EXODUS – Chapter 30 – Chapter 457
FURTHER ESSENTIALS FOR TABERNACLE WORSHIP
This chapter continues the instructions of Yahweh to Moses regarding the construction of the tabernacle and its accessories. It treats with the altar of incense, the ransom of souls, the laver, the holy anointing oil, and the composition of the incense.
The Altar of Incense — vv. 1-10.
It was similar in appearance to the brazen altar, though smaller in size. Instead of being plated with brass or copper, it was covered with gold. Whereas sinners approach the brazen altar that they may be constituted saints; saints approach the altar of incense that they may commune with God.
VERSE 1
"And thou shalt make an altar" — The word is miz.beach from zabak, to slaughter. Thus, although no animal was offered upon it, it was given the same name as the altar of sacrifice, being an extension of it. Only after an offering had been made on the brazen altar could the priest approach the golden altar. This teaches that true worship can only be offered in Christ. We must first make contact with him as the brazen altar, before we can properly enjoy the privilege and communion of complete prayer.
"To burn incense upon" — The word "incense" is qetoreth in Hebrew, from qatar, "to drive out, to smoke." The word speaks of the purifying effect of prayer (see Psa. 141:2; Luke 1:9-10). In Rev. 5:8; 8:3-4, incense is used as a symbol for prayer, and represents the fulness of the incense principle.
"Of shittim wood shalt thou make it" - See note ch. 25:5. The Oxford Gesenius suggests that this was a loan word from Egypt. If so, it was a reminder of the Egyptian character of flesh. Strong derives the word from the root shotet, "to pierce, scourge" (cp. Josh. 23:13). It is identified with the acacia, from its scourging thorns. W. Brown in The Antiquities Of The Jews, claims: "The original word comes from a root which signifies that which is 'despised, hated, or persecuted'." It thus represents human nature which must be pierced or crucified, or it will in turn pierce or crucify. See notes, Exo. 25:5.
VERSE 2
"A cubit shall be the length thereof, and a cubit the breadth thereof" — Assuming the cubit is 45cm (18 in.), this altar was 56cm square. Therefore it was not large, and as it was related to prayer, we are warned against lengthy prayers consisting of empty words and vain repetition, expressed by those who "think that they shall be heard for their much speaking" (Mat. 6:5-13).
"Foursquare shall it be" — See note, ch.27:l.
"And two cubits shall be the height thereof — It was only about one metre (3 ft.) high.
"The horns thereof shall be of the same"— This description is similar to that of the brazen altar (see our notes on ch. 27:2). The blood of certain sin offerings was smeared on the horns of this altar (Lev. 4:7, 18). Horns are the symbol of power. Here they tell of the power of prayer reaching to the four corners of the earth.
VERSE 3
"And thou shalt overlay it with pure gold" — This is a contrast to the brazen altar. Gold is the symbol of a tried faith, and as the altar is identified with prayer, the symbolism speaks of the "prayer of faith" (James 5:16 — See our exposition in the book Making Prayer Powerful). Though there were close links between the two altars, there also were points of contrast. The brazen altar was outside, and the golden altar inside. The former was made of wood overlaid with brass; the latter of wood overlaid with gold. The first altar had no crown; the second had a crown. The first altar represented Christ in his humiliation, it was related to him as a sacrifice; the second represented him in his glory, at the right hand of the Father. The brazen altar was the place of suffering, and typified Christ as Sacrifice and Saviour. The golden altar was the place of glory, nd typified Christ as Mediator and Redeemer. Sinners came to the first to be made saints; saints made their way into the second to worship Yahweh acceptably.
"The top thereof — The Hebrew word is gog and represents the roof, the chief (see margin).
"And the sides thereof round about, and the horns thereof — It was entirely enclosed with gold, symbolising a tried faith (IPet. 1:7). The word for "sides" is rendered "walls" in the margin; so that the altar of prayer had its roof and its walls. Hence it was a "house of prayer" (cp. Isa. 56:7).
"And thou shalt make unto it a crown of gold round about" — The crown of gold probably acted as an enclosure to keep the fire intact. It symbolised the victory of faith in prayer (see note, Exo. 25:25).
VERSE 4
"And two golden rings shalt thou make to it under the crown of it" — The endless rings speak of eternity: the reward of faith.
"By the two corners thereof — The New Old Testament renders "by" as "upon." Hence the rings of the altar of incense were upon its corners. But what were the corners? The word in the Hebrew is tsalath or sides; a cognate word to that rendered "ribs" in Genesis 2, and which likewise should be rendered as "side."
"Upon the two sides of it shalt thou make if" — The word "sides" is tsadi, as in ch. 25:32.
"And they shall be for places for the staves to bear it withal" — The word "places" signifies "houses" in Hebrew; hence a dwelling place for the staves. See note, ch. 25:27.
VERSE 5
"And thou shalt make the staves of shittim wood, and overlay them with gold" — See notes above.
