Text -- Exodus 30:15 (NET)

30:15 The rich are not to increase it, and the poor are not to pay less than the half shekel when giving the offering of the Lord, to make atonement for your lives.

Commentary -- Word/Phrase Notes (per phrase)

JFB: Exo 30:11-16

Moses did so twice, and doubtless observed the law here prescribed. The tax was not levied from women, minors, old men (Num 1:42, Num 1:45), and the Levites (Num 1:47), they being not numbered. Assuming the shekel of the sanctuary to be about half an ounce troy, though nothing certain is known about it, the sum payable by each individual was two and four pence. This was not a voluntary contribution, but a ransom for the soul or lives of the people. It was required from all classes alike, and a refusal to pay implied a wilful exclusion from the privileges of the sanctuary, as well as exposure to divine judgments. It was probably the same impost that was exacted from our Lord (Mat 17:24-27), and it was usually devoted to repairs and other purposes connected with the services of the sanctuary.

Defender: Exo 30:15

This special offering, "after the shekel of the sanctuary" (Exo 30:13), which was offered in order "to make an atonement for your souls," typifies the principle that all must come under God's covenant in exactly the same way."

TSK: Exo 30:15

rich : Job 34:19; Pro 22:2; Eph 6:9; Col 3:25

give more : Heb. multiply

give less than : Heb. diminish, an atonement. Exo 30:12; Lev 17:11; Num 31:50; 2Sa 21:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 30:11-16

The Ransom of Souls. - Exo 38:25-28. On comparing these words with those of Num 1:1-3, we may perhaps infer that the first passage relates to a mere counting of the adult Israelites at the time when the money was taken from each, and that what the latter passage enjoins was a formal enrolment of them according to their genealogies and their order of military service.

A ransom for his soul - What the sincere worshipper thus paid was at once the fruit and the sign of his faith in the goodness of Yahweh, who had redeemed him and brought him into the covenant. Hence, the payment is rightly called a ransom inasmuch as it involved a personal appropriation of the fact of his redemption. On the word soul, see Lev 17:11.

That there be no plague - i. e. that they might not incur punishment for the neglect and contempt of spiritual privileges. Compare Exo 28:35; 1Co 11:27-30; and the exhortation in our communion Service.

Exo 30:13

Half a shekel - The probable weight of silver in the half-shekel would now be worth about 1 shilling, 3 1/2d. (Compare Gen 23:16. See Exo 38:24 note.) Gerah is, literally, a bean, probably the bean of the carob or locust-tree. It was used as the name of a small weight, as our word grain came into use from a grain of wheat.

Exo 30:15

Every Israelite stood in one and the same relation to Yahweh. See Exo 30:11-12.

Exo 30:16

tabernacle of the congregation - tent of meeting, here and in Exo 30:18, Exo 30:20,

A memorial unto the children of Israel - The silver used in the tabernacle was a memorial to remind each man of his position before the Lord, as one of the covenanted people.

Poole: Exo 30:15

This was partly to teach them that all souls are of equal worth in themselves and price with God; that there is no respect of persons with God, and in God’ s worship and service, but gospel graces, ordinances, and privileges are common and equal to all, Ex 12 16:18 Gal 3:28 Col 3:11 ; that all persons are alike obnoxious to Divine justice, and are redeemed by one and the same price: partly to check the arrogance and vanity of the rich, who are very apt to despise the poor; and partly that by this means the number of the people might be exactly known when occasion required it.

Haydock: Exo 30:15

Rich. The life of every man is equal in the sight of God, and He will not give the rich occasion to despise his poor neighbour. Thus also the number of people would be ascertained. (Menochius)

Gill: Exo 30:15

The rich shall not give more, and the poor shall not give less than half a shekel,.... Which shows that the Israelites were alike in the esteem of God, their worldly circumstances making no difference; their souls being alike, the same ransom price was given for them; and that they were all to have an equal share in the service and sanctuary of God, and the price was set so low, that the poorest man might be able to pay it: and even Maimonides ^y says, if he lived on alms, he was to beg it of others, or sell his clothes from off his back to pay it. This shows the equality of the redeemed and ransomed of the Lord; for though some sins and sinners are greater than others, and some are redeemed from more sins than others, yet all sins being infinite, as committed against an infinite God, but one price is paid for all, and that is the precious blood of Christ, the Son of God, an infinite and divine Person; hence all the ransomed ones have the same faith, righteousness, salvation, and eternal life:

when they give an offering unto the Lord, to make atonement for your souls; which have sinned, are liable to death for it, are the more excellent part of men, and require a great price for the redemption and ransom of them; and hence it is so great a blessing to be ransomed, because it is the ransom of the soul: and such is the efficacy of Christ's ransom, that it is a full atonement for the souls of men, and their sins, and completely delivers from sin, Satan, the law, death, and hell.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 30:15

¹ tn Or “pay more.”

