Teks -- Exodus 30:1-17 (NET)

The Altar of Incense

30:1 “You are to make an altar for burning incense; you are to make it of acacia wood. 30:2 Its length is to be a foot and a half and its width a foot and a half; it will be square. Its height is to be three feet, with its horns of one piece with it. 30:3 You are to overlay it with pure gold– its top, its four walls, and its horns– and make a surrounding border of gold for it. 30:4 You are to make two gold rings for it under its border, on its two flanks; you are to make them on its two sides. The rings will be places for poles to carry it with. 30:5 You are to make the poles of acacia wood and overlay them with gold. 30:6 “You are to put it in front of the curtain that is before the ark of the testimony (before the atonement lid that is over the testimony), where I will meet you. 30:7 Aaron is to burn sweet incense on it morning by morning; when he attends to the lamps he is to burn incense. 30:8 When Aaron sets up the lamps around sundown he is to burn incense on it; it is to be a regular incense offering before the Lord throughout your generations. 30:9 You must not offer strange incense on it, nor burnt offering, nor meal offering, and you must not pour out a drink offering on it. 30:10 Aaron is to make atonement on its horns once in the year with some of the blood of the sin offering for atonement; once in the year he is to make atonement on it throughout your generations. It is most holy to the Lord.”

The Ransom Money

30:11 The Lord spoke to Moses: 30:12 “When you take a census of the Israelites according to their number, then each man is to pay a ransom for his life to the Lord when you number them, so that there will be no plague among them when you number them. 30:13 Everyone who crosses over to those who are numbered is to pay this: a half shekel according to the shekel of the sanctuary (a shekel weighs twenty gerahs). The half shekel is to be an offering to the Lord. 30:14 Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the Lord. 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. 30:16 You are to receive the atonement money from the Israelites and give it for the service of the tent of meeting. It will be a memorial for the Israelites before the Lord, to make atonement for your lives.”

The Bronze Laver

30:17 The Lord spoke to Moses:

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Exo 30:1

The altar of incense was to be about a yard high, and half a yard square, with horns at the corners, a golden cornish round it, with rings and staves of gold for the convenience of carrying it, Exo 30:1-5. It doth not appear that there was any grate to this altar for the ashes to fall into, that they might be taken away; but when they burn incense, a golden censer was brought, with coals in it, and placed upon the altar, and in that censer the incense was burnt, and with it all the coals were taken away, so that no coals or ashes fell upon the altar. The altar of incense in Ezekiel's temple is double to what it is here, Eze 41:22, and it is there called an altar of wood, and there is no mention of gold, to signify that the incense in gospel times should be spiritual, the worship plain, and the service of God enlarged. It was placed before the veil, on the outside of that partition, but before the mercy - seat, which was within the veil.

Wesley: Exo 30:1 - For though he that ministered at that altar could not see the mercy

seat, the veil interposing, yet he must look towards it, and direct his incense that way, to teach us, that though we cannot with our bodily eyes see the throne of grace, that blessed mercy - seat, yet we must in prayer by faith set ourselves before it, direct our prayer and look up.

Wesley: Exo 30:7

Aaron was to burn sweet incense upon this altar every morning and every evening, which was intended not only to take away the ill smell of the flesh that was burnt daily on the brazen altar, but for the honour of God, and to shew the, acceptableness of his people's services to him. As by the offerings on the brazen altar satisfaction was made for what had been done displeasing to God, so by the offering on this what they did well was, as it were, recommended to the divine acceptance.

Wesley: Exo 30:10

This altar was purified with the blood of the sin-offering put upon the horns of it every year, upon the day of atonement. See Lev 16:18-19. The high priest was to take this in his way as he came out from the holy of holies. This was to intimate, that the sins of the priests who ministered at this altar, and of the people for whom they ministered, put a ceremonial impurity upon it, from which it must be cleansed by the blood of atonement. This altar typified the mediation of Christ: the brazen altar in the court was a type of Christ dying on earth; the golden altar in the sanctuary was a type of Christ interceding in heaven.

Wesley: Exo 30:10 - This altar was before the mercy

seat, for Christ always appears in the presence of God for us; and his intercession is unto God of a sweet smelling savour. And it typified the devotions of the saints, whose prayers are said to be set forth before God as incense, Psa 141:2. As the smoke of the incense ascended, so must our desires, being kindled with the fire of holy love. When the priest was burning incense the people were praying, Luk 1:10, to signify that prayer is the true incense. This incense was a perpetual incense, for we must pray always. The lamps were dressed or lighted at the same time that the incense was burnt, to teach us that the reading of the scriptures (which are our light and lamp) is a part of our daily work, and should ordinarily accompany our prayers and praises.

Wesley: Exo 30:10 - The devotions of sanctified souls are well

pleasing to God, of a sweet - smelling savour; the prayers of saints are compared to sweet odours, Rev 5:8, but it is the incense which Christ adds to them that makes them acceptable; and his blood that atones for the guilt which cleaves to our best services. Yet if the heart and life be not holy, even incense is an abomination, Isa 1:13.

