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Exodus Capítulo 30
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Original en inglés
Moses is, in this chapter, further instructed, I. Concerning the altar of incense, Ex 30:1-10. II. Concerning the ransom-money which the Israelites were to pay, when they were numbered, Ex 30:11-16. III. Concerning the laver of brass, which was set for the priests to wash in, Ex 30:17-21. IV. Concerning the making up of the anointing oil, and the use of it, Ex 30:22-33. V. Concerning the incense and perfume which were to be burned on the golden altar, Ex 30:34, etc.
1-38
The Tabernacles and Its Furniture (1491 BC)
简体中文
会幕与其中的器具（主前 1491 年）
¹ "你要用皂荚木作一座烧香的坛。
² 这坛要四方的，长一肘，宽一肘，高二肘；这坛的四角要与坛接连一块。
³ 要用精金把坛的上面，并坛的四围，并坛的四角，都包裹；又要在坛的四围镶上金牙边。
⁴ 要作两个金环安在牙子边以下，在坛的两旁的两个角上，作为穿杠的用处，用以抬坛。
⁵ 要用皂荚木作杠，用金包裹。
⁶ 要把坛放在法柜前的幔子外，对着法柜上的施恩座，就是我要与你相会的地方。
⁷ 亚伦在坛上要烧馨香料作的香；每早晨他收拾灯的时候，要烧这香。
⁸ 黄昏点灯的时候，亚伦要在耶和华面前烧这香，作为世世代代常烧的香。
⁹ 在这坛上不可奉上异样的香，也不可献燔祭、素祭，也不可浇奠祭。
¹⁰ 亚伦一年一次，要在坛的角上行赎罪之礼；他一年一次，要用赎罪祭牲的血，在坛上行赎罪之礼，作为世世代代的定例；这坛在耶和华面前为至圣。"
I. 关于香坛所吩咐的：1. 要用木作，用精金包裹——精金，约高一码，见方半码，四角上有角，四围有金牙边，并有金的环和杠以便抬运（出 30:1-5）。看起来这坛没有网，让灰落下去被收走；而是烧香时，带来一个盛炭的金香炉，放在坛上，香在炉中焚烧，所有的炭也随炉撤去，所以没有炭也没有灰落在坛上。以西结圣殿中香坛的尺寸，比这里的大一倍（结 41:22），在那里称为木坛，没有提到金子——为要表明在福音时代，香当是属灵的，敬拜当是朴素的，事奉神的事工要扩大——因为在各处都当献香（玛 1:11）。2. 要放在幔子外，在那隔断之外，却对着幔子内的施恩座（出 30:6）。因为在坛前事奉的人虽然看不见施恩座——幔子隔在中间——却要朝它观看，把香朝那方向献上，为要教导我们：我们虽然不能用肉眼看见施恩的宝座——那有福的施恩座（因为它是如此荣耀的宝座，神因怜悯我们，把它遮掩起来，在上面铺上云彩），却要在祷告中凭信心站在它面前，定向于它，并仰望。3. 亚伦要在这坛上每日早晨、每日黄昏烧馨香料作的香，每次约半磅；其用意不仅是除去铜坛上每日所烧之肉的异味，更是为着神的荣耀，为要表明他百姓的事奉在他眼中何等蒙悦纳，以及他们事奉他时所当有的喜乐（出 30:7,8）。正如借铜坛上的祭物为那不讨神喜悦之事作了挽回，照样借这坛上的献祭，他们所行得好的，仿佛被推荐于神的悦纳；因为我们与神之间有两件大事——一是脱离罪咎得着释放，二是被他看为义而蒙悦纳。4. 在这坛上除了香之外不可献别的，也不可献别的香，只可献所指定的（出 30:9）。神要他的事奉照他所指定的而行，不可更改。5. 这坛每年要在赎罪日用赎罪祭牲的血抹在坛角上而得洁净（出 30:10）。见利 16:18,19。大祭司从至圣所出来时，当顺手而行。这是为要向他们指明：在这坛前事奉之祭司的罪，以及他们为之事奉之百姓的罪，使坛沾染了礼仪上的不洁，必须借赎罪之血才能洁净。
II. 这香坛预表：1. 基督的中保之工。院子里的铜坛预表基督在地上受死；圣所里的金坛预表基督在天上代求——这是在他满足之工的基础上。这坛在施恩座之前；因为基督常常在神面前为我们显现；他是我们在父那里的中保（约一 2:1），他的代求在神面前如同馨香之气。这坛上有固定的冠冕；因为基督是作为君王代求。父啊，我要（约 17:24）。2. 圣徒的灵修——他们的祈祷被说成如香陈列在神面前（诗 141:2）。如香的烟上升，照样我们对神的愿望当在祈祷中升腾，被圣爱与别的敬虔情感所点燃。祭司烧香的时候，众百姓在外面祷告（路 1:10），为要表明祷告就是真香。这香是每日献的，是常烧的香（出 30:8）；因为我们当常常祷告——意即我们当每日保持固定的祷告时间——至少早晨、黄昏各一次，绝不省略——如此便是"不住地祷告"。收拾灯或点灯与烧香同时进行，为要教导我们：读经（圣经就是我们的光和灯）是我们每日当尽之本分的一部分，通常当与我们的祈祷赞美同献。我们对神说话时，也要听神对我们所说的话——如此相交才算完全。分别为圣之人的灵修为神所喜悦，是馨香的气味；圣徒的祈祷被比作香（启 5:8），但惟有基督在其中所加添的香才使之蒙悦纳（启 8:3）；并且惟有他的血能赎我们最好事奉中所沾染的罪咎。若心与生活不圣洁，连香也是可憎的（赛 1:13），那献香的如偶像面前祈福一样（赛 66:3）。
