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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Exodus 30 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head> <script async src="https://www.googletagmanager.com/gtag/js?id=G-LR4HSKRP2H"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-LR4HSKRP2H'); </script><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/exodus/30.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/exodus/30-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="../">Pulpit Commentary</a> > Exodus 30</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../exodus/29.htm" title="Exodus 29">◄</a> Exodus 30 <a href="../exodus/31.htm" title="Exodus 31">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Pulpit Commentary</div><div class="chap"><div class="versenum"><a href="/exodus/30-1.htm">Exodus 30:1</a></div><div class="verse">And thou shalt make an altar to burn incense upon: <i>of</i> shittim wood shalt thou make it.</div><div class="comm"><span class="cmt_sub_title">Verses 1-10.</span> - THE ALTAR OF INCENSE. This chapter has the appearance of being one in which accidental omissions are supplied. The natural place for a description of the altar of incense - part of the furniture of the holy place (ver. 6) - would seem to have been <a href="/exodus/25-10.htm">Exodus 25:10-40</a>, where we have the descriptions of the ark, the mercy-seat, the table of shew-bread, and the candlestick; the natural place for "the ransom of souls," the earlier part of the same chapter (ver. 3), where the silver is required which was to be collected in this way; the natural place for an account of the bronze laver, ch. 27, where the bronze altar, near which it stood, is described; the natural place for the composition of the holy oil, ch. 29, where its use is commanded (vers. 7, 21); and the natural place for a description of the perfume the same as for the altar on which it was to be offered. Whether Moses made the omissions in writing his record, and afterwards supplied them in the present chapter, or whether Divine wisdom saw fit to give the directions in the order in which we now have them, cannot be determined. Hitherto certainly no sufficient reason has been shown for the existing order, which hence appears accidental. The altar of incense was to be in many respects similar to the altar of burnt-offering, but of smaller size and richer material. Both were to be "four-square," and both of shittim wood cased with metal; but the former was to be taller, the latter shorter, than it was broad; and while the latter was to be cased with bronze, the former was to have a covering of gold. The place for the altar of incense was the main chamber of the tabernacle, a little in front of the veil; and its purpose was, as the name implied, the offering of incense to almighty God. This was to be done by the officiating priest, twice a day, morning and evening, and in practice was performed before the morning, and after the evening sacrifice. <span class="cmt_sub_title">Verse 1</span> <span class="cmt_word">- An altar to burn incense upon.</span> The offering of incense was an element in the religious worship of most ancient nations. In Egypt frankincense was especially used in the festivals of the god Ammon (<span class="accented">Records of the Past</span>, vol. 10. pp. 18, 19);. and on one occasion an Egyptian sovereign sent a naval expedition to Arabia for the express purpose of bringing frankincense and frankincense trees to Egypt, in connection with the Ammon feasts (Brugsch, <span class="accented">History of Egypt</span>, vol. 1. pp. 305-311). The Babylonians burnt a thousand talents' weight of frankincense every year at the great festival of Bal (Herod. 1:183). The Greeks and Romans offered frankincense, as a rule, with every offering; and in the early ages of Christianity it was made the test of a Christian whether he would do this or no. What exactly the religious notion was which underlay these acts, or whether it was the same everywhere, may be questioned. In the Mosaic religion, however, there can be little doubt that, in the main, incense symbolised prayer. (See <a href="/psalms/141-2.htm">Psalm 141:2</a>; <a href="/luke/1-10.htm">Luke 1:10</a>.) <span class="cmt_word">Of shittim wood</span>. Compare above, <a href="/exodus/27-1.htm">Exodus 27:1</a>. </div> <div class="versenum"><a href="/exodus/30-2.htm">Exodus 30:2</a></div><div class="verse">A cubit <i>shall be</i> the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits <i>shall be</i> the height thereof: the horns thereof <i>shall be</i> of the same.</div><div class="comm"><span class="cmt_sub_title">Verse 2.</span> - <span class="cmt_word">Four square shall it be</span>. Like the altar of burnt-offering. See the comment on Exodus 27:1. <span class="cmt_word">Two cubits shall be the height thereof</span>. Altars of this small size are often represented on ancient vases and other remains. (See Dr. Smith's <span class="accented">Dictionary of Greek and Roman Antiquities</span>, pp. 117 and 1174.) <span class="cmt_word">The</span> <span class="cmt_word">horns thereof.