CHAPTER 30
. THE ALTAR
OF INCENSE.
1. thou shalt make an altar to burn
incense upon, &c.—Its material was to be like that of the
ark of the testimony, but its dimensions very small [].
2-4. foursquare—the meaning of
which is not that it was to be entirely of a cubical form, but that
upon its upper and under surface, it showed four equal sides. It was
twice as high as it was broad, being twenty-one inches broad and
three feet six inches high. It had "horns"; its top or flat
surface was surmounted by an ornamental ledge or rim, called a crown,
and it was furnished at the sides with rings for carriage. Its only
accompanying piece of furniture was a golden censer or pan, in which
the incense was set fire to upon the altar. Hence it was called the
altar of incense, or the "golden altar" [Exodus 39:38;
Exodus 40:26], from the profuse
degree in which it was gilded or overlaid with the precious metal.
This splendor was adapted to the early age of the church, but in
later times, when the worship was to be more spiritual, the altar of
incense is prophetically described as not of gold but of wood, and
double the size of that in the tabernacle, because the church should
be vastly extended (Malachi 1:11).
6. thou shalt put it before the veil
that is by the ark of the testimony—which separated the holy
from the most holy place. The altar was in the middle between the
table of showbread and the candlestick next the holy of holies, at
equal distances from the north and south walls; in other words, it
occupied a spot on the outside of the great partition veil, but
directly in front of the mercy seat, which was within that sacred
enclosure; so that although the priest who ministered at this altar
could not behold the mercy seat, he was to look towards it, and
present his incense in that direction. This was a special
arrangement, and it was designed to teach the important lesson that,
though we cannot with the eye of sense, see the throne of grace, we
must "direct our prayer to it and look up" [] (compare 2 Corinthians 3:14;
Hebrews 10:20; Revelation 4:1).
7, 8. Aaron shall burn thereon sweet
incense—literally, "incense of spices"—Strong
aromatic substances were burnt upon this altar to counteract by their
odoriferous fragrance the offensive fumes of the sacrifices; or the
incense was employed in an offering of tributary homage which the
Orientals used to make as a mark of honor to kings; and as God was
Theocratic Ruler of Israel, His palace was not to be wanting
in a usage of such significancy. Both these ends were served by this
altar—that of fumigating the apartments of the sacred edifice,
while the pure lambent flame, according to Oriental notions, was an
honorary tribute to the majesty of Israel's King. But there was a far
higher meaning in it still; for as the tabernacle was not only a
palace for Israel's King, but a place of worship for Israel's God,
this altar was immediately connected with a religious purpose. In the
style of the sacred writers, incense was a symbol or emblem of prayer
(Psalms 141:2; Revelation 5:8;
Revelation 8:3). From the uniform
combination of the two services, it is evident that the incense was
an emblem of the prayers of sincere worshippers ascending to heaven
in the cloud of perfume; and, accordingly, the priest who officiated
at this altar typified the intercessory office of Christ (Luke 1:10;
Hebrews 7:25).
every morning . . . at
even—In every period of the national history this daily worship
was scrupulously observed.
8. Aaron shall burn
incense—seemingly limiting the privilege of officiating at the
altar of incense to the high priest alone, and there is no doubt that
he and his successors exclusively attended this altar on the great
religious festivals. But "Aaron" is frequently used for the
whole priestly order, and in later times, any of the priests might
have officiated at this altar in rotation ().
9. Ye shall offer no strange
incense—that is, of a different composition from that of which
the ingredients are described so minutely.
11-16. When thou takest the sum of
the children of Israel, c.—Moses did so twice, and doubtless
observed the law here prescribed. The tax was not levied from women,
minors, old men (Numbers 1:42 Numbers 1:45),
and the Levites (Numbers 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 (Numbers 1:47), and it was usually devoted to repairs and other
purposes connected with the services of the sanctuary.
18-21. Thou shalt . . . make a laver
of brass—Though not actually forming a component part of the
furniture of the tabernacle, this vase was closely connected with it;
and though from standing at the entrance it would be a familiar
object, it possessed great interest and importance from the baptismal
purposes to which it was applied. No data are given by which its form
and size can be ascertained; but it was probably a miniature pattern
of Solomon's—a circular basin.
his foot—supposed not
to be the pedestal on which it rested, but a trough or shallow
receptacle below, into which the water, let out from a cock or spout,
flowed; for the way in which all Eastern people wash their hands or
feet is by pouring upon them the water which falls into a basin. This
laver was provided for the priests alone. But in the Christian
dispensation, all believers are priests, and hence the apostle
exhorts them how to draw near to God (John 13:10;
Hebrews 10:22).
