What does incense represent in the Bible?

The altar for the burning of incense stood in the holy place (not the holiest) just in front of the veil. It was made of acacia wood and overlaid, not with copper (as was the altar of burnt offering) but with gold. No animal offerings or grain offerings were put on this altar, but only incense which was burned on it to produce a sweet odor. This speaks only of worship, the worship arising spontaneously in hearts renewed by the power of the Holy Spirit of God.

Incense in the Bible is often used as a type of prayer and intercession. This is a very important part of the Christian life. Paul wrote to Timothy: "I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men" (1 Tim. 2:1). While the golden altar speaks of the person and work of the Lord Jesus, we also have a responsibility to do our part in carrying on the service of God today.

A special perfume was made to burn as incense in the tabernacle. It was compounded of stacte, onycha, galbanum, and frankincense, an equal weight of each: it was most holy. No one was allowed to compound the same for themselves, or they would be cut off from God's people. It was typical of the excellencies of Christ which were as sweet incense to God. Ex. 30:34, 38. Perfumes are supposed to be more needful in hot countries. Cant. 3:6. In Prov. 27:9 it is said, "Ointment and perfume rejoice the heart;" but it may also be employed as a mere matter of luxury or of sin when the heart is away from God. Prov. 7:17; Isa. 57:9.

Precise instructions were given as to how the sweet incense was to be made that was burnt in the tabernacle. It was a compound of sweet spices: stacte, onycha, galbanum, and pure frankincense, an equal weight of each. It was to be compounded after the art of the apothecary, tempered together (or salted, marg.), pure, and holy. No one was to make any like it for their private use: anyone who did so was to be cut off from God's people. Ex. 30:34-38. This incense was to be burnt on the golden altar morning and evening: "a perpetual incense before the Lord." Ex. 30:7-8. It expressed the fragrance of the perfections of Christ's person for God's delight. It also characterised the worship of the priestly company of those in the light, as Christians are.

The incense was also to be put on burning coals in a censer and carried by the high priest into the most holy place on the Day of Atonement, that the cloud of incense might cover the mercy seat that was upon the testimony, 'that he die not.' It typified the personal perfection of Him who carried in the blood of atonement. Lev. 16:12-13. We find that while the high places remained, incense was burnt there as well as sacrifices offered. 1 Kings 22:43, etc. The burning of incense to Baal and other false gods is also often spoken of. Jer. 1:16; Jer. 7:9, etc. Satan has his incense and perfume, and makes it a delight to his willing devotees.

— “Golden bowls* full of incenses, which are the prayers of the saints.” Priestly praise (the harp) and service (the bowls) are here united. In 2 Chronicles 3 and 4, the temple and its holy vessels prefigure the millennial scene in some of its highest aspects. What the gold basins were in the temple (2 Chron. 4:22), such with their own characteristic differences are the golden bowls in the hands of the heavenly saints. “Golden bowls” mark their value and attest the high and holy service for which they are used. “Full of incenses.” It is not one perfume, but many. The fragrance is full and diversified. The “incenses are the prayers of the saints.” Prayer on earth is incense in Heaven. We sometimes deem our prayers as worthless. Ah! it is not so. God in His own inimitable way and rich grace values our cries and intercessions, and they ascend to Him as incense.

The position of this altar is given in the sixth verse. It was to be put "before the veil that is by the ark of the testimony." The brazen altar was outside, in the court of the tabernacle, the first thing that met the eye of one coming out of the camp to the entrance of the court. It thus taught that the question of sin must be settled before admission could be obtained. The altar of incense was inside, in the holy place; and none but the priests had access to it. There was in fact the laver between; but this is not yet mentioned, because the value of the sacrifice on the brazen altar brings at once (in figure) to the golden altar. The brazen altar tested man in responsibility; and the claims of God's righteousness being met by the sacrifice, He could introduce the believer into His own immediate presence, give him priestly privileges, and consequently access, in the person of the priest, to the altar of incense. Once the claims of the brazen altar met, nothing could shut out the worshipper from the golden altar. His title was perfect. This is seen in the epistle to the Hebrews. The blood that was shed on the cross gives boldness of access into the holiest. (See Heb. 10) There is therefore the most intimate connection between the two altars.

The use of the altar may now be considered. Aaron was to burn sweet incense (incense of spices) thereon morning and evening when he dressed the lamps. (vv. 7, 8.) The materials of which the incense was composed are named in the thirty-fourth verse. It is there called a perfume. Remark that it was burnt on the altar. It was the action of fire that brought out its sweet fragrance. This explains its significance. The fire is a type of the searching judgment of God, of His holiness as applied in judgment; and it was through this that our blessed Lord passed when upon the cross. But the only effect of the action of the holy fire upon Him was to bring out a "cloud" of sweet perfume. The incense typifies this - the fragrance of Christ to God; and inasmuch as it was to be a perpetual incense (v. 8), it shows that this fragrance is ever ascending before the throne. If the efficacy of His work is presented in the savour of the sacrifice, the acceptability of His person is denoted by the incense. The two things are distinguished on the day of atonement. Aaron went in with incense into the holy of holies before he sprinkled the blood upon and before the mercy-seat. So Christ Himself entered with His own blood; but, if it may be so said where all is inseparably connected, He Himself takes the precedence even of His blood. It is indeed what He is in Himself that gives the blood its unspeakable preciousness.

