Exodus 30:15

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.

The rich shall not give more, and the poor shall not give less than half a shekel,.... Which shows that the Israelites were alike in the esteem of God, their worldly circumstances making no difference; their souls being alike, the same ransom price was given for them; and that they were all to have an equal share in the service and sanctuary of God, and the price was set so low, that the poorest man might be able to pay it: and even Maimonides (y) says, if he lived on alms, he was to beg it of others, or sell his clothes from off his back to pay it.

This shows the equality of the redeemed and ransomed of the Lord; for though some sins and sinners are greater than others, and some are redeemed from more sins than others, yet all sins being infinite, as committed against an infinite God, but one price is paid for all, and that is the precious blood of Christ, the Son of God, an infinite and divine Person; hence all the ransomed ones have the same faith, righteousness, salvation, and eternal life: when they give an offering unto the Lord, to make atonement for your souls; which have sinned, are liable to death for it, are the more excellent part of men, and require a great price for the redemption and ransom of them; and hence it is so great a blessing to be ransomed, because it is the ransom of the soul: and such is the efficacy of Christ's ransom, that it is a full atonement for the souls of men, and their sins, and completely delivers from sin, Satan, the law, death, and hell. (y) Hilchot Shekalim, c. 1. sect. 1.

Exodus RANSOM FOR SOULS-II.Exodus 30:15 . 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 all were alike in this: not that all were equally sinful, but all were sinful, whatever variations of degree might exist. ‘There is no difference, for all have sinned and come short of the glory of God.’ III. The one ransom. It was a prophecy of which we know the meaning. Recall the incident of the ‘stater’ in the fish’s mouth. Christ declares His exemption from the tax. Yet He voluntarily comes under it, and He provides the payment of it for Himself and for Peter. He does so by a miracle. The Apostle has to ‘take and give it’; so faith is called into exercise. Thus there is but one Sacrifice for all; and the poorest can exercise faith and the richest can do no more. ‘None other name.’

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, Exo 12 16:18 Galatians 3:28 Colossians 3:11 ; that all persons are alike obnoxious to Divine justice, and are redeemed by one and the same price: partly to check the arrogance and vanity of the rich, who are very apt to despise the poor; and partly that by this means the number of the people might be exactly known when occasion required it.

Verse 15. - 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" (ver. 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. Exodus 30:15

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.

"When thou takest the sum of the children of Israel according to them that are numbered, they shall give every one an expiation for his soul to the Lord at their numbering, that a plague may not strike them (happen to them) at their numbering." פּקד, lit., adspexit, then inspexit explorandi causa, hence to review, or number an army or a nation, for the purpose of enrolling for military service. לפקדיהם with reference to the numbered, qui in censum veniunt. כּפר (expiation, expiation-money, from כּפּר to expiate) is to be traced to the idea that the object for which expiation was made was thereby withdrawn from the view of the person to be won or reconciled. It is applied in two ways: (1) on the supposition that the face of the person to be won was covered by the gift ( Genesis 32:21 ; 1 Samuel 12:3 ); and (2) on the supposition that the guilt itself was covered up ( Psalm 32:1 ), or wiped away ( Jeremiah 18:23 ), so far as the eye of God was concerned, as though it had no longer any existence, and that the sinful man was protected from the punishment of the judge in consequence of this covering. In this way כּפר has acquired the meaning λύτρον, a payment by which the guilty are redeemed ( Exodus 21:30 ; Numbers 35:31 ); and this is the meaning which it has in the passage before us, where the soul is said to be protected by the copher, so as to be able to come without danger into the presence of the holy God ( Numbers 8:19 . See Oehler in Herzog's Cycl.).