Praise the Lord Jesus Christ, please study this chapter and then answer all 55 questions at the end of this chapter.

Exodus Chapter 30

Verses 1-10: “Altar to burn incense:” The position of the altar was to be in the Holy Place, in front of “the veil that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee.” (Hebrews 9:3-4), notes that the altar of incense was considered as belonging to the Most Holy Place. This was the first place the priests came as they approached the sacred presence of God above the mercy seat. The priests were not permitted to go beyond that point except on the Day of Atonement.

The design for this piece of furniture for the Holy Place was not given with the other two (25:23-40), but follows the instructions about the priesthood perhaps because it was the last piece to which the High-Priest came before he entered the Holy of Holies once a year. Right after Aaron’s consecration ceremony had been noted, his duties of:

(1) Ensuring proper incense was offered continually upon this altar and that;

(2) He was also once a year to cleanse it with blood from the atonement offering (verse 10).

Aaron and his sons were responsible for offering “a perpetual incense” upon it in the morning and in the evening. Offering strange incense (that is, incense not composed like that in verses 34-35), was strictly forbidden. In Scripture, incense often symbolizes prayer and communion with God the Father (Psalm 141:2; Luke 1:10; Rev. 5:8; 8:3-4). The continual burning is an example of the necessity for continuous and persistent prayer (Psalms 16:8; 55:17; 1 Thess. 5:17-18). Incense, or perfume, denotes that which produces a sweet-smelling odor when burned (Prov. 27:9).

The small “altar” for “incense” was like the Ark of the Covenant (25:10-22). It was to have four “horns,” one at each corner, along with the same type of molding, rings and poles for transport. Its “sweet, pure” incense was intended to perpetually provide a holy aroma to the Lord. Annual atonement was to be made for the incense altar, perhaps to show the association of things with people.

Exodus 30:1 “And thou shalt make an altar to burn incense upon: [of] shittim wood shalt thou make it.”

The altar of incense was to be a casing of boards of shittim wood (Exodus 25:5; 37:25-28; 40:26-27). Four “horns” were to project upward at the corners like those of the altar of burnt-offering (Exodus 27:2). A crown or molding of gold was to run around 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.

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.

Exodus 30:2 “A cubit [shall be] the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits [shall be] the height thereof: the horns thereof [shall be] of the same.”

Of the same shape with “the brazen altar” (Exodus 27:1), but much smaller. Two cubits high instead of three cubits, and a cubit square at top instead of five cubits. This small space was ample for the burning of so precious a material, which could only be offered in small quantities.

“The horns thereof” (compare Exodus 27:2).

“Shall be of the same”: Meaning it is made of one piece with the altar and is not made separately and then attached to it.

We see here, an altar made of shittim wood. It was 18 inches by 18 inches and 3 feet high. This altar was made to burn this sweet-smelling frankincense and other perfumes on. It kept a nice smell in the tabernacle all the time. The horns at the edge were to be made of wood also. This altar sat in front of the veil. This altar was also called the altar of wood and the altar of prayer.

Exodus 30:3 “And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about.”

Next to the Ark of the Covenant the most holy article of furniture contained either in the sanctuary or in its court was the altar of incense. It symbolized prayer in its general use (Psalm 141:2; Luke 1:10). And it symbolized expiation in the purpose whereto it was to be applied on certain occasions. As when the high priest had sinned in his official capacity: (Lev. 4:3-12), or when the whole congregation had sinned through inadvertence (Lev. 4:13-21). It was, therefore, “most holy to the Lord.” Hence, its materials were to be the same with those of the Ark of the Covenant, and its place was to be directly opposite the ark, near to it, but on the outer side of the vail (Exodus 40:5).

“A crown of gold round about”: Compare what is said of the table of shewbread (Exodus 25:24). In both cases a raised rim or edging is meant, which would prevent what was on the top from falling off.

This overlay of pure gold had to be on this entire altar because of its close location to the presence of God. Everything in God’s presence had to be covered in pure 24 karat gold or be solid 24 karat gold. This crown of gold was like a border around the altar.

Exodus 30:4 “And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make [it]; and they shall be for places for the staves to bear it withal.”

