Exodus 30:21

a shekel - Each of the Israelites was ordered to give as a ransom for his soul (i.e., for his life) half a shekel, according to the shekel of the sanctuary. From this we may learn, 1. That the life of every man was considered as being forfeited to Divine justice. 2. That the redemption money given, which was doubtless used in the service of the sanctuary, was ultimately devoted to the use and profit of those who gave it. 3. That the standard by which the value of coin was ascertained, was kept in the sanctuary; for this appears to be the meaning of the words, after the shekel of the sanctuary. 4. The shekel is here said to be twenty gerahs. A gerah, according to Maimonides, weighed sixteen barleycorns, a shekel three hundred and twenty of pure silver. The shekel is generally considered to be equal in value to three shillings English; the redemption money, therefore, must be about one shilling and sixpence. 5. The rich were not to give more, the poor not to give less; to signify that all souls were equally precious in the sight of God, and that no difference of outward circumstances could affect the state of the soul; all had sinned, and all must be redeemed by the same price. 6. This atonement must be made that there might be no plague among them, intimating that a plague or curse from God must light on those souls for whom the atonement was not made. 7. This was to be a memorial unto the children of Israel, Exo 30:16 , to bring to their remembrance their past deliverance, and to keep in view their future redemption. 8. St. Peter seems to allude to this, and to intimate that this mode of atonement was ineffectual in itself, and only pointed out the great sacrifice which, in the fullness of time, should be made for the sin of the world. "Ye know," says he, "that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world," etc.; 1Pet 1:18 , 1Pet 1:19 , 1Pet 1:20 . 9. Therefore all these things seem to refer to Christ alone, and to the atonement made by his blood; and upon him who is not interested in this atonement, God's plagues must be expected to fall. Reader, acquaint now thyself with God and be at peace, and thereby good shall come unto thee. Verse 18 A laver of brass - כיור kiyor sometimes signifies a caldron, 1Sam 2:14 ; but it seems to signify any large round vessel or basin used for washing the hands and feet. There were doubtless cocks or spigots in it to draw off the water, as it is not likely the feet were put into it in order to be washed. The foot of the laver must mean the pedestal on which it stood. Verse 20 They shall wash with water, that they die not - This was certainly an emblematical washing; and as the hands and the feet are particularly mentioned, it must refer to the purity of their whole conduct. Their hands - all their works, their feet - all their goings, must be washed - must be holiness unto the Lord. And this washing must be repeated every time they entered into the tabernacle, or when they came near to the altar to minister. This washing was needful because the priests all ministered barefoot; but it was equally so because of the guilt they might have contracted, for the washing was emblematical of the putting away of sin, or what St. Paul calls the laver of regeneration and the renewing of the Holy Ghost, ( Tit 3:5 ), as the influences of the Spirit must be repeated for the purification of the soul, as frequently as any moral defilement has been contracted. Verse 21 And it shall be a statute for ever - To continue, in its literal meaning, as long as the Jewish economy lasted, and, in its spiritual meaning, to the end of time. What an important lesson does this teach the ministers of the Gospel of Christ! Each time they minister in public, whether in dispensing the Word or the Sacraments, they should take heed that they have a fresh application of the grace and spirit of Christ, to do away past transgressions or unfaithfulness, and to enable them to minister with the greater effect, as being in the Divine favor, and consequently entitled to expect all the necessary assistances of the Divine unction, to make their ministrations spirit and life to the people. See Clarke's note on Exo 29:20 . Verse 23 Take - unto thee principal spices - From this and the following verse we learn that the holy anointing oil was compounded of the following ingredients: - Pure myrrh, מר דרור mar deror, 500 shekels Sweet cinnamon, קנמן בשם kinnemon besem, 250 shekels. (probably from Arabia) Sweet calamus, קנה בשם keneh bosem, or sweet 250 shekels. cane, Jer 6:20 - Calamus aromaticus. Cassia, קדה kiddah, (cassia lignea), brought 500 shekels. Also from Arabia. Olive oil, שמן זית shemen sayith, one hin, about 5 quarts. Myrrh is the produce of an oriental tree not well known, and is collected by making an incision in the tree. What is now called by this name is precisely the same with that of the ancients. 500 shekels of the first and last, make 48 lbs. 4 oz. 12 dwts. 21 21/31 grs. 250 of the cinnamon and calamus. 