The Works of John Bunyan, vol 3, John Bunyan [ebook reader color screen TXT] 📗

that was between the cherubims, and took thereof, and put it into the hands of him that was clothed with linen, who took it and went out’ (Eze 10:7).

By this hand, then, by this Man’s hand, the coals of the altar are disposed of, both to the lamps, the candlesticks, the censers, and the lips of ministers, according to his own good pleasure. And of all this were the tongs in the temple a type.

XLVII. Of the altar of incense in the Temple.

The altar of incense was made first for the tabernacle, and that of shittim wood; but it was made for the temple of cedar, and it was to be set before the veil, that is, by the ark of the testimony, before the mercy-seat; that is, at the entering of the holiest, but not within. And the priest was to approach it every morning, which, as to the holiest, he might not do. Besides, when he went in to make an atonement, he was to take fire from off that altar to burn his incense within the holy place (Exo 30:1-10; Lev 16:18).

1. It was called the golden altar, because it was overlaid with pure gold. This altar was not for burnt-offering, as the brazen altar was; nor for the meat-offering, nor the drink-offering, but to burn incense thereon (Exo 30:7). Which sweet incense was a type of grace and prayer (Psa 112:2).

2. Incense, or that called incense here, was not a simple but a compound, made up of sweet spices called stacte, onycha, and galbanum; and these three, may answer to these three parts of this duty, to wit, prayer, supplication, and intercession (Exo 30:34-37, 37:29; 1 Tim 2:1).

3. This incense was to be burned upon the altar every morning; upon that altar which was called the altar of incense, which was before the veil; to show that it is our duty every morning to make our prayer to God by Jesus Christ before the veil; that is, before the door of heaven, and there to seek, knock, and ask for what we need, according to the word (Luke 11:9-13).

4. This incense was to be kindled every morning, to show how HE

continueth interceding for us, and also that all true praise of men to God is by the work, the renewed work, of the Holy Ghost upon our hearts (Rom 8:26).

5. Incense, as you see, was made of sweet spices, such as were gummy, and so apt to burn with a smoke, to show, that not cold and flat, but hot and fervent, is the prayer that flows from the spirit of faith and grace (Zech 12:10; Jer 5:16).

6. The smoke of this incense was very sweet and savoury, like pleasant perfume, to show how delightful and acceptable the very sound and noise of right prayer is unto the nostrils of the living God, because it comes from a broken heart (Psa 51:17; Cant 2:14).

7. This incense was to be offered upon the golden altar, to show us that no prayer is accepted but what is directed to God in the name of his holy and blessed Son our Saviour (1 Peter 2:5; Heb 13:15).

8. They were commanded to burn incense every morning upon this altar, to show that God is never weary of the godly prayers of his people. It also showeth that we need every day to go to God for fresh supplies of grace to carry us through this evil world.

9. This altar, though it stood without the veil, to teach us to live by faith, and to make use of the name of Christ, as we find it recorded in the first temple, yet was placed so nigh unto the holiest, that the smell of the smoke might go in thither; to show that it is not distance of place that can keep the voice of true prayer from our God, the God of heaven; but that he will be taken with what we ask for according to his word. It stood, I say, nigh the veil, nigh the holiest; and he that burnt incense there, did make his approach to God. Hence the Psalmist, when he spake of praying, saith, ‘It is good for me to draw near to God’ (Psa 73:28; Heb 10:22).

10. This altar thus placed did front the ark within the veil; to put us in mind that the law is kept therein from hurting us; to let us know also that the mercy-seat is above, upon the ark, and that God doth sit thereon, with his pardon in his hand to save us.

O! what speaking things are types, shadows, and parables, had we but eyes to see, had we but ears to hear! He that did approach the altar with incense of old aright—and then he did so when he approached it by Aaron, his high-priest—pleased God; how much more shall we have both person and prayers accepted, and a grant of what we need, if indeed we come as we should to God by Jesus Christ. But take heed you approach not to a wrong altar; take heed also that you come not with strange fire; for they are dangerous things, and cause the worshippers to miss of what they would enjoy.

But more of this in the next particular.

XLVIII. Of the golden censers belonging to the Temple.

There were also golden censers belonging to the temple, and they were either such as belonged to the sons of Levi in general, or that were for Aaron and his sons in special (Num 16:6,17,18).

The censers of the Levites were a type of ours; but the censer of Aaron was a type of Christ’s. The censers, as was hinted before, were for this use in the temple, namely, to hold the holy fire in, on which incense was to be burned before the Lord (Lev 10:1,2).

