(PART SEVEN OF THE TABERNACLE SERIES)

The place of this altar in the description of the tabernacle and its furniture is peculiar. Its natural place would seem to have been chapter 25:10-40. There is, however, an explanation for the seeming irregularity in the description of the tabernacle furniture. Exodus 25-27 describes the tabernacle and its contents, the altar of sacrifice, and the court. In chapters 28 and 29 we have the record of the appointment of Aaron and his sons, the description of the high priest’s vestments, and the directions for their consecration. But in all these chapters there is not a word about the altar of incense or the laver. Chapter 30 appoints these, orders the ransom money, the making of the holy oil and the holy incense. In chapters 25-27 the mercy-seat and the brazen altar are brought together, thus symbolizing the fundamental truth that acceptance with God is founded upon atonement. In chapter 30 the altar of incense and the laver are brought together, because communion and purification are inseparably connected. There can be no communion where defilement is present. Between the ark and the brazen altar on the one hand and the golden altar and the laver on the other, stands the priesthood, indispensable to both. Reconciliation with God is first, and precedes every other relation of the sinner with God, in the divine order; sanctification and fellowship follow it; and both are indissolubly bound up with the divinely appointed priesthood.

The Position of the Golden Altar. It stood before the veil, and directly in front of the mercy-seat in the most holy place. Although the veil hung between it and the ark, nevertheless God speaks of it as before the ark, as if nothing intervened, — “the altar which is before the Lord” (Lev. 4:18). It sustained, therefore, most intimate relations with the ark and the mercy-seat, and with the presence of God, the Shechinah (Heb. 9:4).

The Incense Burned Upon the Altar (Ex. 30:34-38). Just what were the ingredients of which the incense was compounded, cannot be satisfactorily determined. It is pretty generally agreed that the expression “tempered together” (v. 35) should be “salted” (cf. Lev. 2:13). It is described as “pure and holy,” and “most holy.” The people were strictly forbidden to make any incense or perfume like it. It was for God alone. Morning and evening the high priest, Aaron, was to burn the incense on the altar.

The altar of incense was closely connected with the altar of sacrifice. The coals of fire by which the incense was burned were taken from the altar in the court (Lev. 16:12; cf. 10:1). The blood of the sin-offering, which was slain at the brazen altar, was also sprinkled on the horns of the golden altar, thus bringing the two into very close relation.

The altar of incense symbolized communion with God in prayer and worship. (Ex. 30:36). “Let my prayer be set forth before thee as incense, and the lifting up of my hands as the evening sacrifice” (Ps. 141:2). In Revelation 5:8 we read of the vials or bowls of incense “which are the prayers of saints.” Note: (a) the altar was “before the Lord,” was intimately related to the throne of God. Prayer brings us into the presence of the Searcher of hearts, (b) Acceptable prayer rests on the atoning work of Christ. The blood of the sacrifice for sin was put upon its horns. The appeal of the suppliant was backed by the appeal of the blood of expiation which was lifted up by the four horns. No prayer or cry to God can avail that does not rest on the blood of Christ, (c) Acceptable prayer must be accompanied with purification. The priests washed their hands and feet at the laver before entering the holy place. Those parts of their person which came into constant contact with defilement needed constant cleansing. “I will therefore that men pray every where, lifting up holy hands, without wrath and doubting” (I Tim. 2:8). (d) Prayer is a daily duty (Ex. 30:7, 8). “Perpetual incense before the Lord” reminds us of the apostolic injunction, “Pray without ceasing” (I Thes. 5:17).

It symbolized prayer in conjunction with Christ’s intercession. In Revelation 8: 3, 4, we read that much incense was offered at the golden altar with the prayers of all the saints. The reference is unmistakably to the altar of incense. Observe, the passage clearly distinguishes between the incense and the prayers. The incense is added to the prayers, mingles with the prayers, perfumes them, and makes them acceptable to God. The teaching is, that Christ’s intercession purifies, perfects, and renders acceptable to God the supplication of the saints. Without his presence and merit no prayer, however urgent and fervent, would ever reach the divine ear.

It symbolized the efficacy of His intercession.

Each ingredient composing the holy incense was of equal weight with the others (Ex. 30:34), and all of them were salted together and most holy. The symbol presents the idea of the equality and uniformity of the work and perfections of the Lord Jesus. Justice does not override mercy; pity does not displace truth; righteousness does not overbalance love. All is right and holy and good. Therefore, our Advocate is a perfect and a prevailing One. Moreover, we must remember the close relation of the two altars. The blood shed at the one was put on the horns of the other. In the brazen altar we have Christ in the value of his atoning sacrifice; in the golden altar we have him in the value of his intercession. But the latter is bound up with the former. Because of his perfect work for us on the cross, we know how perfect and efficacious is his work for us now in glory.

The Veil

The veil separated between the holy and the most holy place, called in Hebrews 9:3 “the second veil.” It was made of fine twined linen, in blue, purple, and scarlet, interwoven with cherubic figures. The wise-hearted women furnished it (Ex. 35:25). In Hebrews 10:19, 20, we are told that we have “liberty” or “boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh.”

Here is inspired authority for teaching the typical significance of the rending of the temple veil at the death of Christ. In all its outward form a more humiliating and shameful death than that of being crucified as one with two convicted felons our Lord could not have suffered. On the one side of that dreadful cross was God with averted face; on the other, Satan exulting in his triumph. The world took sides with Satan. “His darling was in the power of the dog,” and there was none to pity, none to help. Wicked men and the devil sought one day of free action, unrestrained liberty, and they employed it in crucifying the Son of God.

But here, as in so many other instances, Samson’s riddle becomes God’s riddle — “Out of the eater came forth meat, and out of the strong came forth sweetness” (Judg. 14:14). By his cross Jesus spoiled principalities and powers, making an open show of them. By it the way was laid bare to enter into the holiest, for “the veil of the temple was rent in twain from the top to the bottom” (Mark 15:38). That veil was no old, thin, faded piece of drapery, but a new and strong fabric. Jewish authority states that it was four inches thick, tightly woven, and renewed each year. No human power rent it. Two unseen hands of superhuman strength grasped the firm hanging at the top and tore it downward to the very bottom, and flung it apart, so that the mercy-seat was made visible, and the way to the awful Presence unobstructed.

Jesus’ death was voluntary. Neither man nor devil took his life from him. He laid it down of himself (John 10:18). He gave himself for us. Matthew’s expressive words are, “Jesus… yielded up his spirit” (Matt. 27:50). Access to God is now made manifest, for an infinite expiation has been presented. We may draw near with boldness, with a true heart, in full assurance of faith, for the new and living way hath been consecrated for us by the blood of Jesus (Heb. 10:19-22).

Next Month: The Ark of the Covenant

UNEQUAL YOKE (II COR. 6:16). A yoke is that which so binds me to another that I am no longer a free agent. If I become so associated with an unbelieving wife that I cannot have a godly home; if I connect myself in business so that I cannot carry on honestly; if I join some society in which I cannot but listen to profanity, I am unequally yoked; I am not free to do the will of God or speak openly the Word of God. From this, then, the worker for God, must abstain.

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