² tn The form is לָתֵת (latet), the Qal infinitive construct with the lamed preposition. The infinitive here is explaining the preceding verbs. They are not to increase or diminish the amount “in paying the offering.” The construction approximates a temporal clause.

³ tn This infinitive construct (לְכַפֵּר, lÿkhapper) provides the purpose of the giving the offering – to atone.

Geneva Bible: Exo 30:15

The rich shall not give more, and the poor shall not give less than half a shekel, when [they] give an offering unto the LORD, ^{( i )} to make an atonement for your souls.

^{( i )} That God should be merciful to you.

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 30:15

Exodus 30:15

This tax was exacted on numbering the people. It was a very small amount, about fifteen pence, so it was clearly symbolical in its significance. Notice--

I. The Broad Principle Of Equality,

Of all souls in the sight of God. Contrast the reign of caste and class in heathendom with the democracy of Judaism and of Christianity.

II. The Universal Sinfulness.

Payment of the tax was a confession that all were alike in this: not that all were equally sinful, but all were sinful, whatever variations of degree might exist.

There is no difference, for all have sinned and come short of the glory of God.'

III. The One Ransom.

It was a prophecy of which we know the meaning. Recall the incident of the stater' in the fish's mouth.

Christ declares His exemption from the tax. Yet He voluntarily comes under it, and He provides the payment of it for Himself and for Peter.

He does so by a miracle.

The Apostle has to take and give it'; so faith is called into exercise.

Thus there is but one Sacrifice for all; and the poorest can exercise faith and the richest can do no more. None other name.'

MHCC: Exo 30:11-16

The tribute was half a shekel, about fifteen pence of our money. The rich were not to give more, nor the poor less; the souls of the rich and poor are alike precious, and God is no respecter of persons, Act 10:34; Job 34:19. In other offerings men were to give according to their wordly ability; but this, which was the ransom of the soul, must be alike for all. The souls of all are of equal value, equally in danger, and all equally need a ransom. The money raised was to be used in the service of the tabernacle. Those who have the benefit, must not grudge the necessary charges of God's public worship. Money cannot make 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.

Matthew Henry: Exo 30:11-16

Some observe that the repetition of those words, The Lord spoke unto Moses, here and afterwards (Exo 30:17, Exo 30:22, Exo 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 (Mat 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 (Exo 30:15), to intimate that the souls of the rich and poor are alike precious, and that God is no respecter of persons, Act 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, Pro 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 (Exo 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.

Keil-Delitzsch: Exo 30:11-16

The Atonement-Money, which every Israelite had to pay at the numbering of the people, has the first place among the supplementary instructions concerning the erection and furnishing of the sanctuary, and serves to complete the demand for freewill-offerings for the sanctuary (Exo 25:1-9).

Exo 30:12-15

" When thou takest the sum of the children of Israel according to them that are numbered, they shall give every one an expiation for his soul to the Lord at their numbering, that a plague may not strike them (happen to them) at their numbering ." פּקד , lit., adspexit, then inspexit explorandi causa, hence to review, or number an army or a nation, for the purpose of enrolling for military service. לפקדיהם with reference to the numbered, qui in censum veniunt . כּפר (expiation, expiation-money, from כּפּר to expiate) is to be traced to the idea that the object for which expiation was made was thereby withdrawn from the view of the person to be won or reconciled. It is applied in two ways: (1) on the supposition that the face of the person to be won was covered by the gift (Gen 32:21; 1Sa 12:3); and (2) on the supposition that the guilt itself was covered up (Psa 32:1), or wiped away (Jer 18:23), so far as the eye of God was concerned, as though it had no longer any existence, and that the sinful man was protected from the punishment of the judge in consequence of this covering. In this way כּפר has acquired the meaning λύτρον , a payment by which the guilty are redeemed (Exo 21:30; Num 35:31); and this is the meaning which it has in the passage before us, where the soul is said to be protected by the copher , so as to be able to come without danger into the presence of the holy God (Num 8:19. See Oehler in Herzog's Cycl.). Such an approach to God took place at the numbering of the people for the purpose of enrolling them in the army of Jehovah (Num 1:3, cf. Exo 7:4; Exo 12:41). Hence "every one who passed over to those that were numbered,"who was enrolled among them, i.e., in the army of Jehovah, - that is to say, every male Israelite of 20 years old and upwards (Exo 30:14), - was to pay half a shekel of the sanctuary as atonement-money; the rich no more, the poor no less (Exo 30:15), because all were equal in the sight of Jehovah; and this payment was to be a "heave"( terumah , see Exo 25:2) for Jehovah for the expiation of the souls. The shekel of the sanctuary, which contained 20 gerahs, was no doubt the original shekel of full weight, as distinguished from the lighter shekel which was current in ordinary use. In Exo 38:26 the half shekel is called בּקע , lit., the split, i.e., half, from בּקע to split; and we find it mentioned as early as the time of the patriarchs as a weight in common use for valuing gold (Gen 24:22), so that, no doubt, even at that time there were distinct silver pieces of this weight, which were probably called shekels when employed for purposes of trade, since the word shekel itself does not denote any particular weight, as we may perceive at once form a comparison of 1Ki 10:17 and 2Ch 9:16, at least so far as later times are concerned. The sacred shekel, to judge from the weight of Maccabean shekels, which are in existence still, and vary from 256 to 272 Parisian grains, weighed 274 grains, and therefore, according to present valuation, would be worth 26 groschen (about 2s. 7d.), so that the half-shekel of bekah would be 13 groschen (1s. 3 1/2d.).