</span> It seems to be assumed that an altar must have horns. Those of the altar of incense were to have the blood of certain sin-offerings smeared upon them (<a href="/leviticus/4-7.htm">Leviticus 4:7, 18</a>). <span class="cmt_word">Shall be of the same</span> - <span class="accented">i.e.</span> "shall be of one piece with the top of the table" - not projections added to it. Compare <a href="/exodus/27-2.htm">Exodus 27:2</a>. </div> <div class="versenum"><a href="/exodus/30-3.htm">Exodus 30:3</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> - <span class="cmt_word">Thou shalt make unto it a crown of gold</span> - <span class="accented">i.e.</span>, a border, or moulding, all round the top, to prevent anything from falling off. Compare what is said of the table of shew-bread, <a href="/exodus/25-24.htm">Exodus 25:24</a>. </div> <div class="versenum"><a href="/exodus/30-4.htm">Exodus 30:4</a></div><div class="verse">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 <i>it</i>; and they shall be for places for the staves to bear it withal.</div><div class="comm"><span class="cmt_sub_title">Verse 4.</span> - <span class="cmt_word">By the two corners</span>. Rather, "on its two sides." The ensuing clause is redundant. All that is meant is, that the altar should have two rings only - not four - one at each side, directly below the moulding. As it was so small, two rings were enough. <span class="cmt_word">For the staves</span>. Rather, "for staves." </div> <div class="versenum"><a href="/exodus/30-5.htm">Exodus 30:5</a></div><div class="verse">And thou shalt make the staves <i>of</i> shittim wood, and overlay them with gold.</div><div class="comm"><span class="cmt_sub_title">Verse 5.</span> - The staves were to be of acacia wood, overlaid with gold, like those used for carrying the ark (<a href="/exodus/25-13.htm">Exodus 25:13</a>) and the table of shew-bread (<span class="accented">ib</span>, 28). </div> <div class="versenum"><a href="/exodus/30-6.htm">Exodus 30:6</a></div><div class="verse">And thou shalt put it before the vail that <i>is</i> by the ark of the testimony, before the mercy seat that <i>is</i> over the testimony, where I will meet with thee.</div><div class="comm"><span class="cmt_sub_title">Verse 6.</span> - <span class="cmt_word">Thou shalt put it</span> <span class="cmt_word">before the vail</span>. It might have been doubtful from what is said here, which side of the veil the altar was to be placed. The doubt is precluded by the narrative of what Moses actually did in <a href="/exodus/40-21.htm">Exodus 40:21-29</a>, which makes it clear that the altar was placed with the golden candlestick and the table of shew-bread, outside the veil, in the "holy place," and not within the "holy of holies." <span class="cmt_word">Where I will meet with</span> <span class="cmt_word">thee.</span> See above, <a href="/exodus/25-22.htm">Exodus 25:22</a>. </div> <div class="versenum"><a href="/exodus/30-7.htm">Exodus 30:7</a></div><div class="verse">And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it.</div><div class="comm"><span class="cmt_sub_title">Verse 7.</span> - <span class="cmt_word">Sweet incense</span>. Literally, "incense of perfumes." For the composition of the incense, see vers. 34-38. <span class="cmt_word">When he dresseth the lamps</span>. The lamps of the golden candlestick were to be trimmed and cleaned, their wicks looked to, and fresh oil added, if necessary, every morning, immediately after daybreak. See the comment on Exodus 27:21. The duty devolved on the priests. </div> <div class="versenum"><a href="/exodus/30-8.htm">Exodus 30:8</a></div><div class="verse">And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations.</div><div class="comm"><span class="cmt_sub_title">Verse 8.</span> - <span class="cmt_word">At even</span>. Literally, "between the two evenings." (See the comment on Exodus 12:6.) The offering of incense by the high priest twice a day, at the time of the morning and evening sacrifice, indicated that prayer was needed as constantly as expiation, and that neither might for a single day be intermitted. <span class="cmt_word">A perpetual incense</span>. "Perpetual," in the sense that it was to be burnt twice a day, as long as the religion lasted - not in the sense that it was to be kept burning constantly. </div> <div class="versenum"><a href="/exodus/30-9.htm">Exodus 30:9</a></div><div class="verse">Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon.</div><div class="comm"><span class="cmt_sub_title">Verse 9.</span> - By <span class="cmt_word">strange incense</span> is meant any which was not prepared according to the directions given in vers. 34-38. None such was ever to be offered. Nor was the altar to be used for <span class="cmt_word">burnt-offering, meat-offering, or drink-offering</span>. For burnt-offering it was manifestly unfit; but the prohibition of the others seems to show a determination to keep its use markedly distinct from that of the brazen altar in the court, which was to receive all that was offered either for expiation, or for self-dedication, or in gratitude. On the sole exception made to this general law, see the comment on the next verse. </div> <div class="versenum"><a href="/exodus/30-10.htm">Exodus 30:10</a></div><div class="verse">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 <i>is</i> most holy unto the LORD.