The golden altar was so much smaller and lighter than the brazen one that two rings only were required for carrying it, instead of the “four rings” needed by the brazen altar (Exodus 27:4).

“By the two corners thereof”: Rather, on the two sides thereof. The word used means, literally, “ribs,” and is explained in the clause which follows.

These rings were so a rod could be put through them to carry the altar. The altar could not be carried by directly touching it, but had to be carried by these poles.

Exodus 30:5 “And thou shalt make the staves [of] shittim wood, and overlay them with gold.”

Of the same wood the altar itself was made.

“And overlay them with gold”; as that was. These rings and staves may be an emblem of the precious ordinances of Christ, in which he grants his presence. And where he is held forth in different ages and places as the interceding high priest of his people who is their advocate with the Father. Pleading continually his propitiatory sacrifice in their favor.

We see in this that all of this had to be overlaid with gold.

Exodus 30:6 “And thou shalt put it before the veil that [is] by the ark of the testimony, before the mercy seat that [is] over the testimony, where I will meet with thee.”

“Before the veil”: This places the altar outside of the Holy of Holies in the Holy Place. (Heb. 9:3-4), speaks of the altar in the Holy of Holies in the sense of its proximity to the ark and in relation to its cleansing on the Day of Atonement. The priests could not go beyond it on any other day.

You see the presence of God was over the mercy seat. This ark later would contain the stone 10 commandments, the Manna and Aaron’s rod that bloomed.

Exodus 30:7 “And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it.”

(Hebrew, incense of spices). “Every morning”: On the composition of the incense (see Exodus 30:34-35). That the offering of incense regularly accompanied both the morning and evening sacrifice appears from (Psalm 141:2; Luke 1:10). That it was symbolical of prayer may be gathered both from those passages and also from (Rev. 5:8; 8:3-4).

“When he dresseth the lamps” (compare Exodus 27:21).

Incense is symbolic of prayer. This altar of incense was symbolic of Christ, our intercessor. You see that the light was never to go out and this was one of the duties of the priest; to see that there was always oil in the lamp. This incense was symbolic of constant prayer, because the incense was to be burned continually.

1 Thess. 5:17, “Pray without ceasing.”

You see, God intends for us to depend upon Him; to call on Him in prayer continually.

Exodus 30:8 “And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations.”

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 Psalm 141:2).

The light was perpetual in the true sense, in that it never went out. But this perpetual means that every day, twice a day, morning and evening, the incense (prayers), was to go up to God.

Exodus 30:9 “Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon.”

By “strange incense” is meant any that was composed differently from that of which the composition is laid down (in Exodus 30:34-35).

“Strange incense” (see verse 38).

This was a very special altar for a very special purpose. Anything, except the special incense God had them to make for this altar, was strange and not to be offered on this altar. This altar was not to be used as a substitute for the brazen altar. This altar was not to be used for burnt offering, or meat offering, nor drink offering.

Exodus 30:10 “And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it [is] most holy unto the LORD.”

This passage seems to determine the sense of (Lev. 16:18), where some have supposed that “the altar that is before the Lord” is the brazen altar. Once in the year, on the great Day of Atonement, the high priest, after entering within the vail and sprinkling the blood of the offerings upon the mercy seat (Lev. 16:14-15), was to “go out unto the altar that was before the Lord. And put of the blood of the bullock, and of the blood of the goat, upon the horns of the altar round about, and sprinkle of the blood upon it with his finger seven times.” And so “cleanse it, and hallow it,” and “make an atonement for it” (Lev. 16:18-19).

“With the blood of the sin offering of atonement”: By sprinkling the blood of that offering upon the horns of it, as we learn from the afore mentioned place. And this shows that Christ’s mediation and intercession is founded upon the virtue of his blood, and the efficacy of his atoning sacrifice (see 1 John 2:1).

“Once in the year shall he make atonement upon it, throughout your generations”: Which proves the insufficiency of all legal sacrifices of themselves to take away sin. Since every year, as the apostle observes, there was a remembrance of it (Heb.10:3).

