The Expositor's Bible: The Book of Exodus Part 33

[40] Neither, it must be added, were the bodies of certain sin-offerings of the lower grade, and in which the priest was not personally concerned (Lev. x. 17, etc.).

CHAPTER x.x.x.

_INCENSE._

x.x.x. 110.

The altar of incense was not mentioned when the tent of meeting was being prepared and furnished. But when, in the Divine idea, this is done, when all is ready for the intercourse of G.o.d and man, and the priest and the daily victims are provided for, something more than this formal routine of offerings might yet be sought for. This material wors.h.i.+p of the senses, this round of splendour and of tragedy, this blaze of gold and gold-encrusted timber, these curtains embroidered in bright colours, and ministers glowing with gems, this blood and fire upon the altar, this worldly sanctuary,-was it all? Or should it not do as nature ever does, which seems to stretch its hands out into the impalpable, and to grow all but spiritual while we gaze; so that the mountain folds itself in vapour, and the ocean in mist and foam, and the rugged stem of the tree is arrayed in fineness of quivering frondage, and it may be of tinted blossom, and around it breathes a subtle fragrance, the most impalpable existence known to sense? Fragrance indeed is matter pa.s.sing into the immaterial, it is the sigh of the sensuous for the spiritual state of being, it is an aspiration.

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") (x.x.xix. 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 G.o.d 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 mult.i.tude 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 G.o.d, 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 G.o.d. The admixture with prayer of any human, self-a.s.serting, 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 a.s.sent which is merely vocal, among the wors.h.i.+ppers. It is whatever professes to be prayer, and is not that but a subst.i.tute. And formalism is an empty censer.

But, however earnest and pure may seem to be the breathing of the soul to G.o.d, 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._

x.x.x. 1116.

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.

But the honour of being numbered among the people of G.o.d should awaken a sense of unworthiness. Men had reason to fear lest the enrolment of such as they were in the host of G.o.d should produce a pestilence to sweep out the unclean from among the righteous. At least they must make some practical admission of their demerit. And therefore every man of twenty years who pa.s.sed over unto them that were numbered (it is a picturesque glimpse that is here given into the method of enrolment) should offer for his soul a ransom of half a shekel after the shekel of the sanctuary. And because it was a ransom, the tribute was the same for all; the poor might not bring less, nor the rich more. Here was a grand a.s.sertion of the equality of all souls in the eyes of G.o.d-a seed which long ages might overlook, but which was sure to fructify in its appointed time.

For indeed the madness of modern levelling systems is only their attempt to level down instead of up, their dream that absolute equality can be obtained, or being obtained can be made a blessing, by the envious demolition of all that is lofty, and not by all together claiming the supreme elevation, the measure of the stature of manhood in Jesus Christ.

It is not in any _phalanstere_ of Fourier or Harmony Hall of Owen, that mankind will ever learn to break a common bread and drink of a common cup; it is at the table of a common Lord.

And so this first a.s.sertion of the equality of man was given to those who all ate the same spiritual meat and drank the same spiritual drink.

This half-shekel gradually became an annual impost, levied for the great expenses of the Temple. "Thus Joash made a proclamation throughout Judah and Jerusalem, to bring in for the Lord the tax that Moses, the servant of G.o.d, laid upon Israel in the wilderness" (2 Chron. xxiv. 9).

And it was the claim for this impost, too rashly conceded by Peter with regard to his Master, which led Jesus to distinguish clearly between His own relation to G.o.d and that of others, even of the chosen race.

He paid no ransom for His soul. He was a Son, in a sense in which no other, even of the Jews, could claim to be so. Now, the kings of the earth did not levy tribute from their sons; so that, if Christ paid, it was not to fulfil a duty, but to avoid being an offence. And G.o.d Himself would provide, directly and miraculously, what He did not demand from Jesus. Therefore it was that, on this one occasion and no other, Christ Who sought figs when hungry, and when athirst asked water at alien hands, met His own personal requirement by a miracle, as if to protest in deed, as in word, against any burden from such an obligation as Peter's rashness had conceded.

And yet, with that marvellous condescension which shone most brightly when He most a.s.serted His prerogative, He admitted Peter also to a share in this miraculous redemption-money, as He admits us all to a share in His glory in the skies. Is it not He only Who can redeem His brother, and give to G.o.d a ransom for him?