VERSE 6
"And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with you" — The position of this altar was in the direct line of approach to the mercy seat which represented the dwelling place of Yahweh in Israel. It provided the means of personal approach to the throne on high. By means of prayer we can freely "enter into the holiest by the blood of Jesus" (Heb. 10:19). This is "the new and living way" opened up by Christ that enables believers to enter in beyond the veil (see Heb. 10:20). In the tabernacle, the veil closed off contact with the Most Holy, which Christ has now opened.
VERSE 7
"And Aaron shall burn thereon sweet incense every morning" — The Hebrew renders the phrase: incense of spices (see mg.), and the component spices are outlined in vv. 34-38. Incense was offered both morning and evening. It symbolised prayer (Psa. 141:2; Rev. 5:8) so that when the incense ascended, the people lifted up their voices to God (Lk. 1:10).
"When he dresseth the lamps" — The lamps of the golden lampstand were to be trimmed and cleaned, their wicks looked to, and fresh oil added, if necessary, every morning and evening (see comment on ch. 27:21). This duty devolved on the priests.
"He shall burn incense upon it" — The light of the lampstand symbolised the illumination of the Word of God, and the burning of incense symbolised prayer, so these enactments caused the Word and Prayer to be used in conjunction with each other (Rom. 8:26; Eph. 2:18; Jude 20). Whenever we study God's Word, we should first seek His guidance, and continue to minister within the divine illumination.
VERSE 8
"And when Aaron lighteth the lamps at even, he shall burn incense upon it" — There is a close link between the lampstand and the altar. Instead of "lighteth," the margin gives the literal meaning of the Hebrew: "causeth to ascend" (see note, 25:37). We shine best before men (lampstand) when our hearts ascend most to Yahweh (altar of incense).
Great things have happened at such a time, illustrating how powerful prayer can be. Consider Elijah on Mount Carmel (lKgs. 18:36-38); Daniel before Gabriel (Dan. 9:21); Peter and John at the temple (Acts 3:1); Cornelius seeking help (Acts 10:30-31); the Lord upon the cross (Mat. 27:45-51). All took place at the appointed time of prayer.
"A perpetual incense before Yahweh throughout your generations" — The efficacy of prayer has not lessened because the altar of incense is not longer used. The principle remains for spiritual Israel to apply (see Luke 18:1; Phil. 4:6; lThes.5:17).
VERSE 9
"Ye shall offer no strange incense thereon" — Specific details are given regarding the composition of the incense to be offered thereon (see νv. 34-38). Two of Aaron's sons perished because they defied this ordinance (Lev. 10:1). Prayer should not be entered upon lightly, but offered with due consideration of its solemn importance. We must not use an easy familiarity in our approach to Yahweh, but manifest a respectful and reverent attitude as we approach before the eternal Deity.
"Nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon" — The service of the golden altar was to be distinct from that of the brazen altar in the court, though used in conjunction with it. Its sacrifices were those of the heart, the calves of the lips: in emotion and expression (Heb. 13:15).
VERSE 10
"And Aaron shall make an atonement upon the horns of it once in a year" — On the great day of atonement (the tenth day of the seventh month), after burning incense within the veil, and sprinkling the blood of a bullock and a ram towards the mercy seat, the high priest was to take of the blood, and put it on the horns of the altar of incense "to make an atonement for it; to cleanse and hallow it from the uncleanness of the children of Israel" (Lev. 16:18-19). This presents the same lesson as the "cleansing" of the brazen altar (cp. notes, Exo. 29:36).
Christ is the antitypical altar of sacrifice, and altar of incense. He had first to be "cleansed" of human nature before his sacrifice became truly efficacious; and the same applies to prayer. Prayer was not offered through him until he had died and "was raised again for our justification" (Rom. 4:25). The Lord told the disciples: "Hitherto have ye asked nothing in my name" (John 16:24), but he went on to say that this would be changed, and henceforth they should ask in his name as the medium of approach to the Father. As the antitypi-cal altar of incense, atonement had been made, and now prayers are offered through him.
"With the blood of the sin offering of atonements" — The altar of incense became the channel of prayer, and the fact that it became so through sacrifice taught that prayer is unacceptable except through the sin offering. This was further impressed by another use which was made of this altar. When the high priest had sinned in his official character, and offered a sin offering for his cleansing (Lev. 4:3-12), or when the whole congregation had committed an offence through inadvertence, and offered the same (vv. 13-21), the high priest was to put the blood of the sacrifice on the horns of the altar of incense. This taught that confession of sin should be made in prayer.
