Text -- Exodus 30:1 (NET)

The Altar of Incense

30:1 “You are to make an altar for burning incense; you are to make it of acacia wood.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 30:1

The altar of incense was to be about a yard high, and half a yard square, with horns at the corners, a golden cornish round it, with rings and staves of gold for the convenience of carrying it, Exo 30:1-5. It doth 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 burn 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 or ashes fell upon the altar. The altar of incense in Ezekiel's temple is double to what it is here, Eze 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. It was placed before the veil, on the outside of that partition, but before the mercy - seat, which was within the veil.

Wesley: Exo 30:1

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, yet we must in prayer by faith set ourselves before it, direct our prayer and look up.

JFB: Exo 30:1

Its material was to be like that of the ark of the testimony, but its dimensions very small [Exo 25:10].

Clarke: Exo 30:1

Altar to burn incense - The Samaritan omits the ten first verses of this chapter, because it inserts them after Exo 26:32 (note)

Clarke: Exo 30:1

Shittim wood - The same of which the preceding articles were made, because it was abundant in those parts, and because it was very durable; hence everywhere the Septuagint translation, which was made in Egypt, renders the original by ξυλον ασηπτον, incorruptible wood.

Calvin: Exo 30:1

1.And thou shalt make an altar God now issues His commands respecting the altar of burnt incense, whereby the people were assured that the odor of the worship under the Law was sweet to Him. This ceremony indeed also prevailed among the Gentiles; whence there is frequent mention made by heathen authors of incense-burning; but what its object was they knew not themselves, nor did they care to reflect upon its proper intention, since they conceived themselves to have done all that was required of them, by the bare sign itself. In this way, however, God would encourage His believing people, by giving them to know that the worship which they offered at this command sent up to him a sweet savor. Meanwhile He admonished them diligently to beware lest any uncleanness should profane their sacrifices, but that they should come cleansed and pure into His sight. And David applies this type specially to prayer, when he says:

"Let my prayer be set forth before thee as incense.”
(Psa 131:2.)

Therefore, as the other altar of which we have been hearing, was devoted to the victims for the purpose of propitiating God, so also this altar perfumed the sacrifices with the odor of its incense, that they might be acceptable to God. Hence it was placed near the ark of the testimony, though with the vail between, that its savor might ascend directly to God without any let or hindrance. There is no ambiguity in the words, except that some think there is a repetition where it is said, “every morning,” and “between the two evens;” ¹⁵² others suppose that there are two separate oblations, and this latter view is the more probable, i.e., that the incense was offered morning and evening. He afterwards forbids either the altar itself to be transferred to other uses, or any other kind of incense to be burnt upon it; of this he will speak elsewhere.

TSK: Exo 30:1

The Samaritan inserts the first ten verses of this chapter after Exo 26:32.

an altar : Exo 30:7, Exo 30:8, Exo 30:10, Exo 37:25-28, Exo 40:5; Lev 4:7, Lev 4:18; 1Ki 6:20; 2Ch 26:16; Rev 8:3

to burn incense : Where so many sacrifices were offered, it was essentially necessary to have some pleasing perfume to counteract the disagreeable smells that must have arisen from the slaughter of so many animals, the burning of so much flesh, the sprinkling of the blood. No blood was ever sprinkled on this altar, except once a year, on the grand day of expiation. It was called also the golden altar (Num 4:11); and the incense was as constantly burnt on it every day, as the morning and evening sacrifice of a lamb was burnt on the brazen altar.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 30:1-10

Exo 37:25-28; Exo 40:26-27. The altar of incense was to be a casing of boards of shittim wood Exo 25:5, Exo 25:18 inches square and three feet in height (taking the cubit as 18 inches), entirely covered with plates of gold. Four "horns"were to project upward at the corners like those of the altar of burnt-offering Exo 27:2. A crown or moulding of gold was to run round the top. On each of two opposite sides there was to be a gold ring through which the staves were to be put when it was moved from place to place.

Exo 30:4

By the two corners thereof - Not corners. See the margin. The sense appears to be: And two gold rings shalt thou make for it under its moulding; on its two sides shalt thou make them (i. e. one ring on each side).

Exo 30:6

The place for the altar of incense was outside the veil, opposite to the ark of the covenant and between the candlestick on the south side and the showbread table on the north Exo 40:22-24. It appears to have been regarded as having a more intimate connection with the holy of holies than the other things in the holy place; and the mention of the mercy-seat in this verse, if we associate with it the significance of incense as figuring the prayers of the Lord’ s people Psa 141:2; Rev 5:8; Rev 8:3-4, seems to furnish additional pound for an inference that the incense altar took precedence of the table of showbread and the candlestick.

Exo 30:7

The lamps - See Exo 25:37.

Exo 30:7-8

The offering of the incense accompanied that of the morning and evening sacrifice. The two forms of offering symbolized the spirit of man reaching after communion with Yahweh, both in act and utterance. See Psa 141:2.

Exo 30:9

By this regulation, the symbolism of the altar of incense was kept free from ambiguity. atonement was made by means of the victim on the brazen altar in the court ontside; the prayers of the reconciled worshippers had their type within the tabernacle.

Exo 30:10

See the marginal references.

Poole: Exo 30:1

Incense signifies the prayers of God’ s people, Psa 141:2 Rev 8:3 ; which are not acceptable to God except they be offered upon the true altar, Christ. This incense also was useful to correct the bad smell of the sacrifices, which were offered on another altar not far from it. Yea, some sacrifices were offered upon this altar, as appears from Exo 30:10 Lev 4:7 . But here only the principal and constant use of it is noted.