“It is most holy unto the Lord”: Either the atonement made on the Day of Atonement, which was a most holy part of service, and pointed at the great atonement made by the most Holy One, the Son of God. Or this altar thus expiated, and devoted to sacred use, was reckoned a most sacred one to the Lord, and so was to have nothing offered upon it but what he ordered. With which Jarchi agrees in his note, “the altar is sanctified to these things only, and not to any other service”.

This atonement was to be made once a year, on the Day of Atonement, which is the tenth day of the seventh month. This seventh month is about October on our calendar. The high priest, after burning incense inside the Holy of Holies, took the blood and sprinkled it on the mercy seat. He took some of the blood and put it on the horns of the altar of incense. This blood on the mercy seat was to cover the sins of the people. The blood on the horns showed that the power and strength was in the shed blood.

This blood once a year was to cleanse the altar spiritually. To cleanse it from the unholiness of the children of Israel. The blood on the horns of the altar of incense was for the cleansing from sin of the high priest and his people, the children of Israel. The bronze altar was for sins of individual people. This blood on the horns had to do with the priest and his whole congregation. Next to the ark and the mercy seat, this altar of incense was most holy. The value of this altar of incense lets us know the importance of prayer in God’s sight. We should be praying at least twice a day.

Verses 11-16: A “census” of the nation would be taken (Num. 1:2). And a “ransom” payment would be required from “every man” over the age of 20. That the payment was the same, whether one was rich or poor, was perhaps a symbol that every life has equal value before the Lord.

Exodus 30:11 “And the LORD spake unto Moses, saying,”

Perhaps the repetition of those words here and afterward (Exodus 30:17; 30:22; 30:34), intimates that God did not deliver these precepts to Moses 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.

Exodus 30:12 “When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when [thou] numberest them.”

“Sum”: The reason for the numbering of all males of military age (verse 14), was not stated, but its seriousness surfaces in the dire warning given about a plague and the use of the term “ransom” in connection with it (1 Chron. Chapter 21).

We see here, a source of money to help with the expenses of the church. Those who were not willing to pay their fair share would not be included in the promise God had made to these people, that they would not have any of the Egyptian diseases. A person’s heart is where they put their money and this is what this was saying here. To be numbered in the congregation, they each had to give one half of a shekel to the tabernacle.

Exodus 30:13 “This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel [is] twenty gerahs:) a half shekel [shall be] the offering of the LORD.”

“Shekel of the sanctuary”: A shekel weighed about .4 ounce (Leviticus 5:15; 27:3, 25; Numbers 3:47; 7:13).

A shekel was ten penny weights of silver. Then a half shekel was 5 penny weights of silver. The number 5 has to do with the grace of God and silver means redemption. We see here, God redeeming these Israelites through His grace. When you multiplied the people, who were numbered by 5 penny weights of silver, you would come up with a huge amount of money. regardless of how much silver was valued at per penny weight.

Exodus 30:14 “Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD.”

The time when they began to be fit for employment; and capable of getting and paying money. Women and children are not included here, because they are reckoned in their fathers or husbands.

When a young man became twenty years old, he was not thought of as a youth anymore. He was suddenly old enough to join the military. This was also the age that the Levites went to work in the temple.

Exodus 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, to make an atonement for your souls.”

The tribute was half a shekel. 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 (Acts 10:34; Job 34:19). In other offerings men were to give according to their worldly 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 honor of Him who has made the atonement, and for the maintenance of the gospel by which the atonement is applied.

We are not to get this confused with the tithes. A tithe to God would be 10% of what each of them made. This was an entirely different thing. This 1/2 shekel of silver was to show their loyalty to the church and was to redeem them from the world. The one thing this says to me about our churches today is that every member needs to give whatever he can to the building of the temple. Everyone, regardless of how rich or how poor, should be involved. It is the people’s church. The tithe is returning to God 10% to help keep God’s work going, but everyone should be in this one time gift to establish the church.

Exodus 30:16 “And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the LORD, to make an atonement for your souls.”

The half shekel is the ransom of their souls.

“And shall appoint it for the service of the tabernacle of the congregation”: For the building of the tabernacle. For the repairs of it, and for the sacrifices offered in it. Particularly we find that this first collection this way was appropriated to the silver sockets of the sanctuary, and the vail, for the silver hooks, and for the pillars (Exodus 38:27).