But what, it may be inquired, is the meaning of this action on the part of Aaron? First, Aaron is a type of Christ, and a type of Christ at the altar in the holy place. He is thus, in burning the incense, a figure of the prevailing intercession of Christ. Aaron, be it remembered, goes into the holy place in all the virtue of the sacrifice which has been consumed upon the brazen altar. The incense moreover that he burns with the holy fire is always acceptable to God. Hence it teaches that the intercession of Christ ascends to God acceptably through the efficacy of what He is and what He has done. It cannot therefore fail. And as this incense was perpetual, so He ever liveth to make intercession for us; and on this account He is able to save His people to the uttermost, all the way through, even to the end of their wilderness journey. What comfort this assurance gives to His people, encompassed by the infirmities, difficulties, and trials of their desert path! Secondly, Aaron at the altar of incense is a figure of the believer, inasmuch as all believers are priests. This aspect is exceedingly instructive; for thus regarding the burning of the incense it is a type of worship. First, then, it should be observed again that Aaron (and the believer as presented by him) is before the golden altar in all the sweet savour of the burnt-offering; for it is through the virtue of this sacrifice that access into the holy place is enjoyed. This is of great importance. It teaches that there can be really no worship until we know what it is to be brought into God's presence in all the acceptance of Christ; not only knowing that our sins are cleared away, but also apprehending that we are before God in all the acceptability of Christ Himself, in all His inexpressible fragrance. Secondly, it is Christ in all that He is to God which is presented to God in worship; not our own feelings, not our own thoughts, but that which delights the heart of God; and that is Christ Himself, Christ as the One who has glorified Him on the earth, and finished the work which He gave Him to do. Thirdly, we gather that the essence of all worship lies in communion with God in all that Christ is, and in all that He has done; for when we worship by the Holy Spirit we present to God that in which He delights, and we delight in that which we present, and thus our thoughts, feelings, and affections are in unison with those of God Himself. Then worship - adoration of the highest character - is the result. Such is our priestly work at the altar - the perpetual presentation of the merits of Christ; and if we intercede there, our intercession also is according to the value of Christ. Hence He could say, "Verily, verily, I say unto you, Whatsoever ye ask the Father in my name, He will give it you." (John 16:23.)

— “And much incense was given to him that he might give (efficacy) to the prayers of all saints at the golden altar which (was) before the throne.” The incense employed in the tabernacle service was composed of four ingredients, specified in Exodus 30:34-36. It was a special preparation compounded according to a divine formula. Any unhallowed make, or use of it, was punished with death (vv. 37, 38). No doubt the four precious ingredients, three of which are only named once, set forth the moral beauties and perfections of Christ as witnessed in the four Gospels, but it needed the fire of judgment to draw out the full fragrance of Christ, and this Calvary alone could accomplish. The golden altar, twice referred to in the Apocalypse (Rev. 8:3; Rev. 9:13), stood within the tabernacle in the holy place, right in front of the veil. Blood, the witness of death and judgment, was put upon its four horns yearly (Lev. 16:18-19), as also on other occasions for atonement (Lev. 4:7, 18). Incense was also burned upon it each morning and evening (Ex. 30:7-10), “a perpetual incense before the Lord.” The deep, deep meaning of the incense is more than tongue can tell or pen delineate. The sweet savour of Christ, what He was, what He did, and what He suffered is set forth by the incense.

This outburst begins in the inner circle of the four living creatures and the twenty-four elders, who were involved in the earlier ascription of glory and honour and thanks to Him that sat on the throne, when creation was in question. Now redemption was in question, and consequently the Lamb is the Object of worship. All gladly honour the Son even as they honour the Father. Indeed the Father refuses honour professedly offered to Himself, if the Son be not honoured.

The elders had harps, golden vials of incense and a new song: symbols taken from the Old Testament. The temple worship as ordained through David was based on Asaph with his harpers, the priests with their censers of incense, and then also there was "the song of the Lord," as mentioned in 2 Chronicles 29:27. So the elders are seen functioning as priests both in song and in prayer. The Psalmist said, "Let my prayer be set forth before Thee as incense" (Ps. 141:2), and here are prayers which arise as incense and song which is based on redemption. The song is new, since it is based on a redemption out of every nation, instead of having a national character as in Exodus 15; and also inasmuch as it celebrates His worthiness to judge rather than to save.

David cries to the Lord to sustain him in his purpose to be preserved from the temptations of evil men (v. 1). He wants his prayer to be recognized by God as incense, that is, the genuine worship of a heart set on honoring God. This dependence would be as the evening sacrifice (v. 2). He was concerned also that his lips might be preserved from unwatchful failure, asking that God should set a guard over his mouth, for he did not trust himself to do this (v. 3). Deeper still, he is concerned that his heart might be kept from any inclination to succumb to evil, to practice wicked works with men who work iniquity. Such is his purpose not to be identified with such men in eating with them of that which was considered delicate, attractive food (v. 4).

Their prayers are presented before God by the angel, probably Christ Himself with "much incense." The incense burnt on the golden altar at the time of prayer (Luke 1:10) symbolised the perfect acceptance of Christ giving efficacy to the people's petitions. So in this figurative scene. The altar stands before the throne, not here the mercy-seat, but the throne of judgment; and from this golden altar of incense, the prayers of the remnant for deliverance and judgment rise to God, perfumed with all the fragrance of Christ, and draw down a speedy answer.