Haydock: Exo 30:1

An altar to burn incense. This burning of incense was an emblem of prayer, ascending to God from an inflamed heart. See Psalm cxl. 2; Apocalypse v. 8, and viii. 4. (Challoner) ---

Nothing but incense was daily offered by the high priest upon this altar. On the day of expiation he touched the four corners with blood. It stood over-against the bread of proposition.

Gill: Exo 30:1

And thou shalt make an altar to burn incense upon,.... The Targums of Onkelos and Jonathan call it incense of spices, properly enough, for it was made of various spices; of which see Exo 30:34 and this was necessary on a natural and civil account, to remove those ill smells from the sanctuary, occasioned by the number of beasts continually slain in it; but chiefly on a religions account, to denote the acceptableness of the service of the sanctuary to God:

of shittim wood shall thou make it: of the same that the altar of burnt offering was made, which was covered with brass, but this with gold, as after related; of this sort of wood; see Gill on Exo 25:5 as this altar was a type of Christ, the shittim wood may respect his human nature; which wood, though it sprung out of the earth, was not common, but choice and excellent, and very strong durable, and incorruptible; and so Christ, though he was man made of an earthly woman in his human nature, yet was chosen out of the people, is the chiefest among ten thousand, and excellent as the cedars, the man of God's right hand, whom he made strong for himself; and though he died in it, he saw no corruption, he now lives, and will live for evermore; in which nature he acts the part of a Mediator, and intercedes for his people, and offers up their prayers, perfumed with the much incense of his mediation, to which this altar has a special respect.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 30:1

¹ sn Why this section has been held until now is a mystery. One would have expected to find it with the instructions for the other furnishings. The widespread contemporary view that it was composed later does not answer the question, it merely moves the issue to the work of an editor rather than the author. N. M. Sarna notes concerning the items in chapter 30 that “all the materials for these final items were anticipated in the list of invited donations in 25:3-6” and that they were not needed for installing Aaron and his sons (Exodus [JPSTC], 193). Verses 1-10 can be divided into three sections: the instructions for building the incense altar (1-5), its placement (6), and its proper use (7-10).

² tn The expression is מִזְבֵּחַ מִקְטַר קְטֹרֶת (mizbeakh miqtar qÿtoret), either “an altar, namely an altar of incense,” or “an altar, [for] burning incense.” The second noun is “altar of incense,” although some suggest it is an active noun meaning “burning.” If the former, then it is in apposition to the word for “altar” (which is not in construct). The last noun is “incense” or “sweet smoke.” It either qualifies the “altar of incense” or serves as the object of the active noun. B. Jacob says that in order to designate that this altar be used only for incense, the Torah prepared the second word for this passage alone. It specifies the kind of altar this is (Exodus, 828).

³ tn This is an adverbial accusative explaining the material used in building the altar.

⁴ sn See M. Haran, “The Uses of Incense in Ancient Israel Ritual,” VT 10 (1960): 113-15; N. Glueck, “Incense Altars,” Translating and Understanding the Old Testament, 325-29.

Geneva Bible: Exo 30:1

And thou shalt make an altar ^{( a )} to burn incense upon: [of] shittim wood shalt thou make it.

^{( a )} Upon which the sweet perfume was burnt, (Exo 30:34).

Commentary -- Verse Range Notes

TSK Synopsis: Exo 30:1-38

1 The altar of incense.

11 The ransom of souls.

17 The brazen laver.

22 The holy anointing oil.

34 The composition of the incense.

Maclaren: Exo 30:1

Exodus 30:1

Ceremonies are embodied thoughts. Religious ceremonies are molded by, and seek to express, the worshipper's conception of his God, and his own relation to Him; his aspirations and his need. Of late years scholars have been busy studying the religions of the more backward races, and explaining rude and repulsive rites by pointing to the often profound and sometimes beautiful ideas underlying them. When that process is applied to Australian and Fijian savages, it is honored as a new and important study; when we apply it to the Mosaic Ritual it is pooh-poohed as foolish spiritualizing.' Now, no doubt, there has been a great deal of nonsense talked in regard to this matter, and a great deal of ingenuity wasted in giving a Christian meaning--or, may! say, a Christian twist?-to every pin of the Tabernacle, and every detail of the ritual. Of course, to exaggerate a truth is the surest way to discredit a truth, but the truth remains true all the same, and underneath that elaborate legislation, which makes such wearisome and profitless reading for the most of us, in the Pentateuch, there lie, if we can only grasp them, great thoughts and lessons that we shall all be the better for pondering.

To one item of these, this altar of incense, I call attention now, because it is rich in suggestions, and leads us into very sacred regions of the Christian life which are by no means so familiar to many of us as they ought to be. Let me just for one moment state the facts with which I wish to deal The Jewish Tabernacle, and subsequently the Temple, were arranged in three compartments: the outermost court, which was accessible to all the people; the second, which was trodden by the priests alone; and the third, where the Shechinah dwelt in solitude, broken only once a year by the foot of the High Priest. That second court we are concerned with now. There are three pieces of ecclesiastical furniture in it: an altar in the center, flanked on either side by a great lampstand, and a table on which were piled loaves. It is to that central piece of furniture that I ask your attention now, and to the thoughts that underlie it, and the lessons that it teaches.