“That it may be a memorial unto the children of Israel before the Lord, to make an atonement for your souls”: To put them in mind that they were sinners, that their lives were forfeited, that a ransom price was given and accepted of God, that hereby atonement. In a typical sense, was made for them; and this was before the Lord, as a token of their gratitude to him, and of their acknowledgment of the favor.

This silver would be needed to make the sockets and other ornaments for the temple that would be made of silver. Again, I say silver has to do with redemption. We will see this silver used in cups to set the legs upon to keep the godly things out of direct contact with the sinful earth. We will symbolically see redemption between the sinful earth and Almighty God, even out here in the tabernacle in the wilderness. The teaching of the tabernacle is so beautiful, because it shows how God had planned all along to redeem sinful man.

Verses 17-21” (see note on 27:1-18). The business of sacrifice was dirty; constant washing of the priests’ hands and feet in the “bronze laver” was necessary for purity and cleanliness. Purity for the believer is necessary as well, and Christ is the only source of continual cleansing from sins.

Exodus 30:17 “And the LORD spake unto Moses, saying,”

The frequent repetition of this phrase, and the shortness of these discourses, in comparison of the length of the forty days, show that God did not deliver all these laws and prescriptions at one time. But successively at several times, possibly upon the Sabbath days.

Verses 18-21: “Laver of brass”: The washing of hands and feet was mandatory before engaging in priestly duties. Again, the seriousness of being ceremonially purified is seen in the warning of death if this washing is neglected. Nothing casual was being done in the sanctuary or out in the courtyard!

Exodus 30:18 “Thou shalt also make a laver [of] brass, and his foot [also of] brass, to wash [withal]: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein.”

“Laver of brass”: This is the laver of cleansing located between the altar of burnt offering and the door of the tabernacle. It was made of bronze and set aside for ceremonial washing of the priests before they entered the Holy Place. The symbolic meaning is indeed significant and precious. It provided a type of cleansing that served to maintain fitness from a spiritual ministry.

The altar of sacrifice dealt with the priests’ guilt, but something else was required for effective fellowship and worship in the tabernacle. The blood did not remove the defilement of sin. So before one could enter the presence of a holy God, sin had to be taken care of (Eph. 5:26; John 15:3 in the life of the believer today). We are freed from the guilt of sin and its penalty by the application of the blood (Rom. 5:9), but there remains defilement of sin that comes through daily living and is cleansed by the washing of the Word of God (John 13:10).

This altar was to be in the outer court. This was not to be inside the tabernacle. Nothing made of brass could be in the Holy Place or the Holy of Holies. This laver not only was made of brass but was on a stand of brass as well. This laver had a number of physical uses. One of which was every time Aaron or his sons went into the Holy Place, they were to be washed before they entered. They were to wash their hands and feet on penalty of death before they entered the Holy Place. This was not an option, it was mandatory. The animals had to be washed also. This water in this basin was to be kept fresh and full at all times. The spiritual meaning of this laver could certainly be baptism; because after repentance at the brazen altar, certainly comes the washing of baptism.

Exodus 30:19 “For Aaron and his sons shall wash their hands and their feet thereat:”

A large vessel of brass, holding water, was to be set near the door of the tabernacle. Aaron and his sons must wash their hands and feet at this laver, every time they went in to minister. This was to teach them purity in all their services, and to dread the pollution of sin. They must not only wash and be made clean, when first made priests, but must wash and be kept clean, whenever they went to minister. It teaches us daily to attend upon God, daily to renew our repentance for sin, and our looking to the blood of Christ for remission. For in many things we daily offend.

Exodus 30:20 “When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the LORD:”

“That they die not” (compare Exodus 28:35 and 43). Contempt of the simple and easy regulation to wash at the laver would imply contempt of purity itself. And so an entire hypocrisy of life and character, than which nothing could be a greater offence to God.

Exodus 30:21 “So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, [even] to him and to his seed throughout their generations.”