23-33. Take thou also . . .
principal spices, c.—Oil is frequently mentioned in Scripture
as an emblem of sanctification, and anointing with it a means of
designating objects as well as persons to the service of God. Here it
is prescribed by divine authority, and the various ingredients in
their several proportions described which were to compose the oil
used in consecrating the furniture of the tabernacle.
myrrh—a fragrant and
medicinal gum from a little known tree in Arabia.
sweet cinnamon—produced
from a species of laurel or sweet bay, found chiefly in Ceylon,
growing to a height of twenty feet: this spice is extracted from the
inner bark, but it is not certain whether that mentioned by Moses is
the same as that with which we are familiar.
sweet calamus—or sweet
cane, a product of Arabia and India, of a tawny color in appearance
it is like the common cane and strongly odoriferous.
24. cassia—from the same
species of tree as the cinnamon—some think the outer bark of that
tree. All these together would amount to one hundred twenty pounds,
troy weight.
hin—a word of Egyptian
origin, equal to ten pints. Being mixed with the olive oil—no doubt
of the purest kind—this composition probably remained always in a
liquid state, and the strictest prohibition issued against using it
for any other purpose than anointing the tabernacle and its
furniture.
23-33. Take thou also . . .
principal spices, c.—Oil is frequently mentioned in Scripture
as an emblem of sanctification, and anointing with it a means of
designating objects as well as persons to the service of God. Here it
is prescribed by divine authority, and the various ingredients in
their several proportions described which were to compose the oil
used in consecrating the furniture of the tabernacle.
myrrh—a fragrant and
medicinal gum from a little known tree in Arabia.
sweet cinnamon—produced
from a species of laurel or sweet bay, found chiefly in Ceylon,
growing to a height of twenty feet: this spice is extracted from the
inner bark, but it is not certain whether that mentioned by Moses is
the same as that with which we are familiar.
sweet calamus—or sweet
cane, a product of Arabia and India, of a tawny color in appearance
it is like the common cane and strongly odoriferous.
34-38. the Lord said unto Moses,
Take unto thee sweet spices—These were:
stacte—the finest
myrrh;
onycha—supposed to be
an odoriferous shell;
galbanum—a gum resin
from an umbelliferous plant.
frankincense—a dry,
resinous, aromatic gum, of a yellow color, which comes from a tree in
Arabia, and is obtained by incision of the bark. This incense was
placed within the sanctuary, to be at hand when the priest required
to burn on the altar. The art of compounding unguents and perfumes
was well known in Egypt, where sweet-scented spices were extensively
used not only in common life, but in the ritual of the temples. Most
of the ingredients here mentioned have been found on minute
examination of mummies and other Egyptian relics; and the Israelites,
therefore, would have the best opportunities of acquiring in that
country the skill in pounding and mixing them which they were called
to exercise in the service of the tabernacle. But the recipe for the
incense as well as for the oil in the tabernacle, though it receives
illustration from the customs of Egypt, was peculiar, and being
prescribed by divine authority, was to be applied to no common or
inferior purpose.
CHAPTER 30
. THE ALTAR OF INCENSE.
1. thou shalt make an altar to burn incense upon, &c.—Its material was to be like that of the ark of the testimony, but its dimensions very small [].
2-4. foursquare—the meaning of which is not that it was to be entirely of a cubical form, but that upon its upper and under surface, it showed four equal sides. It was twice as high as it was broad, being twenty-one inches broad and three feet six inches high. It had "horns"; its top or flat surface was surmounted by an ornamental ledge or rim, called a crown, and it was furnished at the sides with rings for carriage. Its only accompanying piece of furniture was a golden censer or pan, in which the incense was set fire to upon the altar. Hence it was called the altar of incense, or the "golden altar" [Exodus 39:38; Exodus 40:26], from the profuse degree in which it was gilded or overlaid with the precious metal. This splendor was adapted to the early age of the church, but in later times, when the worship was to be more spiritual, the altar of incense is prophetically described as not of gold but of wood, and double the size of that in the tabernacle, because the church should be vastly extended (Malachi 1:11).
6. thou shalt put it before the veil that is by the ark of the testimony—which separated the holy from the most holy place. The altar was in the middle between the table of showbread and the candlestick next the holy of holies, at equal distances from the north and south walls; in other words, it occupied a spot on the outside of the great partition veil, but directly in front of the mercy seat, which was within that sacred enclosure; so that although the priest who ministered at this altar could not behold the mercy seat, he was to look towards it, and present his incense in that direction. This was a special arrangement, and it was designed to teach the important lesson that, though we cannot with the eye of sense, see the throne of grace, we must "direct our prayer to it and look up" [] (compare 2 Corinthians 3:14; Hebrews 10:20; Revelation 4:1).
7, 8. Aaron shall burn thereon sweet incense—literally, "incense of spices"—Strong aromatic substances were burnt upon this altar to counteract by their odoriferous fragrance the offensive fumes of the sacrifices; or the incense was employed in an offering of tributary homage which the Orientals used to make as a mark of honor to kings; and as God was Theocratic Ruler of Israel, His palace was not to be wanting in a usage of such significancy. Both these ends were served by this altar—that of fumigating the apartments of the sacred edifice, while the pure lambent flame, according to Oriental notions, was an honorary tribute to the majesty of Israel's King. But there was a far higher meaning in it still; for as the tabernacle was not only a palace for Israel's King, but a place of worship for Israel's God, this altar was immediately connected with a religious purpose. In the style of the sacred writers, incense was a symbol or emblem of prayer (Psalms 141:2; Revelation 5:8; Revelation 8:3). From the uniform combination of the two services, it is evident that the incense was an emblem of the prayers of sincere worshippers ascending to heaven in the cloud of perfume; and, accordingly, the priest who officiated at this altar typified the intercessory office of Christ (Luke 1:10; Hebrews 7:25).
every morning . . . at even—In every period of the national history this daily worship was scrupulously observed.