I. This Altar Shows Us What Prayer Is.

Suppose we had been in that court when in the morning or in the evening the priest came with the glowing pan of coals from another altar in the outer court, and laid it on this altar, and heaped upon it the sticks of incense, we should have seen the curling, fragrant wreaths ascending till the House was filled with smoke,' as a prophet once saw it. We should not have wanted any interpreter to tell us what that meant. What could that rising cloud of sweet odorous signify but the ascent of the soul towards God? Put that into more abstract words, and it is just the old, hackneyed commonplace which I seek to try to freshen a little now, that incense is the symbol of prayer. That is so is plain enough, not only from the natural propriety of the case, but because you find the identification distinctly stated in several places in Scripture, of which I quote but two instances. In one psalm we read, Let my prayer come before Thee as incense.' In the Book of the Apocalypse we read of golden bowls full of odorous, which are the prayers of saints.' And that the symbolism was understood by, and modified the practice of, the nation, we are taught when we read that whilst Zechariah the priest was within the court offering incense, as it was his lot to do,' the whole multitude of the people were without praying,' doing that which the priest within the court symbolized by his offering. So then we come to this, dear friends, that we fearfully misunderstand and limit the nobleness and the essential character of prayer when, as we are always tempted to do by our inherent self-regard, we make petition its main feature and form. Of course, so long as we are what we shall always be in this world, needy and sinful creatures; and so long as we are what we shall ever be in all worlds, creatures absolutely dependent for life and everything on the will and energy of God, petition must necessarily be a very large part of prayer. But the more we grow into His likeness, and the more we understand the large privileges and the glorious possibilities which lie in prayer, the more will the relative proportions of its component parts be changed, and petition will become less, and aspiration will become more. The essence of prayer, the noblest form of it, is thus typified by the cloud of sweet odorous that went up before God.

In all true prayer there must be the lowest prostration in reverence before the Infinite Majesty. But the noblest prayer is that which lifts' them that are bowed down' rather than that which prostrates men before an inaccessible Deity. And so, whilst we lie low at His feet, that may be the prayer of a mere theist, but when our hearts go out towards Him, and we are drawn to Himself, that is the prayer that befits Christian aspiration; the ascent of the soul toward God is the true essence of prayer. As one of the non-Christian philosophers--seekers after God, if ever there were such, and who, I doubt not, found Him whom they sought--has put it, the flight of the lonely soul to the only God'; that is prayer. Is that my prayer? We come to Him many a time burdened with some very real sorrow, or weighted with some pressing responsibility, and we should not be true to ourselves, or to Him, if our prayer did not take the shape of petition. But, as we pray, the blessing of the transformation of its character should be realized by us, and that which began with the cry for help and deliverance should always be, and it always will be, if the cry for help and deliverance has been of the right sort, sublimed into Thy face, Lord, will I seek.' The Book of Ecclesiastes describes death as the return of the spirit to God who gave it.' That is the true description of prayer, a going back to the fountain's source. Flames aspire; to the place' whence the rivers came thither they return again.' The homing pigeon or the migrating bird goes straight through many degrees of latitude, and across all sorts of weather, to the place whence it came. Ah! brethren, let us ask ourselves if our spirits thus aspire and soar. Do we know what it is to be, if I might so say, like those captive balloons that are ever yearning upwards, and stretching to the loftiest point permitted them by the cord that tethers them to earth?

Now another thought that this altar of incense may teach us is that the prayer that soars must be kindled. There is no fragrance in a stick of incense lying there. No wreaths of ascending smoke come from it. It has to be kindled before its sweet odor can be set free and ascend. That is why so much of our prayer is of no delight to God, and of no benefit to us, because it is not on fire with the flame of a heart kindled into love and thankfulness by the great sacrifice of Jesus Christ. The cold vapors lie like a winding-sheet down in the valleys until the sun smites them, warms them, and draws them up. And our desires will hover in the low levels, and be dank and damp, until they are drawn up to the heights by the warmth of the Sun of righteousness. Oh! brethren, the formality and the coldness, to say nothing of the inconsecutiveness and the interruptedness by rambling thoughts that we all know in our petitions, in our aspirations, are only to be cured in one way :--

Come! shed abroad a Savior's love,And that will kindle ours.'

It is the stretched string that gives out musical notes; the slack one is dumb. And if we desire that we may be able to be sure, as our Master was, when He said, I know that Thou hearest me always,' we must pray as He did, of whom it is recorded that He prayed the more earnestly,' and was heard in that He feared.' The word rendered the more earnestly' carries in it a metaphor drawn from that very fact that I have referred to. It means with the more stretched-out extension and intensity.' If our prayers are to be heard as music in heaven, they must come from a stretched string.

Once more, this altar of incense teaches us that kindled prayer delights God. That emblem of the sweet odor is laid hold of with great boldness by more than one Old and New Testament writer, in order to express the marvelous thought that there is a mutual joy in the prayer of faith and love, and that it rises as an odor of a sweet smell, a sacrifice acceptable, well pleasing to God.' The cuneiform inscriptions give that thought with characteristic vividness and grossness when they speak about the gods being gathered like flies round the steam of the sacrifice.' We have the same thought, freed from all its grossness, when we think that the curling wreaths going up from a heart aspiring and enflamed, come to Him as a sweet odor, and delight His soul. People say, that is anthropomorphism making God too like a man.' Well, man is like God, at any rate, and surely the teaching of that great name Father' carries with it the assurance that just as fathers of flesh are glad when they see that their children like best to be with them, so there is something analogous in that joy before the angels of heaven which the Father has, not only because of the prodigal who comes back, but because of the child who has long been with Him, and is ever seeking to nestle closer to His heart. The Psalmist was lost in wonder and thankfulness that he was able to say tie was ex-toiled with my tongue.' Surely it should be a gracious, encouraging, strengthening thought to us all, that even our poor aspirations may minister to the divine gladness.