By the immediate hand of God, who would so greatly resent such a neglect of his command. And by how much easier it was to perform it, by so much the more were they inexcusable, and to be treated with greater severity. And this is repeated, that they might carefully observe it, lest they perish.

“And it shall be a statute for ever to them, even to him and to his seed, throughout their generations”: To be observed by Aaron and his descendants in all ages, as long as their priesthood lasted. Until the Messiah should come, and wash all his people, his priests, with his own blood, from all their sins (Rev. 1:5).

We see that the walk of the priests had to be clean and everything they put their hands to, must be clean. It was a very serious thing to go in to minister to God, unless the priest was clean in every way. This had to do with the clean life God requires His ministers to lead. This not only applied to then, but to now as well.

Verses 22-38: The “holy anointing oil” and the “incense” were exclusively for the priests’ use. The oil is thought to represent Jesus as the Christ, the anointed of the Lord (Psalm 45:8). Christians understand the incense to be a symbol of the sweet life and sacrifice of Jesus (Ephesians 5:2).

Nothing was left to chance or to human ingenuity. The ingredients for making the anointing oil were carefully spelled out. Anything different was totally unacceptable and brought with it the penalty of death (verse 33). This was to be a unique blend! Using it for any other purpose also erased its holy status as set apart for use in the tabernacle and made it no different from the ordinary and the mundane.

Exodus 30:22 “Moreover the LORD spake unto Moses, saying,”

Some little time afterwards, while he was yet with him on the mount.

Exodus 30:23 “Take thou also unto thee principal spices, of pure myrrh five hundred [shekels], and of sweet cinnamon half so much, [even] two hundred and fifty [shekels], and of sweet calamus two hundred and fifty [shekels],”

Directions are here given for making the holy anointing oil, and the incense to be used in the service of the tabernacle. To show the excellency of holiness, there was this spiced oil in the tabernacle, which was grateful to the sight and to the smell. Christ’s name is as ointment poured forth (SOS. 1:3), and the good name of Christians is like precious ointment (Eccl. 7:1). The incense burned upon the golden altar was prepared of sweet spices. When it was used, it was to be beaten very small; thus it pleased the Lord to bruise the Redeemer, when he offered himself for a sacrifice of a sweet-smelling savor.

The same should not be made for any common use. Thus God would keep in the people’s minds reverence for his own services, and teach us not to profane or abuse anything whereby God makes himself known. It is a great affront to God to jest with sacred things, and to make sport with his word and ordinances. It is most dangerous and fatal to use professions of the gospel of Christ to forward worldly interests.

Exodus 30:24 “And of cassia five hundred [shekels], after the shekel of the sanctuary, and of oil olive a hin:”

Or two hundred and fifty ounces.

“After the shekel of the sanctuary”: According to the standard weight kept there. This “cassia” was not the “cassia solutiva”, which is of a purgative nature, and now in use in physic, but the “cassia odorata”, or the sweet smelling “cassia”. Which, Pancirollus says, some take to be the nard, out of which a most sweet oil is pressed; and Servius says, that cassia is an herb of a most sweet smell. Pliny speaks of it along with cinnamon; and Galen says when cinnamon was needed but not available, it was usual to put in its stead a double quantity of cassia; Leo Africanus speaks of trees in Africa bearing cassia, and which chiefly grew in Egypt.

“And of oil olive an hin”: Containing twelve logs: According to Godwin, it was of our measure three quarts. but, as Bishop Cumberland has more exactly calculated it, it held a wine gallon, a quart, and a little more. This was the purest and best of oil, and most fit and proper to be a part of this holy anointing oil.

Verses 25 and 35: “Art of the apothecary”: The skill of the perfumer was obviously already well known in Israel, a trade which they undoubtedly observed in Egypt.

Exodus 30:25 “And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be a holy anointing oil.”

Rather, “a holy anointing oil”.

“After the art of the apothecary”: According to Jewish tradition, the essences of the spices were first extracted, and then mixed with the oil. The preparation of the anointing oil, as well as of the incense, was entrusted to Bezaleel (Exodus 37:29). And the care of preserving it to Eleazar, the son of Aaron (Num. 4:16). In a later age, it was prepared by the sons of the priests (1 Chron. 9:30).

