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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)
繁體中文
會幕與其中的器具（主前1491年）
¹ 「你要做一座燒香的壇，用皂莢木做。
² 這壇要長一肘，寬一肘，就是四方；高二肘。壇的四角要與壇接連一塊。
³ 要用精金把壇的上面，並壇的四圍，並壇的四角包裹；又要在壇的四圍鑲上金牙邊。
⁴ 要做兩個金環安在牙子邊以下，在壇的兩旁的兩角上，作為穿槓的用處，用以抬壇。
⁵ 要用皂莢木做槓，用金包裹。
⁶ 要把壇放在法櫃前的幔子外，對着法櫃上的施恩座，就是我要與你相會之處。
⁷ 亞倫在壇上要燒馨香料做的香；每早晨他收拾燈的時候，要燒這香。
⁸ 黃昏點燈的時候，亞倫要在耶和華面前燒這香，作為世世代代常燒的香。
⁹ 在這壇上不可奉上異樣的香，也不可獻燔祭、素祭，也不可澆奠祭。
¹⁰ 亞倫一年一次要在壇的角上行贖罪之禮。他一年一次要用贖罪祭牲的血，在壇上行贖罪之禮，作為世世代代的定例。這壇在耶和華面前為至聖。
I. 關乎香壇所賜的命令是：（1）它要用木做，包上純金，約高一碼、半碼見方，四角有角，周圍有金牙邊，有金環和金槓，以便抬運（出三十1-5）。看來這壇沒有網讓灰燼落下以便清除；而是燒香時，帶來一個裝炭的金香爐，放在壇上，香在爐中焚燒，連炭一齊取走，所以沒有炭或灰落在壇上。以西結聖殿中香壇的尺寸比此處大一倍（結四十一22），在那裏被稱為木壇，沒有提到金，表明在福音時代香當是屬靈的，敬拜是樸素的，事奉神的事擴大了，因為在各處必有人奉獻馨香的祭（瑪一11）。（2）它要放在幔子外，就是隔屏的外面，但在施恩座前面，施恩座在幔子內（出三十6）。因為在壇前事奉的人雖然不能看見施恩座──幔子從中隔開──卻必須朝着它，將他的香指向那個方向，教導我們：我們雖然不能用肉眼看見施恩的寶座──那蒙福的施恩座（因為它是如此榮耀的寶座，神出於憐憫將它的面向我們隱藏，並在其上鋪張雲彩）──卻必須在禱告中憑信將自己立在它面前，定向我們的禱告，仰望。（3）亞倫要在這壇上每日早晚燒馨香料做的香，每次約半磅，這不但為除去每日在銅壇上焚燒之肉的異味，更是為神的榮耀，並表明他百姓的事奉在他面前何等蒙悅納，以及他們事奉他所當有的喜樂（出三十7、8）。正如在銅壇上的祭物為那行得使神不悅之事作出了補償，照樣在這壇上的獻上使所行得好之事如同被推薦給神悅納；因為我們對神的兩大關注，便是從罪惡中得釋放，並在他眼中被算為義。（4）在其上除了香以外，不可獻別的；也不可獻所指定以外的香（出三十9）。神要照他自己的設立來事奉，不可另作主張。（5）這壇每年在贖罪日要以贖罪祭的血抹在壇角上來潔淨（出三十10）。見利未記十六章十八、十九節。大祭司從至聖所出來時，要在路上行這事。這是要向他們暗示，在這壇前事奉的祭司的罪、以及他們所事奉的百姓的罪，使壇受了禮儀上的不潔，必須以贖罪之血來潔淨。