24 lbs. 2 oz. 6 dwts.10 26/31 grs. Olive oil is supposed to be the best preservative of odours. As the gifts and graces of the Holy Spirit are termed the anointing of the Holy Ghost, therefore this holy ointment appears to have been designed as emblematical of those gifts and graces. See Act 1:5 ; Act 10:38 ; 2Cor 1:21 ; 1Jn 2:20 , 1Jn 2:27 . Verse 25 After the art of the apothecary - The original, רקח rokeach, signifies a compounder or confectioner; any person who compounds drugs, aromatics, etc. Verse 30 Thou shalt anoint Aaron and his sons - For the reason of this anointing, see Clarke's note on Exo 29:7 . It seems that this anointing oil was an emblem of Divine teaching, and especially of those influences by which the Church of Christ was, in the beginning, guided into all truth; as is evident from the allusion to it by St. John: "Ye have an unction from the Holy One, and ye know all things. The anointing which ye have received from him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him; 1Jn 2:20 , 1Jn 2:27 . Verse 34 Take unto thee sweet spices - The holy perfume was compounded of the following ingredients: Stacte - נטף nataph, supposed to be the same with what was afterwards called the balm of Jericho. Stacte is the gum which spontaneously flows from the tree which produces myrrh. See Clarke's note on Exo 30:23 . Onycha - שחלת shecheleth, allowed by the best critics to be the unguis odoriferans described by Rumph, which is the external crust of the shell-fish purpura or murex, and is the basis of the principal perfumes made in the East Indies. Galbanum - חלבנה chelbenah, the bubon gummiferum or African ferula; it rises with a ligneous stalk from eight to ten feet, and is garnished with leaves at each joint. The top of the stock is terminated by an umbel of yellow flowers, which are succeeded by oblong channelled seeds, which have a thin membrane or wing on their border. When any part of the plant is broken, there issues out a little thin milk of a cream color. The gummy resinous juice which proceeds from this plant is what is commonly called galbanum, from the chelbench of the Hebrews. Pure frankincense - לבנה זקה lebonah zaccah. Frankincense is supposed to derive its name from frank, free, because of its liberal or ready distribution of its odours. It is a dry resinous substance, in pieces or drops of a pale yellowish white color, has a strong smell, and bitter acrid taste. The tree which produces it is not well known. Dioscorides mentions it as gotten in India. What is called here pure frankincense is no doubt the same with the mascula thura of Virgil, and signifies what is first obtained from the tree - that which is strongest and most free from all adventitious mixtures. See Clarke's note on Exo 30:7 . The Israelites were most strictly prohibited, on the most awful penalties, from making any anointing oil or perfume similar to those described in this chapter. He that should compound such, or apply any of this to any common purpose, even to smell to, Exo 30:38 , should be cut off, that is, excommunicated from his people, and so lose all right, title, and interest in the promises of God and the redemption of Israel. From all this we may learn how careful the Divine Being is to preserve his own worship and his own truth, so as to prevent them from being adulterated by human inventions; for he will save men in his own way, and upon his own terms. What are called human inventions in matters of religion, are not only of no worth, but are in general deceptive and ruinous. Arts and sciences in a certain way may be called inventions of men, for the spirit of a man knoweth the things of a man - can comprehend, plan, and execute, under the general influence of God, every thing in which human life is immediately concerned; but religion, as it is the gift, so it is the invention, of God: its doctrines and its ceremonies proceed from his wisdom and goodness, for he alone could devise the plan by which the human race may be restored to his favor and image, and taught to worship him in spirit and in truth. And that worship which himself has prescribed, we may rest assured, will be most pleasing in his sight. Nadab and Abihu offered strange fire before the Lord; and their destruction by the fire of Jehovah is recorded as a lasting warning to all presumptuous worshippers, and to all who attempt to model his religion, according to their own caprice, and to minister in sacred things without that authority which proceeds from himself alone. The imposition of hands whether of pope, cardinal, or bishop can avail nothing here. The call and unction of God alone can qualify the minister of the Gospel of Jesus Christ. Introduction Bezaleel appointed for the work of the tabernacle, Exo 31:1-5 . Aholiab appointed for the same, Exo 31:6 . The particular things on which they were to be employed, the ark and mercy-seat, Exo 31:7 . Table, candlestick, and altar of incense, Exo 31:8 . Altar of burnt-offering and the laver, Exo 31:9 . Priest's garments, Exo 31:10 . Anointing oil and sweet incense, Exo 31:11 . God renews the command relative to the sanctification of the Sabbath, Exo 31:12-17 . Delivers to Moses the two tables of stone, Exo 31:18 . Verse 2 I have called by name Bezaleel - That is, I have particularly appointed this person to be the chief superintendent of the whole work. His name is significant, בצלאל betsal-el, in or under the shadow of God, meaning, under the especial protection of the Most