Now let us turn to another thought.

II. This Altar Shows Us Where Prayer Stands In The Christian Life.

There are two or three points in regard to its position which it is no fanciful spiritualizing, but simply grasping the underlying meaning of the institution, if we emphasize. First, let me remind you that there was another altar in the outer court, whereon was offered the daily sacrifice for the sins of the people. That altar came first, and the sacrifice had to be offered on it first, before the priest came into the inner court with the coals from that altar, and the incense kindled by them. What does that say to us? The altar of incense is not approached until we have been to the altar of sacrifice. It is no mere arbitrary appointment, nor piece of evangelical narrowness, which says that there is no real access to God, in all the fullness and reality of His revealed character for us sinful men, until our sins have been dealt with, taken away by the Lamb of God, sacrificed for us. And it is simply the transcript of experience which declares that there will be little inclination or desire to come to God with the sacrifice of praise and prayer until we have been to Christ, the sacrifice of propitiation and pardon. Brethren, we need to be cleansed, and we can only be delivered from the unholiness which is the perpetual and necessary barrier to our vision of God by making our very own, through simple faith, the energy and the blessedness of that great Sacrifice of propitiation. Then, and then only, do we properly come to the altar of incense. Its place in the Christian life is second, not first. First be reconciled to thy' Father, then lay' the incense on the altar.'

Again, great and deep lessons are given to us in the place of our altar in regard to the other articles that stood in that inner court. I have said that there were three of them. In the center this altar of incense; on the one hand the great lampstand; on the other hand the table with loaves thereon. The one symbolized Israel's function in the world to be its light, which is our function too, and the other with loaves thereon symbolized the consecration to God of Israel's activities, and their results.

But between the two, central to both, stood the altar of incense. What does that say as to the place of prayer, defined as I have defined it, in the Christian life? It says this, that the light will burn dim and go out, and the loaves, the expression and the consequences of our activities, will become moldy and dry, unless both are hallowed and sustained by prayer. And that lesson is one which we all need, and which I suppose this generation needs quite as much as, if not more than, any that has gone before it. For life has become so swift and rushing, and from all sides, the Church, the world, society, there come such temptations, and exhortations, and necessities, for. strenuous and continuous work, that the basis of all wholesome and vigorous work, communion with God, is but too apt to be put aside and relegated to some inferior position. The carbon points of the electric arc-light are eaten away with tremendous rapidity in the very act of giving forth their illumination, and they need to be continually approximated and to be frequently renewed. The oil is burned away in the act of shining, and the lamp needs to be charged again. If we are to do our work in the world as its lights, and if we are to have any activities fit to be consecrated to God and laid on the Table before the Veil, it can only be by our making the altar of incense the center, and these others subsidiary.

One last thought--the place of prayer in the Christian life is shadowed for us by the position of this altar in reference to the secret place of the Most High,' that mysterious inner court which was dark but for the Shechinah's light, and lonely but for the presence of the worshipping cherubim and the worshipped God. It stood, as we are told a verse or two after my text, before the veil.' A straight line drawn from the altar of sacrifice would have bisected the altar of incense as it passed into the mercy-seat and the glory. And that just tells us that the place of prayer in the Christian lift is that it is the direct way of coming close to God. Dear brother, we shall never lift the veil, and stand in the secret place of the Most High,' unless we take the altar of incense on our road.

There is one more thought here--

III. The Altar Of Incense Shows Us How Prayer Is To Be Cultivated.

Twice a day, morning and evening, came the officiating priest with his pan of coals and incense, and laid it there; and during all the intervening hours between the morning and the evening the glow lay half hidden in the incense, and there was a faint but continual emission of fragrance from the smoldering mass that had been renewed in the morning, and again in the evening. And does not that say something to us? There must be definite times of distinct prayer if the aroma of devotion is to be diffused through our else scentless days. I ask for no pedantic adherence, with monastic mechanicalness, to hours and times, and forms of petitions. These are needful crutches to many of us. But what I do maintain is that all that talk which we hear so much of in certain quarters nowadays as to its not being necessary for us to have special times of prayer, and as to its being far better to have devotion diffused through our lives, and of how laborare est orate--to labor is to pray--all that is pernicious nonsense if it is meant to say that the incense will be fragrant and smolder unless it is stirred up and renewed night and morning. There must be definite times of prayer if there is to be diffused devotion through the day. What would you think of people that said, Run your cars by electricity. Get it out of the wires; it will come! Never mind putting up any generating stations ? And not less foolish are they who seek for a devotion permeating life which is not often concentrated into definite and specific acts.

But the other side is as true. It is bad to clot your religion into lumps, and to leave the rest of the life without it. There must be the smoldering all day long. Rejoice evermore; pray without ceasing.' You can pray thus. Not set prayer, of course; but a reference to Him, a thought of Him, like some sweet melody, so sweet we know not we are listening to it,' may breathe its fragrance, and diffuse its warmth into the commonest and smallest of our daily activities. It was when Gideon was threshing wheat that the angel appeared to him. It was when Elisha was ploughing that the divine inspiration touched him. It was when the disciples were fishing that they saw the Form on the shore. And when we are in the way of our common life it is possible that the Lord may meet us, and that our souls may be aspiring to Him. Then work will be worship; then burdens will be lightened; then our lamps will burn; then the fruits of our daily lives will ripen; then our lives will be noble; then our spirits will rest as well as soar, and find fruition and aspiration perpetually alternating in stable succession of eternal progress.

