EXPOSITION
THE RANSOM OF SOULS. The various commands given with respect to the tabernacle and its furniture would necessarily involve a very considerable outlay; and it was important that Moses should receive directions as to the source, or sources, whence this expenditure was to come. In Exodus 25:2, one source had been indicated, viz; the voluntary contributions of the people. To this is now added a second source. On occasion of rite numbering of the people—an event which is spoken of as impending (Exodus 25:12)—Moses was told to exact from each of them, as atonement money, the sum of half a shekel of silver. The produce of this tax was to be applied to the work of the sanctuary (Exodus 25:16), and it is found to have formed an important clement in the provision for the cost, since the total amount was above a hundred talents, or, more exactly, 301,775 shekels (Exodus 38:25). The requirement of atonement money seems to have been based on the idea, that formal enrolment in the number of God's faithful people necessarily brought home to every man his unworthiness to belong to that holy company, and so made him feel the need of making atonement in some way or other. The payment of the half-shekel was appointed as the legal mode under those circumstances. It was an acknowledgment of sin, equally binding upon all, and so made equal for all; and it saved from God's vengeance those who, if they had boon too proud to make it, would have been punished by some "plague" or other (Exodus 25:12).
When thou takest the sum. The sum had been taken roughly at the time of the exodus (Exodus 12:37). Moses was now, it would seem, about to take it again, more accurately. No command had ever been given that the people should riot be numbered; and the Egyptian habit of compiling exact statistics naturally clung to one who had had an Egyptian training. A ransom. Rather "an expiation," "an atonement"—(as in Exodus 29:33, Exodus 29:36)—something to show that he was conscious of sin, and of his not deserving to be numbered among God's people. That there was no plague. "That they be not punished for undue pride and presumption. There is no thought of such a plague as was provoked by David's numbering (2 Samuel 24:15).
Half a shekel. The shekel of later times was a silver coin, about the size round of our shilling, but considerably thicker, and worth about one shilling and eightpence. But at the date of the exodus coins were unknown, and the "shekel" meant a certain weight. The burthen imposed by the tax was evidently a light one. The shekel of the sanctuary. A standard weight in the possession of the priests, equal probably to about 220 grains troy. Twenty gerahs. The word "gerah "means" a bean;" and the gerah must bare been a weight equal to about eleven grains troy, It remained in use to the time of the captivity (Ezekiel 45:12).
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, 1 Chronicles 23:27; 2 Chronicles 31:17; Ezra 3:8).
The rich shall not give more, and the poor shall not give less. This is very emphatic testimony to the equal value of souls in God's sight. The payment was "the ransom of a soul" (Exodus 30:12)—an acknowledgment of God's mercy in sparing those whose life was justly forfeit. As each soul that he has created is equally precious in his sight, and as he designs equally the salvation of all—it was fitting that the same exact sum should be paid in every case.
The application of the "atonement money" is stated more distinctly in Exodus 38:27, Exodus 38:28. It was employed for the silver sockets that supported the boards of the tabernacle, and for the hooks, capitals, and connecting rods of the pillars which surrounded the court. Thus employed, it was a continual "memorial" in the eyes of the people, reminding each man of his privileges and duties
HOMILETICS
The atonement money.
Remark three things:—
I. THE ATONEMENT MONEY WAS REQUIRED OF ALL. "All have sinned, and come short of the glory of God" (Romans 3:23). "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8). There was to be no exemption. Moses and Aaron were to bring their half-shekel no less than the others; the priests had to make the offering, just the same as the laity; the rulers, as much as the common people. The lesson taught was, that every soul was guilty before God—all unclean in his sight, who "is of purer eyes than to behold iniquity"—all in need of pardon and cleansing. So far there was certainly "no difference" (Romans 3:22). "Every mouth was stopped" (Romans 3:19). Boasting was excluded—the right attitude of the soul towards God shown to be one of humility, deprecation, penitence.
II. THE SAME ATONEMENT MONEY WAS REQUIRED OF EACH. It is true to say, that all men equally are guilty in God's sight; but it would not be true to say that all are equally guilty. Yet the same atonement was required of all. "The rich shall not give more, and the poor shall not give less." This marks that one and the same atonement is required, whatever be the degree of a man's guilt, whether he be (so far as is possible) "a just man needing no repentance," or "the chief of sinners." On the man's part is required in every case "repentance and faith;" these, however, cannot atone. The true "atonement money," the true "redemption," the real "ransom of souls," is the death of Christ—one and the same for all—necessary for all—not too much for the least, not too little for the most guilty; but "a full, perfect, and sufficient sacrifice for the sins of the whole world." it saves all that trust in it—saves them from wrath and death—saves them from sin—atones for them—puts them "at one" with the Father.
