Ex. 30 He commands to make an altar for incense, and of what, Ex. 30:1. The length and breadth of it, Ex. 30:2. The form of it, Ex. 30:3–6. Whereon the priest was to kindle incense every morning, being commanded, Ex. 30:7. All the children of Israel to bring half a shekel for their souls, Ex.

Incense signifies the prayers of God’s people, Ps. 141:2, Rev. 8:3; which are not acceptable to God except they be offered upon the true altar, Christ. This incense also was useful to correct the bad smell of the sacrifices, which were offered on another altar not far from it.

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

The top was made hollow like a grate, that the ashes might fall through it. The crown was a border which encompassed the altar, that the things laid on it might not fall off.

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

Aaron was to do this for the first time, but afterwards any priest might do it, as appears from Luke 1:9; this not being done in the holy of holies, which was the high priest’s peculiar. When he dresseth the lamps, i.e. cleansed them, and prepared them for the receiving of the new light.

The even was the time when all the lamps were to be lighted, 1 Sam. 3:3. See Poole on “Ex. 27:20”, See Poole on “Ex. 27:21”.

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

Once in a year, on the day of expiation, Lev. 16:19, Num. 29:7. With the blood of the sin-offering of atonements; to note, that the prayers of the saints are acceptable to God no otherwise but through the blood of Christ, who was offered for the expiation of our sins.

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

The shekel of the sanctuary hath been commonly conceived to be double to the common shekel, yet divers late learned men seem more truly to judge that it was no more than the common shekel, consisting of half a crown of English money; which is called the shekel of the sanctuary, because the standard…

From twenty years old and above; the time when they began to be fit for employment, and capable of getting and paying money. Women and children are not included here, because they are reckoned in their fathers or husbands.

This was partly to teach them that all souls are of equal worth in themselves and price with God; that there is no respect of persons with God, and in God’s worship and service, but gospel graces, ordinances, and privileges are common and equal to all, Ex. 12:0; Ex. 16:18; Gal. 3:28, Col.

For the service of the tabernacle; for the building and furniture of it, and the maintenance of God’s worship in it. That it may be a memorial; either to the people, who hereby profess God to be their Lord and Owner, and themselves his subjects and tributaries; or to God, who hereby takes occasion…

The frequent repetition of this phrase, and the shortness of these discourses, in comparison of the length of the forty days, show that God did not deliver all these laws and prescriptions at one time, but successively at several times, possibly upon the sabbath days.

See the accomplishment Ex. 38:8; to wash both the priests and the parts of the sacrifices. The altar, to wit, of burnt-offerings.

To signify their natural impurity and unworthiness, either to handle holy things, or to come into the holy place, and their need of washing with the blood and Spirit of Christ, which was typified by this washing.

That they die not; for though the fault might seem small, yet the command was evident and easy, and therefore the disobedience was worse, arguing presumption, rebellion, and contempt. And God is more severe in the matters of his worship than in other cases.

Take thou also unto thee: the words are very emphatical, and the Jews from hence do rightly infer, that this ointment was but once made, and that by Moses’s own hands. Spices: see Song 4:14, Ezek. 27:22, Ps. 45:8, Amos 6:6. Pure myrrh, Heb. myrrh of liberty; either, 1.

Not the common kind of cassia, which we use in purging, but another kind of it, there being seven several kinds of it, as the learned note.

This was only an outward ceremony, signifying the separation and sanctification of these things for the service of God; as the anointing of kings and priests noted their designation to their offices.

Not all of them, but only those who succeed him in the high priest’s office, as appears from Ex. 40:15, Lev. 4:3, Lev. 4:5, Lev. 4:16, Ex. 16:32, Ex. 21:10.

i.e. Reserved for my service alone, not employed to any profane or civil use, as it follows.

Upon man’s flesh shall it not be poured, except those whom God himself, the author of this law, excepts, to wit, the high priests, of which see Ex. 30:30; and some of the kings, of which see 1 Kings 1:39, Ps. 89:20, though others think the kings were only anointed with common oil.

The word stranger is commonly used to note the Gentiles, or such as were not of Israel’s race; but sometimes it notes those that are not of the priestly race, as Ex. 29:33, Lev. 22:12–13; and so it seems to be here.

Stacte, and onycha, and galbanum: the Jews themselves are not agreed what these were, and it concerns not Christians much to know, the use of them being abolished.

Tempered together, Heb. salted; either, 1. Properly, for salt was to be offered with all offerings, Lev. 2:13. And the Hebrew doctors tell us that six egg-shells full of salt were used. Or, 2. Metaphorically, well mixed together, as salt was with things either offered to God, or eaten by man.

Some of it; so much as is sufficient for the daily incense.