MHCC: Exo 30:1-10

The altar of incense represented the Son of God in his human nature, and the incense burned thereon typified his pleading for his people. The continual intercession of Christ was represented by the daily burning of incense thereon, morning and evening. Once every year the blood of the atonement was to be applied to it, denoting that the intercession of Christ has all its virtue from his sufferings on earth, and that we need no other sacrifice or intercessor but Christ alone.

Matthew Henry: Exo 30:1-10

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, Exo 30:1-5. 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 (Eze 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, Exo 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, Exo 30:7, Exo 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, Exo 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, Exo 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 (1Jo 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, Joh 17:24. 2. The devotions of the saints, whose prayers are said to be set forth before God as incense, Psa 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 (Luk 1:10), to signify that prayer is the true incense. This incense was offered daily, it was a perpetual incense (Exo 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 (Rev 5:8), but it is the incense which Christ adds to them that makes them acceptable (Rev 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.

Keil-Delitzsch: Exo 30:1-10

The Altar of Incense and Incense-Offering bring the directions concerning the sanctuary to a close. What follows, from Ex 30:11-31:17, is shown to be merely supplementary to the larger whole by the formula "and Jehovah spake unto Moses,"with which every separate command is introduced (cf. Exo 30:11, Exo 30:17, Exo 30:22, Exo 30:24, Exo 31:1, Exo 31:12).

Exo 30:1-6

(cf. Exo 37:25-28). Moses was directed to make an altar of burning of incense (lit., incensing of incense), of acacia-wood, one cubit long and one broad, four-cornered, two cubits high, furnished with horns like the altar of burnt-offering (Exo 27:1-2), and to plate it with pure gold, the roof ( גּג ) thereof (i.e., its upper side or surface, which was also made of wood), and its walls round about, and its horns; so that it was covered with gold quite down to the ground upon which it stood, and for this reason is often called the golden altar (Exo 39:38; Exo 40:5, Exo 40:26; Num 4:11). Moreover it was to be ornamented with a golden wreath, and furnished with golden rings at the corners for the carrying-poles, as the ark of the covenant and the table of shew-bread were (Exo 25:11., Exo 25:25.); and its place was to be in front of the curtain, which concealed the ark of the covenant (Exo 26:31), "before the capporeth"(Exo 40:5), so that, although it really stood in the holy place between the candlestick on the south side and the table on the north (Exo 26:35; Exo 40:22, Exo 40:24), it was placed in the closest relation to the capporeth , and for this reason is not only connected with the most holy place in 1Ki 6:22, but is reckoned in Heb 9:4 as part of the furniture of the most holy place (see Delitzsch on Heb 9:4).

Exo 30:7-9

Upon this altar Aaron was to burn fragrant incense, the preparation of which is described in Exo 30:34., every morning and evening before Jehovah, at the time when he trimmed the lamps. No "strange incense"was to be offered upon it, - i.e., incense which Jehovah had not appointed (cf. Lev 10:1), that is to say, which had not been prepared according to His instructions-nor burnt sacrifice, nor meat-offering; and no drink-offering was to be poured upon it. As the altar of incense was not only marked as a place of sacrifice by its name מזבּח , "place of slain-offering,"but was put on a par with the altar of sacrifice by its square shape and its horns, it was important to describe minutely what sacrifices were to be offered upon it. For the burning of fragrant incense is shown to be a sacrifice, by the fact that it was offered upon a place of sacrifice, or altar. Moreover the word הקטיר , to cause to ascend in smoke and steam, from קטר to smoke or steam, is not only applied to the lighting of incense, but also to the lighting and burning of the bleeding and bloodless sacrifices upon the altar of incense. Lastly, the connection between the incense-offering and the burnt-offering is indicated by the rule that they were to be offered at the same time. Both offerings shadowed forth the devotion of Israel to its God, whilst the fact that they were offered every day exhibited this devotion as constant and uninterrupted. But the distinction between them consisted in this, that in the burnt or whole offering Israel consecrated and sanctified its whole life and action in both body and soul to the Lord, whilst in the incense-offering its prayer was embodied as the exaltation of the spiritual man to God (cf. Psa 141:2; Rev 5:8; Rev 8:3-4); and with this there was associated the still further distinction, that the devotion was completed in the burnt-offering solely upon the basis of the atoning sprinkling of blood, whereas the incense-offering presupposed reconciliation with God, and on the basis of this the soul rose to God in this embodiment of its prayer, and was thus absorbed into His Spirit. In this respect, the incense-offering was not only a spiritualizing and transfiguring of the burnt-offering, but a completion of that offering also.

Exo 30:10

Once a year Aaron was to expiate the altar of incense with the blood of the sin-offering of atonement, because it was most holy to the Lord, that is to say, as is expressly observed in the directions concerning this expiatory act (Lev 16:18-19), to purify it from the uncleannesses of the children of Israel. כּפּר , with על objecti constr. , signifies literally to cover over a thing, then to cover over sin, or make expiation. In the second clause we have " upon it "(the altar) instead of "upon the horns of it,"because the altar itself was expiated in its horns. The use of מן in מדּם is to be explained on the ground that only a part of the blood of the sin-offering was smeared with the finger upon the horns. (For further remarks, see at Lev 16:18-19.) The term "most holy"is not only applied to this altar, in common with the inner division of the tabernacle (Exo 26:33), but also to the altar of burnt-offering (Exo 29:37; Exo 40:10), and all the vessels of the sanctuary (Exo 30:29), which were anointed with holy oil; then to the whole of the tabernacle in its holiest aspect (Num 18:10); and lastly, to all the sacrifices, which were given up entirely to Jehovah (see at Lev 2:3); - consequently to everything which stood in so intimate a relation to Jehovah as to be altogether removed, not only from use and enjoyment on the part of man, but also from contact on the part of unsanctified men. Whoever touched a most holy thing was sanctified thereby (compare Exo 30:29 with Exo 29:37).