¹¹ 耶和华晓谕摩西说：
¹² "你数点以色列人总数的数目，挨次计算的时候，他们各人要为自己的生命把赎价奉给耶和华；你数点他们的时候，免得有灾殃临到他们。
¹³ 凡过去归那些被数之人的，每人要按圣所的平，拿银子半舍客勒；这半舍客勒是奉给耶和华的礼物；一舍客勒是二十季拉。
¹⁴ 凡过去归那些被数的人，从二十岁以外的，要将这礼物奉给耶和华。
¹⁵ 他们为赎生命将礼物奉给耶和华的时候，富足的不可多出，贫穷的也不可少出，各人要出半舍客勒。
¹⁶ 你要从以色列人收这赎罪银子，作为会幕的使用；这要在耶和华面前为以色列人作纪念，赎生命。"
有人注意到，此处及以后（出 30:17,22,34）反复出现的耶和华晓谕摩西说这句话，暗示神不是在山上用一篇连续的讲话把这些诫命传给摩西，而是多次中断——给他时间或写下来，或至少在记忆中记下。基督也照门徒所能听的，渐渐教训他们。此处摩西奉命向百姓征收人头税——每人若干，为会幕的服事之用。这是他数点百姓时所当作的。有人认为这仅指如今会幕设立时头一次数点他们；这笔税是为了补足为完成工程或为开始会幕事奉而在甘心奉献中所缺的。另有人认为这在后来任何紧急关头、以及每次数点百姓时都重演；大卫数点百姓时没有征收此税，就是他的罪。但许多犹太学者及从他们而出的学者认为，这当是每年当纳的捐，只是从摩西头一次数点百姓时开始。这就是基督所纳的那丁税——为避免得罪对手（太 17:27）——虽然他指出了本可免纳的好理由。每城都有指定的人按年收取此款。1. 所当纳的税银是半舍客勒——约我们银币十五便士。富足的不可多出，贫穷的也不可少出（出 30:15），为要表明富人与穷人的灵魂一样宝贵，神不偏待人（徒 10:34；伯 34:19）。在别的祭物上，人当按力量献；但这作为生命的赎价，必须人人相同；因为富人同样需要基督，穷人同样可以到他这里来。他们同样为维持圣殿的服事而奉献，因为两者在其中都有同样的份和益处。在基督和他的典章中，富户穷人在世相遇，都为耶和华所造——耶和华基督是他们的救赎主（箴 22:2）。犹太人说："若有人拒绝缴纳此税，他便不在赎罪之内。"2. 这税当作为生命的赎价而献，免得有灾殃临到他们。借此他们承认他们的生命是从神领受的，他们的生命已向他丧失，他们生命能以延续全赖他的权能与忍耐；如此他们向生命之主尽当尽之礼，并求免去他们的罪所当得的灾殃。3. 所收的款项当用于会幕的服事（出 30:16）；用以购买祭物、细面、香、酒、油、柴、盐、祭司的衣服，以及全会众所关切的别的一切。当注意：凡得享神在他们中间之帐幕益处的，都当乐意分担其费用，不可吝惜神公开敬拜所必需的开支。如此我们当以我们的财物尊荣主，并算为事奉神所费的，是花得最值得的。钱财固然不能作灵魂的赎价，却可用来尊荣那已经作成赎价之主，并维持那使赎罪得以应用的福音。
¹⁷ 耶和华晓谕摩西说：
¹⁸ "你要作一个铜洗濯盆和盆座，以便洗濯；要将盆放在会幕和坛之间，在盆里盛水。
¹⁹ 亚伦和他的儿子要在这盆里洗手洗脚。
²⁰ 他们进会幕的时候，必用水洗濯，免得死亡；或就近坛在耶和华面前烧火祭的时候，也必如此。
²¹ 他们要洗手洗脚，免得死亡；这要作亚伦和他后裔，世世代代永远的定例。"
此处吩咐：1. 作一个铜的洗濯盆或盆，是大型的器皿，能盛相当多的水，要放在会幕门口附近（出 30:18）。那铜的盆座，据设想设计为接水之用，水从盆中借喷口或开关流入盆座。那时他们只有供祭司洗濯的盆；如今却为犹大和耶路撒冷开了一个泉源供人洗濯（亚 13:1），是取之不尽的活水泉源——所以我们若仍留在污秽中，便是我们自己的过错。2. 使用这盆的条例。亚伦和他的儿子每次进去事奉——至少每日早晨——都要在这盆里洗手洗脚（出 30:19-21）。为此，每日当把清洁的水新鲜地倒在盆里。他们虽然在自己家里洗得再干净，也不算数；他们必须在盆里洗，因为那盆是为洗濯而设的（王下 5:12-14）。这设计的用意是：(1.) 教导他们在一切事奉中当存纯洁，使他们敬畏神的圣洁、并畏惧罪的污染。他们不仅初次承接圣职时要洗净，每次进去事奉时也必须洗净，保持清洁。惟独那有清洁的手和纯洁的心的人，才能站在神的圣处（诗 24:3,4）。(2.) 为要教导我们这些当日日事奉神的人，当日日为罪悔改，并把基督的血凭信心应用在我们灵魂上，使罪得赦；因为我们日日在许多事上得罪人、沾染污秽（约 13:8,10；雅 3:2）。这就是我们当为庄重的典章所作的准备。洁净你们的手，清洁你们的心，然后当亲近神（雅 4:8）。大卫在诗 26:6 中暗指这条律例：耶和华啊，我要洗手表明无辜，才环绕你的祭坛。
²² 耶和华晓谕摩西说：
²³ "你要取上品的香料，就是流质的没药五百舍客勒，香肉桂一半，就是二百五十舍客勒，菖蒲二百五十舍客勒，
²⁴ 桂皮五百舍客勒，都按着圣所的平，又取橄榄油一欣；
²⁵ 你要按作香之法，调和作成圣膏油。
²⁶ 要用这膏油抹会幕和法柜，
²⁷ 桌子和桌子上的一切器具，灯台和灯台的器具，并香坛，
²⁸ 燔祭坛和坛上的一切器具，洗濯盆和盆座。
²⁹ 要这样使这些东西成为至圣；凡挨着这些东西的都成为圣。
³⁰ 要膏亚伦和他的儿子，使他们分别为圣，可以给我供祭司的职分。
³¹ 你要吩咐以色列人说：这油要世世代代作我为圣膏油。
³² 不可倒在别人的身上，也不可按这调和之法，作与此相似的；这膏油是圣的，你们也要以它为圣。
³³ 凡调和与此相似的膏油，或将它膏在别人身上的，这人要从民中剪除。
³⁴ 耶和华吩咐摩西说：你要取馨香的香料，就是拿他弗、施喜列、喜利比拿；这馨香的香料，并净乳香，各样分量相同；
³⁵ 你要用这些加上香料之手艺，作成香，调和齐匀，纯净圣洁；