Exo 30:16

This atonement-money Moses was to appropriate to the work of the sanctuary (cf. Exo 38:25-28, where the amount and appropriation are reported). Through this appropriation it became " a memorial to the children of Israel before the Lord to expiate their souls, "i.e., a permanent reminder of their expiation before the Lord, who would henceforth treat them as reconciled because of this payment. It was no ordinary tribute, therefore, which Israel was to pay to Jehovah as its King, but an act demanded by the holiness of the theocratic covenant. As an expiation for souls, it pointed to the unholiness of Israel's nature, and reminded the people continually, that by nature it was alienated from God, and could only remain in covenant with the Lord and live in His kingdom on the ground of His grace, which covered its sin. It was not till this sinful nature had been sanctified by a perfect atonement, and servitude under the law had been glorified and fully transformed into that sonship to which Israel was called as the first-born son of Jehovah, that as children of the kingdom they had no longer to pay this atonement-money for their souls (Mat 17:25-26). - According to Num 1:1, Num 1:18, as compared with Exo 40:17, the census of the nation was not taken till a month after the building of the tabernacle was completed, and yet the atonement-money to be paid at the taking of the census was to be appropriated to the purpose of the building, and must therefore have been paid before. This apparent discrepancy may be reconciled by the simple assumption, that immediately after the command of God had been issued respecting the building of the tabernacle and the contributions which the people were to make for the purpose, the numbering of the males was commenced and the atonement-money collected from the different individuals, that the tabernacle was then built and the whole ceremonial instituted, and that, after all this had been done, the whole nation was enrolled according to its tribes, fathers' houses, and families, on the basis of this provisional numbering, and thus the census was completed. For this reason the census gave exactly the same number of males as the numbering (cf. Exo 38:26 and Num 1:46), although the one had been carried out nine months before the other.

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 30:11-16

The atonement money 30:11-16

The directions regarding the tabernacle opened with instructions concerning contributions for its construction (25:1-9). They close with this directive that every Israelite 20 years or older was to pay a flat fee of half a shekel during Israel's census for the tabernacle's maintenance (Num. 1:2; 26:2). Everyone was to pay the same amount because the cost of everyone's atonement was the same in the Lord's sight.

"It was no ordinary tribute, therefore, which Israel was to pay to Jehovah as its King, but an act demanded by the holiness of the theocratic covenant. As an expiation for souls, it pointed to the unholiness of Israel's nature, and reminded the people continually, that by nature it was alienated from God, and could only remain in covenant with the Lord and live in His kingdom on the ground of His grace, which covered its sin."⁴⁹³

Israel's leaders collected this money whenever they took a census. In time it became a yearly "temple tax" (Matt. 17:24). A half shekel weighed .2 ounces, and it was silver. "Money" in verse 16 is literally "silver." In our Lord's day it amounted to two days wages (Matt. 17:24). Evidently the taking of a census incurred some guilt (v. 12). Perhaps it reflected lack of complete trust in God to multiply the nation as He had promised (cf. 2 Sam. 24).

"Do you recognize that you belong to a redeemed world? Even if all do not avail themselves of the Redemption which has been achieved, yet it is available for all; and more benefits than we can ever estimate are always accruing since God so loved the world that He gave His only begotten Son."⁴⁹⁴

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

Bibliography

Adams, Dwayne H. "The Building Program that Works (Exodus 25:4--36:7 [31:1-11])." Exegesis and Exposition 1:1 (Fall 1986):82-92.

Aharoni, Yohanan. "Kadesh-Barnea and Mount Sinai." In God's Wilderness: Discoveries in Sinai, pp. 115-70. Edited by B. Rothenberg, Y. Aharoni, and A Hashimshoni. New York: Thomas Nelson & Sons, 1962.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

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_____. "Northwest-Semitic Names in a List of Egyptian Slaves from the Eighteenth Century B.C." Journal of the American Oriental Society 74 (1954):222-33.

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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.