Constable: Exo 15:22--Lev 1:1

II. THE ADOPTION OF ISRAEL 15:22--40:38

The second major section of Exodus records the events associated with God's adoption of Israel as His chosen people. Having redeemed Israel out of slavery in Egypt He now made the nation His privileged son. Redemption is the end of one journey but the beginning of another.

Constable: Exo 24:12--32:1

C. Directions regarding God's dwelling among His people 24:12-31:18

Having given directions clarifying Israel's obedience in the Book of the Covenant (20:22-23:33) God now summoned Moses up into the mountain again to receive His directions regarding Israel's worship. The Book of the Covenant specified how the Israelites were to live with one another, but the tabernacle showed them how God wanted them to worship Him.⁴²⁷

"The establishment of a covenant relationship necessitated a means whereby the vassal party could regularly appear before the Great King to render his accountability. In normal historical relationships of this kind between mere men, some sort of intercession was frequently mandatory and, in any case, a strict protocol had to be adhered to.⁴²⁸ How much more must this be required in the case of a sinful people such as Israel, who must, notwithstanding, communicate with and give account to an infinitely transcendent and holy God."⁴²⁹

Why did Moses record God's instructions for the tabernacle before the people sinned by making the golden calf? It was, after all, the golden calf incident that led to the giving of the priestly laws.

". . . according to the logic of the narrative, it was Israel's fear that had created the need for a safe approach to God, that is, one in which the people as such were kept at a distance and a mediator was allowed to represent them. It was precisely for this reason that the tabernacle was given to Israel."⁴³⁰

Constable: Exo 30:1-10

The altar of incense and the incense offering 30:1-10

The place of this altar in the tabernacle has been a problem for some readers of the Book of Hebrews. Hebrews 9:4 can be understood as describing its location as being inside the holy of holies with the ark.⁴⁸⁷ However Old Testament passages say that it was inside the holy place with the golden lampstand and the table of showbread (cf. 30:6; 40:3-5, 21-27). Most commentators on Exodus locate it in the holy place.⁴⁸⁸ Furthermore, Leviticus 16:2 and Hebrews 9:7 say that the high priest went into the holy of holies only once a year on the day of Atonement.⁴⁸⁹

The priests would offer incense on this altar each morning and each evening, and the incense would burn all the time. The priests made the daily burnt offering and the daily incense offering together each day. Both were demonstrations of constant uninterrupted devotion to God. Students of Exodus have almost universally recognized the incense offered as a symbol of prayer that ascends to God. It was a sweet aroma in His nostrils and was essential to the maintenance of the divine-human relationship.

"Morning and evening prayers have been the habit of all ages. With the one we go forth to our labour till the evening, asking that our Father will give us His God-speed and guidance and protection. With the other we entreat forgiveness and mercy."⁴⁹⁰

"He who offers no sacrifice in his prayer, who does not sacrifice his self-will, does not really pray."⁴⁹¹

The horns of this altar (v. 10), as well as the horns on the altar of burnt offerings (the brazen altar), probably symbolized strength.⁴⁹²

Once a year Aaron applied the atonement blood on this altar to cleanse it afresh for another year (v. 10).

The directions concerning the sanctuary conclude with this section.

Guzik: Exo 30:1-38

Exodus 30 - More Tabernacle Related Subjects

A. The altar of incense.

1. (1-5) How to make the altar of incense.

"You shall make an altar to burn incense on; you shall make it of acacia wood. A cubit shall be its length and a cubit its width; it shall be square; and two cubits shall be its height. Its horns shall be of one piece with it. And you shall overlay its top, its sides all around, and its horns with pure gold; and you shall make for it a molding of gold all around. Two gold rings you shall make for it, under the molding on both its sides. You shall place them on its two sides, and they will be holders for the poles with which to bear it. You shall make the poles of acacia wood, and overlay them with gold.

a. Make an altar to burn incense on: The altar of incense was made of acacia wood overlaid with gold. It was 18 inches (0.5 meter) square and 3 feet (1 meter) high.

b. Two gold rings you shall make for it . . . they will be holders for the poles with which to bear it: The altar of incense was also carried by the system of rings and poles, just like the Ark of the Covenant, the table of showbread, and the brazen altar with its grate.

2. (6-10) The use of the altar of incense.

"And you shall put it before the veil that is before the ark of the Testimony, before the mercy seat that is over the Testimony, where I will meet with you. Aaron shall burn on it sweet incense every morning; when he tends the lamps, he shall burn incense on it. And when Aaron lights the lamps at twilight, he shall burn incense on it, a perpetual incense before the LORD throughout your generations. You shall not offer strange incense on it, or a burnt offering, or a grain offering; nor shall you pour a drink offering on it. And Aaron shall make atonement upon its horns once a year with the blood of the sin offering of atonement; once a year he shall make atonement upon it throughout your generations. It is most holy to the LORD."

a. You shall put it before the veil that is before the ark of the Testimony: The altar of incense stood outside the veil, in the holy place (not in the most holy place). Therefore it was fairly close to the Ark of the Covenant, yet separated by the veil.

b. Where I will meet with you: Sprinkled throughout this description of the tabernacle and the furnishings are reminders of the purpose of the tabernacle. It is a place for man to meet with God.

