E
X O D U S
CHAP. XXX.
Moses
is, in this chapter, further instructed, I. Concerning the altar of incense,
ver. 1-10. II. Concerning the ransom-money which the Israelites were to pay,
when they were numbered, ver. 11-16. III. Concerning the laver of brass, which
was set for the priests to wash in, ver. 17-21. IV. Concerning the making up
of the anointing oil, and the use of it, ver. 22-33. V. Concerning the incense
and perfume which were to be burned on the golden altar, ver. 34, &c.
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The
Tabernacles and Its Furniture.
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B.
C. 1491.
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1 And thou shalt make an
altar to burn incense upon: of shittim wood shalt thou make it.
2 A cubit shall be the length thereof, and a cubit the breadth thereof;
foursquare shall it be: and two cubits shall be the height thereof: the
horns thereof shall be of the same. 3 And thou shalt
overlay it with pure gold, the top thereof, and the sides thereof round about,
and the horns thereof; and thou shalt make unto it a crown of gold round
about. 4 And two golden rings shalt thou make to it under the
crown of it, by the two corners thereof, upon the two sides of it shalt thou
make it; and they shall be for places for the staves to bear it
withal. 5 And thou shalt make the staves of shittim wood,
and overlay them with gold. 6 And thou shalt put it before the
vail that is by the ark of the testimony, before the mercy seat that is
over the testimony, where I will meet with thee. 7 And Aaron shall
burn thereon sweet incense every morning: when he dresseth the lamps, he shall
burn incense upon it. 8 And when Aaron lighteth the lamps at even,
he shall burn incense upon it, a perpetual incense before the LORD
throughout your generations. 9 Ye shall offer no strange incense
thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink
offering thereon. 10 And Aaron shall make an atonement upon the
horns of it once in a year with the blood of the sin offering of atonements:
once in the year shall he make atonement upon it throughout your generations:
it is most holy unto the LORD.
I. The orders given concerning the altar of incense are, 1. That it was to be
made of wood, and covered with gold, pure gold, about a yard high and half a
yard square, with horns at the corners, a golden cornice round it, with rings
and staves of gold, for the convenience of carrying it, v. 1-5. It does
not appear that there was any grate to this altar for the ashes to fall into,
that they might be taken away; but, when they burnt incense, a golden censer
was brought with coals in it, and placed upon the altar, and in that censer
the incense was burnt, and with it all the coals were taken away, so that no
coals nor ashes fell upon the altar. The measure of the altar of incense in
Ezekiel's temple is double to what it is here (Ezek. xli. 22), and it is there
called an altar of wood, and there is no mention of gold, to signify
that the incense, in gospel times, should be spiritual, the worship plain, and
the service of God enlarged, for in every place incense should be offered,
Mal. i. 11. 2. That it was to be placed before the veil, on the outside of
that partition, but before the mercy-seat, which was within the veil, v.
6. For though he that ministered at the altar could not see the mercy-seat,
the veil interposing, yet he must look towards it, and direct his incense that
way, to teach us that though we cannot with our bodily eyes see the throne of
grace, that blessed mercy-seat (for it is such a throne of glory that God, in
compassion to us, holds back the face of it, and spreads a cloud upon it), yet
we must in prayer by faith set ourselves before it, direct our prayer, and
look up. 3. That Aaron was to burn sweet incense upon this altar, every
morning and every evening, about half a pound at a time, which was intended,
not only to take away the ill smell of the flesh that was burnt daily on the
brazen altar, but for the honour of God, and to show the acceptableness of his
people's services to him, and the pleasure which they should take in
ministering to him, v. 7, 8. As by the offerings on the brazen altar
satisfaction was made for what had been done displeasing to God, so, by the
offering on this, what they did well was, as it were, recommended to the
divine acceptance; for our two great concerns with God are to be acquitted
from guilt and accepted as righteous in his sight. 4. That nothing was to be
offered upon it but incense, nor any incense but that which was appointed, v.
9. God will have his own service done according to his own appointment, and
not otherwise. 5. That this altar should be purified with the blood of the
sin-offering put upon the horns of it, every year, upon the day of
atonement, v. 10. See Lev. xvi. 18, 19. The high priest was to take
this in his way, as he came out from the holy of holies. This was to intimate
to them that the sins of the priests who ministered at this altar, and of the
people for whom they ministered, put a ceremonial impurity upon it, from which
it must be cleansed by the blood of atonement.