It is the silver thus levied which was used in the construction of the sanctuary. All the other materials were free-will offerings; but even as the entire tabernacle was based upon the ponderous sockets into which the boards were fitted, made of the silver of this tax, so do all our glad and willing services depend upon this fundamental truth, that we are unworthy even to be reckoned His, that we owe before we can bestow, that we are only allowed to offer any gift because He is so merciful in His demand. Israel gladly brought much more than was needed of all things precious. But first, as an absolutely imperative ransom, G.o.d demanded from each soul the half of three s.h.i.+llings and sevenpence.

_THE LAVER._

x.x.x. 1721.

For the cleansing of various sacrifices, but especially for the ceremonial was.h.i.+ng of the priests, a laver of bra.s.s was to be made, and placed upon a separate base, the more easily to be emptied and replenished.

We have seen already that although its actual use preceded that of the altar, yet the other stood in front of it, as if to a.s.sert, to the very eyes of all men, that sacrifice precedes purification. But the use of the laver was not by the man as man, but by the priest as mediator. In his office he represented the absolute purity of Christ. And therefore it was a capital offence to enter the tabernacle or to burn a sacrifice without first having washed the hands and feet. At his inauguration, the whole person of the priest was bathed, and thenceforth he needed not save to remove the stains of contact with the world.

When the laver was actually made, an interesting fact was recorded about its materials: "He made the laver of bra.s.s, and the base of it of bra.s.s, of the mirrors of the serving-women which served at the door of the tent of meeting" (x.x.xviii. 8). Thus their instruments of personal adornment were applied to further a personal preparation of a more solemn kind, like the ointment with which a penitent woman anointed the feet of Jesus. There is a fitness which ought to be considered in the direction of our gifts, not as a matter of duty, but of good taste and charm. And thus also they continually saw the monument of their self-sacrifice.

There is an innocent satisfaction, far indeed from vanity, when one looks at his own work for G.o.d.

_THE ANOINTING OIL AND THE INCENSE._

x.x.x. 2238.

We have already seen the meaning of the anointing oil and of the incense.

But we have further to remark that their ingredients were accurately prescribed, that they were to be the best and rarest of their kind, and that special skill was demanded in their preparation.

Such was the natural dictate of reverence in preparing the symbols of G.o.d's grace to man, and of man's appeal to G.o.d.

With the type of grace should be anointed the tent and the ark, and the table of shewbread and the candlestick, with all their implements, and the altar of incense, and the altar of burnt sacrifice and the laver.

All the import of every portion of the Temple wors.h.i.+p could be realized only by the outpouring of the Spirit of grace.

It was added that this should be a holy anointing oil, not to be made, much less used, for common purposes, on pain of death. The same was enacted of the incense which should burn before Jehovah: "according to the composition thereof ye shall not make for yourselves; it shall be unto thee holy for the Lord: whosoever shall make like unto that, to smell thereto, he shall be cut off from his people."

And this was meant to teach reverence. One might urge that the spices and frankincense and salt were not in themselves sacred: there was no consecrating efficacy in their combination, no charm or spell in the union of these, more than of any other drugs. Why, then, should they be denied to culture? Why should her resources be thus restricted? Does any one suppose that such arguments belong peculiarly to the New Testament spirit, or that the saints of the older dispensation had any superst.i.tious views about these ingredients? If it was through such notions that they abstained from vulgarising its use, then they were on the way to paganism, through a materialised wors.h.i.+p.

But in truth they knew as well as we that gums were only gums, just as they knew that the Most High dwelleth not in temples made with hands.

And yet they were bidden to reverence both the shrine and the apparatus of His wors.h.i.+p, for their own sakes, for the solemnity and sobriety of their feelings, not because G.o.d would be a loser if they did otherwise.

And we may well ask ourselves, in these latter days, whether the constant proposal to secularise religious buildings, revenues, endowments and seasons does really indicate greater religious freedom, or only greater freedom from religious control.

And we may be sure that a light treatment of sacred subjects and sacred words is a very dangerous symptom: it is not the words and subjects alone that are being secularised, but also our own souls.

There is in our time a curious tendency among men of letters to use holy things for a mere perfume, that literature may "smell thereto."

A novelist has chosen for the t.i.tle of a story "Just as I am." An innocent and graceful poet has seen a smile,-

"'Twas such a smile, Aaron's twelve jewels seemed to mix With the lamps of the golden candlesticks."

Another is bolder, and sings of the war of love,-

"In the great battle when the hosts are met On Armageddon's plain, with spears beset."

Another thinks of Mazzini as the