Wesley: Exo 30:11

Perhaps the repetition of those words, the Lord spake 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 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.

Wesley: Exo 30:12

Some think this refers only to the first numbering of them, when the tabernacle was set up, and that this tax was to make up what was wanting in the voluntary contributions. Others think it was to be 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 are of opinion, it was to be an annual tribute; only it was begun when Moses first numbered the people.

Wesley: Exo 30:12 - This was that tribute

money which Christ paid lest he should offend his adversaries. The tribute to be paid was half a shekel, about fifteen - pence of our money. 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. And this 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. This money was employed in the service of the tabernacle; with it they bought sacrifices, flour, incense wine, oil, fuel, salt, priests garments, and all other things which the whole congregation was interested in.

JFB: Exo 30:1 - 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 [Exo 25:10].

JFB: Exo 30:2-4 - 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" [Exo 39:38; Exo 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 (Mal 1:11).

JFB: Exo 30:6 - 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" [Psa 5:3] (compare 2Co 3:14; Heb 10:20; Rev 4:1).

JFB: Exo 30:7-8 - 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 (Psa 141:2; Rev 5:8; Rev 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 (Luk 1:10; Heb 7:25).

JFB: Exo 30:7-8 - every morning . . . at even

In every period of the national history this daily worship was scrupulously observed.

JFB: Exo 30:8 - 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 (Luk 1:9).

JFB: Exo 30:9 - Ye shall offer no strange incense

That is, of a different composition from that of which the ingredients are described so minutely.

JFB: Exo 30:11-16 - 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 (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.

Clarke: Exo 30:1 - Altar to burn incense

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

Clarke: Exo 30:1 - Shittim wood

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

Clarke: Exo 30:2 - Four-square

Four-square - That is, on the upper or under surface, as it showed four equal sides; but it was twice as high as it was broad, being twenty-one inches broad, and three feet six inches high. It was called, not only the altar of incense, but also the golden altar, Num 4:11. For the crown, horns, staves, etc., see on the altar of burnt-offering, Exo 27:1 (note), etc.

Clarke: Exo 30:6 - Before the mercy-seat that is over the testimony

Before the mercy-seat that is over the testimony - These words in the original are supposed to be a repetition, by mistake, of the preceding clause; the word הפרכת happarocheth , the veil, being corrupted by interchanging two letters into הכפרת haccapporeth , the mercy-seat; and this, as Dr. Kennicott observes, places the altar of incense before the mercy-seat, and consequently In the holy of holies! Now this could not be, as the altar of incense was attended every day, and the holy of holies entered only once in the year. The five words which appear to be a repetition are wanting in twenty-six of Kennicott’ s and De Rossi’ s MSS., and in the Samaritan. The verse reads better without them, and is more consistent with the rest of the account.

Clarke: Exo 30:7 - When he dresseth the lamps

When he dresseth the lamps - Prepares the wicks, and puts in fresh oil for the evening

Clarke: Exo 30:7 - Shall burn incense upon it

Shall burn incense upon it - Where so many sacrifices were offered it was essentially necessary to have some pleasing perfume to counteract the disagreeable smells that must have arisen from the slaughter of so many animals, the sprinkling of so much blood, and the burning of so much flesh, etc. The perfume that was to be burnt on this altar is described Exo 30:34. No blood was ever sprinkled on this altar, except on the day of general expiation, which happened only once in the year, Exo 30:10. But the perfume was necessary in every part of the tabernacle and its environs.

Clarke: Exo 30:9 - No strange incense

No strange incense - None made in any other way

Clarke: Exo 30:9 - Nor burnt-sacrifice

Nor burnt-sacrifice - It should be an altar for incense, and for no other use.

Clarke: Exo 30:10 - An atonement - once in a year

An atonement - once in a year - On the tenth day of the seventh month. See Lev 16:18 (note), etc., and the notes there. See Clarke on Lev 16:21 (note), etc.

Clarke: Exo 30:12 - Then shall they give every man a ransom for his soul

Then shall they give every man a ransom for his soul - This was a very important ordinance, and should be seriously considered. See Exo 30:13 (note).

Clarke: Exo 30:13 - Half a shekel

Half a shekel - Each of the Israelites was ordered to give as a ransom for his soul (i.e., for his life) half a shekel, according to the shekel of the sanctuary. From this we may learn

1.    That the life of every man was considered as being forfeited to Divine justice

2.    That the redemption money given, which was doubtless used in the service of the sanctuary, was ultimately devoted to the use and profit of those who gave it

3.    That the standard by which the value of coin was ascertained, was kept in the sanctuary; for this appears to be the meaning of the words, after the shekel of the sanctuary

4.    The shekel is here said to be twenty gerahs. A gerah, according to Maimonides, weighed sixteen barleycorns, a shekel three hundred and twenty of pure silver. The shekel is generally considered to be equal in value to three shillings English; the redemption money, therefore, must be about one shilling and sixpence

5.    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

6.    This atonement must be made that there might be no plague among them, intimating that a plague or curse from God must light on those souls for whom the atonement was not made

7.    This was to be a memorial unto the children of Israel, Exo 30:16, to bring to their remembrance their past deliverance, and to keep in view their future redemption

8.    St. Peter seems to allude to this, and to intimate that this mode of atonement was ineffectual in itself, and only pointed out the great sacrifice which, in the fullness of time, should be made for the sin of the world. "Ye know,"says he, "that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world,"etc.; 1Pe 1:18, 1Pe 1:19, 1Pe 1:20

9.    Therefore all these things seem to refer to Christ alone, and to the atonement made by his blood; and upon him who is not interested in this atonement, God’ s plagues must be expected to fall

Reader, acquaint now thyself with God and be at peace, and thereby good shall come unto thee.