We see that this was special oil made for use in the temple; however, no one was to be anointed with this oil but the high priest and the priests. This was not to be taken lightly, but was to be weighed up specifically. It was not only to be made of these specific things, but in the specific portions given. This oil was holy unto the Lord. An apothecary was like a modern druggist. He measured specifically the ingredients. This holy ointment would be used to anoint the priests.

These spices that were mixed to make this holy oil were rare. Most of them came from trees and their leaves, while one came from reeds. They gave off a sweet perfume. Olive oil throughout the Bible spiritually means the Holy Spirit. If we are to minister for God, I believe it is of utmost importance to be baptized in the Holy Spirit. We will truly be a sweet smell to the Lord, when we are anointed to do His will.

Exodus 30:26 “And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony,”

The tabernacle and its contents were to be first consecrated, then the priests. In the tabernacle itself, the consecration was to begin with the ark of the testimony in the Holy of Holies. Then to proceed to the Holy place, where the table of shewbread with its “vessels,” the golden candlestick, and the altar of incense were to be anointed. Finally, to pass the vail to the outer court, where the holy oil was to be sprinkled upon the brazen altar, and upon the laver, to sanctify them (see Exodus 30:26-29; and compare Lev. 8:10-11).

Exodus 30:27 “And the table and all his vessels, and the candlestick and his vessels, and the altar of incense,”

The shewbread table with all things that was associated to it; the rings, staves, dishes, spoons, and the bowls. All were anointed; which had respect to Christ, and the communion of his people with him. Feeding on him, that food which endures for ever, whom God the Father has sealed and sanctified.

“And the candlestick and his vessels”: An emblem of the church, and of the light of the word held forth in it, which being accompanied with the grace of the Spirit of God, is the savor of life unto life.

“And the altar of incense”: On which the odors, the prayers of the saints, come up before God through the mediation of Christ.

Exodus 30:28 “And the altar of burnt offering with all his vessels, and the laver and his foot.”

Pans, shovels, basins, etc. and this altar particularly was sprinkled with it seven times (Lev. 8:10).

“And the laver, and his foot”; the laver of brass for the priests to wash their hands and feet in, and the foot or base of it on which it stood (see Exodus 30:18).

Exodus 30:29 “And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy.”

By anointing them, and so be set apart for sacred uses only. As by the grace of the Holy Spirit, the people of God, the vessels of mercy, are really sanctified, and made ready for the master’s use. Therefore, it is called the sanctification of the Spirit, which is true holiness, in opposition to typical or ceremonial holiness, here intended. And if this holy anointing oil made those things most holy that were anointed with it, how much more must the grace of the Spirit those who partake of it. And though it is at present imperfect, it will be perfected, and become complete holiness, without which no man can see the Lord.

“Whatsoever toucheth them shall be holy”: As is said of the most holy altar (see note on Exodus 29:37). The Targum of Jonathan interprets it of persons that approach these holy places, and things so anointed and sanctified, paraphrasing the words thus: “Whosoever cometh unto them of the priests shall be holy. But of the rest of the tribes shall be burnt with flaming fire before the Lord”.

This anointing of this furniture and articles of the tabernacle and the outer court showed that God had set them aside for holy use only. They were dedicated to God and should be used for godly service only. This is one of the reasons that I do not like to see the sanctuary in the church used for other things. This should be a separated place, not a place for any worldly things. The things like the piano in church, should not be used any more to play the world’s music. The sanctuary should be a holy, separated place.

Exodus 30:30 “And thou shalt anoint Aaron and his sons, and consecrate them, that [they] may minister unto me in the priest’s office.”

Them alone, and not others, as Aben Ezra. Who were typical of Christ anointed with the Spirit of God without measure, to his various offices of prophet, priest and King. Also of all the saints, who are anointed priests to God, to offer up spiritual sacrifices acceptable to God through Christ.

“And consecrate them, that they may minister unto me in the priest’s office”: By anointing them, and by other rites mentioned in the preceding chapter; whereby they were set apart for that office, and were qualified for it, and had authority to exercise it.

