Exodus · Chapter 30

ver. 1-10. (2.) Concerning the ransom money, which the Israelites were to pay when they were numbered, ver. 11-16. (3.) Concerning the laver of brass, ver. 17-21. (4.) Concerning the anointing oil, ver. 22-33. (5.) Concerning the incense and perfume, which was to be burned on the golden altar, ver. 34-38. V. 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, Exodus 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, Ezekiel 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. 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.

Verse 1. Altar to burn incense] The Samaritan omits the ten first verses of this chapter, because it inserts them after the 32d verse of chap. xxvi. See Clarke’s note there “Exodus 26:32”.

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 xulon ashpton, incorruptible wood.

Verses 1-6. Thou shalt make an altar to burn incense thereon — The altar of incense was to be about a yard high, and half a yard square, with horns at the corners, a golden cornice round it, with rings and staves of gold for the convenience of carrying it, verses 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 burned incense, a golden censer was brought, with coals in it, and placed upon the altar, and in that censer the incense was burned, 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, (Ezekiel 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. For though he that ministered at that altar could not see the mercy-seat, the veil interposing, yet he must look toward 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.

THE ALTAR OF INCENSE, 1-10.

1. An altar to burn incense upon — This was to be one of the pieces of furniture belonging to the holy place, (verse 6,) and the description of it would have been appropriate in connexion with the table and the candlestick, (Exodus 25:23-37,) but seems to have been reserved for this place in order to stand in connexion with the consecration and sacrificial ministry of the priests. Shittim wood — The same as that employed for the table (Exodus 25:23) and the ark, (Exodus 25:10,) the boards of the sanctuary, (Exodus 26:15,) and the framework of the altar of burnt offering, (Exodus 27:1.)

Verse 2. 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, Numbers 4:11. For the crown, horns, staves, &c., see on the altar of burnt-offering, chap. xxvii. See Clarke on “Exodus 27:1”, &c.

Verses 1-6. Thou shalt make an altar to burn incense thereon — The altar of incense was to be about a yard high, and half a yard square, with horns at the corners, a golden cornice round it, with rings and staves of gold for the convenience of carrying it, verses 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 burned incense, a golden censer was brought, with coals in it, and placed upon the altar, and in that censer the incense was burned, 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, (Ezekiel 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. For though he that ministered at that altar could not see the mercy-seat, the veil interposing, yet he must look toward 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.

2-5. Horns… rings… staves — In these respects it was fashioned after the manner of the greater altar in the court, and also of some portions of the ark, (Exodus 25:12-15.) The crown of gold round about is to be understood of a rim or moulding, as that of the ark. See note on Exodus 25:11. The probable form of this altar is exhibited in the annexed cut.

Verses 1-6. Thou shalt make an altar to burn incense thereon — The altar of incense was to be about a yard high, and half a yard square, with horns at the corners, a golden cornice round it, with rings and staves of gold for the convenience of carrying it, verses 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 burned incense, a golden censer was brought, with coals in it, and placed upon the altar, and in that censer the incense was burned, 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, (Ezekiel 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. For though he that ministered at that altar could not see the mercy-seat, the veil interposing, yet he must look toward 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.

2-5. Horns… rings… staves — In these respects it was fashioned after the manner of the greater altar in the court, and also of some portions of the ark, (Exodus 25:12-15.) The crown of gold round about is to be understood of a rim or moulding, as that of the ark. See note on Exodus 25:11. The probable form of this altar is exhibited in the annexed cut.

Verses 1-6. Thou shalt make an altar to burn incense thereon — The altar of incense was to be about a yard high, and half a yard square, with horns at the corners, a golden cornice round it, with rings and staves of gold for the convenience of carrying it, verses 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 burned incense, a golden censer was brought, with coals in it, and placed upon the altar, and in that censer the incense was burned, 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, (Ezekiel 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. For though he that ministered at that altar could not see the mercy-seat, the veil interposing, yet he must look toward 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.

2-5. Horns… rings… staves — In these respects it was fashioned after the manner of the greater altar in the court, and also of some portions of the ark, (Exodus 25:12-15.) The crown of gold round about is to be understood of a rim or moulding, as that of the ark. See note on Exodus 25:11. The probable form of this altar is exhibited in the annexed cut.

Verses 1-6. Thou shalt make an altar to burn incense thereon — The altar of incense was to be about a yard high, and half a yard square, with horns at the corners, a golden cornice round it, with rings and staves of gold for the convenience of carrying it, verses 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 burned incense, a golden censer was brought, with coals in it, and placed upon the altar, and in that censer the incense was burned, 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, (Ezekiel 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. For though he that ministered at that altar could not see the mercy-seat, the veil interposing, yet he must look toward 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.

2-5. Horns… rings… staves — In these respects it was fashioned after the manner of the greater altar in the court, and also of some portions of the ark, (Exodus 25:12-15.) The crown of gold round about is to be understood of a rim or moulding, as that of the ark. See note on Exodus 25:11. The probable form of this altar is exhibited in the annexed cut.

Verse 6. 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 tkrph happarocheth, the veil, being corrupted by interchanging two letters into trpkh 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 Deuteronomy Rossi’s MSS., and in the Samaritan. The verse reads better without them, and is more consistent with the rest of the account.