Calvin: Exo 30:1 - And thou shalt make an altar

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

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

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

Calvin: Exo 30:10 - And Aaron shall make an atonement

10.And Aaron shall make an atonement We should observe here the correspondence between the two altars; for, as the Israelites were admonished that the sacrifices would not please God, unless all uncleanness were wiped away by pure and holy prayers, so also the altar of incense was purified by the sprinkling of blood, that they might learn that their prayers obtained acceptance through sacrifices. Although this was only done once a year, yet it was daily to be called to mind, in order that they might offer the death of Christ by faith and prayer, ¹⁵³ and yet might know that their prayers had no sweet savor, unless in so far as they were sprinkled with the blood of atonement.

Calvin: Exo 30:12 - When thou takest the sum of the children of Israel

12.When thou takest the sum of the children of Israel The tribute which God here demands at the taking of the census, is very fitly annexed to the First Commandment; for God, in making them tributary to Himself, shews that they were under His jurisdiction and power; and because He had purchased them to Himself, He willed that this voluntary gift of acknowledgment should be paid to Him. Princes, in numbering their subjects, make an estimate of their power; but God, who needs not the aid and assistance of men, would have the Israelites testify, at least by some sign, that they live in subjection to Him by whom they were redeemed. Therefore, when David numbered the people, (2Sa 24:2,) it was a kind of emancipation of them from their subjection to God; and hence this pride, or temerity, or ingratitude, was so severely punished. But because it was useful and right that the people should be numbered, it is permitted upon this condition, that by paying a ransom for every individual, they should acknowledge God as their sole King. The word is not badly rendered by some an atonement or expiation, because, whilst they confessed that they owed their life to God, He was appeased towards them on the score of this testimony of their gratitude. But it may be derived from a word meaning to cover; for when they voluntarily subjected themselves to God, and fled beneath the shelter of his wings, they were protected and secure, under this covering. Therefore it is said below, that this gift was offered to God as “an atonement for their souls;” and this is expressed in other words, that there should “be no plague” or destruction among them, because their safety rested in God’s protection alone, that they should not be exposed to any evils. And since they had been Pharaoh’s servants, their freedom would have been unlawful unless God had authorized and maintained it. Wherefore it was just. that they should ascribe their deliverance by a solemn rite to God, lest they should suffer the punishment of fugitive slaves. But He appointed the same sum for all, that every one, of whatever rank, from the least, to the greatest, might know that they were altogether His. Nor need we wonder, that since this was a personal due, (as it is commonly phrased,) their condition was not taken into account, so that the rich should pay more than the poor, but that the same price should be paid for every soul. The shekel ³³⁰ of the sanctuary was equivalent to an Attic tetra-drachma, which Budaeus estimates at 14 sols French, or thereabouts; for the didrachma amounts to seven sols, and the common drachma to three and a half sols, minus a denier Tournois. This is the didrachma of which mention is made in Mat 17:24; for when the Jews were conquered by the Romans, it is probable that, in order to make their yoke more galling, this right of tribute was transferred to their conquerors. For this divinely prescribed offering being the symbol of their freedom, exempted the Jews from all heathen dominion, as if free or only belonging to God. But. since by their own rebellion they had shaken off God’s yoke, He purposely suffered them to be despoiled of their right, in order to subject them to the tyranny of strangers. And this occurred just before Christ’s coming, that this new and unwonted oppression might increase their longing for Him. But inasmuch as this tribute was paid by command of the Law, the Jews were reminded that they were a people consecrated to God.

Defender: Exo 30:15 - not give less

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 30:1 - an altar // to burn incense

