491. Having a golden censer.- This signifies the conjunction of celestial good with spiritual good, and thus the conjunction of the higher heavens, as is evident from the signification of a censer, which denotes worship from spiritual good, for that worship was represented by the incense from the censers, as may be seen above (n. 324). To have a golden censer signifies the conjunction of celestial good with spiritual good, because the angel standing at the altar had the censer, and by the altar is signified worship from celestial good, and by the golden censer, spiritual good from celestial good; gold also signifies celestial good. The censers which were in use amongst the Jewish and Israelitish nation were of brass, and the offerings of incense from those censers represented worship from spiritual good, and at the same time conjunction with natural good, for brass signifies natural good. Here therefore the golden censer signifies the conjunction of celestial good with spiritual good. The reason why the conjunction of the two higher heavens is also signified, is that the good of the inmost heaven is celestial good, and the good of the middle heaven spiritual good. When, therefore, the conjunction of those goods is referred to, the conjunction of the heavens is also understood, because good is that which makes heaven. Celestial good is the good of love to the Lord, and makes the highest or inmost heaven, and spiritual good is the good of love towards the neighbour, and makes the heaven below that, and this is called the second and middle heaven.

[2] That frankincense signifies in the Word spiritual good, and similarly the censer which contained it, the thing containing being assumed for what is contained, is evident from the following passages.

In Isaiah:

"I have not made thee to serve with a meat-offering, nor wearied thee with frankincense" (43:23).

Both the meat-offering and frankincense are mentioned, because the meat-offering, which was bread made of fine flour, signifies celestial good, wherefore frankincense signifies spiritual good. The reason why both are named is, that in every part of the Word there is the marriage of good and truth; that is to say, where good is treated of, truth is also treated of; and spiritual good in its essence is truth. From these things it is evident, that frankincense denotes spiritual good, or the truth of celestial good. This is further evident from other passages in which meat-offering and frankincense are mentioned; as in Isaiah:

"Causing the meat-offering to ascend, offering incense" (66:3).

[3] So again, in Jeremiah:

"They offered burnt-offering and sacrifice, and meat-offering, and frankincense" (17:26).

Burnt-offering also signifies worship from the good of celestial love, and sacrifice, worship from the good of spiritual love. These two goods are also signified by meat-offering and frankincense. Similarly meat-offering and incense, for incense consisted chiefly of frankincense.

In Malachi it is said,

"In every place incense, and a pure meat-offering is offered unto my name" (1:11).

In David:

"My prayers have been accepted before thee [as] incense; the lifting up of my hands [as] the meat-offering of the evening" (141:2).

Therefore oil was poured upon the meat-offering, and frankincense was put thereon (Leviticus 2:1, 2, 15). This was done in order that the meat-offering might represent the conjunction of celestial good and spiritual good, for the oil signified celestial good, and the frankincense spiritual good.

[4] Therefore frankincense was also put upon the bread of faces in the tabernacle (Leviticus 24:7), and this was done on account of the conjunction of both kinds of good; for the bread signified celestial good, and the frankincense, spiritual good; wherefore, when the frankincense was put on the bread, the conjunction of both was represented. In order to represent the conjunction of celestial good and spiritual good, a table was set in the tabernacle for the bread, and on the other side the altar for the offerings of incense was placed.

[5] Where meat-offering and frankincense are not named, oil and frankincense are mentioned, and gold and frankincense; for oil and gold, like the meat-offering, signify celestial good. Oil and incense are mentioned together in Ezekiel:

"Thou didst take mine oil and mine incense, and didst set before them" (16:18).

Gold and frankincense are mentioned in Isaiah:

"All they from Shebah shall come; they shall bring gold and frankincense; and they shall proclaim the praises of Jehovah" (60:6).

The wise men from the east, who came to the new-born Christ, opened their treasures and "presented gifts, gold, frankincense and myrrh" (Matthew 2:11).

Gold signified celestial good; frankincense, spiritual good; and myrrh, natural good thence; thus the three goods of the three heavens. From these things the signification of the angel seen at the altar having a golden censer is now evident. For the altar was representative of celestial good, and the censer of spiritual good, and both together were representative of the conjunction of celestial good with spiritual good, or, what is the same thing, of the conjunction of the higher heavens, or of the heaven of the celestial angels with the heaven of the spiritual angels.