Verses 1-6. Thou shalt make an altar to burn incense thereon — The altar of incense was to be about a yard high, and half a yard square, with horns at the corners, a golden cornice round it, with rings and staves of gold for the convenience of carrying it, verses 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 burned incense, a golden censer was brought, with coals in it, and placed upon the altar, and in that censer the incense was burned, 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, (Ezekiel 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. For though he that ministered at that altar could not see the mercy-seat, the veil interposing, yet he must look toward 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.

Verse 6. Before the veil. This altar, formed like the ark, of the incorruptible wood covered over with pure gold, represented the Son of God in human nature; and the incense typified his intercession. The former was placed within the sanctuary, the latter in the court without; for his sacrifice was offered on earth, his intercession is in heaven. But it was not fixed within the most holy place; because the continual intercession of Christ was to be represented by the daily burning of incense, morning and evening, by the other priests, as well as the highpriest. Such situation would therefore have interfered with the solemn institution of the annual entrance of the highpriest alone within the veil, on the day of atonement, which had a very important signification.

6. Put it before the vail — Thus it seems to have had a more direct relation to the most holy place than either the table of showbread or the golden candlestick. The offering of incense was symbolical of the prayers of saints, (Psalm 141:2; Revelation 8:3, 4,) and the people were accustomed to pray without when the priest was offering the incense. Luke 1:10. The priest, standing before this altar of incense, would have the ark directly in front of him, within the vail, the table of showbread at his right, and the candlestick at his left.

V. 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.

Verse 7. When he dresseth the lamps] Prepares the wicks, and puts in fresh oil for the evening.

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, &c. The perfume that was to be burnt on this altar is described Exodus 30:34. No blood was ever sprinkled on this altar, except on the day of general expiation, which happened only once in the year, Exodus 30:10. But the perfume was necessary in every part of the tabernacle and its environs.

Verses 7, 8. 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 burned daily on the brazen altar, but for the honour of God, and to show 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.

7, 8. Perpetual incense — Like the continual burnt offering, this burning of incense of spices was to be repeated every morning, and also at even, or between the two evenings. See on Exodus 29:39. It was to correspond with the dressing and lighting of the lamps. The composition of the incense is described in verses 34-38.

Verses 7, 8. 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 burned daily on the brazen altar, but for the honour of God, and to show 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.

Ver. 8. Perpetual incense. Christ’s one offering has its efficacy every day, from the beginning to the end of the world: his intercession is unremitting and perpetual, which is thus represented. Their dressing and lighting the lamps prefigured the preaching of the word, which could only be rendered effectual by the intercession of Christ, conferring the blessing in answer to prayer.

7, 8. Perpetual incense — Like the continual burnt offering, this burning of incense of spices was to be repeated every morning, and also at even, or between the two evenings. See on Exodus 29:39. It was to correspond with the dressing and lighting of the lamps. The composition of the incense is described in verses 34-38.

Verse 9. No strange incense] None made in any other way. Nor burnt-sacrifice] It should be an altar for incense, and for no other use.

Ver. 9, 10. Make an atonement upon it. The application of the blood of atonement to the altar of incense, designated that the intercession of Christ derives all its efficacy from his sufferings; and therefore they must confine that altar to its prescribed use; for we need no sacrifice but Christ alone.

9. Strange incense — Offered with fire other than that which God ordained, on account of which impiety the two elder sons of Aaron were destroyed. Leviticus 10:1. This altar of incense being set apart for a special use, no burnt sacrifice, nor meat offering, nor drink offering, was to be offered thereon. The offerings made on the great altar, in the court without, effected reconciliation with Jehovah; the incense offering represented a closer approach to the divine glory, based upon previous reconciliation; and hence a bringing of the same offerings within, before the vail, as those offered without, would have been a confusion of distinct symbolical services.

V. 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 Leviticus 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. 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, Psalm 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, Luke 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. The devotions of sanctified souls are well-pleasing to God, of a sweet-smelling savour; the prayers of saints are compared to sweet odours, Revelation 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, Isaiah 1:13.

Verse 10. An atonement-once in a year] On the tenth day of the seventh month. See Leviticus 16:18, &c., and the notes there. See Clarke on “Leviticus 16:21”, &c.

Verse 10. Aaron shall make an atonement upon the horns of it once in a year — Namely, upon the day of atonement, (see Leviticus 16:18, 19,) when the high-priest was to take it 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. 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, Psalm 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, (Luke 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 burned, 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. The devotions of sanctified souls are well-pleasing to God, of a sweet-smelling savour; the prayers of saints are compared to sweet odours, Revelation 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, Isaiah 1:13.

Ver. 9, 10. Make an atonement upon it. The application of the blood of atonement to the altar of incense, designated that the intercession of Christ derives all its efficacy from his sufferings; and therefore they must confine that altar to its prescribed use; for we need no sacrifice but Christ alone.

10. Once in the year shall he make atonement — The absolute holiness of Jehovah was further enhanced in the minds of the people by the thought that altars and holy places would after a time be liable to contract some defilement, and hence the solemn purifications of all once in the year, on the great day of atonement. See on Leviticus xvi, where the ceremonies of this day are given in detail.

RANSOM OF SOULS, 11-16.

