AND THOU SHALT MAKE AN ALTAR TO BURN INCENSE UPON. AND THOU SHALT PUT IT BEFORE THE VAIL THAT IS BY THE ARK OF THE TESTIMONY, BEFORE THE MERCY-SEAT THAT IS OVER THE TESTIMONY, WHERE I WILL MEET WITH THEE.

EXOD. 30:1, 6.

The saying of Augustine, that in the Old Testament the New is hidden, and in the New Testament the Old is opened up, agrees with the teachings of Paul in the epistle to the Hebrews, which declare that the rites and ceremonies of the Mosaic inst.i.tute serve unto the example and shadows of heavenly things. This being so, the inst.i.tutions of the ancient church of G.o.d are not obsolete and meaningless to us. Although their literal observance has ceased, still the profound and important truths of which they were the symbols survive--truths which shine forth unveiled in the clearer revelation of the gospel. These ancient symbols claim our careful study still; for they are helps to faith now, and serve to ill.u.s.trate and enforce those didactic truths of the New Testament which, through the feebleness of our spiritual perceptions, often fail to impress us as they should.

Our attention is directed by the text to the altar of incense placed in the tabernacle which Moses constructed under the immediate direction of G.o.d.

The tabernacle was designed to be the local habitation of G.o.d, to bring him near to his covenant people, and to keep up a direct intercourse between him and them.

Through it G.o.d condescended to help the natural weakness of the human mind. In dealing with divine and spiritual things, the soul universally feels the need of help. It is lost in the infinity of G.o.d's nature. It longs for some definite apprehension of him, some nearer fellowship than it can enjoy in the conception of the great unseen and distant Jehovah.

The pathetic desire of Job finds a deep response in every thoughtful soul: "Oh that I knew where I might find him, that I might come even to his seat."

The gospel dispensation satisfies this craving for some visible link to conduct our thoughts to G.o.d, by exhibiting to us G.o.d manifest in the flesh--the divine Word dwelling among us. But before Christ came no such aid appeared. G.o.d however gave to his ancient church the tabernacle, where he would dwell; thus bringing distinctly to their minds his presence in the midst of them. Here lies the spiritual significance of that sacred structure. It was G.o.d's dwelling-place among the people. It brought G.o.d near to them, holding converse with them, and approachable by them.

This sacred structure consisted of two distinct parts: the inner chamber, called the holy of holies, where Jehovah dwelt. There was the ark of the covenant, upon which rested the mercy-seat, and over which hovered the two cherubim with extended wings. There the shechinah abode, the strange, unearthly sign of Jehovah's presence.

This hallowed apartment was hidden from the public gaze. No creature footstep dared to cross its threshold, save the high-priest, and he but once a year, on the great day of atonement. G.o.d indeed dwelt among his people, but it was in awful, mysterious, solitary grandeur, which allowed no rude familiarity, no irreverent approach.

The second apartment of the tabernacle was called the holy place, where the priests and Levites daily ministered; the furniture of which was the altar of incense, the table of show-bread, and the golden candlestick with its seven lamps. The vail separated this part from the holy of holies.

Here the people appeared only by their representatives in the priestly office.

Surrounding the entire structure was the court, enclosed by curtains, where the Israelites a.s.sembled and brought their sacrificial offerings. In this court stood the altar of burnt-offerings. Here was the spot where the blood of the bullocks and of rams was shed; where the altar fires blazed; where the robed and mitred priest gathered the blood with which he entered the holy place. Here the penitents confessed their sins and sought for pardon. Here the grand scene was enacted which proclaimed continually that without the shedding of blood there was no remission.

Bear in mind this description of the several parts of the tabernacle and their design, while we approach immediately to THE ALTAR OF INCENSE and study the deep spiritual significancy which surrounds it.

Observe, that connected with this sacred structure there are but two altars.

The first one that confronts us when we would approach where G.o.d is, is the "altar of burnt-offerings," in the outer court. We gaze here upon the b.l.o.o.d.y sacrifices. Here are the touching scenes of suffering and death.

Here are the types of the great atonement made in the pa.s.sion and death of Jesus Christ. Here we are taught that if we would attempt to reach G.o.d's presence, we must first of all come to the blood of Christ. We must stand by the altar of burnt-offering. We must find the Lamb slain from the foundation of the world. There was no way into the holy of holies of the tabernacle but by that altar. There is now no way to G.o.d but through a dying Saviour.

Within and beyond this altar, in the holy place, stood the second altar, the altar of incense. What was the spiritual significance of this altar?

On it no victims were slain, no blood was shed; but the priests daily burnt upon it incense, a preparation of pure frankincense and other sweet spices, which yielded a fragrant and refreshing odor.

