Golden Altar of Incense, photo by Aaron Harman, 2005
Introduction
As the incense would lay upon the hot coals a sweet-smelling aroma or a fragrance would begin to rise. Often, this aroma is just called smoke, but it is not ordinary smoke, it is a “sweet” smelling fragrance or aroma.
When Aaron burned the incense at the golden altar the entire holy place was filled with the aroma. This sweet-smelling aroma went beyond the holy place as it wafted past the entrance to the tabernacle and eventually beyond the gate of the tabernacle.
As one would approach the gate the smell of this incense could be detected. According to Jewish tradition, the sweet aroma of this incense could be detected approximately a quarter of a mile away from the Temple during the days of Jesus.
The altar of incense and the incense burned have both become a symbol of prayer and worship. King David paints a word picture in Psalm 141 when he describes the incense as a prayer when he says:
"Lord, I have called Thee; make haste unto me; give ear unto my voice, when I call unto Thee. Let my prayer be set forth as incense before Thee, the lifting up of my hands as the evening sacrifice." Psalm 141:1-2, JPS 1917
Overlaid with Gold
The altar of incense is also referred to as the golden altar because it was overlaid with gold. It is not to be confused with the altar of burnt sacrifice outside the tent in the outer court. This altar was much larger and covered with copper.
The golden altar was placed within the first compartment of the Tabernacle – the holy place. Details regarding the altar are found in Exodus 30 and 37.
"Smoke Rising from the Altar of Incense" photo by Terry Harman, 2005
The Purpose of the Altar
The Golden Altar of Incense was to provide a place for the priest to burn incense (Exodus 30:1) and to “make atonement” by placing the blood of the sin offering upon the horns on Yom Kippur (Exodus 30:10).
The Pattern of the Altar
As with the other pieces of furniture, the altar of incense had to be made according to the design or pattern that God gave Moses. “And let them make Me a sanctuary, that I may dwell among them. According to all that I show thee, the pattern of the tabernacle, and the pattern of all the furniture thereof, even so shall ye make it.” (Exodus 25:8-9, JPS 1917).
constructed from acacia or “shittim” wood (30:1)
overlaid with “pure gold” (30:1) (Authentic worship/prayer is not adulterated or mixed or contaminated anything not authentic – performance rather than praise).
18” square by 36” tall (30:2)
4 horns or “elevated corners” where one piece with the top (30:2)
crown or golden rim or molding around the top (30:3)
2 golden rings were placed underneath the rim (possibly on the northeast and southwest corners) for the staves to be inserted for carrying the altar – the Ark of the Covenant, the Table of Showbread, and the Altar of Burnt Sacrifice had four rings
2 staves made of acacia wood overlaid with gold - (30:5).
When the Pattern is Right, The Fire of God Falls.
The Durability of Acacia Wood
Acacia wood is mentioned in Exodus 37 and 38 as being one of the materials used in the construction of the Tabernacle. The KJV refers to acacia as “shittim” wood which comes from the Hebrew word shittah. Exodus 35:24 indicates that acacia wood was also one of the freewill offerings the people brought for the construction of the Tabernacle.
All of the structural supports (boards, pillars) of the tabernacle were made of acacia wood. It was also used in the altar of burnt sacrifice, table of showbread, Ark of the Covenant, and the poles that were made to carry these objects. The altar of incense was no exception.
Because these trees grow at a slow rate the wood is hard and dense. The density causes the wood to be very heavy. The heart is dark reddish-brown. The wood is resistant to decay, disease, and rotting because the tree's heartwood contains certain substances that make it difficult to be penetrated by water and other decay agents. It is especially unpalatable to insects seeking a home.
The Position of the Altar of Incense
The Altar of Incense was placed in front of and in line with the ark of the covenant. It was positioned “before the veil” or dividing curtain that separated the holy place from the holy of holies (30:6). Inside the Ark of the Covenant were two tablets that outlined the Lord's standards for living. Our acts of worship, prayers, music, and sermons must acknowledge His presence or Shekinah!