These censers then were types of hearts. Aaron’s golden one was a type of Christ’s golden heart, and the censers of the Levites were types of other worshippers’ hearts. The fire also which was put therein was a type of that Spirit by which we pray, and the incense that burnt thereon, a type of our desires. Of Christ’s censer we read, Revelation the eighth, which is always filled with much incense; that is, with continual intercessions, which he offereth to God for us; and from whence also there always goes a cloud of sweet savour, covering the mercy-seat (Lev 16:13; Heb 7:25; Rev 8:3,4).

But to speak of the censers, and fire, and incense of the worshippers; for albeit they were all put under one rule, that is, to be according to law, yet oftentimes, as were the worshippers, such were the censers, fire, and incense. 1. Hence the two hundred and fifty censers with which Korah and his company offered, are called the censers of sinners; for they came with wicked hearts then to burn incense before the Lord (Num 16:17,37). 2. Again, as the censers of these men were called the censers of sinners, showing they came at that time to God with naughty hearts, so the fire that was in Nadab and Abihu’s censers is called strange fire, which the Lord commanded them not (Lev 10:1). 3. This strange fire was a type of that strange spirit opposed to the Spirit of God, in and by which, notwithstanding, some adventure to perform worship to God. 4. Again, as these censers are called the censers of sinners, and this fire called strange fire, so the incense of such is also called strange, and is said to be an abomination unto God (Exo 30:9; Isa 1:13, 66:3).

Thus you see that both the censers, fire, and incense of some is rejected, even as the heart, spirit, and prayer of sinners are an abomination unto God (Hosea 7:14, 4:12, 5:4; Prov 28:9).

But there were besides these true censers, holy fire and sweet incense among the worshippers in the temple, and their service was accepted by Aaron their high-priest; for that was through the faith of Christ, and these were a type of our true gospel worshippers, who come with holy hearts, the holy spirit, and holy desires before their God, by their Redeemer. These are a perfume in his nose. ‘The prayer of the upright is his delight’ (Prov 15:8). Their prayers went up like ‘incense, and the lifting up of their hands as the evening sacrifice’ (Psa 141:2).

Let them then that pretend to worship before God in his holy temple look to it, that both their censers, fire, and incense, heart, spirit, and desires, be such as the word requires; lest, instead of receiving of gracious returns from the God of heaven, their censers be laid up against them; lest the fire of God devours them, and their incense become an abomination to him, as it happened to those made mention of before.

But it is said the censers of Korah and his company was hallowed.

Answ. So is God’s worship, which is so his by his ordination, yet even that very worship may be spoiled by man’s transgression.

Prayer is God’s ordinance, but all prayer is not accepted of God.

We must then distinguish between the thing commanded, and our using of that thing. The temple was God’s house, but was abused by the irreverence of those that worshipped there, even to the demolishing of it.

A golden censer is a gracious heart, heavenly fire is the Holy Ghost, and sweet incense the effectual fervent prayer of faith.

Have you these? These God expects, and these you must have if ever your persons or performances be of God accepted.

XLIX. Of the golden spoons of the Temple.

1. The golden spoons belonging to the temple were in number, according to Moses, twelve; answering to the twelve tribes (Num 7:86). But when the temple was built, I suppose they were more, because of the number of the basins.

2. The spoons, as I suppose, were for the worshippers in the temple to eat that broth withal, wherein the trespass-offerings were boiled: for which purpose there were several cauldrons hanged in the corners of that court called the priest’s to boil them in (1 Sam 2:13,14; Eze 46:19,20).

3. Now, in that he saith here were spoons, what is it but that there are also babes in the temple of the Lord. There was broth for babes as well as meat for men, and spoons to eat the broth withal.

4. True, the gospel being more excellent than the law, doth change the term, and instead of broth, saith, There is milk for babes. But in that he saith milk, he insinuates there are spoons for children in the church.

5. ‘I could not,’ saith Paul to them at Corinth, ‘speak to you as unto spiritual, but as unto carnal, even as unto babes in Christ.

I have fed you with milk and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able’ (1 Cor 3:1,2).

6. See, here were need of spoons, milk is spoon meat; for here were those which could not feed themselves with milk, let them then that are men eat the strong meat. ‘For every one that useth milk is unskilful in the word of righteousness, for he is a babe. But strong meat belongeth to them that are of full age, even those who, by reason of use, have their senses exercised to discern both good and evil’ (Heb 5:13,14).

7. Spoons, you know, are to feed us with weak and thin food, even with that which best suiteth with weak stomachs, or with a babyish temper. Hence, as the strong man is opposed to the weak, so the milk is opposed to the strong meat.

8. So then, though the babe in Christ is weaker than the man