The fundamental idea in this ransoming of souls by a tax of atonement money was, that thereby every Israelite of twenty-five years old and upward would be obligated to contribute somewhat to the erection of the sanctuary. With this exception all the offerings for the tabernacle were given as willing contributions of the heart, (Exodus 25:2.) The silver thus contributed was used for the sockets of the sanctuary, (Exodus 38:27.)

V. 11. Perhaps the repetition of those words, the Lord spake unto Moses, here and afterwards, Exodus 30:17,22,34, 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.

Verse 11. The Lord spake unto Moses — Perhaps the repetition of those words here and afterward, (verses 17, 22, 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.

V. 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. 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.

Verse 12. Then shall they give every man a ransom for his soul] This was a very important ordinance, and should be seriously considered. See the following verse.

Verse 12. Every man a ransom for his soul — 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. 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 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.

12. That there be no plague — A failure to contribute this poll tax exposed to the judgment of God. Such failure would imply a serious want of interest in the worship of Israel, if not open contempt.

Verse 13. 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, Exodus 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 fulness 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,” &c.; 1 Peter 1:18-20. 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.

Ver. 13. A shekel is twenty gerahs. Rabbi Ramban, who died about the year 1260, procured a silver shekel at Ancona, of the time of the kings of Judah, weight about half an ounce, having a branch of the almond tree on one side, and an urn on the obverse. The letters were written in the Samaritan character, Shekels of Shekels, on the side of the urn, and Holy Jerusalem on the other. Some shekels have been found, having around the almond branch, Shekel of Israel. Their value is about half a crown of English money.—Half a shekel is the offering of the Lord. The LXX read to hmisu tou didracmou, half of the half shekel. This sum, paid yearly, was employed in forming the silver sockets for the sanctuary, Exodus 38:25-27; but more frequently, it is believed, in purchasing sacrifices and other requisites for public worship. This seems to have been the tribute that was demanded of Christ. Matthew 17:24. Other contributions were voluntary, according to the ability or liberality of the offerer; but this was the ransom of their souls, and was to be the same sum for all above twenty years of age, whether rich or poor. Those who refused to pay it could have no interest in the sacrifice, and might expect to be visited with the plague, ver. 12. The souls of all are of equal value, equally forfeited by sin, and equally need a ransom. Christ is equally the near kinsman, the Goel or Redeemer of men; and the sprinkling of his atoning blood is freely dispersed on all the people.

13. Half a shekel — No large amount; perhaps about fifty cents of our currency. The exact weight of the silver shekel is no longer known. The shekel of the sanctuary is commonly supposed to have been larger and heavier than the common shekel. Gerah is the Hebrew name of a bean or berry, and like our word grain came to be used for a small weight. Offering — hmwrt, heave offering. See Exodus 29:27.

15. The rich shall not give more — This apportioning the same amount to rich and poor showed that in the meeting of Jehovah at the sanctuary all stood upon the same level. It is well to have some forms of offering which will impress this lesson. In making an atonement for souls the rich have no advantage over the poor.

16. A memorial — A constant reminder of their being covered and shielded from plague by complying with this command. THE LAVER, 17-21.

V. 18. The laver, or font was a large vessel, that would contain a good quantity of water. The foot of brass, it is supposed, was so contrived as to receive the water, which was let out of the laver, by spouts or cocks. They then had a laver for the priests only to wash in, but to us now there is a fountain opened for Judah and Jerusalem, Zechariah 13:1, an inexhaustible fountain of living water, so that it is our own fault if we remain in our pollution. Aaron and his sons were to wash their hands and feet at this laver every time they went in to minister. For this purpose clean water was put into the laver, fresh every day. Though they washed themselves ever so clean at their own houses, that would not serve, they must wash at the laver. This was designed, to teach them purity in all their ministrations, and to possess them with a reverence of God’s holiness, and a dread of the pollutions of sin. They must not only wash and be made clean when they were first consecrated, but they must wash and be kept clean, whenever they went in to minister. He only shall stand in God’s holy place that hath clean hands and a pure heart, Psalm 24:3,4. And it was to teach us, who are daily to attend upon God, daily to renew our repentance for sin, and our believing application of the blood of Christ to our souls for remission.

Verse 18. A laver of brass] rwyk kiyor sometimes signifies a caldron, 1 Samuel 2:14; but it seems to signify any large round vessel or basin used for washing the hands and feet. There were doubtless cocks or spigots in it to draw off the water, as it is not likely the feet were put into it in order to be washed. The foot of the laver must mean the pedestal on which it stood.

Verse 18. Thou shalt make a laver of brass — The laver, or font, was a large vessel, that would contain a good quantity of water. The foot of brass, it is supposed, was so contrived as to receive the water, which was let out of the laver by spouts or cocks. They then had a laver for the priests only to wash in; but to us now there is a fountain opened for Judah and Jerusalem, Zechariah 13:1, an inexhaustible fountain of living water, so that it is our own fault if we remain in our pollution. Aaron and his sons were to wash their hands and feet at this laver every time they went in to minister. For this purpose, clean water was put into the laver fresh every day. Though they washed themselves ever so clean at their own houses, that would not serve, they must wash at the laver. This was designed to teach them purity in all their ministrations, and to possess them with a reverence of God’s holiness, and a dread of the pollutions of sin. They must not only wash and be made clean when they were first consecrated, but they must wash and be kept clean whenever they went in to minister. He only shall stand in God’s holy place that hath clean hands and a pure heart, Psalm 24:3, 4. And it was to teach us, who are daily to attend upon God, daily to renew our repentance for sin, and our believing application of the blood of Christ to our souls for remission.