</div><div class="comm"><span class="cmt_sub_title">Verse 10.</span> - <span class="cmt_word">Aaron shall make an atonement upon the horns of it once in the year.</span> Once in the year, on the great day of atonement - the tenth day of the seventh month - the high priest, after burning incense within the veil, and sprinkling the blood of a bullock and a ram towards the mercy seat, was to take of the blood, and put it on the horns of the altar of incense "to make an atonement for it - to cleanse it and hallow it from the uncleanness of the children of Israel" (<a href="/leviticus/16-18.htm">Leviticus 16:18, 19</a>). This was not making it an altar of expiation, but merely expiating it. There was, however, another use for the altar, where it seems to have served for an altar of expiation. When the high priest had sinned in his official character, and offered a sin-offering for his cleansing (<a href="/leviticus/4-3.htm">Leviticus 4:3-12</a>), or when the whole congregation had committed an offence through inadvertence, and did the same (<span class="accented">ib</span>, 13-21), the high priest was to put of the blood of the sacrifice on the horns of the altar of incense, "for the expiation of his own sin and the sin of the people" (Keil). In these two cases, the altar of incense served the purpose of the altar of burnt-offering, on which was put the blood of private sin-offerings (<span class="accented">ib</span>, 22-35). <span class="cmt_word">It is most holy</span>. There seems to be sufficient reason for considering the altar of incense as, next to the ark and mercy seat, the most sacred object in the furniture of the tabernacle. This precedence indicates the extreme value which God sets upon prayer. <span class="p"><br /><br /></span> CHAPTER 30:11-16 </div> <div class="versenum"><a href="/exodus/30-11.htm">Exodus 30:11</a></div><div class="verse">And the LORD spake unto Moses, saying,</div><div class="comm"><span class="cmt_sub_title">Verses 11-16.</span> - THE RANSOM OF SOULS. The various commands given with respect to the tabernacle and its furniture would necessarily involve a very considerable outlay; and it was important that Moses should receive directions as to the source, or sources, whence this expenditure was to come. In <a href="/exodus/25-2.htm">Exodus 25:2-7</a>, one source had been indicated, viz., the voluntary contributions of the people. To this is now added a second source. On occasion of rite numbering of the people - an event which is spoken of as impending (ver. 12) - Moses was told to exact from each of them, as atonement money, the sum of half a shekel of silver. The produce of this tax was to be applied to the work of the sanctuary (ver. 16), and it is found to have formed an important clement in the provision for the cost, since the total amount was above a hundred talents, or, more exactly, 301,775 shekels (<a href="/exodus/38-25.htm">Exodus 38:25</a>). The requirement of atonement money seems to have been based on the idea, that formal enrolment in the number of God's faithful people necessarily brought home to every man his unworthiness to belong to that holy company, and so made him feel the need of making atonement in some way or other. The payment of the half-shekel was appointed as the legal mode under those circumstances. It was an acknowledgment of sin, equally binding upon all, and so made equal for all; and it saved from God's vengeance those who, if they had boon too proud to make it, would have been punished by some "plague" or other (ver. 12). </div> <div class="versenum"><a href="/exodus/30-12.htm">Exodus 30:12</a></div><div class="verse">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 <i>thou</i> numberest them.</div><div class="comm"><span class="cmt_sub_title">Verse 12.</span> - <span class="cmt_word">When thou takest the sum</span>. The sum had been taken roughly at the time of the exodus (<a href="/exodus/12-37.htm">Exodus 12:37</a>). Moses was now, it would seem, about to take it again, more accurately. No command had ever been given that the people should not be numbered; and the Egyptian habit of compiling exact statistics naturally clung to one who had had an Egyptian training. (See the "Statistical Tables of Karnak," in the "<span class="accented">Records of the Past</span>," vol. 2. pp. 19-28.) <span class="cmt_word">A ransom</span>. Rather "an expiation," "an atonement" - (as in <a href="/exodus/29-33.htm">Exodus 29:33, 36</a>) - something to show that he was conscious of sin, and of his not deserving to be numbered among God's people. That there was no plague. "That they be not punished for undue pride and presumption. There is no thought of such a plague as was provoked by David's numbering (<a href="/2_samuel/24-15.htm">2 Samuel 24:15</a>). </div> <div class="versenum"><a href="/exodus/30-13.htm">Exodus 30:13</a></div><div class="verse">This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel <i>is</i> twenty gerahs:) an half shekel <i>shall be</i> the offering of the LORD.