II. 這香壇預表：（1）基督的中保。院中的銅壇預表基督在地上捨命；聖所中的金壇預表基督在天上代求，是憑着他的滿足。這壇在施恩座前；因為基督常為我們在神面前顯現；他是我們在父那裏的中保（約壹二1），他的代求向着神是馨香之氣。這壇上有冠飾；因為基督以君王身份代求。父啊，我在這裏願意（約十七24）。（2）聖徒的靈修，他們的禱告被說為如香陳列在神面前（詩一四一2）。香煙上升之處，我們向神的願望也當在禱告中升起，被聖潔之愛和其他敬虔的情感點燃。祭司燒香時百姓在禱告（路一10），表明禱告就是真香。這香每日獻上，是不住的香（出三十8）；因為我們當隨時禱告，就是說，我們必須保持每日固定的禱告時間，至少早晚各一次，決不省略，這樣才是不住的禱告。香與燈同時整理或點燃，教導我們讀聖經（聖經是我們的光和燈）也是我們每日工作的一部分，通常當伴隨我們的禱告和讚美。當我們向神說話時，也當聽神對我們說的話；這樣相交才完全。成聖之人的靈修在神面前是蒙悅納的，是馨香之氣；聖徒的禱告被比作馨香的香料（啟五8），但正是基督所加上的香才使它們蒙悅納（啟八3），正是他的血為我們最好的事奉中沾染的罪孽贖罪。心和生活若不聖潔，就是香也是可憎的（賽一13），獻香的人如同敬拜偶像（賽五十六3）。
¹¹ 耶和華曉諭摩西說：
¹² 「你按以色列人被數的，計算總數的時候，他們各人要為自己的生命把贖價奉給耶和華，免得數的時候在他們中間有災殃。
¹³ 凡過去歸那些被數之人的，每人要按聖所的平，奉銀子半舍客勒；這半舍客勒是奉給耶和華的禮物。一舍客勒是二十季拉。
¹⁴ 凡過去歸那些被數的人，從二十歲以外的，要將這禮物奉給耶和華。
¹⁵ 他們為贖生命將禮物奉給耶和華，富足的不可多出，貧窮的也不可少出，各人要出半舍客勒。
¹⁶ 你要從以色列人收這贖罪銀，作為會幕的使用；可以在耶和華面前為以色列人作紀念，贖生命。
有人觀察到，耶和華曉諭摩西說這話在此處和其後（出三十17、22、34）重複，表明神並非在山上以連續的講論將這些誡命交給摩西，而是有許多間斷，給他時間或寫下所說的，或至少以記憶記下。基督也照門徒所能聽的，漸漸教導他們。摩西在此受命按人頭向百姓徵收銀錢，每人一份，作會幕之用。這要在數點百姓時而行。有人認為這只關乎設立會幕時的首次數點；這稅是要補足自願奉獻中為完成工程所不足的，或更確切地說是為開始會幕中的事奉。也有人認為此後每逢緊急、每逢數點百姓時都要重複，而大衛在數點百姓時未徵收此稅便是得罪。但許多猶太作者以及從他們而出的人都認為這是每年的貢物，只是在摩西首次數點時開始。這就是基督所納的丁稅（太十七27），為避免得罪他的對手；雖然他表明了本可免納的正當理由。各城都派人每年收取這項。如今：（1）所當納的是半舍客勒，約我們的錢十五便士。富人不可多納，窮人不可少納（出三十15），暗示富人和窮人的靈魂同樣寶貴，神不偏待人（徒十34，伯三十四19）。在其他奉獻上，人當按自己的能力獻上；但這是靈魂的贖價，必須人人相同；因為富人對基督的需要與窮人一樣，窮人對基督的歡迎也不亞於富人。兩者同樣對聖殿事奉的維持作出貢獻，因為兩者對它有同樣的利益和益處。在基督和他的禮儀中富戶窮人相遇；耶和華是他們的創造主，主基督是他們兩者的救贖主（箴二十二2）。猶太人說：「人若拒絕繳納這貢物，便不在贖罪之內。」（2）這貢物當作靈魂的贖價繳納，免得有災殃臨到。他們藉此承認他們的生命從神領受，他們已將生命失喪於他，他們倚靠他的權能和忍耐來延續生命；這樣他們向生命之神致敬，並懇求免去他們的罪所當得的災殃。（3）所收的銀錢要用於會幕的事奉（出三十16）；用以購買祭牲、細麵、香、酒、油、柴、鹽、祭司的衣袍，以及全會眾有分的其他一切。當注意：那些享受神會幕在他們中間之益處的人，必須樂意分擔其費用，不可吝惜神公開敬拜所必需的開支。這樣我們當以我們的財物尊榮主，並視花在神事奉上的為最佳的花費。金錢固然不能為靈魂贖罪，卻可用來尊榮那已作成贖罪之工的主，並維持藉以應用贖罪之恩的福音。