b. Aaron shall burn on it sweet incense every morning: Aaron (and other priests after him) were instructed to burn incense on this altar every day as part of their normal priestly duties, both in the morning and in the evening (when Aaron lights the lamps at twilight, he shall burn incense on it).

i. Incense is a picture of prayer, in the sweetness of its smell and the way it ascends to heaven (golden bowls of incense, which are the prayers of the saints, according to Revelation 5:8). The ministry at the altar of incense speaks of how God's people should continually come to Him in prayer.

ii. Revelation 8:3-4 describes the golden altar of incense standing before Gods' throne: Then another angel, having a golden censer, came and stood at the altar. He was given much incense, that he should offer it with the prayers of all the saints upon the golden altar which was before the throne. And the smoke of the incense, with the prayers of the saints, ascended before God from the angel's hand.

c. You shall not offer strange incense on it: Priests were not permitted to offer God whatever you wanted on the altar of incense. Strange incense was prohibited. Also, it was not a place of sacrifice in the sense that no animal or grain or drink offering was ever to be placed on it.

i. Prayer is not the place sacrificial atonement is made; it is the place sacrificial atonement is enjoyed. We don't save ourselves through prayer; we pray because of Jesus' saving work on the cross.

d. Aaron shall make atonement upon its horns once a year with the blood of the sin offering of atonement: The altar of incense was not a place of sacrifice, but it was a place for atoning blood. On the Day of Atonement, Aaron had to anoint the horns of the altar of incense with blood from the atoning sacrifice.

i. Prayer does not atone for our sins, but must always be made in reference to Jesus' atoning blood. The Day of Atonement was only once a year, but every day when the priests brought a morning and evening offering of incense they saw the blood stained horns of the altar. This was a constant reminder of the work of atoning blood.

B. The ransom money for a census.

1. (11-12) The reason for the ransom money.

Then the LORD spoke to Moses, saying: "When you take the census of the children of Israel for their number, then every man shall give a ransom for himself to the LORD, when you number them, that there may be no plague among them when you number them.

a. When you take the census of the children of Israel for their number: Later in the book of Numbers, two significant censuses are recorded of the nation of Israel. Here God made provision to make a census without being plagued.

b. That there may be no plague among them when you number them: A census put Israel at risk of plague because a census (a numbering) signified ownership. This spoke against God's ownership of Israel, because in their thinking, a man only had the right to count or number what belonged to him. Israel didn't belong to Israel; Israel belonged to God. It was up to Him to command a counting.

i. If a count was made with receiving the ransom money, a census communicated the idea that a king or a human leader "owned" Israel, when God alone did. This was David's problem in 2 Samuel 24:1-25, when David took a census without the ransom money and God plagued Israel.

2. (13-16) How to take a census with ransom money.

"This is what everyone among those who are numbered shall give: half a shekel according to the shekel of the sanctuary (a shekel is twenty gerahs). The half-shekel shall be an offering to the LORD. Everyone included among those who are numbered, from twenty years old and above, shall give an offering to the LORD. The rich shall not give more and the poor shall not give less than half a shekel, when you give an offering to the LORD, to make atonement for yourselves. And you shall take the atonement money of the children of Israel, and shall appoint it for the service of the tabernacle of meeting, that it may be a memorial for the children of Israel before the LORD, to make atonement for yourselves."

a. Everyone included among those who are numbered, from twenty years old and above, shall give an offering to the LORD: The census was to include everyone aged twenty and over. This seems to be the Israelite age of full adulthood in this sense. Everyone also had to give an equal amount - one-half shekel.

i. This was a true "flat tax" - everybody paid the same amount, rich or poor. In this sense, it is not a pattern for our giving under the New Covenant. New Covenant giving should be proportional, under the principle that we should give in proportion to our blessing. (1 Corinthians 16:2)

ii. Instead of a pattern of our own giving, this money is a picture of the cost of our own redemption. "The rich were not to give more, the poor not to give less; to signify that all souls were equally precious in the sight of God, and that no difference of outward circumstances could affect the state of the soul; all had sinned, and all must be redeemed by the same price." (Clarke)

iii. As well, everyone had to pay their own redemption money. No "lump sum" for every member of the tribe or family could pay it.

b. Appoint it for the service of the tabernacle of meeting: This money was given to the service of the tabernacle. There was a great deal of silver needed in the construction of the tabernacle, and this is how it was obtained.

C. Other needs for the tabernacle.

1. (17-21) The bronze laver.

Then the LORD spoke to Moses, saying: "You shall also make a laver of bronze, with its base also of bronze, for washing. You shall put it between the tabernacle of meeting and the altar. And you shall put water in it, for Aaron and his sons shall wash their hands and their feet in water from it. When they go into the tabernacle of meeting, or when they come near the altar to minister, to burn an offering made by fire to the LORD, they shall wash with water, lest they die. So they shall wash their hands and their feet, lest they die. And it shall be a statute forever to them; to him and his descendants throughout their generations."

a. Make a laver of bronze: The bronze laver had no specific dimensions. It was essentially a pool for ceremonial washings, set between the brazen altar and the tent of meeting.

b. Of bronze, with its base also of bronze: When it was made, the metal for the bronze laver came from the mirrors of the women of Israel (Exodus 38:8). It was a wonderful thing for people to give up the measure of their own appearance for God's cleansing.

c. So they shall wash their hands and their feet, lest they die: The bronze laver speaks of the washing that is necessary for anyone who would come to God.

i. Who may ascend into the hill of the LORD? Or who may stand in His holy place? He who has clean hands and pure heart. (Psalm 24:3-4)

ii. When Jesus washed the disciple's feet, He told them: He who is bathed needs only to wash his feet, but is completely clean (John 13:10). When we come to Jesus we are initially cleansed (1 Corinthians 6:11), but must also be continually washed from the dust and dirt of the world by having our feet washed by Jesus.

iii. An important way this washing takes place is through God's Word: the washing of water by the word. (Ephesians 5:26)

2. (22-33) The holy anointing oil.