</div><div class="comm"><span class="cmt_sub_title">Verse 13.</span> - <span class="cmt_word">Half a shekel</span>. The shekel of later times was a silver coin, about the size round of our shilling, but considerably thicker, and worth about one shilling and eightpence. But at the date of the exodus coins were unknown, and the "shekel" meant a certain weight. The burthen imposed by the tax was evidently a light one. <span class="cmt_word">The shekel of the sanctuary</span>. A standard weight in the possession of the priests, equal probably to about 220 grains troy. <span class="cmt_word">Twenty gerahs</span>. The word "gerah" means "a bean;" and the <span class="accented">gerah</span> must bare been a weight equal to about eleven grains troy, It remained in use to the time of the captivity (<a href="/ezekiel/45-12.htm">Ezekiel 45:12</a>). </div> <div class="versenum"><a href="/exodus/30-14.htm">Exodus 30:14</a></div><div class="verse">Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD.</div><div class="comm"><span class="cmt_sub_title">Verse 14.</span> - <span class="cmt_word">From twenty years old and upward</span>. Twenty was the age at which an Israelite was reckoned a man; at twenty he became liable to serve in the wars (<a href="/2_chronicles/25-5.htm">2 Chronicles 25:5</a>), and entered otherwise on the duties of citizenship. At twenty the Levites began their service in the temple (<a href="/1_chronicles/23-24.htm">1 Chronicles 23:24, 27</a>; <a href="/2_chronicles/31-17.htm">2 Chronicles 31:17</a>; <a href="/ezra/3-8.htm">Ezra 3:8</a>). </div> <div class="versenum"><a href="/exodus/30-15.htm">Exodus 30:15</a></div><div class="verse">The rich shall not give more, and the poor shall not give less than half a shekel, when <i>they</i> give an offering unto the LORD, to make an atonement for your souls.</div><div class="comm"><span class="cmt_sub_title">Verse 15.</span> - <span class="cmt_word">The rich shall not give more,</span> <span class="cmt_word">and the poor shall not give less.</span> This is very emphatic testimony to the equal value of souls in God's sight. The payment was "the ransom of a soul" (ver. 12) - an acknowledgment of God's mercy in sparing those whose life was justly forfeit. As each soul that he has created is equally precious in his sight, and as he designs equally the salvation of all - it was fitting that the same exact sum should be paid in every case. </div> <div class="versenum"><a href="/exodus/30-16.htm">Exodus 30:16</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 16.</span> - The application of the "atonement money" is stated more distinctly in <a href="/exodus/38-27.htm">Exodus 38:27, 28</a>. It was employed for the silver sockets that supported the boards of the tabernacle, and for the hooks, capitals, and connecting rods of the pillars which surrounded the court. Thus employed, it was a continual "memorial" in the eyes of the people, reminding each man of his privileges and duties <span class="p"><br /><br /></span> </div> <div class="versenum"><a href="/exodus/30-17.htm">Exodus 30:17</a></div><div class="verse">And the LORD spake unto Moses, saying,</div><div class="comm"><span class="cmt_sub_title">Verses 17-21.</span> - THE BRAZEN LAVER. That the tabernacle was to have an ample supply of water had been implied in the directions given for the washing of Aaron and his sons at its outer door (<a href="/exodus/29-4.htm">Exodus 29:4</a>). That it would contain some provision of the kind is further indicated by the command to "wash the inwards" of victims (<span class="accented">ib</span>, 17). We have now, in this place, the special directions given to Moses on the subject. He was to provide a brazen, or rather a bronze laver, which was to stand on a separate "foot," or base, of bronze, in the court of the tabernacle, between the entrance to the tabernacle and the "brazen altar." This was to be kept constantly supplied with water, and was to furnish whatever might be needed for the various ceremonies. Among its other uses, it was to supply liquid for the constant ablution of the priests, who were to wash both their hands and their feet on every occasion of their entering the sacred tent, and even on every occasion of their ministering at the brazen altar (ver. 20). This law was to be "a statute for ever" (ver. 21), and its violation was to be punished by death. </div> <div class="versenum"><a href="/exodus/30-18.htm">Exodus 30:18</a></div><div class="verse">Thou shalt also make a laver <i>of</i> brass, and his foot <i>also of</i> brass, to wash <i>withal</i>: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein.</div><div class="comm"><span class="cmt_sub_title">Verse 18</span> - <span class="cmt_word">A laver</span>. It is remarkable that nothing is said respecting either the shape or the size of the laver. In 1 Kings we have an elaborate description of the "molten sea," which replaced it in Solomon's temple, as well as an almost equally elaborate one of ten other layers made by Hiram, Solomon's artist, at the same time. We may perhaps assume from these examples that the brazen laver of the tabernacle was a large bronze vase or basin, standing upon a stem, which was fixed into a base. It was probably fitted up with an apparatus of taps and cocks. <span class="cmt_word">Between the tabernacle .... and the altar</span>. The Rabbinical commentators say that it was not exactly in the middle, but a little towards the south side. </div> <div class="versenum"><a href="/exodus/30-19.htm">Exodus 30:19</a></div><div class="verse">For Aaron and his sons shall wash their hands and their feet thereat:</div><div class="comm"><span class="cmt_sub_title">Verse 19</span> <span class="cmt_word">Aaron and his sons shall wash their hands and their feet</span>. Ablution by clear fresh water is so plain and simple a type of purity as to have been used in almost all religions. The hands and the feet would designate symbolically all a man's active doings, and even his whole walk in life - his "goings out" and his "comings in," in the phraseology of the Hebrews. There would also be a special practical need for such ablutions in the case of persons who were employed about bloody sacrifices, who slew the victims, sprinkled, the blood, and even dashed it against the base of the altar. On some rare occasions the priests were required to bathe their whole persons, and not their hands and feet only (see above, ch. 29:4; and below, <a href="/leviticus/16-4.htm">Leviticus 16:4</a>). </div> <div class="versenum"><a href="/exodus/30-20.htm">Exodus 30:20</a></div><div class="verse">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:</div><div class="comm"><span class="cmt_sub_title">Verse 20</span> - <span class="cmt_word">That they die not</span>. Compare <a href="/exodus/28-35.htm">Exodus 28:35</a> and 43. Contempt of the simple and easy regulation to wash at the laver would imply contempt of purity itself; and so an entire hypocrisy of life and character, than which nothing could be a greater offence to God. </div> <div class="versenum"><a href="/exodus/30-21.htm">Exodus 30:21</a></div><div class="verse">So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, <i>even</i> to him and to his seed throughout their generations.</div><div class="comm"><span class="cmt_sub_title">Verse 21</span>- <span class="cmt_word">It shall be a statute for ever</span>. Compare <a href="/exodus/27-21.htm">Exodus 27:21</a>; <a href="/exodus/28-43.htm">Exodus 28:43</a>; <a href="/exodus/29-9.htm">Exodus 29:9</a>: et</div> <div class="versenum"><a href="/exodus/30-22.htm">Exodus 30:22</a></div><div class="verse">Moreover the LORD spake unto Moses, saying,</div><div class="comm"><span class="cmt_sub_title">Verses 22-33.</span> - THE HOLY OIL. The composition of the oil required for anointing the priests (<a href="/exodus/29-7.htm">Exodus 29:7</a>), the altar (<span class="accented">ib</span>, 36), the tabernacle itself (ver. 26), and its furniture (vers. 27, 28), was a necessary matter for Moses to know, and is now declared with much minuteness; the exact weight of each spice, and the exact quantity of the olive oil being given (vers. 23, 240. Directions are added for its use (vers. 26-30): and finally, a warning is given against its application to any persons except the priests, or its composition for any other purpose besides the use of the sanctuary (vers. 31-33). </div> <div class="versenum"><a href="/exodus/30-23.htm">Exodus 30:23</a></div><div class="verse">Take thou also unto thee principal spices, of pure myrrh five hundred <i>shekels</i>, and of sweet cinnamon half so much, <i>even</i> two hundred and fifty <i>shekels</i>, and of sweet calamus two hundred and fifty <i>shekels</i>,</div><div class="comm"><span class="cmt_sub_title">Verse 23</span> - <span class="cmt_word">Principal</span> <span class="cmt_word">spices.</span> The ancients recognised a vast variety of spices. Pliny notices an ointment which was composed of twenty-six ingredients, chiefly spices (H.N. 13:2, § 18). Herodotus mentions five "principal spices" as furnished by Arabia (3:107), of which four seem to be identical with those employed in the holy oil. <span class="cmt_word">Pure myrrh</span>. Literally, "myrrh of freedom," or "freely flowing myrrh." The shrub which yields myrrh (<span class="accented">Balsamodendron myrrha</span>) produces two kinds - one, which exudes spontaneously, and is regarded as the best (Plin. II. 4:12:35; Theophrast. <span class="accented">De Odoribus</span>, § 29); and another, of inferior quality, which flows from incisions made in the bark. It is the former kind which is here intended. Myrrh was among the ancients in high request as a spice. It was used by the Egyptians for embalming (Herod 2:86), in Persia as an odour (Athen. <span class="accented">Deipn</span>, 12. p. 514, A); by the Greeks for incense (Soph. Fr. 340) and in unguents (Aristoph <span class="accented">Eq</span> 1. 