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

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

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

TSK: Exo 30:2 - the horns

the horns : Exo 27:2

TSK: Exo 30:3 - overlay it // top // sides

overlay it : Exo 25:11, Exo 25:24

top : Heb. roof

sides : Heb. walls

TSK: Exo 30:4 - rings // two corners

rings : Exo 25:12, Exo 25:14, Exo 25:27, Exo 26:29, Exo 27:4, Exo 27:7

two corners : Heb. ribs

TSK: Exo 30:5

Exo 25:13, Exo 25:27

TSK: Exo 30:6 - veil // before the mercy seat that is over the testimony // I will

veil : Exo 26:31-35, Exo 40:3, Exo 40:5, Exo 40:26; Mat 27:51; Heb 9:3, Heb 9:4

before the mercy seat that is over the testimony : The words לפני הכפרת אשׁר על העדת , liphney haccapporeth asher al haaiduth , ""before the mercy-seat that is over the testimony,""are thought to be a repetition of the preceding clause, לפני הפרכת אשׁר על ארן הערת , liphney happarocheth asher al aron haaiduth , ""before the vail that is by the ark of the testimony; the word הפרכת , [Strong’ s H6532], happarocheth , ""the vail,""being corrupted, by transposing the letters into הכפרת , [Strong’ s H3727], hacapporeth , ""the mercy-seat,""and the word ארן , [Strong’ s H727], aron , ""ark,""omitted. This repetition, as Dr. Kennicott observes, places the altar of incense before the mercy-seat, and consequently in the Holy of Holies! Now this could not be, as the altar of incense was attended every day, and the Holy of Holies entered only once in the year. The five words which appear to be a repetition are wanting in twenty-six of Kennicott’ s and Rossi’ s manuscripts and in the Samaritan Text. Exo 25:21, Exo 25:22; Lev 16:13; 1Ch 28:11; Heb 4:16, Heb 9:5

I will : Exo 30:36, Exo 29:42, Exo 29:43; Num 17:4

TSK: Exo 30:7 - sweet incense // dresseth

sweet incense : Heb. incense of spices, Exo 30:34-38

dresseth : Exo 27:20, Exo 27:21; 1Sa 2:28, 1Sa 3:3; 1Ch 23:13; Luk 1:9; Act 6:4

TSK: Exo 30:8 - lighteth // at even // a perpetual

lighteth : or, setteth up, Heb. causeth to ascend

at even : Heb. between the two evens. Exo 12:6 *marg.

a perpetual : Rom 8:34; 1Th 5:17; Heb 7:25, Heb 9:24

TSK: Exo 30:9

Lev 10:1

TSK: Exo 30:10 - Aaron // sin offering

Aaron : Exo 29:36, Exo 29:37; Lev 16:18, Lev 16:29, Lev 16:30, Lev 23:27; Heb 1:3, Heb 9:7, Heb 9:22, Heb 9:23, Heb 9:25

sin offering : Lev 16:5, Lev 16:6

TSK: Exo 30:12 - takest // their number // a ransom // no plague

takest : Exo 38:25, Exo 38:26; Num 1:2-5, Num 26:2-4; 2Sa 24:1

their number : Heb. them that are to be numbered

a ransom : Num 31:50; 2Ch 24:6; Job 33:24, Job 36:18; Psa 49:7; Mat 20:28; Mar 10:45; 1Ti 2:6; 1Pe 1:18, 1Pe 1:19

no plague : 2Sa 24:2-15; 1Ch 21:12, 1Ch 21:14, 1Ch 27:24

TSK: Exo 30:13 - a shekel is // an half shekel

a shekel is : Lev 27:25; Num 3:47; Eze 45:12

an half shekel : Exo 38:26; Mat 27:24 *Gr.

TSK: Exo 30:14 - from twenty

from twenty : Num 1:3, Num 1:18, Num 1:20, Num 14:29, Num 26:2, Num 32:11

TSK: Exo 30:15 - rich // give more // give less than

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

TSK: Exo 30:16 - appoint // a memorial

appoint : Exo 38:25-31; Neh 10:32, Neh 10:33

a memorial : Exo 12:14; Num 16:40; Luk 22:19

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Exo 30:1 - Incense

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

Poole: Exo 30:2

See Exo 27:2 . Though these horns, as they were for another use, so they seem to be here of another form, and for ornament more than for service.

Poole: Exo 30:3 - The top // crown

The top was made hollow like a grate, that the ashes might fall through it. The

crown was a border which encompassed the altar, that the things laid on it might not fall off.

Poole: Exo 30:6 - Before the veil

Before the veil ; before the second veil, in the holy place, and near to the holy of holies, and consequently to the ark and mercy-seat.

Poole: Exo 30:7 - When he dresseth the lamps

Aaron was to do this for the first time, but afterwards any priest might do it, as appears from Luk 1:9 ; this not being done in the holy of holies, which was the high priest’ s peculiar.

When he dresseth the lamps , i.e. cleansed them, and prepared them for the receiving of the new light.

Poole: Exo 30:8

The even was the time when all the lamps were to be lighted, 1Sa 3:3 . See Poole on "Exo 27:20" , See Poole on "Exo 27:21" .

Poole: Exo 30:9 - No strange incense

No strange incense , i.e. of any other sort than what I shall here appoint, Exo 30:34 , &c.

Poole: Exo 30:10 - Once in a year // With the blood of the sin-offering of atonements

Once in a year , on the day of expiation, Lev 16:19 Num 29:7 .

With the blood of the sin-offering of atonements ; to note, that the prayers of the saints are acceptable to God no otherwise but through the blood of Christ, who was offered for the expiation of our sins.