Moreover the LORD spoke to Moses, saying: "Also take for yourself quality spices; five hundred shekels of liquid myrrh, half as much sweet-smelling cinnamon (two hundred and fifty shekels), two hundred and fifty shekels of sweet-smelling cane, five hundred shekels of cassia, according to the shekel of the sanctuary, and a hin of olive oil. And you shall make from these a holy anointing oil, an ointment compounded according to the art of the perfumer. It shall be a holy anointing oil. With it you shall anoint the tabernacle of meeting and the ark of the Testimony; the table and all its utensils, the lampstand and its utensils, and the altar of incense; the altar of burnt offering with all its utensils, and the laver and its base. You shall consecrate them, that they may be most holy; whatever touches them must be holy. And you shall anoint Aaron and his sons, and consecrate them, that they may minister to Me as priests. And you shall speak to the children of Israel, saying: 'This shall be a holy anointing oil to Me throughout your generations. It shall not be poured on man's flesh; nor shall you make any other like it, according to its composition. It is holy, and it shall be holy to you. Whoever compounds any like it, or whoever puts any of it on an outsider, shall be cut off from his people.' "

a. Make from these a holy anointing oil, an ointment compounded according to the art of the perfumer: This oil was used for anointing the priests and the articles pertaining to service. It was regarded as a sacred compound that could not be imitated nor used as normal perfuming oil.

b. It shall not be poured on man's flesh: Since oil is emblematic of the Holy Spirit, we see that the Holy Spirit is not poured out to enhance our flesh, but to glorify Himself.

c. Nor shall you make any other like it . . . it is holy, and it shall be holy to you: This shows that the work of the Holy Spirit is never to be imitated. There is to be no place for encouraging a fleshly imitation of the gifts or operations of the Holy Spirit. To do this denies the holiness of the Holy Spirit, regarding His work as something we can do just as well on our own.

3. (34-38) The holy incense.

And the LORD said to Moses: "Take sweet spices, stacte and onycha and galbanum, and pure frankincense with these sweet spices; there shall be equal amounts of each. You shall make of these an incense, a compound according to the art of the perfumer, salted, pure, and holy. And you shall beat some of it very fine, and put some of it before the Testimony in the tabernacle of meeting where I will meet with you. It shall be most holy to you. But as for the incense which you shall make, you shall not make any for yourselves, according to its composition. It shall be to you holy for the LORD. Whoever makes any like it, to smell it, he shall be cut off from his people."

a. Make of these an incense, a compound according to the art of the perfumer, salted, pure, and holy: The special incense for the tabernacle was made according to the same principles as the anointing oil. God didn't want this sacred smell - symbolizing the sweetness of prayer - to be used for human attraction or adornment.

b. Whoever makes any like it, to smell it, he shall be cut off from his people: God was so concerned to protect the unique character of the tabernacle incense that He commanded excommunication for anyone who would make these holy things common.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 30 (Chapter Introduction)

Overview

Exo 30:1, The altar of incense; Exo 30:11, The ransom of souls; Exo 30:17, The brazen laver; Exo 30:22, The holy anointing oil; Exo 30:34, The composition of the incense.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 30 (Chapter Introduction)

CHAPTER 30

He commands to make an altar for incense, and of what, Exo 30:1 . The length and breadth of it, Exo 30:2 . The form of it, Exo 30:3-6 . Whereon the priest was to kindle incense every morning, being commanded, Exo 30:7 . All the children of Israel to bring half a shekel for their souls, Exo 30:11-16 . A laver of brass, Exo 30:17,18 ; wherein Aaron and his sons wash their hands and their feet, Exo 30:19-21 . The making the oil of holy ointment, Exo 30:22-25 . Its use, Exo 30:26-28 . None might make the like, Exo 30:32,33 . The composition of the perfume, Exo 30:34-38 .

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 30 (Chapter Introduction)

(Exo 30:1-10) The altar of incense.

(Exo 30:11-16) The ransom of souls.

(Exo 30:17-21) The brazen laver.

(v. 22-38) The holy anointing oil, The perfume.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 30 (Chapter Introduction)

Moses is, in this chapter, further instructed, I. Concerning the altar of incense (Exo 30:1-10). II. Concerning the ransom-money which the Israelites were to pay, when they were numbered (Exo 30:11-16). III. Concerning the laver of brass, which was set for the priests to wash in (Exo 30:17-21). IV. Concerning the making up of the anointing oil, and the use of it (Exo 30:22-33). V. Concerning the incense and perfume which were to be burned on the golden altar (Exo 30:34, etc.).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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_____. "The Sabbath Controversy." Biblical Research Monthly 49:4 (July-August 1984):14-16.

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 30 (Chapter Introduction)

INTRODUCTION TO EXODUS 30

This chapter treats of the altar of incense, its form and use, Exo 30:1 of the ransom of the Israelites, with the half shekel when numbered, Exo 30:11 of the laver for the priests to wash their hands and feet at before service, Exo 30:17 of the anointing oil, the ingredients of it, and what was to be done with it, Exo 30:22, and of the perfume, the composition and use of it, Exo 30:34.