High. He was the son of Uri, the son of Hur, the son of Caleb or Chelubai, the son of Esron, the son of Pharez, the son of Judah. See 1Chr 2:5 , 1Chr 2:9 , 1Chr 2:18 , 1Chr 2:19 , 1Chr 2:20 , and see Clarke's note on Exo 17:10 . Verse 3 I have filled him with the spirit of God - See Clarke's note on Exo 28:3 . In wisdom - חכמה, chochmah, from חכם chacham, to be wise, skillful, or prudent, denoting the compass of mind and strength of capacity necessary to form a wise man: hence our word wisdom, the power of judging what is wise or best to be done; from the Saxon, to teach, to advise, and to judge; hence the doom or judgment of the well taught, wise, or prudent man. Understanding - תבונה tebunah, from בן ban or bun, to separate, distinguish, discern; capacity to comprehend the different parts of a work, how to connect, arrange, etc., in order to make a complete whole. Knowledge - דעת daath, denoting particular acquaintance with a person or thing; practical, experimental knowledge. Verse 4 Cunning works - מחשבת machashaboth, works of invention or genius, in the goldsmith and silversmith line. Verse 5 In cutting of stones, etc. - Every thing that concerned the lapidary's, jeweler's, and carver's art. Verse 6 In the hearts of all that are wisehearted I have put wisdom - So every man that had a natural genius, as we term it, had an increase of wisdom by immediate inspiration from God, so that he knew how to execute the different works which Divine wisdom designed for the tabernacle and its furniture. Dark as were the heathens, yet they acknowledged that all talents, and the seeds of all arts, came from God. Hence Seneca: Insita nobis omnium artium semina, magisterque ex occulto Deus producit ingenia. In the same way Homer attributes such curious arts to Minerva, the goddess of wisdom, and Vulcan, the god of handicrafts. Ὡς δ' ὁτε τις χρυσον περιχευεται αργυρῳ ανηρ Ιδρις, ὁν Ἡφαιστος δεδαεν και Παλλας Αθηνη Τεχνην παντοιην, χαριεντα δε εργα τελειει. Odyss., 1. vi., ver. 232. As by some artist, to whom Vulcan gives His skill divine, a breathing statue lives; By Pallas taught, he frames the wondrous mould, And o'er the silver pours the fusile gold. - Pope. And all this the wisest of men long before them declared; when speaking of the wisdom of God he says, I, Wisdom, dwell with Prudence, and find out knowledge of witty inventions; Pro 8:12 . See Clarke's note on Exo 28:3 , to which the reader is particularly desired to refer. There is something remarkable in the name of this second superintendent, אהליאב Aholiab, the tabernacle of the father, or, the father is my tabernacle; a name nearly similar in its meaning to that of Bezaleel, see Clarke's note on Exo 31:2 . Verse 8 The pure candlestick - Called so either because of the pure gold of which it was made, or the brightness and splendor of its workmanship, or of the light which it imparted in the tabernacle, as the purest, finest oil was always burnt in it. Verse 9 The altar of burnt-offering - See Clarke's note on

18 Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. 19 For Aaron and his sons shall wash their hands and their feet thereat: 20 When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the Lord : 21 So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations. Orders are here given, 1. For the making of a laver, or font, of brass, a large vessel, that would contain a good quantity of water, which was to be set near the door of the tabernacle, v. 18 . The foot of brass, it is supposed, was so contrived as to receive the water, which was let into it out of the laver by spouts or cocks. They then had a laver for the priests only to wash in, but to us now there is a fountain open for Judah and Jerusalem to wash in ( Zech. xiii. 1 ), an inexhaustible fountain of living water, so that it is our own fault if we remain in our pollution. 2. For the using of this laver. Aaron and his sons must wash their hands and feet at this laver every time they went in to minister, every morning, at least, v. 19-21 . For this purpose clean water was put into the laver fresh every day. Though they washed themselves ever so clean at their own houses, that would not serve; they must wash at the laver, because that was appointed for washing, 2 Kings v. 12-14 . This was designed, (1.) To teach them purity in all their ministrations, and to possess them with a reverence of God's holiness and a dread of the pollutions of sin. They must not only wash and be made clean when they were first consecrated, but they must wash and be kept clean whenever they went in to minister. He only shall stand in God's holy place that has clean hands and a pure heart, Ps. xxiv. 3, 4 . And, (2.) It was to teach us, who are daily to attend upon God, daily to renew our repentance for sin and our believing application of the blood of Christ to our souls for remission; for in many things we daily offend and contract pollution, John xiii. 8, 10 ; Jam. iii. 2 . This is the preparation we are to make for solemn ordinances. Cleanse your hands and purify your hearts, and then draw nigh to God, Jam. iv. 8 . To this law David alludes in Ps. xxvi. 6 , I will wash my hands in innocency, so will I compass thine altar, O Lord. 22 Moreover the Lord spake unto Moses, sayi