We need to take note again here, that all Christians have been made priests of God and have been anointed with the blessed Holy Spirit of God. We are a set aside people dedicated to the service of God. We read in Revelation that Jesus, our high priest, has made us priests unto God and His Father.

Revelation 1:6 “And hath made us kings and priests unto God and his Father; to him [be] glory and dominion for ever and ever. Amen.”

You see, Jesus (our High Priest), has purchased us with His blood and set us aside for Him. We see in Hebrews that Jesus Christ is our High Priest.

Hebrews 3:1″Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;”

Exodus 30:31 “And thou shalt speak unto the children of Israel, saying, This shall be a holy anointing oil unto me throughout your generations.”

When he was come down from the mount, and gave the instructions about the making and using of this oil. The oil thus prepared to be reserved exclusively for the sacred purposes thus specified.

“Throughout your generations” (see note on Exodus 12:14).

Exodus 30:32 “Upon man’s flesh shall it not be poured, neither shall ye make [any other] like it, after the composition of it: it [is] holy, [and] it shall be holy unto you.”

I.e., it shall not be in ordinary use as an ointment, a mere “man,” who is not a priest, shall not apply it to his private use. It shall be reserved altogether for holy purposes.

“Neither shall ye make any other like it”: After the composition of it, i.e., after the recipe given in (Exodus 30:23-25). The ingredients might be used in unguents separately. They might even be so used when united in some different proportions from those laid down for the “holy ointment”. But in the proportions fixed for the holy oil they must have no secular employment.

“It is holy, and it shall be holy unto you”: It was set apart for sacred use by the Lord, and so it was to be reckoned by them, and not to be used in any way, or for any other purpose than he had directed. All which shows, that the grace of the Spirit belongs to the Lord’s people, his priests. Other men are carnal, and have no lot or part in this matter, and are not to be admitted to holy ordinances, as if they were holy persons. Nor is fellowship in holy things to be allowed them; nor is counterfeit grace of any avail. Which, though it may bear a likeness to true grace, is not that, nor to be so accounted, nor rested on. As feigned faith, the hypocrite’s hope, dissembled love, and pretended humility.

We see from the statement above about the flesh, that this was of the Spirit. This was a spiritual anointing of God. This reminds me of the man in the New Testament who tried to buy the Holy Spirit of God, but the things of the Spirit cannot be purchased. The things of the Spirit are anointing’s from God, not man. If you would like to read more about this, you may find it (in Acts 8:15-24).

Exodus 30:33 “Whosoever compoundeth [any] like it, or whosoever putteth [any] of it upon a stranger, shall even be cut off from his people.”

For his own use, or for any other than what God had appointed it for.

“Whosoever putteth any of it upon a stranger”: Meaning not a Gentile, an alien from the commonwealth of Israel; though Japhet interprets it of such a stranger who was not of the children of Israel. This Aben Ezra says is not right, but he says it means one that is not of the seed of Aaron. And so the Targum of Jonathan, “upon a profane person (or a common person, a laic), that is not of the sons of Aaron”. Though the kings of Israel seem to be an exception to this, which might be by a special order from the Lord. Yet it is a question whether it was with this, or with common oil, that they were anointed. Indeed, the oil with which Solomon was anointed was taken out of the tabernacle (1 Kings 1:39).

“Shall even be cut off from his people”: Either by death, by the immediate hand of God inflicting some disease upon him. Or by excommunication from the congregation of Israel. Or by not favoring him with any posterity, to keep up his name in the nation.

This is so serious; people should not play around with the things of the Spirit. The things of the Spirit should not be taught or sold. The things of the Spirit are gifts from God to those that He has chosen to give them to. They are given to people to minister with, not for self-satisfaction. You may read why the gifts of the Spirit are poured out on certain people (in Acts 2, beginning with verse 17).

Verses 34-38: “Perfume (incense)”: God also listed the ingredients for the unique blend of incense prescribed for use at the altar of incense. Making anything different would have been to make “strange incense” (verse 9), and would also result in death (verse 38). Personal use rendered its holy status null and void. Nadab and Abihu were executed for violating this command (Leviticus 10:1-2).

