On this altar you must not offer unauthorized incense or a burnt offering or grain offering; nor are you to pour a drink offering on it. You must not offerThe phrase underscores a divine command, emphasizing the exclusivity and sanctity of worship practices. The Hebrew root for "offer" is "qarab," which means to bring near or present. This highlights the act of drawing near to God, which must be done according to His specific instructions. The command reflects God's desire for purity and obedience in worship, reminding believers that approaching God requires reverence and adherence to His will. on this altar
The altar referred to here is the Altar of Incense, located in the Holy Place of the Tabernacle. It was distinct from the Altar of Burnt Offering in the courtyard. The Hebrew word for altar, "mizbeach," signifies a place of sacrifice and offering. This altar was specifically designed for burning incense, symbolizing the prayers of the people ascending to God. Its unique purpose underscores the importance of maintaining the sanctity and intended use of sacred spaces. any strange incense
"Strange incense" refers to any incense not prescribed by God. The Hebrew word "zar" means foreign or unauthorized. This prohibition highlights the importance of following God's specific instructions for worship. The use of unauthorized incense could symbolize introducing foreign elements into worship, which could lead to idolatry or syncretism. It serves as a reminder that worship must be pure and in accordance with God's revealed will. or burnt offering
The burnt offering, or "olah" in Hebrew, was a sacrifice completely consumed by fire, symbolizing total devotion to God. This offering was not to be made on the Altar of Incense, as it had its designated place on the Altar of Burnt Offering. This distinction emphasizes the order and structure God established for worship, ensuring that each element served its intended purpose in the broader context of the sacrificial system. or grain offering
The grain offering, known as "minchah" in Hebrew, was a tribute to God, often consisting of fine flour, oil, and frankincense. It symbolized the dedication of one's labor and sustenance to God. Like the burnt offering, it had a specific place and manner of presentation. This reinforces the idea that worship involves both the heart and the adherence to God's prescribed methods, reflecting a life wholly dedicated to Him. or drink offering
The drink offering, or "nesek" in Hebrew, was a libation poured out in worship, often accompanying other sacrifices. It symbolized the pouring out of one's life in service to God. The prohibition of offering it on the Altar of Incense highlights the distinct roles and symbolism of different offerings. It serves as a reminder that each act of worship has its place and purpose, contributing to a holistic expression of devotion to God. Persons / Places / Events 1. MosesThe leader of the Israelites who received the law from God on Mount Sinai, including the instructions for the altar of incense. 2. Altar of IncenseA sacred altar located in the Tabernacle, used exclusively for burning incense as a symbol of prayer and worship. 3. TabernacleThe portable dwelling place for the divine presence among the Israelites, where the altar of incense was located. 4. Aaron and His SonsThe priests who were responsible for maintaining the rituals and offerings in the Tabernacle, including the burning of incense. 5. IsraelitesThe chosen people of God, who were given specific instructions on worship and offerings to maintain holiness and obedience. Teaching Points Obedience to God's InstructionsThe specificity of God's command regarding the altar of incense underscores the importance of obedience in worship. We must approach God on His terms, not ours. Holiness in WorshipThe prohibition against offering anything other than the prescribed incense on the altar highlights the need for purity and holiness in our worship practices. Symbolism of IncenseIncense represents the prayers of the faithful. Our prayers should be offered with sincerity and reverence, aligning with God's will. Guarding Against IdolatryBy restricting offerings on the altar, God reminds us to guard against idolatry and ensure that our worship is directed solely to Him. Consistency in WorshipThe continuity of the incense symbolism from the Old Testament to the New Testament encourages us to maintain a consistent and faithful prayer life. Bible Study Questions 1. How does the command in Exodus 30:9 reflect the importance of obedience in our relationship with God? 2. In what ways can we ensure that our worship remains pure and holy, as symbolized by the altar of incense? 3. How does the symbolism of incense as prayer in both the Old and New Testaments influence your personal prayer life? 4. What are some modern-day "unauthorized offerings" that might distract us from true worship, and how can we avoid them? 5. How can the lessons from the altar of incense be applied to foster a deeper, more consistent relationship with God in our daily lives? Connections to Other Scriptures Leviticus 10:1-2This passage describes the consequences faced by Nadab and Abihu, Aaron's sons, for offering unauthorized fire before the Lord, highlighting the importance of adhering to God's specific instructions. Psalm 141:2The psalmist likens prayer to incense, emphasizing the symbolic nature of incense as a representation of prayer and worship. Revelation 8:3-4This passage in Revelation connects the incense with the prayers of the saints, showing the continuity of this symbolism from the Old Testament to the New Testament. People Aaron, Israelites, MosesPlaces Mount SinaiTopics Altar, Burned, Burnt, Burnt-offering, Burnt-sacrifice, Cause, Cereal, Drink, Drink-offering, Grain, Incense, Libation, Meal, Meal-offering, Meat, Meat-offering, Oblation, Offer, Offered, Offering, Perfume, Pour, Present, Sacrifice, Strange, Thereon, UnholyDictionary of Bible Themes Exodus 30:1-10 7302 altar Exodus 30:7-9 7386 incense Exodus 30:7-10 7438 sanctuary 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 30:9 NIVExodus 30:9 NLTExodus 30:9 ESVExodus 30:9 NASBExodus 30:9 KJV
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