6 And thou shalt put H5414 it before H6440 the vail H6532 that is by the ark H727 of the testimony, H5715 before H6440 the mercy seat H3727 that is over the testimony, H5715 where I will meet H3259 with thee.
And thou shalt put H5414 the mercy seat H3727 above H4605 upon the ark; H727 and in the ark H727 thou shalt put H5414 the testimony H5715 that I shall give H5414 thee. And there I will meet H3259 with thee, and I will commune H1696 with thee from above the mercy seat, H3727 from between H996 the two H8147 cherubims H3742 which are upon H5921 the ark H727 of the testimony, H5715 of all things which I will give thee in commandment H6680 unto the children H1121 of Israel. H3478
And thou shalt make H6213 a vail H6532 of blue, H8504 and purple, H713 and scarlet, H8144 H8438 and fine twined H7806 linen H8336 of cunning H2803 work: H4639 with cherubims H3742 shall it be made: H6213 And thou shalt hang H5414 it upon four H702 pillars H5982 of shittim H7848 wood overlaid H6823 with gold: H2091 their hooks H2053 shall be of gold, H2091 upon the four H702 sockets H134 of silver. H3701 And thou shalt hang up H5414 the vail H6532 under the taches, H7165 that thou mayest bring H935 in thither within H1004 the vail H6532 the ark H727 of the testimony: H5715 and the vail H6532 shall divide H914 unto you between the holy H6944 place and the most H6944 holy. H6944 And thou shalt put H5414 the mercy seat H3727 upon the ark H727 of the testimony H5715 in the most H6944 holy H6944 place. And thou shalt set H7760 the table H7979 without H2351 the vail, H6532 and the candlestick H4501 over against H5227 the table H7979 on the side H6763 of the tabernacle H4908 toward the south: H8486 and thou shalt put H5414 the table H7979 on the north H6828 side. H6763
This shall be a continual H8548 burnt offering H5930 throughout your generations H1755 at the door H6607 of the tabernacle H168 of the congregation H4150 before H6440 the LORD: H3068 where I will meet H3259 you, to speak H1696 there unto thee. And there I will meet H3259 with the children H1121 of Israel, H3478 and the tabernacle shall be sanctified H6942 by my glory. H3519
And thou shalt beat H7833 some of it very small, H1854 and put H5414 of it before H6440 the testimony H5715 in the tabernacle H168 of the congregation, H4150 where I will meet H3259 with thee: it shall be unto you most H6944 holy. H6944
And he put H7760 the golden H2091 altar H4196 in the tent H168 of the congregation H4150 before H6440 the vail: H6532
Then David H1732 gave H5414 to Solomon H8010 his son H1121 the pattern H8403 of the porch, H197 and of the houses H1004 thereof, and of the treasuries H1597 thereof, and of the upper chambers H5944 thereof, and of the inner H6442 parlours H2315 thereof, and of the place H1004 of the mercy seat, H3727
And G1161 after G3326 the second G1208 veil, G2665 the tabernacle G4633 which G3588 is called G3004 the Holiest of all; G39 G39 Which had G2192 the golden G5552 censer, G2369 and G2532 the ark G2787 of the covenant G1242 overlaid G4028 round about G3840 with gold, G5553 wherein G1722 G3739 was the golden G5552 pot G4713 that had G2192 manna, G3131 and G2532 Aaron's G2 rod G4464 that budded, G985 and G2532 the tables G4109 of the covenant; G1242 And G1161 over G5231 it G846 the cherubims G5502 of glory G1391 shadowing G2683 the mercyseat; G2435 of G4012 which G3739 we cannot G3756 G2076 now G3568 speak G3004 particularly. G2596 G3313
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Exodus 30
Commentary on Exodus 30 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 30
Ex 30:1-38. The Altar of Incense.
1. thou shalt make an altar to burn incense upon, &c.—Its material was to be like that of the ark of the testimony, but its dimensions very small [Ex 25:10].
2-4. foursquare—the meaning of which is not that it was to be entirely of a cubical form, but that upon its upper and under surface, it showed four equal sides. It was twice as high as it was broad, being twenty-one inches broad and three feet six inches high. It had "horns"; its top or flat surface was surmounted by an ornamental ledge or rim, called a crown, and it was furnished at the sides with rings for carriage. Its only accompanying piece of furniture was a golden censer or pan, in which the incense was set fire to upon the altar. Hence it was called the altar of incense, or the "golden altar" [Ex 39:38; 40:26], from the profuse degree in which it was gilded or overlaid with the precious metal. This splendor was adapted to the early age of the church, but in later times, when the worship was to be more spiritual, the altar of incense is prophetically described as not of gold but of wood, and double the size of that in the tabernacle, because the church should be vastly extended (Mal 1:11).
6. thou shalt put it before the veil that is by the ark of the testimony—which separated the holy from the most holy place. The altar was in the middle between the table of showbread and the candlestick next the holy of holies, at equal distances from the north and south walls; in other words, it occupied a spot on the outside of the great partition veil, but directly in front of the mercy seat, which was within that sacred enclosure; so that although the priest who ministered at this altar could not behold the mercy seat, he was to look towards it, and present his incense in that direction. This was a special arrangement, and it was designed to teach the important lesson that, though we cannot with the eye of sense, see the throne of grace, we must "direct our prayer to it and look up" [Ps 5:3] (compare 2Co 3:14; Heb 10:20; Re 4:1).
