1And you shall make an altar, a place for burning incense; you shall make it of acacia wood. 2It shall be a cubit in length and a cubit in width; it shall be square. And its height shall be two cubits, its horns from itself. 3And you shall overlay it with pure gold, its top, and its walls all around, and its horns. And you shall make a wreath of gold for it all around. 4And you shall make two rings of gold for it under its wreath; on its two sides you shall make its two corners on its two sides; and they shall be housings for poles, to lift them up by it. 5And you shall make the poles of acacia wood; and you shall overlay them with gold. 6And you shall put it in front of the veil which is beside the ark of the testimony; in front of the mercy seat which is over the testimony, there where I meet you. 7And Aaron shall burn incense of perfume on it morning by morning; when he dresses the lamps he shall burn it. 8And when Aaron sets up the lamps between the evenings he shall burn it, a perpetual incense before the face of Jehovah for your generations. 9You shall not offer up strange incense on it, and burnt offering and food offering; and you shall not pour out a drink offering, to go up on it. 10And Aaron shall make atonement on its horns once in a year; from the blood of the sin offering of the atonement once in the year he shall make atonement on it for your generations; it is most holy to Jehovah. 11And Jehovah spoke to Moses, saying, 12When you lift up the head of the sons of Israel, of those numbered, each man shall give the ransom of his soul to Jehovah when numbering them; and there shall not be a plague among them when numbering them. 13They shall give this, everyone passing over to those numbered: half a shekel, by the shekel of the sanctuary, twenty gerahs being a shekel; half a shekel as an offering to Jehovah. 14Every one passing over to those numbered, from a son of twenty years and upward, shall give the offering of Jehovah. 15The rich one shall not give more, and the poor one shall not give less than half a shekel, to give the offering of Jehovah, to make atonement for your souls. 16And you shall take the silver of atonement from the sons of Israel and you shall give it to the service of the tabernacle of the congregation; and it shall be for the sons of Israel for remembrance before the face of Jehovah, to make atonement for your souls. 17And Jehovah spoke to Moses, saying, 18And you shall make a bronze laver for washing, and its base bronze. And you shall put it between the tabernacle of the congregation and the altar; and you shall put water there. 19And Aaron and his sons shall wash from it, their hands and their feet; 20as they go into the tabernacle of the congregation they shall wash with water, and shall not die; or as they draw near to the altar to minister, to burn a fire offering to Jehovah. 21And they shall wash their hands and their feet, and shall not die. And it shall be a never-ending statute to them, to him and to his seed for their generations. 22And Jehovah spoke to Moses, saying, 23And you take spices for yourself, the best, five hundred of pure myrrh, and its half of spicy cinnamon, two hundred and fifty shekels, and two hundred and fifty of aromatic calamus; 24and five hundred of cassia, by the shekel of the sanctuary; and a hin of olive oil. 25And you shall make it an oil of holy anointing, ointment compound, the work of a perfumer, an oil of holy anointing it shall be. 26And you shall anoint with it the tabernacle of the congregation and the ark of the testimony, 27and the table and all its vessels and the altar of incense, 28and the altar of burnt offering, and all its vessels, and the laver and its base. 29And you shall sanctify them, and they shall become most holy; everything touching them shall become holy. 30And you shall anoint Aaron and his sons, and you shall consecrate them to minister as priests to Me. 31And you shall speak to the sons of Israel, saying, This shall be a holy anointing oil for Me for your generations. 32It shall not be poured on the flesh of man, and you shall not make any like it in its proportion; it is holy. It shall be holy to you. 33If a man prepares any like it, or who gives from it to a stranger, he shall be cut off from his people. 34And Jehovah said to Moses, Take perfumes for yourself, spices, stacte, and onycha, and galbanum, spices, and pure frankincense, a part shall be for a part. 35And you shall make it incense, an ointment, a work of a perfumer, salted, pure and holy. 36And you shall grind some of it fine, and put some of it in front of the testimony in the tabernacle of the congregation, where I meet you. It shall be most holy to you. 37And the incense which you make, in its proportion, you shall not make for yourselves; it shall be holy to you for Jehovah. 38If a man makes any like it, to smell of it, he shall be cut off from his people.
Matthew Henry - Complete Commentary 1 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,
Exod 30:1-
Exod 30:5. 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 41:22), 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 1:11. 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,
Exod 30:6. 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,
Exod 30:7,
Exod 30:8. 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,
Exod 30:9. 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, Exod 30:10. See
Lev 16:18,
Lev 16:19. 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 (
1John 2:1), 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 17:24. 2. The devotions of the saints, whose prayers are said to be set forth before God as incense,
Pss 141:2. 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 1:10), to signify that prayer is the true incense. This incense was offered daily, it was a perpetual incense (
Exod 30:8); 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 (
Revel 5:8), but it is the incense which Christ adds to them that makes them acceptable (
Revel 8:3), 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 1:13), and he that offers it is
as if he blessed an idol, Isa 66:3.
11 Some observe that the repetition of those words,
The Lord spoke unto Moses, here and afterwards (
Exod 30:17,
Exod 30:22,
Exod 30:34), 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 17:27), 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 (
Exod 30:15), to intimate that the souls of the rich and poor are alike precious, and that God is
no respecter of persons, Acts 10:34;
Job 34:19. 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 22:2. 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 (
Exod 30:16); 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 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,
Exod 30:18. 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 13:1), 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,
Exod 30:19-
Exod 30:21. 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, (2Kgs:5:12-14). 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, Pss 24:3,
Pss 24:4. 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 13:8,
John 13:10;
James 3:2. This is the preparation we are to make for solemn ordinances.
Cleanse your hands and purify your hearts, and then
draw nigh to God, James 4:8. To this law David alludes in
Pss 26:6,
I will wash my hands in innocency, so will I compass thine altar, O Lord. 22 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,
Exod 30:23-
Exod 30:25. 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 (
Exod 30:25); 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,
Exod 30:26-
Exod 30:30. It was to be continued
throughout their generations, Exod 30:31. 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 (
1Kgs 1:39), 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 (
1Chr 9:30): 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 1:3), and the good name of Christians better than
precious ointment, Qoh 7:1. 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,
Exod 30:34,
Exod 30:35. 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 (
Exod 30:32,
Exod 30:33,
Exod 30:37,
Exod 30:38), 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 6:5. 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 22:5. That which is God's peculiar must not be used as a common thing.