The symbolical meaning of this incense-offering is plainly given us in the Scriptures. It is not propitiation or atonement; that is made already in the outer court; but it is the pure devotion of the saints--the prayers, intercessions, and worship of G.o.d's true people. Thus David says, in the 141st Psalm, "Let my prayer be set forth before thee as incense, and the lifting up of my hands as the evening sacrifice." Here is a direct reference to the priests' burning incense on the altar every evening at the time of sacrifice, when they entered the holy place to light the lamps of the golden candlestick.

The prophet Malachi also describes the pure worship of the universal church of G.o.d by the same symbol: "For from the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles: and in every place incense shall be offered unto my name, and a pure offering; for my name shall be great among the heathen, saith the Lord of hosts." Again, in Luke 1:10, we read that when Zacharias the priest went into the temple to burn incense, the whole mult.i.tude of the people were praying without at the time of incense; that is, while they stood in the outer court and worshipped, the incense was burning in the holy place before the vail. But more impressive still is the scene which John witnessed in his vision of the heavenly world: "And another angel came and stood at the altar, having a golden censer: and there was given unto him much incense, that he should offer it with the prayers of all the saints upon the golden altar which was before the throne. And the smoke of the incense which came up with the prayers of the saints, ascended up before G.o.d out of the angel's hand." In chapter five he declares that the golden vials full of odors are the prayers of saints.

In these Scripture pa.s.sages we have a clear explanation of this altar of incense standing in the holy place. The offering made upon it is not of blood; it is the fragrant breath of flowers, the odor of beauteous plants, exhaling their sweet and ravishing perfume from their own inner life, and filling the holy place with a refreshing vapor most delightful to the sense. This is G.o.d's chosen figure of the devotions and prayers of true believing hearts who approach near to him. These offerings of the heart are sweet to Jehovah as the balmy fragrance of choicest flowers. They are the soul's exhalations, the breathings of its spiritual life, the fervent aspirations of the renewed and sanctified spirit, as delightful to G.o.d as are the sweetest odors of the rarest plants and spices to the bodily sense.

Oh what a view do we get of G.o.d while we crowd around this incense altar.

Now we can pray in earnest; now we can offer him our best and holiest affections; now we pour out our thanksgivings and confessions; for our worship rolls heavenward like the fragrant cloud of burning incense, and G.o.d above is pleased to accept it and to bless it.

But let us be careful what we call worship. Let us not forget that the incense of our prayers and devotion derives its perfume directly from the intercession of Christ, who, as our high-priest, has gone into the holiest before us with his blood. Without a living faith in him, a vital union with him, so that he intercedes not only _for_, but _in_ us by his Holy Spirit, we cannot stand before this altar.

We have no incense. If there be any excellency in our prayers, or purity in our devotions, to insure their acceptance, it is because of his Spirit making intercession for us. We burn our incense before the mercy-seat, and the cloud rolls heavenward from the altar; but whatever fragrance it bears is derived from the cloud already there, the incense of the Saviour's intercession, with which it mingles and floats around the throne, breathing sweet odors before Jehovah's face.

We are standing in the holy place. Let us examine well the incense we presume to offer, for says Jehovah, "Ye shall offer no strange incense thereon, nor burnt-sacrifice, nor meat-offering: neither shall ye pour drink-offering thereon." Special directions were given, and special care was taken for the preparation of this incense of the tabernacle. It was a.s.sociated with the deepest sacredness. The people were forbidden to use it upon any common occasion; the priests alone could burn it upon the altar.

Is it in the power of language to teach us more impressively than this incense-altar does, that we should come with the utmost care and preparation to present to G.o.d our prayers and worship? Think not that any thing and every thing you may bring as incense will be accepted. Vain will be your lip-service; vain your cold, heartless offerings. Strange incense it is you profess to burn when the soul still harbors its evil pa.s.sions, when pride and worldliness and sensuality are cherished there. There may be the bowed head, and the bent knee, and the solemn utterance of devotion; but G.o.d's immediate eye is on you, and will detect the emptiness of all your service. Such service is a profanation of the holy place. Such incense only provokes the Most High to anger. Beware lest the fire you kindle to burn it with break forth upon you and consume you, for says Jehovah, "Ye shall offer no strange incense" upon my altar. What then must be the state of our hearts in order that we may bring a pure offering of incense before G.o.d? What is necessary to acceptable prayer and worship?

To answer this, come once more by the altar and examine its position. It stands in the holy place of the tabernacle. To reach it the worshipper must come through the outer court--must pa.s.s the altar of burnt-offering.