Ver. 18-21. Laver—for Aaron and his sons. The laver of brass was a large cistern, in which was continually kept a quantity of water; and perhaps the foot was a bason which received the water out of the cistern by a cock, or some other contrivance, for their immediate use. For the priests, though washed at their consecration, were to wash their hands and feet every time they officiated, on pain of death; intimating the continual guilt they contracted in their daily employments, and converse with the world. John 13:11.

18. Laver of brass — According to Exodus 38:8, it was made of the mirrors of the women who were wont to assemble at the entrance of the tabernacle. The purpose of this laver was mainly for the priests to wash themselves when they entered upon their holy work; also for the washing of inwards and legs of victims. Leviticus 1:9. Its form is not described, but it rested upon a foot or pedestal, and the adjoining cuts represent two possible forms according to which it may have been constructed. For the temple there was a brazen sea resting upon twelve oxen, and also ten lavers resting upon as many bases. See notes and cuts at 1 Kings 7:23-39. The laver was to be placed between the tabernacle… and the altar, probably as indicated in the cut of the tabernacle and court on page 522.

Ver. 18-21. Laver—for Aaron and his sons. The laver of brass was a large cistern, in which was continually kept a quantity of water; and perhaps the foot was a bason which received the water out of the cistern by a cock, or some other contrivance, for their immediate use. For the priests, though washed at their consecration, were to wash their hands and feet every time they officiated, on pain of death; intimating the continual guilt they contracted in their daily employments, and converse with the world. John 13:11.

Verse 20. They shall wash with water, that they die not] This was certainly an emblematical washing; and as the hands and the feet are particularly mentioned, it must refer to the purity of their whole conduct. Their hands-all their works, their feet-all their goings, must be washed-must be holiness unto the Lord. And this washing must be repeated every time they entered into the tabernacle, or when they came near to the altar to minister. This washing was needful because the priests all ministered barefoot; but it was equally so because of the guilt they might have contracted, for the washing was emblematical of the putting away of sin, or what St. Paul calls the laver of regeneration and the renewing of the Holy Ghost, (Titus 3:5,) as the influences of the Spirit must be repeated for the purification of the soul, as frequently as any moral defilement has been contracted.

Ver. 18-21. Laver—for Aaron and his sons. The laver of brass was a large cistern, in which was continually kept a quantity of water; and perhaps the foot was a bason which received the water out of the cistern by a cock, or some other contrivance, for their immediate use. For the priests, though washed at their consecration, were to wash their hands and feet every time they officiated, on pain of death; intimating the continual guilt they contracted in their daily employments, and converse with the world. John 13:11.

Verse 21. And it shall be a statute for ever] To continue, in its literal meaning, as long as the Jewish economy lasted, and, in its spiritual meaning, to the end of time. What an important lesson does this teach the ministers of the Gospel of Christ! Each time they minister in public, whether in dispensing the WORD or the SACRAMENTS, they should take heed that they have a fresh application of the grace and spirit of Christ, to do away past transgressions or unfaithfulness, and to enable them to minister with the greater effect, as being in the Divine favour, and consequently entitled to expect all the necessary assistances of the Divine unction, to make their ministrations spirit and life to the people. See Clarke note on “Exodus 29:20”.

Ver. 18-21. Laver—for Aaron and his sons. The laver of brass was a large cistern, in which was continually kept a quantity of water; and perhaps the foot was a bason which received the water out of the cistern by a cock, or some other contrivance, for their immediate use. For the priests, though washed at their consecration, were to wash their hands and feet every time they officiated, on pain of death; intimating the continual guilt they contracted in their daily employments, and converse with the world. John 13:11.

THE ANOINTING OIL, 22, 23.

23, 24. Principal spices — That is, spices of the best quality and highest value. Pure myrrh — Rather, as Revised Version, flowing myrrh. This was a sort of gum which exudes spontaneously from the bark of a tree that is found in Eastern Africa and Arabia. The tree somewhat resembles a thorn tree, and is described in Johnson’s Travels in Abyssinia as “a low, thorny, ragged-looking tree, with bright green trifoliate leaves. The gum exudes from cracks in the bark of the trunk near the root, and flows freely upon the stones immediately underneath. Artificially it is obtained by bruises made with stones.” That which is obtained by bruising the tree is of inferior quality to that which flows forth of itself.

Sweet cinnamon — Or, spicy cinnamon. This was probably an article of commerce brought from India and Ceylon by Midianite or other Arabian merchants. It consists of the inner rind of a tree that belongs to the laurel family, and is obtained by peeling off the outer bark, and securing the interior part of it by an instrument fitted to the purpose. The best cinnamon is said to be obtained from the smaller shoots and twigs of the tree.

Sweet calamus — Or, spicy cane, an aromatic reed that grows in various parts of the East, especially in India, Arabia, and Egypt, and consists of a knotty stalk enclosing a soft pith, which upon being cut and dried affords a rich perfume.

