That in general by incense, prayer is signified, the Scripture expressly testifieth: “ Let my prayer be set forth before thee as incense,” Ps, exli. 2, And there isa fourfold resemblance between them: (1.) In that it was beaten and pounded before it was used. So doth acceptable prayer proceed from “a broken and contrite heart,” Ps. li. 17. (2.) It was of no use until fire was put under it, and that taken from the altar. Nor is that prayer of any virtue or efficacy which is not kindled by the fire from above, the Holy Spirit of God; which we have from our altar, Christ Jesus. (8.) It natu- rally ascended upwards towards heaven, as all offerings in the Hebrew are called niby, “ascensions,” risings up. And this is the | design of prayer, to ascend unto the throne of God: “I will direct unto thee, and will look up;” that is, pray, Ps. v. 3. (4) It yielded
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a sweet savour: which was one end of it in temple services, wherein there was so much burning of flesh and blood. So doth prayer yield a sweet savour unto God; a savour of rest, wherein he is well pleased.
In this general sense, even the prayers of the saints might be typified and represented in that daily burning of incense which was used in the sanctuary. But it must be granted that this incense is distinguished from the prayers of the saints, as that which is in the hand of Christ alone, to give virtue and efficacy unto them, Rev. vil. 4. Wherefore this golden altar of incense, as placed in the sanctuary, and whereon incense was burned continually every morning and evening, was a type of Christ, by his mediation and interces- sion giving efficacy unto the continual prayers of all believers,
But that which the apostle in this place hath alone respect unto, was the burning of the incense in the golden censer on the day of expiation, when the high priest entered into the most holy place. And this represented only the personal mediatory prayer of Christ himself. Concerning it we may observe: (1.) That the time of it was after the sacrifice of the sin-offering; for the high priest was to take along with him the blood of that sacrifice, to carry with him into the holy place, Lev. xvi. (2.) That the incense was kindled with fire taken from the altar, when the blood of the sacrifices was newly offered.
And two things in the mediatory prayer of Christ are hereby in- timated unto us: (1.) That the efficacy of them ariseth from and de- pendeth on the sacrifice of himself. Hence his intercession is best apprehended as the representation of himself and the efficacy of his sacrifice in heaven, before the throne of God. (2.) That this prayer is quickened and enlivened by the same fire wherewith the sacri- fice of himself was kindled,—that is, by the eternal Spirit;. whereof we shall treat on verse 14. Yet we must not so oblige ourselves unto the times, seasons, and order of these things, as to exclude the prayers which he offered unto God before the oblation of himself. Yea, that solemn prayer of his, recorded John xvii, wherein he sanctified himself to be an oblation, was principally prefigured by the cloud of incense which filled the most holy place, covering the ark and mercy-seat. For by reason of the imperfection of these types, and their accommodation unto the present service of the church so far as it was carnal, they could not represent the order of things as they were to be accomplished in the person of Christ, who was both priest and sacrifice, altar, tabernacle, and incense. For the law had only a shadow of these things, and not the perfect image of them. Some obscure lines of them were drawn therein, but their beautiful order was not represented in them. Although, therefore, the offering of incense from the golden altar in the most
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204 AN EXPOSITION OF THE [ CHAP. IX.
holy place was after the offering of sacrifice on the altar of burnt- offerings, yet was the mediatory prayer of Christ for the church of the elect, wherein he also prepared and sanctified himself to be a sacrifice, thereby typified. So also the beating or bruising of the incense before its firing did represent the agony of his soul, with the strong cries and supplications that he offered unto God therein. And we may observe,—
Obs. III. The mediatory intercession of Jesus Christ is a sweet savour unto God, and efficacious for the salvation of the church.— The smoke of this perfume was that which covered the ark and mercy-seat. Hereby the law itself, which was contained in the ark, became compliant unto our salvation; for herein Christ was declared to be the end of the law for righteousness unto them that do believe.
Obs. IV. The efficacy of Christ’s intercession dependeth on his oblation.—It was fire from the altar of burnt-offerings wherewith the incense was kindled.
Obs. V. The glory of these types did no way answer the glory of the antitype, or that which was represented by them.—It is acknow- ledged that the service of the high priest at and from this golden altar, and his entrance with a cloud of incense into the most holy place, had great glory in it, and was suited to ingenerate a great veneration in the minds of the people; howbeit they were all but carnal things, and had no glory in comparison of the spiritual glory of Christ in the discharge of his office. We are apt in our minds to admire these things, and almost to wish that God had ordained such a service in the gospel, so outwardly glorious. For there is that in it which is suited unto those images of things which men create and are delighted withal in their minds. And besides, they love in . divine service to be taken up with such a bodily exercise as carries glory with it,—an appearance of solemn veneration. Wherefore many things are found out by men unto these ends. But the reason of all is, because we are carnal. We see not the glory of spiritual things, nor do know how to be exercised in our minds about them with pure acts of faith and love.