³⁶ 这香要取一点捣得极细，放在会幕里法柜前，就是我要与你相会的地方；你们要以这香为至圣。
³⁷ 你们不可为自己按这调和之法作相似的香；当以这香为圣，归给耶和华。
³⁸ 凡作香和自己要闻香味的，这人要从民中剪除。"
此处是关于在会幕事奉中所用圣膏油和香的配方的指示；神既要借这些受尊荣，就也要指定它们的制造；因为若不是从神来的，便不能到神那里去。1. 此处吩咐调制圣膏油——成分及其分量都有规定（出 30:23-25）。解经家对此意见不一；我们大致可以确定，它们都是最好、最适合此目的的；既是属天的智慧为属神的荣耀而设立的，就必如此。要按香料匠之艺调和（出 30:25）；将近半英担的香料要浸在约五六夸脱的油中，然后滤出，使油中留下奇妙的馨香。神的帐幕和其中一切的器具都要用这油膏抹；祭司的承接圣职也用这油（出 30:26-30）。这油要世世代代延续（出 30:31）。犹太人的传统说，摩西亲自所调的这油一直存留到接近被掳之时。但帕特里克主教指出这传统的极大不可信，并认为这是按照此处的处方屡次调制的——因为所罗门受膏时用的是它（王上 1:39），还有别的一些君王；一切大祭司受膏时用的分量之多，以致流到衣襟上；我们又读到这膏油的调制（代上 9:30）：然而都同意第二圣殿里没有这圣油——他认为这是因为他们有一种看法，以为不可调制这油；神的护理借此缺欠作为福音时代圣灵更好恩膏的预兆，圣灵多种的恩赐正是借这些不同的香料所预表的。为要表明圣洁的卓越，帐幕中有些东西在最高程度上既悦目又悦鼻。基督的名被说成如同倒出来的香膏（歌 1:3），基督徒的美名胜过贵重的膏油（传 7:1）。2. 在金坛上烧的香，也是用香料调制的，虽不像膏油的成分那样稀有珍贵（出 30:34,35）。据说每年调制一次（犹太人如此说），每日一磅，外加赎罪日多三磅。用的时候要捣得极细：如此主喜悦压伤那救赎主——当他献上自己作为馨香之祭的时候。3. 关于这两种调制物，此处有相同的律例（出 30:32,33,37,38），即不可为任何俗用调制相似的。如此神要在百姓心中保持对他所设立之物的敬畏，并教导我们不可亵渎、滥用任何神借以显明自己的东西，正如那些人为自己日常的宴乐造了大卫那样的乐器（摩 6:5）。把神圣的事物拿来戏谑，尤其是拿神的话语和典章来取乐，或加以轻慢（太 22:5），是对神极大的冒犯。属神所专有之物，不可当作平常之物来使用。
Original en inglés
The Tabernacles and Its Furniture (1491 BC)
¹ And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it.
² A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits shall be the height thereof: the horns thereof shall be of the same.
³ And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about.
⁴ And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal.
⁵ And thou shalt make the staves of shittim wood, and overlay them with gold.
⁶ And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee.
⁷ And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it.
⁸ And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations.
⁹ Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon.
¹⁰ And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the LORD.
I. The orders given concerning the altar of incense are, 1. That it was to be made of wood, and covered with gold, pure gold, about a yard high and half a yard square, with horns at the corners, a golden cornice round it, with rings and staves of gold, for the convenience of carrying it, Ex 30:1-5. It does not appear that there was any grate to this altar for the ashes to fall into, that they might be taken away; but, when they burnt incense, a golden censer was brought with coals in it, and placed upon the altar, and in that censer the incense was burnt, and with it all the coals were taken