Cassia — According to Gesenius, with whom most authorities agree, “a species of aromatic bark resembling cinnamon, but less fragrant and less valuable, so called from its rolls being split, (ddq.)” The word rendered cassia in Psalm 45:8 is different, (h[yxq,) but is believed to denote a very similar substance. It will be noticed that the myrrh and the cassia were to be just double the amount of the cinnamon and the sweet calamus, which were compounded together with a hin of olive oil. Probably the essences of the spices were first extracted, and then mingled with the oil.

V. 23. Interpreters are not agreed concerning these ingredients: the spices, which were in all near half a hundred weight, were to be infused in the oil, which was to be about five or six quarts, and then strained out, leaving an admirable smell in the oil. With this oil God’s tent and all the furniture of it were to be anointed; it was to be used also in the consecration of the priests. It was to be continued throughout their generations, Exodus 30:31. Solomon was anointed with it, 1 Kings 1:39, and some other of the kings, and all the high priests, with such a quantity of it, as that it ran down to the skirts of the garments; and we read of the making it up, 1 Chronicles 9:30. Yet all agree that in the second temple there was none of this holy oil, which was probably owing to a notion they had, that it was not lawful to make it up; Providence over-ruling that want as a presage of the better unction of the Holy Ghost in gospel-times, the variety of whose gifts was typified by these sweet ingredients.

Verse 23. Take-unto thee principal spices] From this and the following verse we learn that the holy anointing oil was compounded of the following ingredients:—

Pure myrrh, rwrd rm mar

deror

500 shekels-Myrrh is the produce

of an oriental tree not well

known, and is collected by

making an incision in the tree.

What is now called by this name

is precisely the same with that of

the ancients.

Sweet cinnamon, µcb ˆmnq

kinnemon besem, (probably

from Arabia)

250 shekels.

Sweet calamus, µcb hnq

keneh bosem, or sweet cane,

Jeremiah 6:20.—

Calamus aromaticus.

250 shekels.

Cassia, hdq kildah, (cassia

lignea,) brought also from

Arabia

500 shekels.

Olive oil, זית שמנ shemen

zayth, one hin, about.

5 quarts.

lbs oz dwts grs.

500 shekels of the first and last,

make

48 4 12 21 21/31

250 of the cinnamon and calamus 24 2 6 10 26/31

Olive oil is supposed to be the best preservative of odours. As the gifts and graces of the Holy Spirit are termed the anointing of the Holy Ghost, therefore this holy ointment appears to have been designed as emblematical of those gifts and graces. See Acts 1:5; 10:38; 2 Corinthians 1:21; 1 John 2:20,27.

Verse 23. Interpreters are not agreed concerning these ingredients: the spices, which were in all near half a hundred weight, were to be infused in the oil, which was to be about five or six quarts, and then strained out, leaving an admirable smell in the oil. With this oil God’s tent and all the furniture of it were to be anointed; it was to be used also in the consecration of the priests. It was to be continued throughout their generations, verse 31. Solomon was anointed with it, 1 Kings 1:39, and some other of the kings, and all the high-priests, with such a quantity of it, as that it ran down to the skirts of the garments; and we read of the making it up, 1 Chronicles 9:30. Yet all agree, that in the second temple there was none of this holy oil, which was probably owing to a notion they had, that it was not lawful to make it up; Providence overruling that want as a presage of the better unction of the Holy Ghost in gospel times, the variety of whose gifts are typified by these sweet ingredients.

Ver. 23-25. Holy anointing oil, compounded of the most valuable ingredients, with which the priests, the altar, and almost every thing in the sanctuary were to be anointed. It was likewise poured upon kings, judges, and prophets, on their being appointed to office. This unction was emblematical of the gifts and graces of the Holy Spirit, without which we cannot profitably attend on any divine ordinance, or officiate with acceptance in any sacred service. It is Christ who anoints and seals his ministers and people, to whom is given an unction from the Holy One, the odour of which is grateful to men, and wellpleasing to God.—The anointing oil which Moses was commanded to make, according to a given prescription, was not to be used for common purposes, nor was any one allowed to imitate it; still greater is the sin of hypocrisy, and the guilt of despising the gracious operations of the Holy Spirit, which these anointings prefigured.

THE ANOINTING OIL, 22, 23.

23, 24. Principal spices — That is, spices of the best quality and highest value. Pure myrrh — Rather, as Revised Version, flowing myrrh. This was a sort of gum which exudes spontaneously from the bark of a tree that is found in Eastern Africa and Arabia. The tree somewhat resembles a thorn tree, and is described in Johnson’s Travels in Abyssinia as “a low, thorny, ragged-looking tree, with bright green trifoliate leaves. The gum exudes from cracks in the bark of the trunk near the root, and flows freely upon the stones immediately underneath. Artificially it is obtained by bruises made with stones.” That which is obtained by bruising the tree is of inferior quality to that which flows forth of itself.

Sweet cinnamon — Or, spicy cinnamon. This was probably an article of commerce brought from India and Ceylon by Midianite or other Arabian merchants. It consists of the inner rind of a tree that belongs to the laurel family, and is obtained by peeling off the outer bark, and securing the interior part of it by an instrument fitted to the purpose. The best cinnamon is said to be obtained from the smaller shoots and twigs of the tree.