"Once in the year shall he make atonement upon it throughout your generations: it is most holy unto Yahweh" — The altar of incense acted as a link between the Holy and Most Holy places. It is most significant, that in describing these two sections of the tabernacle, Paul makes no mention of the altar of incense, but refers to the golden censer as being in the Most Holy (Heb. 9:3-4). Thus his "exposition had relation to the tabernacle on a certain occasion: the day of atonement. On that solemn day a golden censer of burning incense was taken into the Most Holy itself (Lev. 16:12-13) as representing the altar of incense which, in consequence, is not mentioned by the writer. The symbolismtaught that through prayer, we can enter the Most Holy itself "by the blood of Jesus," our sin offering (Heb. 10:19).
In consequence of this symbolism, the altar of incense is styled "the altar that belonged to the oracle" (1Kgs. 6:22, RV). Christ, as our altar of incense, is "most holy unto Yahweh," as was the altar in the tabernacle. Whereas the brazen altar commenced acceptable worship by providing the means of atonement, the golden altar completed the process by providing a channel of communion.
The Ransom Of Souls — vv. 11-16.
There was to be no placing of confidence in flesh, no glorying in numbers, but a recognition that everyone was dependent upon Almighty God for salvation. Accordingly, whenever, for any purpose, a census of Israelites had to be taken, the principle that "the flesh profiteth nothing" was brought home by every individual paying a "ransom for his soul.'7 The word "ransom" means expiation, and conveys the same idea as atonement (v. 15). Payment of this ransom was obligatory; failure to do so could result in a plague upon offenders. The payment also brought home to a person his real worth in the sight of Yahweh.
VERSE 11
"And Yahweh spake unto Moses, saying" — Further important laws are now given for Israel follow.
VERSE 12
"When thou takest the sum of the children of Israel after their number" — Whenever a census was to be taken, this ransom money had to be paid. Examples of such numberings are recorded in Exo. 38:25 and Num. 1:2; 26:2.
"Then shall they give every man a ransom for his soul unto Yahweh, when thou numberest them" — The word "ransom" is kopher, "cover," from kaphar, "atonement" (see v. 15). The payment of this ransom reminded every Israelite that he owed hislife unto Yahweh, and because of the consciousness of his own failings, there had to be a recognition of his personal unworthiness to be numbered among the people of God. The ransom money paid is contrasted by Peter to "the precious blood of Christ" (1 Pet. 1:19).
"That there be no plague among them, when thou numberest them" — The payment of such a sum was calculated to humble each Israelite, to remind him that he was related to death, and, in need of Yahweh's mercy and grace. If, through pride or presumption, the payment was not made, the plague of death would retain its power and destroy those guilty of such. Even forgetfulness would be so punished (see 2Sam. 24:15).
VERSE 13
"This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary" — The shekel so defined was a weight of silver (see Lev. 5:15), so that symbolically silver became the metal of redemption. The words of Yahweh, which reveal the means of redemption to a believer, are likened to pure silver refined in a furnace of earth (the flesh, Psa. 12:6). Solomon taught that divine wisdom which develops faith (true gold) and brings to light the principles of redemption (true silver) "is better than the merchandise of silver, and the gain thereof than fine gold" (Pro. 3:14).
How much, in money value, did an Israelite have to pay as a ransom for his soul, and his life (as the word signifies)? What will a man give for his life when held to ransom? He will give everything, mortgaging every possession to keep his hold on life. And merely for a few short years of frustration and disappointment leading to death!
But what about the redemption of life by the bestowal of immortality? How much is that worth! All the wealth in the world cannot purchase it: "They that trust in their wealth, and boast themselves in the multitude of their riches; None of them can by any means redeem his brother, nor give to God a ransom for him (for the redemption of their soul is precious, and it ceaseth for ever); That he should still live for ever, and not see corruption" (Psa. 49:6-9).
To bring that principle home to the people, and to humble them as to their real value, in this age of inflation, the half shekel of silver has been rated at about 50 cents. A man could look at that coin in his hand, and consider that God so considers hisworth as 50 cents! Or, on the other hand, he could view it as a mere token of a price beyond his ability to pay. He would then see, in the pitifully inadequate sum, a manifestation of the goodness and grace of Yahweh. As he contemplated the beneficence of Yahweh towards him, in the small amount that he was compelled to pay, he might be induced to manifest a similar beneficence and mercy towards his fellowmen. The parable of the unforgiving debtor (Mat. 18:23-35) is illustrative of our responsibilities towards each other in view of the mercy and forgiveness we receive from God. Compare the 50 cents in value, which we might render unto the Father in service and thanks for all He has done for us, in comparison with the great price that actually has been paid for our redemption (1Pet. 1:18)!
"(A shekel is twenty gerahs)" — A half shekel, therefore, represented ten gerahs, and ten is the number of fulness. If Israel provided one half shekel of redemption money, who completes the shekel? Surely Gentile believers, so making the shekel complete.
The word "shekel" comes from a root signifying to suspend, as though incomplete. The word "gerah" is the name given to a berry, like a bean, twenty of which made a shekel, being about 15 grams (half an ounce). It signifies "to drag or bring up; hence to ruminate," and as such it is related to chewing the cud. What a significant word to use in this relationship!