7, 8. Aaron shall burn thereon sweet incense—literally, "incense of spices"—Strong aromatic substances were burnt upon this altar to counteract by their odoriferous fragrance the offensive fumes of the sacrifices; or the incense was employed in an offering of tributary homage which the Orientals used to make as a mark of honor to kings; and as God was Theocratic Ruler of Israel, His palace was not to be wanting in a usage of such significancy. Both these ends were served by this altar—that of fumigating the apartments of the sacred edifice, while the pure lambent flame, according to Oriental notions, was an honorary tribute to the majesty of Israel's King. But there was a far higher meaning in it still; for as the tabernacle was not only a palace for Israel's King, but a place of worship for Israel's God, this altar was immediately connected with a religious purpose. In the style of the sacred writers, incense was a symbol or emblem of prayer (Ps 141:2; Re 5:8; 8:3). From the uniform combination of the two services, it is evident that the incense was an emblem of the prayers of sincere worshippers ascending to heaven in the cloud of perfume; and, accordingly, the priest who officiated at this altar typified the intercessory office of Christ (Lu 1:10; Heb 7:25).
every morning … at even—In every period of the national history this daily worship was scrupulously observed.
8. Aaron shall burn incense—seemingly limiting the privilege of officiating at the altar of incense to the high priest alone, and there is no doubt that he and his successors exclusively attended this altar on the great religious festivals. But "Aaron" is frequently used for the whole priestly order, and in later times, any of the priests might have officiated at this altar in rotation (Lu 1:9).
9. Ye shall offer no strange incense—that is, of a different composition from that of which the ingredients are described so minutely.
11-16. When thou takest the sum of the children of Israel, &c.—Moses did so twice, and doubtless observed the law here prescribed. The tax was not levied from women, minors, old men (Nu 1:42, 45), and the Levites (Nu 1:47), they being not numbered. Assuming the shekel of the sanctuary to be about half an ounce troy, though nothing certain is known about it, the sum payable by each individual was two and four pence. This was not a voluntary contribution, but a ransom for the soul or lives of the people. It was required from all classes alike, and a refusal to pay implied a wilful exclusion from the privileges of the sanctuary, as well as exposure to divine judgments. It was probably the same impost that was exacted from our Lord (Mt 17:24-27), and it was usually devoted to repairs and other purposes connected with the services of the sanctuary.
18-21. Thou shalt … make a laver of brass—Though not actually forming a component part of the furniture of the tabernacle, this vase was closely connected with it; and though from standing at the entrance it would be a familiar object, it possessed great interest and importance from the baptismal purposes to which it was applied. No data are given by which its form and size can be ascertained; but it was probably a miniature pattern of Solomon's—a circular basin.
his foot—supposed not to be the pedestal on which it rested, but a trough or shallow receptacle below, into which the water, let out from a cock or spout, flowed; for the way in which all Eastern people wash their hands or feet is by pouring upon them the water which falls into a basin. This laver was provided for the priests alone. But in the Christian dispensation, all believers are priests, and hence the apostle exhorts them how to draw near to God (Joh 13:10; Heb 10:22).
23-33. Take thou also … principal spices, &c.—Oil is frequently mentioned in Scripture as an emblem of sanctification, and anointing with it a means of designating objects as well as persons to the service of God. Here it is prescribed by divine authority, and the various ingredients in their several proportions described which were to compose the oil used in consecrating the furniture of the tabernacle.
myrrh—a fragrant and medicinal gum from a little known tree in Arabia.
sweet cinnamon—produced from a species of laurel or sweet bay, found chiefly in Ceylon, growing to a height of twenty feet: this spice is extracted from the inner bark, but it is not certain whether that mentioned by Moses is the same as that with which we are familiar.
sweet calamus—or sweet cane, a product of Arabia and India, of a tawny color in appearance; it is like the common cane and strongly odoriferous.
24. cassia—from the same species of tree as the cinnamon—some think the outer bark of that tree. All these together would amount to one hundred twenty pounds, troy weight.
hin—a word of Egyptian origin, equal to ten pints. Being mixed with the olive oil—no doubt of the purest kind—this composition probably remained always in a liquid state, and the strictest prohibition issued against using it for any other purpose than anointing the tabernacle and its furniture.
34-38. the Lord said unto Moses, Take unto thee sweet spices—These were:
stacte—the finest myrrh;
onycha—supposed to be an odoriferous shell;
galbanum—a gum resin from an umbelliferous plant.
frankincense—a dry, resinous, aromatic gum, of a yellow color, which comes from a tree in Arabia, and is obtained by incision of the bark. This incense was placed within the sanctuary, to be at hand when the priest required to burn on the altar. The art of compounding unguents and perfumes was well known in Egypt, where sweet-scented spices were extensively used not only in common life, but in the ritual of the temples. Most of the ingredients here mentioned have been found on minute examination of mummies and other Egyptian relics; and the Israelites, therefore, would have the best opportunities of acquiring in that country the skill in pounding and mixing them which they were called to exercise in the service of the tabernacle. But the recipe for the incense as well as for the oil in the tabernacle, though it receives illustration from the customs of Egypt, was peculiar, and being prescribed by divine authority, was to be applied to no common or inferior purpose.