Sweet calamus — Or, spicy cane, an aromatic reed that grows in various parts of the East, especially in India, Arabia, and Egypt, and consists of a knotty stalk enclosing a soft pith, which upon being cut and dried affords a rich perfume.

Cassia — According to Gesenius, with whom most authorities agree, “a species of aromatic bark resembling cinnamon, but less fragrant and less valuable, so called from its rolls being split, (ddq.)” The word rendered cassia in Psalm 45:8 is different, (h[yxq,) but is believed to denote a very similar substance. It will be noticed that the myrrh and the cassia were to be just double the amount of the cinnamon and the sweet calamus, which were compounded together with a hin of olive oil. Probably the essences of the spices were first extracted, and then mingled with the oil.

Ver. 23-25. Holy anointing oil, compounded of the most valuable ingredients, with which the priests, the altar, and almost every thing in the sanctuary were to be anointed. It was likewise poured upon kings, judges, and prophets, on their being appointed to office. This unction was emblematical of the gifts and graces of the Holy Spirit, without which we cannot profitably attend on any divine ordinance, or officiate with acceptance in any sacred service. It is Christ who anoints and seals his ministers and people, to whom is given an unction from the Holy One, the odour of which is grateful to men, and wellpleasing to God.—The anointing oil which Moses was commanded to make, according to a given prescription, was not to be used for common purposes, nor was any one allowed to imitate it; still greater is the sin of hypocrisy, and the guilt of despising the gracious operations of the Holy Spirit, which these anointings prefigured.

Verse 25. After the art of the apothecary] The original, jqr rokeach, signifies a compounder or confectioner; any person who compounds drugs, aromatics, &c.

Ver. 23-25. Holy anointing oil, compounded of the most valuable ingredients, with which the priests, the altar, and almost every thing in the sanctuary were to be anointed. It was likewise poured upon kings, judges, and prophets, on their being appointed to office. This unction was emblematical of the gifts and graces of the Holy Spirit, without which we cannot profitably attend on any divine ordinance, or officiate with acceptance in any sacred service. It is Christ who anoints and seals his ministers and people, to whom is given an unction from the Holy One, the odour of which is grateful to men, and wellpleasing to God.—The anointing oil which Moses was commanded to make, according to a given prescription, was not to be used for common purposes, nor was any one allowed to imitate it; still greater is the sin of hypocrisy, and the guilt of despising the gracious operations of the Holy Spirit, which these anointings prefigured.

25. Compound after the art of the apothecary — In the times after the exile some of the priest’s sons were intrusted with the preparation of the ointment of spices. 1 Chronicles 9:30. As it was made the special care of the high priest to guard it, (Numbers 4:16,) we may naturally suppose that he was charged with the duty of either compounding it himself or employing some competent person to assist him. The original preparation of it would seem, from Exodus 37:29, to have been intrusted to Bezaleel, the architect. Being of a special character, and known as an oil of holy ointment, or a holy anointing oil, it might not be used for ordinary purposes, such as anointing one’s flesh, (ver. 32,) or using it on a foreigner, (verse 33,) and any attempt to make any other oil like it was strictly forbidden. The ceremony of anointing with oil denoted the setting apart and consecrating to a holy purpose, and accordingly this holy ointment was to be used solely for such consecration of the priests and the tabernacle and its sacred vessels. Verses 26-30.

Verse 30. Thou shalt anoint Aaron and his sons] For the reason of this anointing, see Clarke’s note on “Exodus 29:7”. It seems that this anointing oil was an emblem of Divine teaching, and especially of those influences by which the Church of Christ was, in the beginning, guided into all truth; as is evident from the allusion to it by St. John: “Ye have an unction from the HOLY ONE, and ye know all things. The anointing which ye have received from him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in HIM; 1 John 2:20, 27.

V. 34. The incense which was burned upon the golden altar was prepared of sweet spices likewise, though not so rare and rich as those which the anointing oil was compounded of. This was prepared once a year, (the Jews say) a pound for each day of the year, and three pound over for the day of atonement. When it was used it was to be beaten very small; thus it pleased the Lord to bruise the Redeemer, when he offered himself for a sacrifice of a sweet smelling savour. Concerning both these preparations the same law is here given, that the like should not be made for any common use. Thus God would preserve in the peoples minds a reverence for his own institutions, and teach us not to profane or abuse any thing whereby God makes himself known.

Verse 34. Take unto thee sweet spices] The holy perfume was compounded of the following ingredients:

Stacte] ãcn nataph, supposed to be the same with what was afterwards called the balm of Jericho. Stacte is the gum which spontaneously flows from the tree which produces myrrh. See Clarke’s note on “Exodus 30:23”.

Onycha] tljv shecheleth, allowed by the best critics to be the unguis odoriferans described by Rumph, which is the external crust of the shell-fish purpura or murex, and is the basis of the principal perfumes made in the East Indies.

Galbanum] hnblj chelbenah, the bubon gummiferum or African ferula; it rises with a ligneous stalk from eight to ten feet, and is garnished with leaves at each joint. The top of the stock is terminated by an umbel of yellow flowers, which are succeeded by oblong channelled seeds, which have a thin membrane or wing on their border. When any part of the plant is broken, there issues out a little thin milk of a cream colour. The gummy resinous juice which proceeds from this plant is what is commonly called galbanum, from the chelbench of the Hebrews.