Poole: Exo 30:12 - A ransom for his soul // When thou numberest them

A ransom for his soul ; a certain price for the redemption of their lives; whereby they acknowledge the right and power which God had over their lives, and that they had forfeited them by their sins, and that it was God’ s mercy to continue their lives to them.

When thou numberest them , to wit, upon any just occasion, either now in the wilderness, or afterwards. It may seem that this payment was neither to be made at this time only, as some would have it; nor yet every year, as Josephus and others affirm, because it is not said to be a perpetual statute , as other things of constant observance are, but upon any eminent occasions, when the service of the tabernacle (which is the end and use of this collection) or temple required it, as may he gathered from 2Ki 12:4 , compared with 2Ch 24:6 . Compare Neh 10:32 Mat 17:24 . And as now it was employed in the building of the tabernacle, so afterwards it might be laid out upon the repairs or other services of it.

Poole: Exo 30:13 - The shekel of the sanctuary // An half shekel shall be the offering

The shekel of the sanctuary hath been commonly conceived to be double to the common shekel, yet divers late learned men seem more truly to judge that it was no more than the common shekel, consisting of half a crown of English money; which is called the shekel of the sanctuary , because the standard by which all shekels were to be examined was kept in the sanctuary, as afterwards the just weights and measures were kept in Christian temples, or other public places. See Lev 27:25 Num 3:47 Eze 45:10-12 . Add to this, that it was a part of the priest’ s office to look to the weights and measures, as plainly appears from 1Ch 23:29 .

An half shekel shall be the offering ; not less, lest it should be contemptible; nor more, lest it should be too burdensome for the poor.

Poole: Exo 30:14 - From twenty years old and above

From twenty years old and above ; 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.

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.

Poole: Exo 30:16 - For the service of the tabernacle // That it may be a memorial

For the service of the tabernacle ; for the building and furniture of it, and the maintenance of God’ s worship in it.

That it may be a memorial ; either to the people, who hereby profess God to be their Lord and Owner, and themselves his subjects and tributaries; or to God, who hereby takes occasion to remember them, and to own them for his people.

Poole: Exo 30:17

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.

Haydock: Exo 30:1 - An altar to burn incense

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

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

Haydock: Exo 30:2 - Height

Height. Ezechiel (xli. 42,) describes his altar of incense, a cubit higher.

Haydock: Exo 30:3 - Grate // Walls // Crown

Grate, or covering. Some think the fire and incense were placed on this grate, and the ashes fell under the altar. But fire was taken hence, and put in the thuribles; (Numbers xvi. 17; Calmet) or a brazen thurible was placed on the fire, Leviticus x. 1. (Menochius) ---

Walls, or sides, of setim-wood. ---

Crown, cornice or moulding. See chap. xxv. 25.

Haydock: Exo 30:6 - Where

Where, &c. Hence some infer, that its situation was in the most holy place. But God spoke also to Moses at the door of the sanctuary (chap. xxix. 42.; Haydock); and most people suppose, that it was placed out of the holy of holies, beside the veil. The golden censer, which St. Paul (Hebrews ix. 4,) tells us was within, might be that of Aaron, which was placed there after the sedition of Core, (Numbers xvi.) or one that might be left smoking before the ark, on the day of expiation. (Calmet) ---

St. Augustine, &c., believe, however, that it was in the holy of holies. (q. 133.; Origen, hom. 19.; St. Gregory; 1 Kings xiv.; &c.)

Haydock: Exo 30:7 - Aaron

Aaron, or some other priest. They did it by turns, and were bound to observe continence during the time of their ministry. (Leviticus xv. 16; Luke i. 9.) (Calmet)

Haydock: Exo 30:9 - Composition

Composition, than what is prescribed, ver. 34. (Menochius)

Haydock: Exo 30:10 - It

It. This altar, or this rite; all deserve a singular respect.

Haydock: Exo 30:12 - Sum

Sum. David perhaps neglected this injunction. (2 Kings xxiv; Josephus, Antiquities vii. 10.) Yet we do not read that Moses took the half sicle when he numbered the people, Numbers i. Whence others gather, that this sum was to be paid every year, as it was done in our Saviour's time, for the support of the temple, Matthew xvii. 23. Vespasian ordered the Jews to pay the same money for the capitol. (Josephus, Jewish Wars vii. 13.) After the captivity, the third part of a sicle was demanded, 2 Esdras x. 32. (Calmet)

Haydock: Exo 30:13 - Half a sicle

Half a sicle. A sicle or shekel of silver, (which was also called a stater ) according to the standard or weight of the sanctuary, which was the most just and exact, was half an ounce of silver; that is, about half a crown of English money. The obol, or gerah, was about three halfpence. (Challoner) ---

A priest kept the weights and measures, 1 Paralipomenon xxiii. 29. The Egyptians and Romans took the like precaution to prevent any fraud; and Justinian required that such things should be kept in churches. Some have supposed, that the royal or common sicle was less than that of the sanctuary. But Moses admits of no distinction. (Leviticus xxvii. 25.; Ezechiel xiv. 12.) Perhaps the weights of the Egyptians, &c., might differ from this, which Moses therefore particularizes so well. (Calmet) ---