There he learns that there is no access to G.o.d except by blood. There he learns of atonement through the sacrifice of Christ. There he stands as a sinner who needs an expiation. There he makes his confession, and lays his hand upon the head of the sacrificial victim. He can get to the incense-altar only after he has stood there and found a propitiation for his sins.

Learn then, that if you would a.s.say to approach G.o.d, you must come first of all to the cross. You must find an atonement for your sins through the Lamb of G.o.d. There is no other way of access to him but by faith in the blood of Jesus. Come first to Calvary, and gaze upon the great propitiation, the Victim dying amid the altar-fires of divine justice.

Come as a sinner, for pardon and purification. Come with his blood sprinkled upon you, with faith in his merits only, or else you cannot gain access to G.o.d.

2. The altar of incense stood very near the holy of holies, the immediate dwelling-place of G.o.d. "And thou shalt put it before the vail that is by the ark of the testimony, before the mercy-seat that is over the testimony, where I will meet with thee." To burn our incense upon this altar we must come very near to the mercy-seat, to the vail, to the holy of holies. Faith in the merits of a Redeemer emboldens us to take this place. It is most holy ground we stand on when we offer our praises and prayers upon this altar. We are close to G.o.d. The incense-cloud ascends, and penetrates the inner sanctuary. We gain a fellowship and communion with G.o.d. Faith brings us to cordial intimacy with G.o.d. Such is the nature of that acceptable worship which was so vividly symbolized by the burning incense in the holy place before the mercy-seat.

3. But it is worthy of remark that near as was this altar to the Shechinah and the cherubim, the vail still hung between. Near as we draw to G.o.d in prayer and worship, he is still invisible to sense. Christ, our great Intercessor, has entered within the vail. Our vision cannot follow him, whom not having seen we love. We cannot yet gaze upon the immediate glory; we cannot yet approach the throne. The vail hangs before us, and "we walk by faith, not by sight." We stand with holy reverence, and bring the incense of our hearts upon the altar; but we dare not attempt to look within. Faith stops there, waiting at times to catch the whisperings of grace from off the mercy-seat, and to hear the rustling of the vail.

"There will I meet with thee," says G.o.d. There the true worshipper will hear the answers to his prayers; there will the soul find peace and blessedness.

Such are some of the great truths symbolically taught in this department of the Jewish tabernacle. Nor can it be said that the pious Israelites did not understand them. They read the impressive lessons; they saw the meaning of those rites; they looked beyond the outward and the sensible. I verily believe they had a quicker discernment of the deep spiritual meaning of G.o.d's ancient ritual service than many so-called Christians who boast of gospel light and privileges. Yes; it might be well for many to go to school to Old Testament believers to revive their piety, to follow the ancient priest through the solemnities of the tabernacle service, and learn from the sweet singer of Israel the spirit of devotion.

What a view does this subject give us of what true worship is. It is the incense of the soul rising up to heaven like a perfumed cloud. It is near fellowship of the heart with G.o.d. The prayers and confessions, the supplications and thanksgivings of the saint bring him close to the mercy-seat. Nothing but the vail hangs between him and G.o.d. "There will I meet with thee," saith Jehovah. This is the Old Testament view of true devotion. Oh how far beyond the cold and distant formalism, the hackneyed routine of many Sabbath services of these New Testament times. Oh was not G.o.d nearer in thought to many a pious Jew standing in the tabernacle court, than he is to mult.i.tudes in our gospel sanctuaries, who gather there, not to meet with G.o.d and tremble and rejoice in his felt presence, but only to listen to a creature worm, and find entertainment in the eloquence of the preacher?

Again, how strait appears the way of access to G.o.d. How carefully must we approach him. Many seem to think that G.o.d is easily accessible, and that they can come to him at any time and in any way they please; that little or no preparation is needed to gain his favor; that the sinner in the hour of sudden alarm can cry for mercy and be saved; that the dying reprobate may mutter a prayer and go to heaven; that the heartless formalist may read his collects and please G.o.d; that no matter what may be the creed or life, G.o.d may be found whenever the sinner wishes for him; that all may seek and find him in the way they please, and one way is as good as another. Such are the loose notions many entertain of gaining heaven.

But our subject scatters them like the chaff of the threshing-floor. The holy of holies, where G.o.d waits to meet with us, is not reached in any way we please. The heart's incense must be carried within the holy place before it can be offered. There stands the only altar on which it can be burned. But to get there we must first find an atonement at the altar of burnt-offering in the outer court. There is no getting near to G.o.d but through the blood of Christ. There is no salvation in any other name. Only as a sinner, contrite and believing in a dying Jesus, can you find G.o.d.