Exodus 30:34 “And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; [these] sweet spices with pure frankincense: of each shall there be a like [weight]:”

Rather, “Take unto thee spices”. The word translated “spices” has no epithet. Incense, as commonly used in the ancient world, was not a composition, but some single spice, most frequently frankincense. That, however, employed by the Hebrews was always a compound. According to Josephus, the incense burnt in the later temple contained thirteen ingredients.

Stacte is probably the gum storax, which is the produce of the styrax officinalis, a tree common in Syria and Palestine. It burns readily, and emits much smoke.

Onycha is thought to be the “claw” or operculum of the unguis odoratus, or blatta Byzantina, a sort of shell-fish common in the Red Sea. This “claw” produces, when burnt, a strong odor.

Galbanum is a gum well known to modern chemists. It may be procured from various plants, as the opoidia galbanifera, the galbanum Persicum, and others. When burnt, this gum has a strong pungent odor, which is said to be disagreeable in itself, but to bring out and prolong the scent of other spices.

Frankincense was probably the main element of the “holy incense,” as it is of such incense as is burnt in modern times. It is a gum or resin obtained from incisions in the bark of the arbor thuris, or frankincense-tree, which grows abundantly in India, and in the islands of the Indian archipelago. Anciently, the tree appears to have grown also in Arabia, whence the Egyptians, the Phoenicians, the Hebrews (Isa. 60:6; Jer. 6:20), and the Greeks obtained it in large quantities. The odor is very peculiar, and to most persons very agreeable. In England, it is best known as the scent given out by the pastilles which are burnt in sick rooms.

Exodus 30:35 “And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure [and] holy:”

“Art of the apothecary” The skill of the perfumer was obviously already well known in Israel, a trade which they undoubtedly observed in Egypt.

We have already studied in a previous lesson; how serious it would be to burn strange incense. This is important to get it mixed in exacting proportions. Remember we spoke earlier of this incense as compared with the prayers of the Christians. It also, is very important to pray with reverence expecting from God and always in the name of the Lord Jesus Christ. That is our formula that must be exact, as well. The Lord gave us the formula to use, when He taught the disciples how to pray. He said, after this manner pray ye.

John 14:14 “If ye shall ask any thing in my name, I will do it.”

There is a formula. It must be asked in Jesus’ name.

Exodus 30:36 “And thou shalt beat [some] of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy.”

Leviticus 16:12: “Incense beaten small”. The ingredients named (in verse 34), were mixed together, and then apparently melted down into a solid mass. Small portions of this were broken off, from time to time. And beaten into a powder which was then placed ready for use every morning and evening (verse 7). Outside the veil, near the altar of incense; or “put” may mean, put upon the altar and burnt.

“Before the testimony”: I.e. before the ark, (as Exodus 16:34; see note on Exodus 25:16).

“Meet with thee” (see note on Exodus 25:22).

“Most holy” (see note on Exodus 29:37). The anointing oil, not being brought into such close proximity to Jehovah, was only “holy” (verse 32).

This was to be outside the curtain, but very close to the presence of God. This was to be handy, ready at all times to be used. We are told to be instant, both in season and out.

2 Timothy 4:2, “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.”

You see, we are to be ready all the time just like this incense.

James 5:16, “Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.”

Exodus 30:37 “And [as for] the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD.”

As above directed.

“Ye shall not make to yourselves according to the composition thereof”: That is, for their own use, for the scenting of their rooms, or to snuff up, or smell to, as in the next verse.

“It shall be unto thee holy for the Lord”: Separated entirely for his service, to be burned upon his altar, and to be not otherwise used.

Exodus 30:38 “Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.”

A man might make a perfume of the same ingredients, and of the same weight, and exactly like it, but not to burn for his own delight and pleasure. But if he made it and sold it to the congregation, as Jarchi observes, he was not guilty. But if it was for his own private use and pleasure, then he shall even be cut off from his people (see note on Exodus 30:33).

Here again, we see the importance of praying. Our prayers are so important to God that they are stored in heaven. I will close this Bible study with two Scriptures which tell what these odors were and where they were stored.

Revelation 5:8, “And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints.”

Revelation 8: 3-4, “And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.” “And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.”

This leaves no doubt what the incense was.

Exodus 30: Questions