1332); by the later Jews in funerals (<a href="/john/19-39.htm">John 19:39</a>); and was largely exported from Arabia and Ethiopia into various parts of Asia and Europe. <span class="cmt_word">Sweet</span> <span class="cmt_word">cinnamon</span>. Cinnamon was a far rarer spice than myrrh. It is only mentioned three times in the Old Testament (cf. <a href="/proverbs/7-16.htm">Proverbs 7:16</a>; <a href="/songs/4-14.htm">Song of Solomon 4:14</a>). I am not aware of any trace of it in Egypt; but Herodotus says that it was obtained by the Greeks from Arabia in his day (3:111). It is the inner bark or rind of a tree allied to the laurel, and called by some <span class="accented">Laurus cinnamomum</span>, by others <span class="accented">Cinnamomum zeylanicum</span>. The tree now grows only in India on the Malabar coast, in Ceylon, Borneo, Sumatra, Cochin China, and China. If its habitat has not suffered contraction, we must regard the mention of it here as indicative of a very early commerce of a very extensive character. <span class="cmt_word">Sweet</span> <span class="cmt_word">calamus</span>. Aromatic reeds, probably of several distinct kind, seem to have been the produce anciently of Palestine, Arabia, Mesopotamia, and India. It is impossible to say what exactly was the species here intended. Calamus is mentioned as a spice in <a href="/isaiah/43-24.htm">Isaiah 43:24</a>; <a href="/jeremiah/6-20.htm">Jeremiah 6:20</a>; <a href="/ezekiel/27-17.htm">Ezekiel 27:17</a>; and <a href="/songs/4-14.htm">Song of Solomon 4:14</a>; but the term used (kaneh, "cane ") is vague; and it is not at all clear that one species only is alluded to. </div> <div class="versenum"><a href="/exodus/30-24.htm">Exodus 30:24</a></div><div class="verse">And of cassia five hundred <i>shekels</i>, after the shekel of the sanctuary, and of oil olive an hin:</div><div class="comm"><span class="cmt_sub_title">Verse 24</span> - <span class="cmt_word">Cassia</span>. The modern cassia is the inner bark of a tree distinct from the cinnamon tree, known to botanists as Cinnamo-mum cassia, which is a native of India, Java, and the Malay peninsula. In taste and scent, it "bears a strong resemblance to cinnamon, but is more pungent and of coarser texture" (Cook). It is uncertain, however, if this is the spice here indicated. The Hebrew word used is <span class="accented">kiddah</span>, not <span class="accented">ketsioth</span> (as in <a href="/psalms/45-8.htm">Psalm 45:8</a>); and it is very doubtful whether the two are identical On the shekel of the sanctuary. see the comment on ver. 13; and on the kin, see <a href="/exodus/29-40.htm">Exodus 29:40</a>. </div> <div class="versenum"><a href="/exodus/30-25.htm">Exodus 30:25</a></div><div class="verse">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.</div><div class="comm"><span class="cmt_sub_title">Verse 25</span>- <span class="cmt_word">An oil</span> <span class="cmt_word">of holy ointment.</span> Literally, "an oil of holy anointing," or "a holy anointing oil," as our translators render in ver. 31, and also in the last clause of the present verse. <span class="c</div> <div class="versenum"><a href="/exodus/30-26.htm">Exodus 30:26</a></div><div class="verse">And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony,</div><div class="comm"><span class="cmt_sub_title">Verses 26-29</span> - <span class="cmt_word">Thou shalt anoint the tabernacle</span>. The first application of the holy oil was to be to the inanimate objects constituting the paraphernalia of worship - viz., <span class="p"><br /><br /></span><span class="Text_Heading">1.</span> The tabernacle itself as a whole; <span class="p"><br /><br /></span><span class="Text_Heading">2.</span> The furniture of the holy of holies - the ark and mercy seat; <span class="p"><br /><br /></span><span class="Text_Heading">3.</span> The furniture of the holy place - the show-bread table, the candlestick, and the altar of incense; and <span class="p"><br /><br /></span><span class="Text_Heading">4.</span> The furniture of the court - the altar of burnt-offering, and the laver. After applying the oil to these, Moses was to proceed to the anointing of the priests. (Compare <a href="/leviticus/8-10.htm">Leviticus 8:10-12</a>.) </div> <div class="versenum"><a href="/exodus/30-27.htm">Exodus 30:27</a></div><div class="verse">And the table and all his vessels, and the candlestick and his vessels, and the altar of incense,</div><div class="comm"><span class="cmt_sub_title">Verse 27</span> - <span class="cmt_word">The table and all his</span> <span class="cmt_word">vessels.</span> See above, <a href="/exodus/25-29.htm">Exodus 25:29</a>. <span class="cmt_word">The candlestick and his vessels</span>.</div> <div class="versenum"><a href="/exodus/30-28.htm">Exodus 30:28</a></div><div class="verse">And the altar of burnt offering with all his vessels, and the laver and his foot.</div><div class="comm"><span class="cmt_sub_title">Verse 28</span> - <span class="cmt_word">The altar of burnt-offering with all his</span> <span class="cmt_word">vessels.</span> See <a href="/exodus/27-3.htm">Exodus 27:3</a>. </div> <div class="versenum"><a href="/exodus/30-29.htm">Exodus 30:29</a></div><div class="verse">And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy.</div><div class="comm"></div> <div class="versenum"><a href="/exodus/30-30.htm">Exodus 30:30</a></div><div class="verse">And thou shalt anoint Aaron and his sons, and consecrate them, that <i>they</i> may minister unto me in the priest's office.</div><div class="comm"><span class="cmt_sub_title">Verse 30</span> - <span class="cmt_word">And</span> <span class="cmt_word">thou shalt anoint Aaron,</span> etc. Not till all his surroundings had received sanctification was Aaron to be consecrated. The tent, the ark, the table, the candlestick, the altar of incense, the brazen altar, the laver, and its base, each and all were to be touched with the holy oil, and thereby formally dedicated to God's service (<a href="/leviticus/8-10.htm">Leviticus 8:10, 11</a>), and then at last was Moses to "pour of the anointing oil upon Aaron's head, and anoint him, to sanctify him" (<span class="accented">ib</span>, 12). So God constantly prepares men's spheres for them before he inducts them into their spheres. Even in the next world our Blessed Lord "prepares places for us." </div> <div class="versenum"><a href="/exodus/30-31.htm">Exodus 30:31</a></div><div class="verse">And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations.</div><div class="comm"></div> <div class="versenum"><a href="/exodus/30-32.htm">Exodus 30:32</a></div><div class="verse">Upon man's flesh shall it not be poured, neither shall ye make <i>any other</i> like it, after the composition of it: it <i>is</i> holy, <i>and</i> it shall be holy unto you.</div><div class="comm"><span class="cmt_sub_title">Verse 32</span> - <span class="cmt_word">Upon man's flesh shall it not be poured</span> - <span class="accented">i.e.</span>, "it shall not be used by <span class="cmt_word">any</span> privately as a mere unguent, but shall be reserved wholly for sacred purposes." <span class="cmt_word">Neither shall</span> <span class="cmt_word">ye make any other like it,</span> <span class="cmt_word">after the composition of it</span>. Rather, "after its <span class="accented">proportion</span>." The Israelites were not forbidden the use of the different materials in their unguents, or even the combination of the same materials, provided they varied the proportions. The object is simply that the holy oil should remain a thing separate and apart, never applied to any but a holy use. </div> <div class="versenum"><a href="/exodus/30-33.htm">Exodus 30:33</a></div><div class="verse">Whosoever compoundeth <i>any</i> like it, or whosoever putteth <i>any</i> of it upon a stranger, shall even be cut off from his people.</div><div class="comm"><span class="cmt_sub_title">Verse 33</span>- <span class="cmt_word">Upon a stranger</span>. A "stranger" here means any one not of the family of Aaron. Compare <a href="/exodus/29-33.htm">Exodus 29:33</a>. </div> <div class="versenum"><a href="/exodus/30-34.htm">Exodus 30:34</a></div><div class="verse">And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; <i>these</i> sweet spices with pure frankincense: of each shall there be a like <i>weight</i>:</div><div class="comm"><span class="cmt_sub_title">Verses 34-38.</span> - THE HOLY INCENSE. It remained to give directions concerning the composition of the incense, which, according to verse 7, was to be burnt upon the altar of gold. That it was to be of one and one only peculiar kind had been already implied in the prohibition to burn "strange incense" (ver. 9). Moses is now told exactly how it was to be composed. As the oil was to contain four spices, so was the incense to be made of a like number - stacte, onycha, galbanum, and frankincense - of each the same quantity (ver. 34). The art of the apothecary was to be called in for making it up (ver. 35). A portion of it was to be "beaten very small," and placed in front of the ark of the covenant, probably on the golden altar outside the vail (ver. 36). A prohibition is added, similar to that given with respect to the holy oil: no one is to make any like it for private use, under pain of being "cut off from his people" (vers. 37, 38). <span class="cmt_sub_title">Verse 34.</span> - <span class="cmt_word">Take unto thee sweet spices.</span> Rather, "Take unto thee spices," or "perfumes." The word has no epithet. <span class="cmt_word">Stacte.</span> The Hebrew word used means simply "a drop" (Job 32:27), and might be applied to any gum or resin which exuded from a tree. We have no clue to the gum here intended but that which is furnished by the rendering of the LXX., <span class="greek">στακτή</span>, which our translators have followed. Now the Greeks seem to have called two gums by this name - one, the natural exudation from the myrrh tree, called above (ver. 23) "pure myrrh," or "the myrrh that flows freely;" and the other gum storax. As it is not likely that the same substance has been given two names within the space of ten verses, we must suppose the latter to be meant. Gum storax is the produce of a tree allied to the poplar, and known as <span class="accented">Styrax officinalis</span>, which grows abundantly in Syria and Palestine. It was frequently used as a perfume by the ancients (Herod. 