Pure frankincense] hqz hnbl lebonah zaccah. Frankincense is supposed to derive its name from frank, free, because of its liberal or ready distribution of its odours. It is a dry resinous substance, in pieces or drops of a pale yellowish white colour, has a strong smell, and bitter acrid taste. The tree which produces it is not well known. Dioscorides mentions it as gotten in India. What is called here pure frankincense is no doubt the same with the mascula thura of Virgil, and signifies what is first obtained from the tree-that which is strongest and most free from all adventitious mixtures. See Clarke’s note on “Exodus 30:7”.

THE Israelites were most strictly prohibited, on the most awful penalties, from making any anointing oil or perfume similar to those described in this chapter. He that should compound such, or apply any of this to any common purpose, even to smell to, Exodus 30:38, should be cut off, that is, excommunicated from his people, and so lose all right, title, and interest in the promises of God and the redemption of Israel. From all this we may learn how careful the Divine Being is to preserve his own worship and his own truth, so as to prevent them from being adulterated by human inventions; for he will save men in his own way, and upon his own terms. What are called human inventions in matters of religion, are not only of no worth, but are in general deceptive and ruinous. Arts and sciences in a certain way may be called inventions of men, for the spirit of a man knoweth the things of a man-can comprehend, plan, and execute, under the general influence of God, every thing in which human life is immediately concerned; but religion, as it is the gift, so it is the invention, of God: its doctrines and its ceremonies proceed from his wisdom and goodness, for he alone could devise the plan by which the human race may be restored to his favour and image, and taught to worship him in spirit and in truth. And that worship which himself has prescribed, we may rest assured, will be most pleasing in his sight. Nadab and Abihu offered strange fire before the Lord; and their destruction by the fire of Jehovah is recorded as a lasting warning to all presumptuous worshippers, and to all who attempt to model his religion, according to their own caprice, and to minister in sacred things without that authority which proceeds from himself alone. The imposition of hands whether of pope, cardinal, or bishop can avail nothing here. The call and unction of God alone can qualify the minister of the Gospel of Jesus Christ.

EXODUS

Verse 34. The incense which was burned upon the golden altar was prepared of sweet spices likewise, though not so rare and rich as those which the anointing oil was compounded of. This was prepared once a year, (the Jews say,) a pound for each day of the year, and three pounds over for the day of atonement. When it was used it was to be beaten very small; thus it pleased the Lord to bruise the Redeemer, when he offered himself for a sacrifice of a sweet-smelling savour. Concerning both these preparations the same law is here given, that the like should not be made for any common use. Thus God would preserve in the people’s minds a reverence for his own institutions, and teach us not to profane or abuse any thing whereby God makes himself known.

Ver. 34-38. Take sweet spices. This was the incense burnt upon the golden altar: they who take occasion from the doctrine of Christ’s intercession and grace to indulge in sin, and they who make intercessors of saints and angels, alike violate the spirit of the restriction here annexed.

COMPOUNDING OF INCENSE, 34-38.

34. Stacte — This is the name used by the Greek and Latin version as representing the Hebrew ãcn, nataph, which denotes something that drops, and is commonly held to be the gum of the storax tree, which is found in Syria, and grows to the height of fifteen feet or more. The gum which exudes from its bark has a fragrant odour, and is mentioned by Pliny as being burned as a perfume in his time. Onycha — This word occurs nowhere else in the Hebrew Scriptures. Pliny mentions onyx as a shell

which was used in the composition of perfume, and most versions and interpreters have understood it as the winged strombus, a species of mollusk which is said to abound in the Red Sea. The fact, however, that all the other ingredients of this composition were vegetable should incline us rather to think of it as the exudation of some plant or tree. Galbanum is another word not elsewhere found in the Old Testament, but seems to be the same as the Greek calbanh, which is found in the Septuagint of this verse, and is the name of the gum of a plant which is found in Africa, Syria, Persia, and India. The Opoidia Galbanifera has been adopted by the Dublin College in their Pharmacopoeia as that which yields the galbanum. Frankincense, so often referred to in the Scriptures as a kind of precious perfume, is here mentioned for the first time. It was the odoriferous resin of some kind of plant or tree of which the ancient writers do not seem to have possessed any specific knowledge. That it was of a white colour may be inferred from its Hebrew name, hnwbl, and according to Isaiah 60:6, and Jeremiah 6:20, it was found in Sheba. Modern botanists identify it with the Boswellia serrata, which grows luxuriantly in the mountainous parts of India.

Ver. 34-38. Take sweet spices. This was the incense burnt upon the golden altar: they who take occasion from the doctrine of Christ’s intercession and grace to indulge in sin, and they who make intercessors of saints and angels, alike violate the spirit of the restriction here annexed.

35. Art of the apothecary — See on verse 25. Tempered together — Rather, seasoned with salt, after the manner of meat offerings. See on Leviticus 2:13.

Ver. 34-38. Take sweet spices. This was the incense burnt upon the golden altar: they who take occasion from the doctrine of Christ’s intercession and grace to indulge in sin, and they who make intercessors of saints and angels, alike violate the spirit of the restriction here annexed.