Go, stand by the cross: there, with deep repentance and humble faith, seek for an interest in the pardoning blood of the Son of G.o.d, and then may you pa.s.s through to the holy place, and pray and praise and worship. But without first coming to the atonement of Jesus Christ, all your pretended regard for G.o.d is mockery; your religious service is but strange incense, which G.o.d abhors.

Before we close, let us lift our eyes upward from these patterns of heavenly things to the heavenly things themselves. For in heaven, John tells us, he saw the golden altar, and the angel with the incense-censer before the throne. This incense-offering is the prayers of saints. In that world of blessedness the altar stands without the vail before the throne of G.o.d. There the redeemed worship face to face; there they gaze upon the G.o.dhead, and cast their crowns at the feet of Jesus. Faith gives way to vision, and they behold the face of G.o.d in righteousness. Oh what a prospect lies before the saint. Are we preparing for such a service? Do we expect to join in the worship before the throne? How diligent should we be to cultivate a spirit of devotion while in this tabernacle below. Though we are now outside the vail, how should we strive by faith to meet with G.o.d, and find answers to our prayers. What a solemn hour should this be to us in the sanctuary, when we appear before the mercy-seat and offer the incense of our prayers and thanksgivings.

XI.

Eating under the Juniper-Tree.

ARISE AND EAT; BECAUSE THE JOURNEY IS TOO GREAT FOR THEE. 1 KINGS 19:7.

These words, though originally spoken to the prophet of G.o.d under peculiar circ.u.mstances, may still have a meaning when applied to the believer.

Though written aforetime, they were written for our instruction when we are brought into straits and trials.

They came to the prophet in one of the darkest hours of his ministry.

Though he had gone through Samaria with signs and wonders, and though he had signally triumphed over the prophets of Baal, and had witnessed their destruction, still the reformation of the nation which he had looked for seemed further off than ever. All the miracles he had wrought, and all the teachings he had uttered, seemed to be worse than in vain; for now, instead of submission, there is nothing but exasperation, and the abandoned Jezebel swears vengeance upon the prophet. He despairs of the redemption of Israel, and turns his back in flight from Samaria. Without any special divine direction, he wanders over into the territories of Judah as far as Beersheba. But there is no rest for his troubled and dejected mind; and he flies from the haunts of men and plunges onward and onward into the wilderness towards h.o.r.eb, as though, in the savage wildness and solitude of nature, he would find sympathy with the desolation that reigned within him.

But night overtakes the wanderer, and he is forced to halt and lie down under the protection of a juniper-tree. There his troubled thoughts dwell upon the past, and he revolves in his mind the complete failure of his mission to Samaria, the miracles which he had wrought, and the vengeance which was pursuing him. All was lost. 'Twas useless to undertake to preach more or to labor more for that idolatrous people. Disappointment has crowned his every exertion, and not a ray of hope shines from the future, to call back the request of the Tishbite that he may die. In his despair and anguish he mutters, "It is enough; now, O Lord, take away my life."

He sleeps. But one of the ministering spirits is at his side, in this hour of desperate extremity. The prophet, at his touch, starts up and eats. The gnawings of hunger being partially allayed, he again sinks down to sleep, till again the angel touches him, and bids him eat the more; for he is not to die yet. He has not yet done his work; he must tread the wild crags of h.o.r.eb, and back to Ahab and Samaria, once more. "Arise and eat; for the journey is too great for thee."

We must have a poor faculty of apprehending spiritual lessons, if we allow this narrative to pa.s.s without some practical instruction.

We do not tax our imagination severely in order to see, in the person of Elijah, a representation of the child of G.o.d in seasons of depression and despair. Not unfrequently is he brought into the position of the prophet.

Not at all times is he privileged to stand upon Zion, and to rejoice in hope. But a thousand circ.u.mstances in life conspire to disappoint his hopes and becloud his prospects, till he flees from his post, and is found far away under the juniper-tree in the wilderness.

When the sanguine expectations which he indulged at the beginning of his discipleship, become one by one disappointed; when he finds that Christian experience is a far different affair from what he had conceived of; when straits and trials spring up around him at every turn of life, such as he had not counted on, and the work of grace in his heart seems, after all, to amount to nothing; when new and unlooked-for symptoms of corruption are daily brought to light, and the ardor of his first love is dampened by the checks and crosses that thicken around him--when thus his early dreams are dissipated, and his heart feels a sickness and a faintness come over it, do you not see that he is in the wilderness? Oh who has not sickened at the slow work of grace within him? Who has not marked the sad contrast between what he once said he would be, and what he is; and who has not felt the hara.s.sments of doubt and the vanity of his own strugglings, till he despaired of success, and fled like the prophet to the wilderness?