II. This incense-altar typified, 1. The mediation of Christ. The brazen altar
in the court was a type of Christ dying on earth; the golden altar in the
sanctuary was a type of Christ interceding in heaven, in virtue of his
satisfaction. This altar was before the mercy-seat; for Christ always appears
in the presence of God for us; he is our advocate with the father (1
John ii. 1), and his intercession is unto God of a sweet-smelling savour. This
altar had a crown fixed to it; for Christ intercedes as king. Father, I
will, John xvii. 24. 2. The devotions of the saints, whose prayers are
said to be set forth before God as incense, Ps. cxli. 2. As the smoke of the
incense ascended, so much our desires towards God rise in prayer, being
kindled with the fire of holy love and other pious affections. When the priest
was burning incense the people were praying (Luke i. 10), to signify that
prayer is the true incense. This incense was offered daily, it was a perpetual
incense (v. 8); for we must pray always, that is, we must keep up
stated times for prayer every day, morning and evening, at least, and never
omit it, but thus pray without ceasing. The lamps were dressed or lighted at
the same time that the incense was burnt, to teach us that the reading of the
scriptures (which are our light and lamp) is a part of our daily work, and
should ordinarily accompany our prayers and praises. When we speak to God we
must hear what God says to us, and thus the communion is complete. The
devotions of sanctified souls are well-pleasing to God, of a sweet-smelling
savour; the prayers of saints are compared to sweet odours (Rev. v. 8), but it
is the incense which Christ adds to them that makes them acceptable (Rev.
viii. 3), and his blood that atones for the guilt which cleaves to our best
services. And, if the heart and life be not holy, even incense is an
abomination (Isa. i. 13), and he that offers it is as if he blessed an
idol, Isa. lxvi. 3.
11 And the LORD
spake unto Moses, saying, 12 When thou takest the sum of the
children of Israel after their number, then shall they give every man a ransom
for his soul unto the LORD,
when thou numberest them; that there be no plague among them, when thou
numberest them. 13 This they shall give, every one that passeth
among them that are numbered, half a shekel after the shekel of the sanctuary:
(a shekel is twenty gerahs:) an half shekel shall be the
offering of the LORD.
14 Every one that passeth among them that are numbered, from twenty years old
and above, shall give an offering unto the LORD.
15 The rich shall not give more, and the poor shall not give less than half a
shekel, when they give an offering unto the LORD,
to make an atonement for your souls. 16 And thou shalt take the
atonement money of the children of Israel, and shalt appoint it for the
service of the tabernacle of the congregation; that it may be a memorial unto
the children of Israel before the LORD,
to make an atonement for your souls.
Some observe that the repetition of those words, The Lord spoke unto Moses,
here and afterwards (v. 17, 22, 34), intimates that God did not deliver
these precepts to Moses in the mount, in a continued discourse, but with many
intermissions, giving him time either to write what was said to him or at
least to charge his memory with it. Christ gave instructions to his disciples
as they were able to hear them. Moses is here ordered to levy money upon the
people by way of poll, so much a head, for the service of the tabernacle. This
he must do when he numbered the people. Some think that it refers only to the
first numbering of them, now when the tabernacle was set up; and that this tax
was to make up what was deficient in the voluntary contributions for the
finishing of the work, or rather for the beginning of the service in the
tabernacle. Others think that it was afterwards repeated upon any emergency
and always when the people were numbered, and that David offended in not
demanding it when he numbered the people. But many of the Jewish writers, and
others from them, are of opinion that it was to be an annual tribute, only it
was begun when Moses first numbered the people. This was that tribute-money
which Christ paid, for fear of offending his adversaries (Matt. xvii. 27),
when yet he showed good reason why he should have been excused. Men were
appointed in every city to receive this payment yearly. Now, 1. The tribute to
be paid was half a shekel, about fifteen pence of our money. The rich
were not to give more, nor the poor less (v. 15), to intimate that the
souls of the rich and poor are alike precious, and that God is no respecter
of persons, Acts x. 34; Job xxxiv. 19. In other offerings men were to give
according to their ability; but this, which was the ransom of the soul,
must be alike for all; for the rich have as much need of Christ as the poor,
and the poor are as welcome to him as the rich. They both alike contributed to
the maintenance of the temple-service, because both were to have a like