away, so that no coals nor ashes fell upon the altar. The measure of the altar of incense in Ezekiel's temple is double to what it is here (Eze 41:22), and it is there called an altar of wood, and there is no mention of gold, to signify that the incense, in gospel times, should be spiritual, the worship plain, and the service of God enlarged, for in every place incense should be offered, Mal 1:11. 2. That it was to be placed before the veil, on the outside of that partition, but before the mercy-seat, which was within the veil, Ex 30:6. For though he that ministered at the altar could not see the mercy-seat, the veil interposing, yet he must look towards it, and direct his incense that way, to teach us that though we cannot with our bodily eyes see the throne of grace, that blessed mercy-seat (for it is such a throne of glory that God, in compassion to us, holds back the face of it, and spreads a cloud upon it), yet we must in prayer by faith set ourselves before it, direct our prayer, and look up. 3. That Aaron was to burn sweet incense upon this altar, every morning and every evening, about half a pound at a time, which was intended, not only to take away the ill smell of the flesh that was burnt daily on the brazen altar, but for the honour of God, and to show the acceptableness of his people's services to him, and the pleasure which they should take in ministering to him, Ex 30:7,8. As by the offerings on the brazen altar satisfaction was made for what had been done displeasing to God, so, by the offering on this, what they did well was, as it were, recommended to the divine acceptance; for our two great concerns with God are to be acquitted from guilt and accepted as righteous in his sight. 4. That nothing was to be offered upon it but incense, nor any incense but that which was appointed, Ex 30:9. God will have his own service done according to his own appointment, and not otherwise. 5. That this altar should be purified with the blood of the sin-offering put upon the horns of it, every year, upon the day of atonement, Ex 30:10. See Le 16:18,19. The high priest was to take this in his way, as he came out from the holy of holies. This was to intimate to them that the sins of the priests who ministered at this altar, and of the people for whom they ministered, put a ceremonial impurity upon it, from which it must be cleansed by the blood of atonement.
