Chapter 30

1 The altar of incense. 11 The ransom of souls. 17 The brasen laver. 22 The holy anointing oil. 34 The composition of the perfume.

1. An altar to burn incense. Among most ancient peoples it was customary to offer incense as a part of religious worship. In the early days of Christianity many believers in the gospel were put to death because they refused to put incense upon the altar of the gods. In the Scriptures, incense symbolizes prayer ascending from the altar of the heart up to God (Ps. 141:2; Luke 1:10; Rev. 5:8; 8:3, 4).

2. Foursquare. The altar of incense was in many ways similar to the altar of burnt offering (ch. 27:1–8), though of smaller size and costlier material. In “length” and “breadth” it was 1 ft. 51/2 in. (44.45 cm.), “foursquare,” and 2 ft.11 in. (88.9 cm.) in “height.” On the “horns” the blood of certain sin offerings was touched (Lev. 4:7, 18).

Of the same. That is, of one piece with the top of the altar. Since horns are symbolic of power (see on ch. 27:2), on the altar of incense they signify the power of prayer (see Gen. 32:24–30). The result of importunate prayer is emphasized in the parable of the importunate widow (Luke 18:3–8).

3. A crown of gold. This was a border, or molding, around the top to prevent anything from falling off, and also for beauty (ch. 25:24).

4. The two corners. Preferably, two opposite sides (RSV). In other words, there were but two rings, not four as on the other articles of furniture, but one on either side just below the “crown.” These were adequate for carrying so small an altar.

5. The staves. That is, the poles used to carry the altar (ch. 25:13, 28). Acacia wood symbolized strength, and gold, purity. Thus, prayer is to issue forth from the altar of the heart, a heart that is true, honest, and resolute.

6. Before the vail. The altar of incense was placed in the holy place, adjacent to the “vail,” or curtain, which separated it from the holy of holies (ch. 40:21–27). Although in the holy place, the altar of incense was considered as belonging to the most holy (Heb. 9:3, 4). This concept grew out of the fact that as the priests in their ministry approached the sacred presence above the mercy seat, the altar of incense was the place to which they came (PP 353). Except on the Day of Atonement they could not approach closer. It was the place where they came to meet with God, whose abode was in the holy of holies. Incense offered there not only filled the holy place, but rose and passed over the “vail” into the most holy (see on ch. 26:32). The fact that the altar was “before the mercy seat” teaches us that prayer brings us into the presence of God. Although the “vail” of humanity (see 1 Cor. 13:12) prevents our physical eyes from seeing God, faith and prayer are able to go where the body cannot.

7. Sweet incense. Or, “fragrant incense” (RSV). Verses 34–38 give its composition. Every morning immediately after daybreak the lamps were trimmed and cleaned by the priest (see on ch. 27:20).

8. Perpetual incense. Incense was to be offered twice daily, at the hours of morning and evening prayer (Ex. 30:7, 8). The altar of incense represented continual intercession in the same way that the altar of burnt offering represented continual atonement (PP 353). There is, however, no clear statement as to whether incense was burning continuously upon this altar “before the vail,” though the implication that it was is strong (PP 348). Its “continual” burning teaches us that day by day we are to come before the Lord in prayer (Ps. 16:8; 55:17; 1 Thess. 5:17, 18; PP 354). We are to “pray without ceasing” (1 Thess. 5:17).

9. Strange incense. That is, any incense prepared contrary to the directions given in vs. 34–38.

10. Once in a year. This refers to the great Day of Atonement, the 10th day of the 7th month, when the high priest was to take the blood and put it on the horns of the altar of incense “and make an atonement for it” (Lev. 16:18, 19). This did not make of it an altar of atonement. It was involved in atonement, however, in cases where the high priest sinned (see Lev. 4:3–12), or when the whole congregation committed iniquity “through ignorance” or did “somewhat against any of the commandments of the Lord” (Lev. 4:13–21). Upon such occasions the high priest touched the blood of the sacrifice to the horns of the altar. In these two instances the altar of incense took the place of the altar of burnt offering, on which was sprinkled the blood of private sin offerings (Lev. 4:22–35). Of all articles of furniture in the tabernacle the altar of incense seems to have been next in importance to the ark and the mercy seat in sacredness. This suggests the great value God places upon prayer (see PP 353).

12. Takest the sum. Or, “take the census” (RSV). The population had been estimated at the time of the Exodus as “about six hundred thousand on foot that were men, beside children” (see on ch. 12:37). Now, a more accurate census was to be taken.

A ransom. Literally, “a covering,” in the same sense that insurance “covers” a man and releases him from further obligation. The people were obligated to God; they might discharge that obligation by paying the “ransom.” Their lives were considered forfeited to God until God’s claim upon them was met. In settling the claim they acknowledged God’s goodness and mercy.

For his soul. Rather, “for himself” (RSV), that is, for his “whole spirit and soul and body” (1 Thess. 5:23). This is obviously the meaning, for the statement is concerned with a living man, not with some immaterial part of his being or with a disembodied spirit.

No plague. That is, no punishment because of carelessness or disobedience.

13. Half a shekel. A half shekel would weight about one fifth of an ounce (5.7 gr.), and a gerah one tenth of that amount.