8. Aaron shall burn incense—seemingly limiting the privilege of officiating at the altar of incense to the high priest alone, and there is no doubt that he and his successors exclusively attended this altar on the great religious festivals. But "Aaron" is frequently used for the whole priestly order, and in later times, any of the priests might have officiated at this altar in rotation ().
9. Ye shall offer no strange incense—that is, of a different composition from that of which the ingredients are described so minutely.
11-16. When thou takest the sum of the children of Israel, c.—Moses did so twice, and doubtless observed the law here prescribed. The tax was not levied from women, minors, old men (Numbers 1:42 Numbers 1:45), and the Levites (Numbers 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 (Numbers 1:47), and it was usually devoted to repairs and other purposes connected with the services of the sanctuary.
18-21. Thou shalt . . . make a laver of brass—Though not actually forming a component part of the furniture of the tabernacle, this vase was closely connected with it; and though from standing at the entrance it would be a familiar object, it possessed great interest and importance from the baptismal purposes to which it was applied. No data are given by which its form and size can be ascertained; but it was probably a miniature pattern of Solomon's—a circular basin.
his foot—supposed not to be the pedestal on which it rested, but a trough or shallow receptacle below, into which the water, let out from a cock or spout, flowed; for the way in which all Eastern people wash their hands or feet is by pouring upon them the water which falls into a basin. This laver was provided for the priests alone. But in the Christian dispensation, all believers are priests, and hence the apostle exhorts them how to draw near to God (John 13:10; Hebrews 10:22).
23-33. Take thou also . . . principal spices, c.—Oil is frequently mentioned in Scripture as an emblem of sanctification, and anointing with it a means of designating objects as well as persons to the service of God. Here it is prescribed by divine authority, and the various ingredients in their several proportions described which were to compose the oil used in consecrating the furniture of the tabernacle.
myrrh—a fragrant and medicinal gum from a little known tree in Arabia.
sweet cinnamon—produced from a species of laurel or sweet bay, found chiefly in Ceylon, growing to a height of twenty feet: this spice is extracted from the inner bark, but it is not certain whether that mentioned by Moses is the same as that with which we are familiar.
sweet calamus—or sweet cane, a product of Arabia and India, of a tawny color in appearance it is like the common cane and strongly odoriferous.
24. cassia—from the same species of tree as the cinnamon—some think the outer bark of that tree. All these together would amount to one hundred twenty pounds, troy weight.
hin—a word of Egyptian origin, equal to ten pints. Being mixed with the olive oil—no doubt of the purest kind—this composition probably remained always in a liquid state, and the strictest prohibition issued against using it for any other purpose than anointing the tabernacle and its furniture.
23-33. Take thou also . . . principal spices, c.—Oil is frequently mentioned in Scripture as an emblem of sanctification, and anointing with it a means of designating objects as well as persons to the service of God. Here it is prescribed by divine authority, and the various ingredients in their several proportions described which were to compose the oil used in consecrating the furniture of the tabernacle.
myrrh—a fragrant and medicinal gum from a little known tree in Arabia.
sweet cinnamon—produced from a species of laurel or sweet bay, found chiefly in Ceylon, growing to a height of twenty feet: this spice is extracted from the inner bark, but it is not certain whether that mentioned by Moses is the same as that with which we are familiar.
sweet calamus—or sweet cane, a product of Arabia and India, of a tawny color in appearance it is like the common cane and strongly odoriferous.
34-38. the Lord said unto Moses, Take unto thee sweet spices—These were:
stacte—the finest myrrh;
onycha—supposed to be an odoriferous shell;
galbanum—a gum resin from an umbelliferous plant.
frankincense—a dry, resinous, aromatic gum, of a yellow color, which comes from a tree in Arabia, and is obtained by incision of the bark. This incense was placed within the sanctuary, to be at hand when the priest required to burn on the altar. The art of compounding unguents and perfumes was well known in Egypt, where sweet-scented spices were extensively used not only in common life, but in the ritual of the temples. Most of the ingredients here mentioned have been found on minute examination of mummies and other Egyptian relics; and the Israelites, therefore, would have the best opportunities of acquiring in that country the skill in pounding and mixing them which they were called to exercise in the service of the tabernacle. But the recipe for the incense as well as for the oil in the tabernacle, though it receives illustration from the customs of Egypt, was peculiar, and being prescribed by divine authority, was to be applied to no common or inferior purpose.