II. This incense-altar typified, 1. The mediation of Christ. The brazen altar in the court was a type of Christ dying on earth; the golden altar in the sanctuary was a type of Christ interceding in heaven, in virtue of his satisfaction. This altar was before the mercy-seat; for Christ always appears in the presence of God for us; he is our advocate with the father (1Jo 2:1), and his intercession is unto God of a sweet-smelling savour. This altar had a crown fixed to it; for Christ intercedes as king. Father, I will, Joh 17:24. 2. The devotions of the saints, whose prayers are said to be set forth before God as incense, Ps 141:2. As the smoke of the incense ascended, so much our desires towards God rise in prayer, being kindled with the fire of holy love and other pious affections. When the priest was burning incense the people were praying (Lu 1:10), to signify that prayer is the true incense. This incense was offered daily, it was a perpetual incense (Ex 30:8); for we must pray always, that is, we must keep up stated times for prayer every day, morning and evening, at least, and never omit it, but thus pray without ceasing. The lamps were dressed or lighted at the same time that the incense was burnt, to teach us that the reading of the scriptures (which are our light and lamp) is a part of our daily work, and should ordinarily accompany our prayers and praises. When we speak to God we must hear what God says to us, and thus the communion is complete. The devotions of sanctified souls are well-pleasing to God, of a sweet-smelling savour; the prayers of saints are compared to sweet odours (Re 5:8), but it is the incense which Christ adds to them that makes them acceptable (Re 8:3), and his blood that atones for the guilt which cleaves to our best services. And, if the heart and life be not holy, even incense is an abomination (Isa 1:13), and he that offers it is as if he blessed an idol, Isa 56:3.
¹¹ And the LORD spake unto Moses, saying,
¹² When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them.
¹³ This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel is twenty gerahs:) an half shekel shall be the offering of the LORD.
¹⁴ Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD.
¹⁵ The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the LORD, to make an atonement for your souls.
¹⁶ And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the LORD, to make an atonement for your souls.
Some observe that the repetition of those words, The Lord spoke unto Moses, here and afterwards (Ex 30:17,22,34), intimates that God did not deliver these precepts to Moses in the mount, in a continued discourse, but with many intermissions, giving him time either to write what was said to him or at least to charge his memory with it. Christ gave instructions to his disciples as they were able to hear them. Moses is here ordered to levy money upon the people by way of poll, so much a head, for the service of the tabernacle. This he must do when he numbered the people. Some think that it refers only to the first numbering of them, now when the tabernacle was set up; and that this tax was to make up what was deficient in the voluntary contributions for the finishing of the work, or rather for the beginning of the service in the tabernacle. Others think that it was afterwards repeated upon any emergency and always when the people were numbered, and that David offended in not demanding it when he numbered the people. But many of the Jewish writers, and others from them, are of opinion that it was to be an annual tribute, only it was begun when Moses first numbered the people. This was that tribute-money which Christ paid, for fear of offending his adversaries (Mt 17:27), when yet he showed good reason why he should have been excused. Men were appointed in every city to receive this payment yearly. Now, 1. The tribute to be paid was half a shekel, about fifteen pence of our money. The rich were not to give more, nor the poor less (Ex 30:15), to intimate that the souls of the rich and poor are alike precious, and that God is no respecter of persons, Ac 10:34, Job 34:19. In other offerings men were to give according to their ability; but this, which was the ransom of the soul, must be alike for all; for the rich have as much need of Christ as the poor, and the poor are as welcome to him as the rich. They both alike contributed to the maintenance of the temple-service, because both were to have a like interest in it and benefit by it. In Christ and his ordinances rich and poor meet together; the Lord is the Maker, the Lord Christ is the Redeemer of them both, Pr 22:2. The Jews say, "If a man refused to pay this tribute, he was not comprehended in the expiation." 2. this tribute was to be paid as a ransom of the soul, that there might be no plague among them. Hereby they acknowledged that they received their lives from God, that they had forfeited their lives to him, and that they depended upon his power and patience for the continuance of them; and thus they did homage to the God of their lives, and deprecated those plagues which their sins had deserved. 3. This money that was raised was to be employed in the service of the tabernacle (Ex 30:16); with it they bought sacrifices, flour, incense, wine, oil, fuel, salt, priests' garments, and all other things which the whole congregation was interested in. Note, Those that have the benefit of God's tabernacle among them must be willing to defray the expenses of it, and not grudge the necessary charges of God's public worship. Thus we must honour the Lord with our substance, and reckon that best laid out which is laid out in the service of God. Money indeed cannot make an 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.
