And therefore an altar, smaller than that of burnt-offering, but much more precious, being plated all around and on the top with gold (a “golden altar”) (xxxix. 38), is now to be prepared, on which incense of sweet spices should be burned whenever a burnt-offering spoke of human devotion, and especially when the daily lamb was offered, every morning and every night.
This altar occupied a significant position. Of necessity, it was without the Most Holy Place, or else it would have been practically inaccessible; and yet it was spiritually in the closest connection with the presence of God within. The Epistle to the Hebrews reckons it among the furniture of the inner shrine[41] (Heb. ix. 4), close to the veil of which it stood, and within which its burning odours made their sweetness palpable. In the temple of Solomon it was “the altar that belonged to the oracle” (1 Kings vi. 22). In Leviticus (xvi. 12) incense was connected especially with that spot in the Most Holy Place which best expressed the grace that it appealed to, and “the cloud of incense” was to “cover the mercy-seat.” Therefore Moses was bidden to put this altar “before the veil that is by the ark of the testimony, before the mercy-seat” (ver. 6).
It can never have been difficult to see the meaning of the rite for which this altar was provided. When Zacharias burned incense the multitude stood without, praying. The incense in the vial of the angel of the Apocalypse was the prayers of the saints (Luke i. 10; Rev. viii. 3). And, long before, when the Psalmist thought of the priest approaching the veil which concealed the Supreme Presence, and there kindling precious spices until their aromatic breath became a silent plea within, it seemed to him that his own heart was even such an altar, whence the perfumed flame of holy longings might be wafted into the presence of his God, and he whispered, “Let my prayer be set forth before Thee as incense” (Ps. cxli. 2).
Such being the import of the type, we need not wonder that it was a perpetual ordinance in their generations, nor yet that no strange perfume might be offered, but only what was prescribed by God. The admixture with prayer of any human, self-asserting, intrusive element, is this unlawful fragrance. It is rhetoric in the leader of extempore prayer; studied inflexions in the conductor of liturgical service; animal excitement, or sentimental pensiveness, or assent which is merely vocal, among the worshippers. It is whatever professes to be prayer, and is not that but a substitute. And formalism is an empty censer.
But, however earnest and pure may seem to be the breathing of the soul to God, something unworthy mingles with what is best in man. The very altar of incense needs to have an atonement made for it once in the year throughout their generations with the blood of the sin-offering of atonement. The prayer of every heart which knows its own secret will be this:
“Forgive what seemed my sin in me,
What seemed my worth since I began;
For merit lives from man to man
And not from man, O Lord, to Thee.”
THE CENSUS.
xxx. 11–16.
Moses by Divine command was soon to number Israel, and thus to lay the foundation for its organisation upon the march. A census was not, therefore, supposed to be presumptuous or sinful in itself; it was the vain-glory of David’s census which was culpable.