Exodus 30:14
Every one that passes among them that are numbered, from twenty years old and above, shall give an offering to the LORD.
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(14) From twenty years old and above.A Hebrew was not reckoned full grown till twenty. At twenty the liability to military service began (Numbers 1:3;

2Chronicles 25:5). At twenty the Levites commenced their service in the sanctuary (1Chronicles 23:24-27; 2Chronicles 31:17; Ezra 3:8).

30:11-16 The tribute was half a shekel, about fifteen pence of our money. The rich were not to give more, nor the poor less; the souls of the rich and poor are alike precious, and God is no respecter of persons, Ac 10:34; Job 34:19. In other offerings men were to give according to their wordly ability; but this, which was the ransom of the soul, must be alike for all. The souls of all are of equal value, equally in danger, and all equally need a ransom. The money raised was to be used in the service of the tabernacle. Those who have the benefit, must not grudge the necessary charges of God's public worship. Money cannot make atonement for the soul, but it may be used for the honour of Him who has made the atonement, and for the maintenance of the gospel by which the atonement is applied.Half a shekel - The probable weight of silver in the half-shekel would now be worth about 1 shilling, 3 1/2d. (Compare Genesis 23:16. See Exodus 38:24 note.) Gerah is, literally, a bean, probably the bean of the carob or locust-tree. It was used as the name of a small weight, as our word grain came into use from a grain of wheat.11-16. When thou takest the sum of the children of Israel, &c.—Moses did so twice, and doubtless observed the law here prescribed. The tax was not levied from women, minors, old men (Nu 1:42, 45), and the Levites (Nu 1:47), they being not numbered. Assuming the shekel of the sanctuary to be about half an ounce troy, though nothing certain is known about it, the sum payable by each individual was two and four pence. This was not a voluntary contribution, but a ransom for the soul or lives of the people. It was required from all classes alike, and a refusal to pay implied a wilful exclusion from the privileges of the sanctuary, as well as exposure to divine judgments. It was probably the same impost that was exacted from our Lord (Mt 17:24-27), and it was usually devoted to repairs and other purposes connected with the services of the sanctuary. 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. Every one that passeth among them that are numbered, from twenty years old and above,.... Even Levites, Israelites, proselytes, and servants freed, but not women, bond servants, or children (x):

shall give an offering to the Lord; the half shekel before mentioned.

(x) Misn. Shekalim, c. 1. sect. 1, 3.

Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD.
14. from twenty years old and upward] i.e. from adult age.Verse 14. - From twenty years old and upward. Twenty was the age at which an Israelite was reckoned a man; at twenty he became liable to serve in the wars (2 Chronicles 25:5), and entered otherwise on the duties of citizenship. At twenty the Levites began their service in the temple (1 Chronicles 23:24, 27; 2 Chronicles 31:17; Ezra 3:8). Upon this altar Aaron was to burn fragrant incense, the preparation of which is described in Exodus 30:34., every morning and evening before Jehovah, at the time when he trimmed the lamps. No "strange incense" was to be offered upon it, - i.e., incense which Jehovah had not appointed (cf. Leviticus 10:1), that is to say, which had not been prepared according to His instructions-nor burnt sacrifice, nor meat-offering; and no drink-offering was to be poured upon it. As the altar of incense was not only marked as a place of sacrifice by its name מזבּח, "place of slain-offering," but was put on a par with the altar of sacrifice by its square shape and its horns, it was important to describe minutely what sacrifices were to be offered upon it. For the burning of fragrant incense is shown to be a sacrifice, by the fact that it was offered upon a place of sacrifice, or altar. Moreover the word הקטיר, to cause to ascend in smoke and steam, from קטר to smoke or steam, is not only applied to the lighting of incense, but also to the lighting and burning of the bleeding and bloodless sacrifices upon the altar of incense. Lastly, the connection between the incense-offering and the burnt-offering is indicated by the rule that they were to be offered at the same time. Both offerings shadowed forth the devotion of Israel to its God, whilst the fact that they were offered every day exhibited this devotion as constant and uninterrupted. But the distinction between them consisted in this, that in the burnt or whole offering Israel consecrated and sanctified its whole life and action in both body and soul to the Lord, whilst in the incense-offering its prayer was embodied as the exaltation of the spiritual man to God (cf. Psalm 141:2; Revelation 5:8; Revelation 8:3-4); and with this there was associated the still further distinction, that the devotion was completed in the burnt-offering solely upon the basis of the atoning sprinkling of blood, whereas the incense-offering presupposed reconciliation with God, and on the basis of this the soul rose to God in this embodiment of its prayer, and was thus absorbed into His Spirit. In this respect, the incense-offering was not only a spiritualizing and transfiguring of the burnt-offering, but a completion of that offering also.
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