousand talents' weight of frankincense every year at the great festival of Bal (Herod. 1.183). The Greeks and Romans offered frankincense, as a rule, with every offering; and in the early ages of Christianity it was made the test of a Christian whether he would do this or no. What exactly the religious notion was which underlay these acts, or whether it was the same everywhere, may be questioned. In the Mosaic religion, however, there can be little doubt that, in the main, incense symbolised prayer. (See Psalms 141:2; Luke 1:10.) Of shittim wood. Compare above, Exodus 27:1.
Four square shall it be. Like the altar of burnt-offering. See the comment on Exodus 27:1. Two cubits shall be the height thereof. Altars of this small size are often represented on ancient vases and other remains. The horns thereof. It seems to be assumed that an altar must have horns. Those of the altar of incense were to have the blood of certain sin-offerings smeared upon them (Le Exodus 4:7, Exodus 4:18). Shall be of the same—i.e. "shall be of one piece with the top of the table"—not projections added to it. Compare Exodus 27:2.
Thou shalt make unto it a crown of gold—i.e; a border, or moulding, all round the top, to prevent anything from falling off. Compare what is said of the table of shew-bread, Exodus 25:24.
By the two corners. Rather, "on its two sides." The ensuing clause is redundant. All that is meant is, that the altar should have two rings only—not four—one at each side, directly below the moulding. As it was so small, two rings were enough. For the staves. Rather, "for staves."
The staves were to be of acacia wood, overlaid with gold, like those used for carrying the ark (Exodus 25:13) and the table of shew-bread (Exodus 25:28).
Thou shalt put it before the vail. It might have been doubtful from what is said here, which side of the veil the altar was to be placed. The doubt is precluded by the narrative of what Moses actually did in Exodus 40:21-2, which makes it clear that the altar was placed with the golden candlestick and the table of shew-bread, outside the veil, in the "holy place," and not within the "holy of holies." Where I will meet with thee. See above, Exodus 25:22.
Sweet incense. Literally, "incense of perfumes." For the composition of the incense, see Exodus 30:34-2. When he dresseth the lamps. The lamps of the golden candlestick were to be trimmed and cleaned, their wicks looked to, and fresh oil added, if necessary, every morning, immediately after daybreak. See the comment on Exodus 27:21. The duty devolved on the priests.
At even. Literally, "between the two evenings." (See the comment on Exodus 12:6.) The offering of incense by the high priest twice a day, at the time of the morning and evening sacrifice, indicated that prayer was needed as constantly as expiation, and that neither might for a single day be intermitted. A perpetual incense. "Perpetual," in the sense that it was to be burnt twice a day, as long as the religion lasted—not in the sense that it was to be kept burning constantly.
By strange incense is meant any which was not prepared according to the directions given in Exodus 30:34-2. None such was ever to be offered. Nor was the altar to be used for burnt-offering, meat-offering, or drink-offering. For burnt-offering it was manifestly unfit; but the prohibition of the others seems to show a determination to keep its use markedly distinct from that of the brazen altar in the court, which was to receive all that was offered either for expiation, or for self-dedication, or in gratitude. On the sole exception made to this general law, see the comment on the next verse.
Aaron shall make an atonement upon the horns of it once in the year. Once in the year, on the great day of atonement—the tenth day of the seventh month—the high priest, after burning incense within the veil, and sprinkling the blood of a bullock and a ram towards the mercy seat, was to take of the blood, and put it on the horns of the altar of incense "to make an atonement for it—to cleanse it and hallow it from the uncleanness of the children of Israel" (Le Exodus 16:18, Exodus 16:19). This was not making it an altar of expiation, but merely expiating it. There was, however, another use for the altar, where it seems to have served for an altar of expiation. When the high priest had sinned in his official character, and offered a sin-offering for his cleansing (Le Exodus 4:3-2), or when the whole congregation had committed an offence through inadvertence, and did the same (Le Exodus 4:13-2), the high priest was to put of the blood of the sacrifice on the horns of the altar of incense, "for the expiation of his own sin and the sin of the people" (Keil). In these two cases, the altar of incense served the purpose of the altar of burnt-offering, on which was put the blood of private sin-offerings (Le Exo 4:22 -35). It is most holy. There seems to be sufficient reason for considering the altar of incense as, next to the ark and mercy seat, the most sacred object in the furniture of the tabernacle. This precedence indicates the extreme value which God sets upon prayer.
HOMILETICS
The symbolism of the Altar of Incense.
We have seen that the ascent of incense signifies the mounting up to heaven of the grateful odour of man's earnest and heart-felt prayers. The altar, therefore, symbolises the heart which offers such prayers,—
1. IN ITS MATERIALS. The altar is of acacia wood and gold—the one a symbol of soundness and strength, the other of purity. Prayer, to be acceptable, must proceed out of a true heart—a sound, honest, sincere, strong heart—not one that is weak and unstable, one thing to-day and another to-morrow; but one that is consistent, steady, firm, brave, resolute. And it must also proceed out of a pure heart. The gold of the altar was to be "pure gold," refined till every atom of the native dross was purged away. And the heart of the worshipper should be refined similarly. There is much native dross in the hearts of all men. The discipline of life, the furnace of affliction, under God's blessing, does much to purge the dross. But something of it always remains. One only was absolutely pure. We must approach God through the intercession of Christ, and then our incense will mount up from a golden altar heavenwards.
II. IN ITS SITUATION. The altar was "by the ark of the testimony"—directly in front of the mercy seat—very close to the Divine presence, therefore. Prayer brings us into the presence of God. The heart that is drawn upward, and fixed in worship and adoration in its Creator and Redeemer, feels itself near to him. Near, very near; yet still separated by a veil. The eyes of the body cannot pierce that impenetrable curtain, which shrouds the invisible world from our eager, curious gaze. The heart itself cannot so lift itself up as to rise out of the present conditions of its mortal, finite nature, and really enter the empyrean. There is still a veil between man and the spiritual world. Through death only can he pass beyond it.
III. IN ITS HORNS, WHICH WERE SYMBOLS OF POWER. Great is the might of prayer. By means of it the heart has power with God, can wrestle with him, as Jacob did; and as it were, force him to bless it (Genesis 32:26). The parable of the importunate widow illustrates this power. Let us follow her example; let us persist, let us besiege God with our prayers, for ourselves, for others, and we shall prevail with him; at length he will hear us. It has been questioned in these "last days" whether prayer is ever answered; and tests have been proposed, by which men have hoped to demonstrate its inefficiency. But God will not be tested. "Thou shelf not tempt" (i.e. "try" or "test") "the Lord thy God." He does not undertake to answer faithless, or even doubting, wavering prayers. The promise is—"Whoever shall say to this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, he shall have whatsoever he saith" (Mark 11:23).
HOMILIES BY J. ORR
The Altar of Incense.
See below, Exodus 30:34-2.—J.O.