Authentic worship and prayer are best centered upon or aligned with the Word of God.
The Position is Debated
The position of the altar is both interesting and disputed. “And thou shalt put it before the veil that is by the ark of the testimony, before the ark-cover that is over the testimony, where I will meet with thee” (Exodus 30:6). Just where is “before the veil” and “before the ark-cover?”
Scholars place the altar in two very different positions within the holy place. Christian commentators generally place the altar of incense directly in front of the position of the ark of the covenant and close to the veil that separates the holy place from the holy of holies. However, some Jewish commentators place the altar of incense near the center of the holy place after the entrance to the Tabernacle.
Position of the Golden Altar of Incense "before the veil" graphic created by Terry Harman, 2007
I can accept either interpretation. Regardless of position within the Holy Place, the Altar of Incense is understood as the place where the priest drew close to the Lord by offering the korban of incense every morning and evening. Here he interceeded for and represented the people of God. The focus of the Altar of Incense (ketoret) is the incense burnt upon it.
In Midrash Tanchuma, Tetzaveh 14:1 the meaning of the Hebrew word ketoret is explored. "What do the letters in the word ketoret ('incense') stand for? The kuf stands for kedushah ('sanctification'), tet for taharah ('purity'), resh for rahamim ('mercy'), and ta for tikvah ('hope')." (1)
The Golden Altar is directly tied to the first holy vessel - the Altar of Burnt Sacrifice. The burning embers of the brazen altar were used to release the aroma of the incense. The replenishing of the hot coals for the incense was timed with the tending of the wicks and oil of the Menorah - every morning and evening. These duties were timed with the daily Tamid offering.
Altar at the Entrance to Holy Place
If the Golden Altar of Incense is stationed at the entrance ("before the veil") to the Holy Place and represents the first act of "drawing closer to God" (korban) as the priest prepares to enter the presence of the Almighty.
Altar near the Veil of the Holy of Holies
If the Golden Altar of Incense is positioned near, in front of, or next to the veil that separates the Holy Place from the Holy of Holies, then the priest's actions of "drawing close to God" represent his final act of daily worship until Yom Kippur, when he is permitted to enter the Holy of Holies as he burns incense and offers the sprinkling of blood seven times.
"The High Priest Sprinkling Blood Seven Times" photo by Adam Hershman, 2016
The Proper Procedures for the Altar
The Golden Altar of Incense is directly connected to the morning and evening maintenance of the Menorah. Aaron was tasked with burning incense of sweet spices in the morning when he “set in order” or dressed the individual lamps of the Menorah and again in the evening (twilight) when he lit the lamps (30:7-8).
The coals of fire used on the Altar of Incense were taken from the Altar of burnt Sacrifice.
God was the source of fire on both of the altars (Leviticus 9:24). After God lit the original fire of the Altar of Burnt Sacrifice it was the responsibility of the priests to keep the fire burning day after day. No other fire is allowed. This was the pattern set forth by God.
The Prohibitions Connected with the Altar
The priests were commanded not to use the same formula for the incense outside of the tabernacle as a perfume for their consumption – violation of this principle would result in being “cut off from the people” (30:37-38)
The priests were commanded not to do certain things in connection with the altar (30:9)
1) no strange fire to be offered - “alien incense”
2) no burnt offerings - “ascent”
3) no meal offerings - “homage”
4) no drink offerings – “libation”
The Wrong Pattern of Inappropriate Worship - Nadab and Abihu
We learn that “strange” fire led to the death of Aaron's sons, Nadab and Abihu, who did not obey the command of the Lord and offered strange fire. Only that which originated with God was allowed (Leviticus 10:1-6).
Authentic worship and prayer are illuminated with wisdom
and revelation is imparted when our worship is illuminated by wisdom – (30:8)
"Strange Fire" Offered by Aaron's Sons, photo by Terry Harman 2004
The Wrong Pattern of Inappropriate Worship - Uziyahu
In a separate incident when Solomon's Temple existed, it was a case of sacrilege and not strange fire that brought about punishment. Uziyahu, the powerful king of Judah, attempted with censor in his hand, to burn incense upon the golden altar.