COMPOUNDING OF INCENSE, 34-38.

34. Stacte — This is the name used by the Greek and Latin version as representing the Hebrew ãcn, nataph, which denotes something that drops, and is commonly held to be the gum of the storax tree, which is found in Syria, and grows to the height of fifteen feet or more. The gum which exudes from its bark has a fragrant odour, and is mentioned by Pliny as being burned as a perfume in his time. Onycha — This word occurs nowhere else in the Hebrew Scriptures. Pliny mentions onyx as a shell

which was used in the composition of perfume, and most versions and interpreters have understood it as the winged strombus, a species of mollusk which is said to abound in the Red Sea. The fact, however, that all the other ingredients of this composition were vegetable should incline us rather to think of it as the exudation of some plant or tree. Galbanum is another word not elsewhere found in the Old Testament, but seems to be the same as the Greek calbanh, which is found in the Septuagint of this verse, and is the name of the gum of a plant which is found in Africa, Syria, Persia, and India. The Opoidia Galbanifera has been adopted by the Dublin College in their Pharmacopoeia as that which yields the galbanum. Frankincense, so often referred to in the Scriptures as a kind of precious perfume, is here mentioned for the first time. It was the odoriferous resin of some kind of plant or tree of which the ancient writers do not seem to have possessed any specific knowledge. That it was of a white colour may be inferred from its Hebrew name, hnwbl, and according to Isaiah 60:6, and Jeremiah 6:20, it was found in Sheba. Modern botanists identify it with the Boswellia serrata, which grows luxuriantly in the mountainous parts of India.

Ver. 34-38. Take sweet spices. This was the incense burnt upon the golden altar: they who take occasion from the doctrine of Christ’s intercession and grace to indulge in sin, and they who make intercessors of saints and angels, alike violate the spirit of the restriction here annexed.

COMPOUNDING OF INCENSE, 34-38.

34. Stacte — This is the name used by the Greek and Latin version as representing the Hebrew ãcn, nataph, which denotes something that drops, and is commonly held to be the gum of the storax tree, which is found in Syria, and grows to the height of fifteen feet or more. The gum which exudes from its bark has a fragrant odour, and is mentioned by Pliny as being burned as a perfume in his time. Onycha — This word occurs nowhere else in the Hebrew Scriptures. Pliny mentions onyx as a shell

which was used in the composition of perfume, and most versions and interpreters have understood it as the winged strombus, a species of mollusk which is said to abound in the Red Sea. The fact, however, that all the other ingredients of this composition were vegetable should incline us rather to think of it as the exudation of some plant or tree. Galbanum is another word not elsewhere found in the Old Testament, but seems to be the same as the Greek calbanh, which is found in the Septuagint of this verse, and is the name of the gum of a plant which is found in Africa, Syria, Persia, and India. The Opoidia Galbanifera has been adopted by the Dublin College in their Pharmacopoeia as that which yields the galbanum. Frankincense, so often referred to in the Scriptures as a kind of precious perfume, is here mentioned for the first time. It was the odoriferous resin of some kind of plant or tree of which the ancient writers do not seem to have possessed any specific knowledge. That it was of a white colour may be inferred from its Hebrew name, hnwbl, and according to Isaiah 60:6, and Jeremiah 6:20, it was found in Sheba. Modern botanists identify it with the Boswellia serrata, which grows luxuriantly in the mountainous parts of India.

Ver. 34-38. Take sweet spices. This was the incense burnt upon the golden altar: they who take occasion from the doctrine of Christ’s intercession and grace to indulge in sin, and they who make intercessors of saints and angels, alike violate the spirit of the restriction here annexed.

COMPOUNDING OF INCENSE, 34-38.

34. Stacte — This is the name used by the Greek and Latin version as representing the Hebrew ãcn, nataph, which denotes something that drops, and is commonly held to be the gum of the storax tree, which is found in Syria, and grows to the height of fifteen feet or more. The gum which exudes from its bark has a fragrant odour, and is mentioned by Pliny as being burned as a perfume in his time. Onycha — This word occurs nowhere else in the Hebrew Scriptures. Pliny mentions onyx as a shell

which was used in the composition of perfume, and most versions and interpreters have understood it as the winged strombus, a species of mollusk which is said to abound in the Red Sea. The fact, however, that all the other ingredients of this composition were vegetable should incline us rather to think of it as the exudation of some plant or tree. Galbanum is another word not elsewhere found in the Old Testament, but seems to be the same as the Greek calbanh, which is found in the Septuagint of this verse, and is the name of the gum of a plant which is found in Africa, Syria, Persia, and India. The Opoidia Galbanifera has been adopted by the Dublin College in their Pharmacopoeia as that which yields the galbanum. Frankincense, so often referred to in the Scriptures as a kind of precious perfume, is here mentioned for the first time. It was the odoriferous resin of some kind of plant or tree of which the ancient writers do not seem to have possessed any specific knowledge. That it was of a white colour may be inferred from its Hebrew name, hnwbl, and according to Isaiah 60:6, and Jeremiah 6:20, it was found in Sheba. Modern botanists identify it with the Boswellia serrata, which grows luxuriantly in the mountainous parts of India.