I. THE LAVER (vers. 17-22). This was to be made of brass (bronze), and was to be placed near the door of the tabernacle between it and the altar. It was to be used by Aaron and his sons for purposes of ablution. A new symbol of the purity required in those who serve before Jehovah. The Christian contracts daily defilements in his walk, for which also daily cleansing is required (cf. John 13:10; 1 John 1:7).
II. THE ANOINTING OIL (vers. 22-34). Precious, fragrant, holy. To be applied not only to Aaron and his sons, but to the tabernacle and all its vessels. See Homily on Consecration (Exodus 24:6, 7). The oil is the symbol of the Spirit. The holiness imparted to Aaron and his sons by this anointing, and by the rites of consecration generally, was indeed no more than a ceremonial or official holiness. It pertained to the office rather than to the man. Yet the holders of the office were, in virtue of their consecration, laid under obligations to personal holiness as well. The private character of the priest might not avail to nullify his official acts; but the absence in the public representative of the spiritual qualifications for his office would not be allowed to go unpunished. Iniquity in the priest would be visited both on priest and people. - J.O.
Sweet spices.
The incense employed in the service of the Tabernacle was compounded of four ingredients: stacte, onycha, galbanum, and frankincense. It might only be used in the worship of God. The penalty of death was affixed to the making or using of it for profane purposes (vers. 37, 38). It is called "holy of holies" (ver. 36), or "most holy." This incense was burnt morning and evening upon the golden altar of incense, which stood in the holy place (vers. 7, 8). We see, here, that in the original institution the burning of incense was the special work of the
high priest; the duty is assigned to Aaron himself, not to his sons. Like the shewbread, and the daily sacrifice, the incense also is called "perpetual" (ver. 8). Besides the daily incense, the offering of incense in the Holy of Holies by the high priest on the Day of Atonement, formed a very solemn and important part of the ceremonies of that day. But for the cloud of incense covering the mercy-seat, the high priest would have died on entering the holiest place (
Leviticus 16:13). Incense was a symbol, not only of prayer generally, but more especially of
intercessory prayer. On one remarkable occasion we find even the power of
atoning ascribed to the offering of incense (
Numbers 16:46-48). Here the rehearsal, as it were, of the incense-offering of the day of atonement, exercised a similar intercessory and atoning power, even without any accompanying sacrifice or shedding of blood. A wonderful foreshadowing of the more powerful incense-offering of a greater High Priest who "ever liveth,"
etc.().
People
Aaron,
Israelites,
MosesPlaces
Mount SinaiTopics
Ark, Beat, Beaten, Congregation, Crushed, Face, Fine, Front, Hast, Holy, Meet, Meeting, Met, Powder, Tabernacle, Tent, Testimony, WhitherOutline
1. The altar of incense11. The ransom of souls17. The bronze basin22. The holy anointing oil34. The composition of the incenseDictionary of Bible Themes
Exodus 30:36 1680 types
4462 grinding
7306 ark of the covenant
Exodus 30:34-38
5183 smell
8270 holiness, set apart
Library
The Altar of Incense
'Thou shalt make an altar to burn incense upon.' --EXODUS xxx. 1. Ceremonies are embodied thoughts. Religious ceremonies are moulded by, and seek to express, the worshipper's conception of his God, and his own relation to Him; his aspirations and his need. Of late years scholars have been busy studying the religions of the more backward races, and explaining rude and repulsive rites by pointing to the often profound and sometimes beautiful ideas underlying them. When that process is applied to Australian …
Alexander Maclaren—Expositions of Holy ScriptureRansom for Souls --I.
Then shall they give every man a ransom for his soul.' --EXODUS xxx. 12. This remarkable provision had a religious intention. Connect it with the tax-money which Peter found in the fish's mouth. I. Its meaning. Try to realise an Israelite's thoughts at the census. 'I am enrolled among the people and army of God: am I worthy? What am I, to serve so holy a God?' The payment was meant-- (a) To excite the sense of sin. This should be present in all approach to God, in all service; accompanying the …
Alexander Maclaren—Expositions of Holy Scripture
Ransom for Souls --ii.