Arbuthnot makes the weight of the sicle equal to 9 dwt. 2,57 gr. English Troy weight; and he values that of silver at 2s. 3,375d. sterling. (Haydock)

Haydock: Exo 30:15 - Rich

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 30:1 - And thou shalt make an altar to burn incense upon // of shittim wood shall thou make it

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

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

Gill: Exo 30:2 - A cubit shall be the length thereof, and a cubit the breadth thereof, four square shall it be // and two cubits shall be the height thereof // the horns thereof shall be of the same

A cubit shall be the length thereof, and a cubit the breadth thereof, four square shall it be,.... It was one Jewish square cubit, which is in surface, according to Bishop Cumberland, three English square feet, and about forty seven square inches; which may denote the solidity, perfection, and extensiveness of Christ's priesthood, it being unchangeable, firm, and lasting; and which passes not from one to another, and the which makes something perfect, which the law and priesthood of Aaron could not, even perfects for ever them that are sanctified; and is very extensive; the virtue of it reaches to all the elect of God, from the beginning of the world to the end of it; not his sacrifice only, but his intercession, which is principally respected; that is made for all the people of God, in all places, and in all ages, and for all things for them, both for this life, and that which is to come:

and two cubits shall be the height thereof; so that it was as high again as it was long and broad: Christ, our interceding high priest, is made higher than the heavens:

the horns thereof shall be of the same; of the same wood the altar itself was made: these were a sort of spires that rose up at the four corners of the altar; and the Targum of Jonathan paraphrases the words,"and of it its horns shall be erect;''which were chiefly for decoration and ornament; and may denote the honour and glory of Christ, as well as his power and ability to save, to the uttermost, all that come to God by him, or lay hold upon him, since he ever lives to make intercession.

Gill: Exo 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 shall make unto it a crown of gold round about

And thou shalt overlay it with pure gold,.... Hence this altar is sometimes called the golden altar, Num 4:11 this may figure the deity of Christ, whose head is as the most fine gold, and is in the divine nature, in the form of God, and is the brightness of his glory, and possessed of the same perfections; or rather the glorification of his human nature in heaven, where he is highly exalted, and the preciousness of his intercession, which is always powerful and prevalent, and the duration of it:

the top thereof, and the sides thereof, round about, and the horns thereof: all and each of them were covered with gold; this altar had a top, when the altar of burnt offering had none, but its hollow place was filled up with earth at every encampment; so Jarchi observes: this was not a grate, as the Vulgate Latin version renders it, for here were neither blood nor ashes to be let through; but it was a flat covering like the roof of a house, as the word signifies, on which was set a golden dish, with live coals and incense burning on them; and which, when burnt, was carried away: and the sides are the four sides of the frame, it being a square, or the two sides and two ends of it; and the horns, the four horns at each corner, all were covered with plates of gold; so that this altar was a richer and more excellent one than that of burnt offering; and may signify the superior excellency of Christ's state of exaltation to that of his humiliation: in the latter, which the altar of burnt offering respected, he was made of no reputation, and became obedient to the death of the cross, yea, was made sin, and a curse for his people; but in the former, which the altar of incense respected, he was raised from the dead, and had glory given him; he was raised for the justification of his people, and was himself justified in the Spirit, ascended on high, was received into glory, sat down at the right hand of God, making continual intercession for his saints:

and thou shall make unto it a crown of gold round about; which was partly to keep from slipping what was put upon it, but chiefly for ornament; and plainly points at the exaltation of Christ in our nature in heaven, as our interceding high priest, where he is a priest upon his throne; and is crowned with glory and honour.

Gill: Exo 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 shall thou make them // and they shall be for places for the staves to bear it withal

And two golden rings shalt thou make to it under the crown of it,.... The crown was on the top of the altar, at the edge of it all around; and just underneath it were two rings of gold, two on each side:

by the two corners thereof, upon the two sides of it shall thou make them; at each corner a ring, and at each side; the use of them follows:

and they shall be for places for the staves to bear it withal; these rings were for the staves to be put into when the altar was to be carried from place to place, as it was in the wilderness, during the travels of Israel there; and this signifies that Christ never leaves his people; when they are in the wilderness he is with them, interceding for them, providing all things necessary for their food, safety, and protection, Rev 12:14.

Gill: Exo 30:5 - And thou shalt make the staves of shittim wood // and overlay them with gold

And thou shalt make the staves of shittim wood,.... 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, their advocate with the Father, pleading continually his propitiatory sacrifice in their favour.