¹⁷ And the LORD spake unto Moses, saying,
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, Ex 30:18. 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 (Zec 13:1), 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, Ex 30:19-21. 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, 2Ki 5:12-14. 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 24:3,4. 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, Joh 13:8,10, Jam 3:2. 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 4:8. To this law David alludes in Ps 26:6, I will wash my hands in innocency, so will I compass thine altar, O Lord.
²² Moreover the LORD spake unto Moses, saying,
²³ Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels,
²⁴ And of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin:
²⁵ And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil.
²⁶ And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony,
²⁷ And the table and all his vessels, and the candlestick and his vessels, and the altar of incense,
²⁸ And the altar of burnt offering with all his vessels, and the laver and his foot.
²⁹ And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy.
³⁰ And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office.
³¹ And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations.
³² Upon man's flesh shall it not be poured, neither shall ye make any other like it, after the composition of it: it is holy, and it shall be holy unto you.
³³ Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people.
³⁴ And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight:
³⁵ And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy:
³⁶ And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy.
³⁷ And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD.
³⁸ Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.
Directions are here given for the composition of the holy anointing oil and the incense that were to be used in the service of the tabernacle; with these God was to be honoured, and therefore he would appoint the making of them; for nothing comes to God but what comes from him. 1. The holy anointing oil is here ordered to be made up the ingredients, and their quantities, are prescribed, Ex 30:23-25. Interpreters are not agreed concerning them; we are sure, in general, they were the best and fittest for the purpose; they must needs be so when the divine wisdom appointed them for the divine honour. It was to be compounded secundum artem—after the art of the apothecary (Ex 30:25); the spices, which were in all nearly half a hundred weight, were to be infused in the oil, which was to be about five or six quarts, and then strained out, leaving an admirable sweet smell in the oil. With this oil God's tent and all the furniture of it were to be anointed; it was to be used also in the consecration of the priests, Ex 30:26-30. It was to be continued throughout their generations, Ex 30:31. The tradition of the Jews is that this very oil which was prepared by Moses himself lasted till near the captivity. But bishop Patrick shows the great improbability of the tradition, and supposes that it was repeated according to the prescription here, for Solomon was anointed with it (2Ki 1:39), and some other of the kings; and all the high priests with such a quantity of it that it ran down to the skirts of the garments; and we read of the making up of this ointment (1Ch 9:30): yet all agree that in the second temple there was none of this holy oil, which he supposes was owing to a notion they had that it was not lawful to make it up, Providence overruling that want as a presage of the better unction of the Holy Ghost in gospel times, the variety of whose gifts was typified by these several sweet ingredients. To show the excellency of holiness, there was that in the tabernacle which was in the highest degree grateful both to the sight and to the smell. Christ's name is said to be as ointment poured forth (So 1:3), and the good name of Christians better than precious ointment, Ec 7:1. 2. The incense which was burned upon the golden altar was prepared of sweet spices likewise, though not so rare and rich as those of which the anointing oil was compounded, Ex 30:34,35. This was prepared once a year (the Jews say), a pound for each day of the year, and three pounds over for the day of atonement. When it was used, it was to be beaten very small: thus it pleased the Lord to bruise the Redeemer when he offered himself for a sacrifice of a sweet-smelling savour. 3. Concerning both these preparations the same law is here given (Ex 30:32,33,37,38), that the like should not be made for any common use. Thus God would preserve in the people's minds a reverence for his own institutions, and teach us not to profane nor abuse any thing whereby God makes himself known, as those did who invented to themselves (for their common entertainments) instruments of music like David, Am 6:5. It is a great affront to God to jest with sacred things, particularly to make sport with the word and ordinances of God, or to treat them with lightness, Mt 22:5. That which is God's peculiar must not be used as a common thing.
摩西在本章中进一步领受指示：I. 论香坛（出30:1-10）。II. 论以色列人在数点人数时所当缴的赎价银（出30:11-16）。III. 论供祭司洗濯之用的铜洗濯盆（出30:17-21）。IV. 论膏油的配制方法及其用途（出30:22-33）。V. 论当在金坛上焚烧的香与香料（出30:34等）。