interest in it and benefit by it. In Christ and his ordinances rich and
poor meet together; the Lord is the Maker, the Lord Christ is the Redeemer
of them both, Prov. xxii. 2. The Jews say, "If a man refused to pay this
tribute, he was not comprehended in the expiation." 2. this tribute was
to be paid as a ransom of the soul, that there might be no plague among
them. Hereby they acknowledged that they received their lives from God,
that they had forfeited their lives to him, and that they depended upon his
power and patience for the continuance of them; and thus they did homage to
the God of their lives, and deprecated those plagues which their sins had
deserved. 3. This money that was raised was to be employed in the service of
the tabernacle (v. 16); with it they bought sacrifices, flour, incense,
wine, oil, fuel, salt, priests' garments, and all other things which the whole
congregation was interested in. Note, Those that have the benefit of God's
tabernacle among them must be willing to defray the expenses of it, and not
grudge the necessary charges of God's public worship. Thus we must honour the
Lord with our substance, and reckon that best laid out which is laid out in
the service of God. Money indeed cannot make an atonement for the soul,
but it may be used for the honour of him who has made the atonement, and for
the maintenance of the gospel by which the atonement is applied.
17 And the LORD
spake unto Moses, saying, 18 Thou shalt also make a laver of
brass, and his foot also of brass, to wash withal: and thou
shalt put it between the tabernacle of the congregation and the altar, and
thou shalt put water therein. 19 For Aaron and his sons shall wash
their hands and their feet thereat: 20 When they go into the
tabernacle of the congregation, they shall wash with water, that they die not;
or when they come near to the altar to minister, to burn offering made by fire
unto the LORD:
21 So they shall wash their hands and their feet, that they die not: and it
shall be a statute for ever to them, even to him and to his seed
throughout their generations.
Orders are here given, 1. For the making of a laver, or font, of brass, a
large vessel, that would contain a good quantity of water, which was to be set
near the door of the tabernacle, v. 18. The foot of brass, it is
supposed, was so contrived as to receive the water, which was let into it out
of the laver by spouts or cocks. They then had a laver for the priests only to
wash in, but to us now there is a fountain open for Judah and Jerusalem to
wash in (Zech. xiii. 1), an inexhaustible fountain of living water, so
that it is our own fault if we remain in our pollution. 2. For the using of
this laver. Aaron and his sons must wash their hands and feet at this laver
every time they went in to minister, every morning, at least, v. 19-21.
For this purpose clean water was put into the laver fresh every day. Though
they washed themselves ever so clean at their own houses, that would not
serve; they must wash at the laver, because that was appointed for washing, 2
Kings v. 12-14. This was designed, (1.) To teach them purity in all their
ministrations, and to possess them with a reverence of God's holiness and a
dread of the pollutions of sin. They must not only wash and be made clean when
they were first consecrated, but they must wash and be kept clean whenever
they went in to minister. He only shall stand in God's holy place that
has clean hands and a pure heart, Ps. xxiv. 3, 4. And, (2.) It was to
teach us, who are daily to attend upon God, daily to renew our repentance for
sin and our believing application of the blood of Christ to our souls for
remission; for in many things we daily offend and contract pollution, John
xiii. 8, 10; Jam. iii. 2. This is the preparation we are to make for solemn
ordinances. Cleanse your hands and purify your hearts, and then draw
nigh to God, Jam. iv. 8. To this law David alludes in Ps. xxvi. 6, I
will wash my hands in innocency, so will I compass thine altar, O Lord.
22 Moreover the LORD
spake unto Moses, saying, 23 Take thou also unto thee principal
spices, of pure myrrh five hundred shekels, and of sweet cinnamon half
so much, even two hundred and fifty shekels, and of sweet
calamus two hundred and fifty shekels, 24 And of cassia
five hundred shekels, after the shekel of the sanctuary, and of oil
olive an hin: 25 And thou shalt make it an oil of holy ointment,
an ointment compound after the art of the apothecary: it shall be an holy
anointing oil. 26 And thou shalt anoint the tabernacle of the
congregation therewith, and the ark of the testimony, 27 And the
table and all his vessels, and the candlestick and his vessels, and the altar
of incense, 28 And the altar of burnt offering with all his
vessels, and the laver and his foot. 29 And thou shalt sanctify
them, that they may be most holy: whatsoever toucheth them shall be
holy. 30 And thou shalt anoint Aaron and his sons, and consecrate
them, that they may minister unto me in the priest's office.