Gill: Exo 30:6 - Thou shalt put it before the vail // that is by the ark of the testimony // before the mercy seat // where I will meet thee

Thou shalt put it before the vail,.... That divides between the holy and the most holy place; not within the vail in the holy of holies, but before it at the holy place, for there the altar of incense stood: Josephus ^o says, between the candlestick and the table, i.e. of shewbread, stood the altar of incense; now the candlestick and shewbread were in the holy place; and with this account the Talmudists ^p agree, who say, that the table was in the north, distant from the wall two cubits and a half, and the candlestick on the south, distant from the wall two cubits and a half, and the altar was in the middle, and stood between them: and Maimonides ^q gives the like account of its situation, which is here further described:

that is by the ark of the testimony; which vail was by it, before which the altar was placed; the ark of the testimony was the chest or coffer in which the law was put, and which was the testimony of the will of God, from whence it had this name; and it stood in the most holy place; and not by it in the same place, but over against it, in the holy place stood the altar of incense:

before the mercy seat, that is over the testimony; the mercy seat that was over the ark, a lid or cover to it, where the testimony was; and towards this, before the face of it, was the altar of incense, where the priest officiating, looked directly towards it; having that in view for the acceptance of the people's prayers to God through Christ, which they were making while he was burning the incense:

where I will meet thee; as he had before promised, Exo 25:22.

Gill: Exo 30:7 - And Aaron shall burn thereon sweet incense every morning // when he dresseth the lamps, he shall burn incense upon it

And Aaron shall burn thereon sweet incense every morning,.... This in later times was done by a common priest, who obtained this service by lots as we find in the times of Zacharias, Luk 1:9 the incense was fetched out of the house of Abtines, where it was made, and burning coals were taken off of the altar of burnt offering in a vessel, and the incense was spread upon them and burnt: the Jewish canons about this matter run thus ^r; he that was worthy of, or allotted to, the incense, took a vessel that held three kabs, and a bowl in the midst of it, full and heaped up with incense, and took a silver censer, and went up to the top of the altar, and moved the coals to and fro, and took them and went down and poured them into a golden censer: and again ^s, he that was worthy of, or allotted to, a censer, gathered the coals upon the top of the altar, and spread them with the edges of the censer, and bowing himself went out; and he that was worthy of, or allotted to, the incense, took the bowl out of the midst of the vessel, and gave it to his friend or neighbour: and he that burns the incense may not burn until the president says to him, burn; and if he was an high priest, the president says, lord high priest, burn; the people depart, and he burns the incense, and bows and goes away: the burning of the sweet incense was typical of the mediation and intercession of Christ; the burning coals typified his sufferings, which were painful to his body, and in which he endured the wrath of God in his soul, and both must be very distressing to him: the incense put upon these shows that Christ's mediation and intercession proceeds upon his sufferings and death, his bloodshed, satisfaction, and sacrifice; which mediation of his, like the sweet incense, is frequent, is pure and holy, though made for transgressors, and there is none like unto it; there is but one Mediator between God and man: likewise this was typical of the prayers of the saints; and at the same time that the incense was burnt the people were at prayer, which was set before the Lord as incense, see Psa 141:3, these go upwards to God, and come up with acceptance to him, from off the golden altar, being offered up to him by Christ, with his much incense, through his blood and righteousness, and are pure, holy, fervent, and fragrant, and called odours, Rev 5:8.

when he dresseth the lamps, he shall burn incense upon it; which he did every morning he went into the holy place, where the candlestick with its lamps was; these he trimmed and dressed, snuffed those that were ready to go out, lighted those that were gone out, supplied them with oil and wicks, and cleared the snuff dishes, and the like: now near to the candlestick stood the altar of incense, so that when the priest looked after the one, he did the service of the other; and hence we learn, that our intercessor and lamplighter is one and the same; he that was seen amidst the golden candlesticks dressing the lamps of them, appears at the golden altar with a golden censer, to offer up the prayers of his saints, Rev 1:13 and we learn also, that the light of the word and prayer should go together, as they do in faithful ministers and conscientious Christians, who give themselves up unto and employ themselves therein; the one to and in the ministry of the word and prayer, and the other to and in the reading and hearing of the word and prayer.

Gill: Exo 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

And when Aaron lighteth the lamps at even, he shall burn incense upon it,.... In the evening the priest went into the holy place to light the lamps that were gone out; see Gill on Exo 27:20 at the same time he burnt incense on the altar; and as the daily sacrifice was offered up morning and evening, so the incense was burnt every morning and evening, and much about the same time: the Jews say ^t, that the incense of the morning was offered between the blood (i.e. the sprinkling of the blood of the daily sacrifice) and the members, or the laying of the pieces on the altar; and the incense of the evening was between the pieces and the drink offering: and with this Philo agrees ^u, who says, twice every day most fragrant odours were offered, at the sun rising and setting, before the morning and after the evening sacrifice:

a perpetual incense before the Lord throughout your generations; thus Christ's mediation and intercession is constant and continual; as his sacrifice continually takes away the sin of the world, in which it was the antitype of the daily sacrifice; so his blood continually speaks for peace and pardon, and every blessing of grace for his people, in which it is the antitype of the morning and evening incense; for he ever lives to make intercession; and so the prayers of the saints are directed to God both morning and evening, and they cease not praying as long as they live.