The shekel of the sanctuary. Probably a standard of weight, not a different kind of shekel.

14. Twenty years old. At this age the Israelite was considered to have reached manhood, to be eligible for military service (2 Chron. 25:5), and ready to assume the duties of citizenship. The Levites began their service in the tabernacle at this age 1 Chron. 23:24, 27; 2 Chron. 31:17; Ezra 3:8).

15. Not give more. This was a head, or poll, tax, and fell equally on every male 20 years of age or over. Being a relatively small sum, the tax would work hardship on no one. It was a minimum contribution to the sanctuary; many gave much more. Poverty was no excuse for doing nothing. The plan was eminently fair, and suggests the fact that all souls are of equal value in God’s sight (Deut. 10:17; Acts 10:34; Rom. 3:22). All have sinned, and to all God extends His grace. Note the significance “all we” with which Isa. 53:6 begins, and the “us all” with which it ends.

For your souls. Preferably, “for yourselves” (RSV; see on v. 12).

16. A memorial. For the disposition of the “atonement money,” see ch. 38:25–28. Becoming a permanent part of the sanctuary, it was a continual “memorial” to remind the people of their spiritual privileges and responsibilities.

For your souls. Preferably, “for yourselves” (RSV; see on v. 12).

18. A laver. Nothing is revealed regarding its size or shape. It was of bronze, made from the mirrors the women of Israel gave as a freewill offering (ch. 38:8). In Solomon’s Temple the “molten sea” and “ten lavers” replaced the original laver (1 Kings 7:23-26, 38). It stood on its “foot,” or base, in the court of the tabernacle between the entrance to the tabernacle and the altar of burnt offering. Typically, the laver represents the washing away of our sins through faith in the shed blood of Christ (Acts 22:16; 1 Cor. 6:11; Eph. 5:26; Rev. 7:14).

19. Wash. Washing the hands and the feet symbolized the reformation of the life. Because of the priests’ ablutions, the slaying of the sacrificial victims, and the sprinkling, pouring, and dashing of blood associated with various functions of the sanctuary service, the need for water is apparent (Ex. 29:4, 17; Lev. 1–5).

20. That they die not. These words were a warning that any violation of this charge due to carelessness or indifference would be punished most severely.

23. Principal spices. Spices played a great part in the lives of ancient peoples, and were of many different kinds. “Pure myrrh” is more accurately translated as “free-flowing myrrh,” or “liquid myrrh” (RSV), a spice that was in great demand. “Calamus” was probably an aromatic reed.

24. Cassia. An aromatic wood. The recipe called for 12.7 lb. (5.7 kg.) each of myrrh and cassia and 6.4 lb. (2.9 kg.) each of cinnamon and calamus.

An hin. These spices were to be mixed in 3.9 qt. (3.67 l.) of “oil olive.”

25. An ointment. This fragrant “compound” provided a delightful symbol of the fragrant “savour” of Christ’s righteousness, which is to be reflected in our lives (Ps. 45:6–8; S. of Sol. 3:6; Isa. 61:10; 2 Cor. 2:14–16).

26. Anoint the tabernacle. The material objects of the tabernacle were first to be anointed, the tabernacle itself, the furniture of the most holy place and the holy place, and the furniture of the court. The anointing of the priests came last (Lev. 8:10–12).

30. Anoint Aaron. When the environment in which Aaron and his sons were to minister had been sanctified, the priests themselves were consecrated to serve there. Similarly, Christ has ascended “to prepare a place” for us, which we shall receive when He comes again (John 14:1–3).

32. Upon man’s flesh. That is, none of the sacred oil was to be used by anyone as a common ointment. It was to be reserved exclusively for sacred use. Nor was the same formula to be used for any other purpose, though of course the same ingredients might be used separately or in other combinations.

34. Sweet spices. Verses 34–38 give directions for making the “sweet incense” that was to be burned on the golden altar (v. 7). It was a blend of four kinds of spices, in equal proportions. “Stacte,” “galbanum,” and “frankincense” were all gums, or resins, whereas the “onycha” seems to have been derived from a certain shell mollusk.

35. Tempered together. Rather, “seasoned with salt” (RSV). The fact that coals for the altar of incense were brought from the altar of burnt offering (see Lev. 16:12, 13) points to the truth that the heart of the worshiper must be reconciled to God before God will accept his prayers and devotion (Job 27:8, 9; Ps. 66:18; Prov. 15:29; 28:9; Isa. 1:15; Micah 3:4; John 9:31).

36. Beat some of it. A small supply of the preparation was to be beaten from time to time, as required, and placed perhaps on the golden altar “before the testimony,” that is, opposite the ark but before the inner veil. This nearness to the divine presence made it “most holy.”

37. Ye shall not make. The prohibition and penalty connected with the anointing oil (vs. 32, 33) applies also to the incense.

Ellen G. White comments

1-10PP 348

1     SR 154

7, 8 ML 217; PP 348, 352, 353; SR 154

8     PP 367

10   PP 352; SR 155

12-16DA 155; PP 526

17-212T 611

18   PP 347

19-21CH 81

21   GW 173