3:107; Plin. <span class="accented">H</span>. <span class="accented">N</span>. 12:17, §40). <span class="cmt_word">Onycha</span>. The Hebrew word, <span class="accented">she-kheleth</span>, seems to mean a "shell" of some kind or other. The Greek <span class="greek">ὄνυξ</span>, Lat. onycha, was applied to the <span class="accented">operculum</span> - the "nail" or "claw" - of certain shell-fish of the genus Strombidae, which were common in the lied Sea, and elsewhere. The particular <span class="accented">strombus</span> which furnishes the onycha of the ancients is thought to have been the <span class="accented">Unguis odoratus</span> or <span class="accented">Blatta Byzantina</span>. The <span class="accented">opercula</span> of these shell-fish have, when burnt, a strong odour, "something like castoreum." The onycha is, again coupled with galbanum and gum storax in Ecclesiates 24:15. Galbanum. The Hebrew word <span class="accented">khelb'nah</span>, is so near the Greek <span class="greek">χαλβάιη</span> and the Latin <span class="accented">galbanum</span> that it has with good reason been assumed to designate the same substance. Galbanum is a gum well known both to ancients and moderns. It is admitted into the pharmacopeia. Several plants seem to produce it, as the <span class="accented">Opoidia galbanifera</span>, the <span class="accented">Galbanum Persicum</span>, and a plant which grows in Northern Persia, very like the Ferula erubeseens. When burnt, <span class="accented">galbanum</span> has a strong pungent odour, which is said to be disagreeable by itself, but to improve and preserve other odours (Plin. <span class="accented">H</span>. <span class="accented">N</span>. 12:54). <span class="cmt_word">Frankincense</span>. On the wide use of frankincense, see the comment on ver. 1. It was the produce of a tree which anciently flourished in Arabia, but which appears to have degenerated, and now produces only an inferior quality. The best frankincense comes now from the high lands of India. It exudes from a tree called salai (the <span class="accented">Boswellia setrata</span> or <span class="accented">thurifera</span> of botanists). Some think that the frankincense exported largely from Arabia to the neighbouring nations was in part the produce of this tree imported by the Arab merchants from Hindustan. </div> <div class="versenum"><a href="/exodus/30-35.htm">Exodus 30:35</a></div><div class="verse">And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure <i>and</i> holy:</div><div class="comm"><span class="cmt_sub_title">Verse 35.</span> - <span class="cmt_word">A confection after the art of the apothecary</span>. Like the holy oil, the incense was to be artistically compounded by one accustomed to deal with such ingredients. It was actually, in the first instance, the work of Bezaleel (Exodus 27:29). <span class="cmt_word">Tempered together</span>. This translation is supported by the authority of the Septuagint and the Vulgate, and is defended by Canon Cook. But the mass of modern critics is in favour of the translation "salted," or "with salt." (So Buxtorf, Gesenius, De Wette, Kalisch, Keil, etc.) If, nobel suggests "comminuted," identifying <span class="accented">malakh</span> with <span class="accented">marakh</span>. The point is not one of much importance. </div> <div class="versenum"><a href="/exodus/30-36.htm">Exodus 30:36</a></div><div class="verse">And thou shalt beat <i>some</i> 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.</div><div class="comm"><span class="cmt_sub_title">Verse 36.</span> - <span class="cmt_word">Thou shalt beat some of it very small</span>. This is against Knobel's rendering of <span class="accented">malakh</span>, which would imply that all was broken into small pieces. A certain portion only was to be thus prepared from time to time and placed ready for offering. It was to be <span class="cmt_word">put before the testimony</span> - <span class="accented">i.e.</span>, opposite the m-k, but outside the vail. This near vicinity to the Divine Presence rendered it most holy. </div> <div class="versenum"><a href="/exodus/30-37.htm">Exodus 30:37</a></div><div class="verse">And <i>as for</i> 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.</div><div class="comm"><span class="cmt_sub_title">Verses 37, 38.</span> - <span class="cmt_word">Ye shall not make unto yourselves</span>, etc. None shall be made by any man for private use according to the same recipe, since the compound, as described, is "holy unto the Lord." If any man does so, he shall be "cut off from among his people" - <span class="accented">i.e.</span>, "put to death by the civil authority." (See <a href="/exodus/31-14.htm">Exodus 31:14</a>.) <span class="p"><br /><br /></span> <span class="p"><br /><br /></span> </div> <div class="versenum"><a href="/exodus/30-38.htm">Exodus 30:38</a></div><div class="verse">Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.</div><div class="comm"></div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. 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