This ritual was only permitted to the Levites. His act of defiance brought immediate punishment in the form of the outbreak of leprosy on his forehead. Uziyahu was afflicted for the next twenty-six years until the day of his death (2 Chronicles 26:16-23).
Altar of Incense a Symbol of Prayer and Worship
The altar of incense and the incense burned have both become a symbol of prayer and worship. King David (psalmist) paints a word picture with incense and prayer when he says:
YHWH, I have called Thee; make haste unto me; give ear unto my voice, when I call unto Thee. Let my prayer be set forth as incense before Thee, the lifting up of my hands as the evening sacrifice (Psalm 141:1-2, JPS 1917).
The prophet Isaiah speaks of the Temple as a “house of prayer for all nations” (Isaiah 56:7). In the book of Revelation, written by the disciple John “the beloved,” near the end of his life, John has a revelation of heaven and envisions a golden censor full of incense:
And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints (Revelation 5:8 KJV)
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 saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended before God out of the angel's hand. (Revelation 8:3-4 KJV).
The New Testament depicts Jesus as interceding on behalf of God's people just like the High Priest of the Tabernacle. Jesus intercedes for his disciples and all disciples who live after them by asking God to guard or protect them from evil and to sanctify them by his word so that they may see the glory of God as well as be a witness unto the world (John 17:1-26).
Conclusion
Regardless of our style of worship, we would benefit by remembering the meaning of Ketoret burned upon the Golden Altar. As we enter the sanctuary keep in mind the intentions of our heart should be directed toward being transformed by kedushah ("sanctification"), taharah ("purity"), rahamim ("mercy"), and tikvah ("hope").
I struggle with the current state of worship and praise in many of the "Non-Denominational and Evangelical Churches." My thoughts here may reveal my age or stubbornness for a different style of worship.
As I travel the country and abroad, I have noticed a trend toward the services being a "production" and "performance" rather than a time of connecting with God on a personal level.
I realize Sunday services are "corporate worship" and not necessarily a time of personal devotion and reflection. Yet as I teach in numerous churches each year I find it becoming harder to distinguish between the world's approach to entertainment and concerts with Sunday morning worship services.
I enjoy and benefit from many of the current songs that are sung versus the old standard hymns and anthems. Although I enjoy the old standards from time to time. I enjoy having the announcements broadcast on a screen rather than a boring reciting of upcoming events. But there must be balance.
This is not a condemnation of all contemporary styles of worship. I acknowledge a younger generation may be attracted to light shows, TV walls, and feel-good sermons. But are they growing spiritually? Are they grounded in the basics of the faith? Do they know why they believe what they think they believe? I desire the heart and the head to both be engaged in the service. How firm is their foundation?
My concern is our attempt to be relevant to the twenty-somethings, we may be following the "wrong pattern." Why do I say this? It appears to me to be more of a "spectator" rather than a "participating" event on Sunday mornings.
Unless there is a strong discipleship component of the church which may include one-on-one mentoring, small groups, Sunday School, or Bible studies; I am not sure if the Sunday morning experience is enough to ground people of all ages in the faith.
Even if the preacher is a strong expositor of the Bible, we need more than the exposure of one sermon each week to stay connected and to grow spiritually. We must be taught to study the word. The responsibility for spiritual nutrition is not the sole responsibility of our pastors, rabbis, and ministers.
Last, I am concerned for the staff who put in countless hours preparing for the Sunday morning production. When I observe those who are "making it happen" and work each service by staying within the preplanned time frames, hitting all the light cues, mixing the sound perfectly, choreographing the entrances and exits, and singing their hearts out, I have to wonder.
When do these selfless servants experience worship? When do we serve them?
Note: I found a handwritten version of these notes in a box in my garage! I believe the information to be common knowledge. Therefore, only one reference is cited as I updated my notes before posting this blog.
(1) Midrash Tanchuma, Tetzaveh 14:1, https://www.sefaria.org/Midrash_Tanchuma%2C_Tetzaveh