III. THE ATONEMENT WAS TO BE KEPT IN MEND, TO BE FOR A PERPETUAL MEMORIAL. There are those who are content to acknowledge that Christ has died for them, and has saved them, who yet object to giving the fact, what they call, undue prominency. They would acknowledge it once for all, and then have done with it. But this is not the general teaching of the Bible, nor is it that of the present passage. The "atonement money" was to be so employed as to be "a memorial unto the children of Israel before the Lord" perpetually. They were to have the shapes of silver, into which it had been cast, ever before their eyes. And assuredly there is nothing in the whole range of spiritual facts which deserves such continual remembrance, such constant dwelling upon in thought, as the atonement made for us by Christ. Herein alone have we hope, trust, confidence. Hereby alone are we saved. The cross of Christ should be ever before the Christian's eye, mind, heart. He should not for a moment forget it, much less be ashamed of it.
HOMILIES BY J. URQUHART
The numbering of Israel and their ransom.
I. THE NUMBERING OF THE PEOPLE, AN EMBLEM OF THE JUDGMENT. God's claims were brought home to them; their unworthiness was contrasted with the place assigned to them as the people whom God had visited with his light and salvation. When we remember that we are the Lord's, and the light of that just claim is shed upon our life, it is to our shame and confusion. But life will be read at last in this very light!
II. THE ATONEMENT WHICH SHIELDS US.
1. It is a ransom for the life: "that there be no plague among them when thou numberest them." God's wrath will not smite if this be provided.
2. it must be given from one's own in that judgment day. Christ to avail us then must have been made ours by faith. It must be Christ in us.
3. It is required from all. None are guiltless.
4. The same is demanded from each. All alike are in themselves lost and under God's wrath.
5. The atonement is for the service of the tabernacle. The changed life of God's people through the indwelling of Christ is for God's service now, and the manifestation of his glory hereafter.—U.
HOMILIES BY J. ORR
The atonement money.
It pertained to the full admission of Israel to theocratic privilege, that, the nation as a whole having been admitted into covenant, a formal registration should be made of at least the grown part of the community. Directions were accordingly issued for the taking of a census, which had also in view a more complete military organisation of the nation than as yet existed. The males of the tribes from twenty years old and upwards were to be made to pass before Jehovah, and were to be regularly counted and enrolled as members of the holy commonwealth. This act, however, which involved a near approach to Jehovah, and was on the part of the individual an entrance into the full rights of his citizenship, called for some new recognition of the principle of atonement on which the covenant was built. Hence the ordinance that each individual of those who were numbered should make an offering of half a shekel of silver, as a ransom or atonement for his soul (Exodus 30:15). The silver thus obtained was to go for the service of the tabernacle (Exodus 30:16). On which observe—
1. The money was money of atonement. It was paid in ransom for life. If we seek the principle on which the ransoming proceeds, we must view the half shekel in the light of the practice of commutation. In strictness, atonement could be made only by blood. Here, as in other cases, the animal sacrifice is commuted for money, and the money, in virtue of that for which it is commuted, is admitted as atonement. The purpose to which the silver was to be applied required that the ransom should take this form.
2. All were to be taxed alike. "The rich shall not give more, nor the poor less" (Exodus 30:15). This intimates that, as respects his need of atonement, no man has any advantage over his neighbours. "There is no difference" (Romans 3:22). It intimates, too, the essential equality of men in the eyes of God.
3. The money was to be applied to the work of the tabernacle. The greater part of it was used in making the silver sockets for the dwelling-place (Exodus 38:27). Thus
(1) the tabernacle—symbol of God's kingdom in Israel—was founded on the silver of atonement. This, surely, was a profound testimony to the fact that only on the basis of atonement can communion exist between heaven and earth.
(2) Each Israelite was individually represented in Jehovah's sanctuary. His tribute money formed part of it. He had a stake and interest in it. The honour was great: not less so the responsibility.—J.O.