925. 'Jehovah smelled an odour of rest' means that worship stemming from these was pleasing to the Lord, that is to say, worship stemming from charity and from faith deriving from charity, meant by 'a burnt offering', as stated in the previous verse. In various places in the Word it is said that 'Jehovah smelled an odour of rest', especially that from burnt offerings, and wherever this occurs that which is pleasing or acceptable is meant. For references to His smelling an odour of rest from burnt offerings, see Exodus 29:18, 25, 41; Leviticus 1:9, 13, 17; 23:12-13, 18; Numbers 28:6, 8, 13; 29:2, 6, 8, 13, 36; also from other sacrifices, Leviticus 2:2, 9; 6:15, 21; 8:21, 28; Numbers 15:3, 7, 13. They are also called 'that which has been made by fire as an odour of rest to Jehovah' which means that it stems from love and charity. In the Word when 'fire' or 'made by fire' is used in reference to the Lord and to worship of Him, it means love. And the same applies to 'bread', which also is why representative worship by means of burnt offerings and sacrifices is called 'bread offered by fire to Jehovah as an odour of rest', Leviticus 3:11, 16.

[2] The reason why 'an odour' means that which is pleasing and acceptable, and so why in the Jewish Church an odour was also representative of that which is pleasing and is ascribed to Jehovah or the Lord, is that good stemming from charity, and the truth of faith deriving from charity, correspond to sweet and pleasant odours. What the correspondence itself is and the character of it becomes clear from the spheres in heaven which surround spirits and angels. The spheres there are spheres of love and faith, and are clearly perceived. These spheres are such that when a good spirit or angel, that is, a community of good spirits or angels, approaches, the nature of the spirit or angel - that is, of the community - as regards love and faith is, as often as the Lord pleases, instantly perceived. It is perceived even when they are a long way off, more so still when they are closer at hand. This is unbelievable but nevertheless perfectly true. Such is the communication in the next life, and such the perception. Consequently, when the Lord pleases there is no necessity to make extensive enquiries to discover the character of a soul or spirit, for it is recognizable the moment he approaches. It is to these spheres that spheres belonging to odours in the world correspond. That they do correspond in this way becomes clear from the fact that when the Lord pleases the spheres of love and faith are readily converted in the world of spirits into spheres of sweet and pleasant odours, which are clearly perceived.

[3] From these considerations it is now clear from where and why 'an odour of rest' means that which is pleasing, why in the Jewish Church an odour became a representative, and why 'an odour of rest' is here ascribed to Jehovah or the Lord. 'An odour of rest' is descriptive of peace, that is, of the pleasantness of peace. Peace in one embrace takes in every single feature of the Lord's kingdom; for the state of the Lord's kingdom is a state of peace. It is within the state of peace that all the happy states occur which flow from love and faith in the Lord. All that has now been stated shows not only what representatives were essentially, but also why the Jewish Church had an altar for burning incense in front of the veil and the Mercy-seat, why offerings of frankincense accompanied sacrifices, and also why so many fragrant substances were used in incense, in frankincense, and in the anointing oil too. It shows therefore what 'an odour of rest', 'incense', and 'fragrances' mean in the Word, namely celestial things of love, and spiritual things of faith deriving from these, in general everything pleasing that derives from love and faith.

[4] As in Ezekiel,

On My holy mountain, on the mountain height of Israel, there all the house of Israel, all of it in the land, will serve Me; there I will accept them, and there I will require your contributions, and the first fruits comprising your gifts in all your holy acts. Through the odour of rest I will accept you. Ezekiel 20:40-41.

Here 'an odour of rest' has reference to burnt offerings and gifts, that is, to worship stemming from charity and attendant faith, which worship is meant by burnt offerings and gifts, and is consequently acceptable, which is meant by 'the odour'. In Amos,

I hate, I reject your feasts, and I will not smell your solemn assemblies ¹ [as a pleasant odour], for though you offer Me your burnt offerings and gifts, they will not be accepted. Amos 5:21-22.

This clearly means that which is pleasing or acceptable. The passage which describes Isaac's blessing Jacob instead of Esau reads,

Jacob went near and Isaac kissed him. He smelled the odour of his clothes, and he blessed him and said, See, the odour of my son, like the odour of a field that Jehovah has blessed. Genesis 27:26-27.

'The odour of his clothes' means natural good and truth whose pleasantness stems from their harmony with celestial and spiritual good and truth. Their pleasantness is described by 'the odour of the field'.

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