'The rich shall not give more, and the poor shall not give less than half a shekel....'--EXODUS xxx. 15. This tax was exacted on numbering the people. It was a very small amount, about fifteen pence, so it was clearly symbolical in its significance. Notice-- I. The broad principle of equality of all souls in the sight of God. Contrast the reign of caste and class in heathendom with the democracy of Judaism and of Christianity. II. The universal sinfulness. Payment of the tax was a confession that …
Alexander Maclaren—Expositions of Holy Scripture
"Whereby we Cry, Abba, Father. "
Rom. viii. 15.--"Whereby we cry, Abba, Father." As there is a light of grace in bestowing such incomparably high dignities and excellent gifts on poor sinners, such as, to make them the sons of God who were the children of the devil, and heirs of a kingdom who were heirs of wrath; so there is a depth of wisdom in the Lord's allowance and manner of dispensing his love and grace in this life. For though the love be wonderful, that we should be called the sons of God; yet, as that apostle speaks, …
Hugh Binning—The Works of the Rev. Hugh Binning
Jesus Pays the Tribute Money.
(Capernaum, Autumn, a.d. 29) ^A Matt. XVII. 24-27. ^a 24 And when they were come to Capernaum, they that received the half-shekel came to Peter, and said, Doth not your teacher pay the half-shekel? [The law of Moses required from every male of twenty years and upward the payment of a tax of half a shekel for the support of the temple (Ex. xxx. 12-16; II. Chron. xxiv. 5, 6). This tax was collected annually. We are told that a dispute existed between the Pharisees and Sadducees as to whether the payment …
J. W. McGarvey—The Four-Fold Gospel
How a Private Man must Begin the Morning with Piety.
As soon as ever thou awakest in the morning, keep the door of thy heart fast shut, that no earthly thought may enter, before that God come in first; and let him, before all others, have the first place there. So all evil thoughts either will not dare to come in, or shall the easier be kept out; and the heart will more savour of piety and godliness all the day after; but if thy heart be not, at thy first waking, filled with some meditations of God and his word, and dressed, like the lamp in the tabernacle …
Lewis Bayly—The Practice of Piety
The Copies of Things in the Heavens
'And the Lord spake unto Moses, saying, 2. On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation. 3. And thou shalt put therein the ark of the testimony, and cover the ark with the vail. 4. And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof. 5. And thou shalt set the altar of gold for the incense before the ark of the testimony, and put …
Alexander Maclaren—Expositions of Holy Scripture
Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This …
J. W. McGarvey—The Four-Fold Gospel
Annunciation to Zacharias of the Birth of John the Baptist.
(at Jerusalem. Probably b.c. 6.) ^C Luke I. 5-25. ^c 5 There was in the days of Herod, the king of Judæa [a Jewish proselyte, an Idumæan or Edomite by birth, founder of the Herodian family, king of Judæa from b.c. 40 to a.d. 4, made such by the Roman Senate on the recommendation of Mark Antony and Octavius Cæsar], a certain priest named Zacharias, of the course [David divided the priests into twenty-four bodies or courses, each course serving in rotation one week in the temple …
J. W. McGarvey—The Four-Fold Gospel
The Last Events in Galilee - the Tribute-Money, the Dispute by the Way, the Forbidding of Him who could not Follow with the Disciples, and The
Now that the Lord's retreat in the utmost borders of the land, at Cæsarea Philippi, was known to the Scribes, and that He was again surrounded and followed by the multitude, there could be no further object in His retirement. Indeed, the time was coming that He should meet that for which He had been, and was still, preparing the minds of His disciples - His Decease at Jerusalem. Accordingly, we find Him once more with His disciples in Galilee - not to abide there, [3743] nor to traverse it …
Alfred Edersheim—The Life and Times of Jesus the Messiah
Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought. …
Saint Gregory the Great—the Epistles of Saint Gregory the Great
Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering …
Thomas Watson—The Ten Commandments
Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament
Links
Exodus 30:36 NIVExodus 30:36 NLTExodus 30:36 ESVExodus 30:36 NASBExodus 30:36 KJV
Exodus 30:36 Bible AppsExodus 30:36 ParallelExodus 30:36 Biblia ParalelaExodus 30:36 Chinese BibleExodus 30:36 French BibleExodus 30:36 German Bible
Exodus 30:36 Commentaries
Bible Hub