31 And thou shalt speak unto the children of Israel, saying, This shall be an
holy anointing oil unto me throughout your generations. 32 Upon
man's flesh shall it not be poured, neither shall ye make any other
like it, after the composition of it: it is holy, and it shall
be holy unto you. 33 Whosoever compoundeth any like it, or
whosoever putteth any of it upon a stranger, shall even be cut off from
his people. 34 And the LORD
said unto Moses, Take unto thee sweet spices, stacte, and onycha, and
galbanum; these sweet spices with pure frankincense: of each shall
there be a like weight: 35 And thou shalt make it a
perfume, a confection after the art of the apothecary, tempered together, pure
and holy: 36 And thou shalt beat some of it very
small, and put of it before the testimony in the tabernacle of the
congregation, where I will meet with thee: it shall be unto you most
holy. 37 And as for the perfume which thou shalt make, ye
shall not make to yourselves according to the composition thereof: it shall be
unto thee holy for the LORD.
38 Whosoever shall make like unto that, to smell thereto, shall even be cut
off from his people.
Directions are here given for the composition of the holy anointing oil and
the incense that were to be used in the service of the tabernacle; with these
God was to be honoured, and therefore he would appoint the making of them; for
nothing comes to God but what comes from him. 1. The holy
anointing oil is here ordered to be made up the ingredients, and their
quantities, are prescribed, v. 23-25. Interpreters are not agreed
concerning them; we are sure, in general, they were the best and fittest for
the purpose; they must needs be so when the divine wisdom appointed them for
the divine honour. It was to be compounded secundum artem--after the art of
the apothecary (v. 25); the spices, which were in all nearly half a
hundred weight, were to be infused in the oil, which was to be about five or
six quarts, and then strained out, leaving an admirable sweet smell in the
oil. With this oil God's tent and all the furniture of it were to be anointed;
it was to be used also in the consecration of the priests, v. 26-30. It
was to be continued throughout their generations, v. 31. The
tradition of the Jews is that this very oil which was prepared by Moses
himself lasted till near the captivity. But bishop Patrick shows the great
improbability of the tradition, and supposes that it was repeated according to
the prescription here, for Solomon was anointed with it (2 Kings i. 39), and
some other of the kings; and all the high priests with such a quantity of it
that it ran down to the skirts of the garments; and we read of the making up
of this ointment (1 Chron. ix. 30): yet all agree that in the second temple
there was none of this holy oil, which he supposes was owing to a notion they
had that it was not lawful to make it up, Providence overruling that want as a
presage of the better unction of the Holy Ghost in gospel times, the variety
of whose gifts was typified by these several sweet ingredients. To show the
excellency of holiness, there was that in the tabernacle which was in the
highest degree grateful both to the sight and to the smell. Christ's name is
said to be as ointment poured forth (Cant. i. 3), and the good name of
Christians better than precious ointment, Eccl. vii. 1. 2. The incense
which was burned upon the golden altar was prepared of sweet spices likewise,
though not so rare and rich as those of which the anointing oil was
compounded, v. 34, 35. This was prepared once a year (the Jews say), a
pound for each day of the year, and three pounds over for the day of
atonement. When it was used, it was to be beaten very small: thus it pleased
the Lord to bruise the Redeemer when he offered himself for a sacrifice of a
sweet-smelling savour. 3. Concerning both these preparations the same law is
here given (v. 32, 33, 37, 38), that the like should not be made for
any common use. Thus God would preserve in the people's minds a reverence for
his own institutions, and teach us not to profane nor abuse any thing whereby
God makes himself known, as those did who invented to themselves (for their
common entertainments) instruments of music like David, Amos vi. 5. It is a
great affront to God to jest with sacred things, particularly to make sport
with the word and ordinances of God, or to treat them with lightness, Matt.
xxii. 5. That which is God's peculiar must not be used as a common thing.
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