Gill: Exo 30:9 - Ye shall offer no strange incense thereon // nor burnt sacrifice, nor meat offering // neither shall ye pour drink offering thereon

Ye shall offer no strange incense thereon,.... Which had not the same, but was made of other materials, or had more or fewer; whatever was not exactly the same was not to be offered; and so to make use of other mediators than Christ, whether angels or men, or to put up prayer to God for the sake of our own righteousness, pleading the merits of our works, and not the blood, righteousness, and sacrifice of Christ, is to offer strange incense, unacceptable to God, and which will be of no avail to men:

nor burnt sacrifice, nor meat offering; these were to be offered and burnt upon the altar of burnt offering:

neither shall ye pour drink offering thereon; as upon the other altar; everything in God's worship and service was to be done in the proper place and order; these offerings and sacrifices, though they were by divine appointment, yet must be offered on that altar which was peculiar for them.

Gill: Exo 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 atonement // once in the year shall he make atonement upon it, throughout your generations // it is most holy unto the Lord

And Aaron shall make an atonement upon the horns of it once in a year,.... On the day of atonement, as the Targum of Jonathan, and so Jarchi and Aben Ezra explain it; and the atonement here referred to seems to be an atonement for the altar itself, see Lev 16:18 and as the altar of burnt offering was first expiated and then used, Exo 29:36 so it seems the altar of incense had not only an atonement made on it, but for it: and this was done

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 1Jo 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.''

Gill: Exo 30:11 - And the Lord spake unto Moses // saying

And the Lord spake unto Moses,.... Continued his discourse; or, there being some intermission, reassumed it:

saying; as follows.

Gill: Exo 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 amongst them when thou numberest them

When thou takest the sum of the children of Israel, after their number,.... An account of them, how many they are; which was sometimes done, and was proper to be done, especially in time of war; though the present case seems to be for the sake of raising money for the tabernacle and the service of it:

then shall they give every man a ransom for his soul unto the Lord, when thou numberest them; which was not done yearly, nor was it perpetual; we have but two instances of it after this until the times of David, Num 1:2 yet it seems to have been a yearly tax or tribute, in the times of Christ; see Gill on Mat 17:24, Mat 21:12; and in the Misnah is a whole treatise called "Shekalim", in which an account is given of the time and manner of collecting this ransom money, and for what uses, and who were obliged to pay it, and who not; on the first of Adar (or February) they proclaimed concerning the payment of it, on the fifteenth the tables were set for that purpose, and on the twenty fifth the proper persons sat in the sanctuary to receive it ^w: this was typical of the ransom of souls by Christ, who are not all the world, for they are ransomed out of it, but Israelites, the whole mystical Israel of God, and are a numbered people; their names are written in the book of life, they are told into the hands of Christ, are exactly known by God and Christ; and these are many and even numberless to men:

that there be no plague amongst them when thou numberest them; as there was when David numbered them; which some have thought was owing to the non-payment of the ransom money after mentioned; the Septuagint version is, "no fall", the ransom of souls by Christ preserves them from a total and final fall by sin into everlasting ruin and destruction; or, "no death" as the Targum of Onkelos, for redemption by Christ secures from the second death, and even from a corporeal death as a penal evil.

Gill: Exo 30:13 - This they shall give, everyone that passeth among them that are numbered // half a shekel after the shekel of the sanctuary // an half shekel shall be the offering of the Lord

This they shall give, everyone that passeth among them that are numbered,.... And their number, according to Jarchi, was known by what was paid; for he says the sum was taken not by heads, but everyone gave the half shekel, and by counting them the number was known, as follows:

half a shekel after the shekel of the sanctuary; that is, after the standard of a shekel kept in the sanctuary as a rule for all; and so Jarchi paraphrases it,"according to the weight of a shekel, which I have fixed for thee to weigh, the shekel of the sanctuary.''It was about fourteen pence: a shekel is twenty gerahs; a gerah being the twentieth part of a shekel, it was not quite three halfpence of our money:

an half shekel shall be the offering of the Lord; which was to be offered to him for the ransom of souls, whose lives were forfeited by sin; and of the redemption of which this was an acknowledgment; and was typical of the ransom price of souls by Christ, which is not silver or gold, but his precious blood, his life, himself, which is given as an offering and sacrifice to God, in the room and stead of his people; and which is given to God, against whom sin is committed, the lawgiver, whose law is broken, the Judge, whose justice must be satisfied, and the creditor, to whom the price must be paid.

Gill: Exo 30:14 - Every one that passeth among them that are numbered, from twenty years old and above // shall give an offering to the Lord

Every one that passeth among them that are numbered, from twenty years old and above,.... Even Levites, Israelites, proselytes, and servants freed, but not women, bond servants, or children ^x:

shall give an offering to the Lord; the half shekel before mentioned.

Gill: 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, to make atonement for your souls

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.

Gill: Exo 30:16 - And thou shall take the atonement money of the children of Israel // and shall 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

And thou shall take the atonement money of the children of Israel,.... The half shekel, 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, Exo 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 favour.

Gill: Exo 30:17 - And the Lord spake unto Moses // saying

And the Lord spake unto Moses,.... Again, at another time, and upon another subject:

saying, as follows.