¹⁷ 耶和華曉諭摩西說：
¹⁸ 「你要做一個銅洗濯盆和一個銅座，以便洗濯。要將盆放在會幕和壇的中間，在盆裏盛水。
¹⁹ 亞倫和他的兒子要在這盆裏洗手洗腳。
²⁰ 他們進會幕，或是就近壇前供職，給耶和華獻火祭的時候，必用水洗濯，免得死亡。
²¹ 他們洗手洗腳就免得死亡。這要作亞倫和他後裔世世代代永遠的定例。」
此處的命令是：（1）製造一個銅的洗濯盆或水盆，一個可盛大量水的大器皿，要放在會幕門口附近（出三十18）。銅座據推測是這樣設計的，用以承接水，水從盆中藉着管口或龍頭流入其中。那時他們只有為祭司洗濯的盆；但如今對我們有一泉源為猶大和耶路撒冷敞開，可以洗濯（亞十三1），一個取之不盡的活水泉源，所以我們若仍留在污穢中，就是我們自己的錯了。（2）這盆的使用。亞倫和他的兒子每次進去事奉時，至少每天早晨，要在這盆裏洗手洗腳（出三十19-21）。為此每天要在盆中換上清水。他們雖在自己家中洗得多麼乾淨，那也不算數；他們必須在盆裏洗，因為那是為洗濯而設立的（王下五12-14）。這是為了：（一）教導他們在一切事奉中的純潔，並使他們對神的聖潔生發敬畏，對罪的污穢生發恐懼。他們不但在初次受聖時要洗淨，更在每次進去事奉時要洗，保持潔淨。唯有手潔心清的人方能站在他的聖所（詩二十四3、4）。（二）這也是要教導我們這些當每日伺候神的人，每日更新對罪的悔改，並以信心將基督的血應用於我們的靈魂以求赦免；因為我們在許多事上每日都得罪他，沾染污穢（約十三8、10，雅三2）。這就是我們當為莊嚴的禮儀所作的準備。你們要潔淨手，清潔心，然後就近神（雅四8）。大衛在詩篇二十六篇六節暗指這律法：耶和華啊，我要洗手表明無辜，才環繞你的祭壇。
²² 耶和華又曉諭摩西說：
²³ 「你要取上品的香料，就是流質的沒藥五百舍客勒，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，都按着聖所的平，又取橄欖油一欣，
²⁵ 按做香之法調和做成聖膏油。
²⁶ 要用這膏油抹會幕和法櫃，
²⁷ 桌子和桌子的器具，燈臺和燈臺的器具，並香壇，
²⁸ 燔祭壇和壇的器具，並洗濯盆和盆座。
²⁹ 要使這些物成為聖，好成為至聖；凡挨着的都成為聖。
³⁰ 要膏亞倫和他的兒子，使他們分別為聖，給我供祭司的職分。
³¹ 你要對以色列人說：『這油，我要世世代代以為聖膏油。
³² 不可倒在別人的身上，也不可按這調和之法做與此相似的。這膏油是聖的，你們也要以為聖。
³³ 凡調和與此相似的，或將這膏油塗在別人身上的，這人要從民中剪除。』
³⁴ 耶和華對摩西說：「你要取馨香的香料，就是拿他弗、施喜列、喜利比拿；這馨香的香料和淨乳香，各要一般大的分量。
³⁵ 你要用這些加上香匠的手藝，做香，要加鹽調和，作成清淨聖潔的香。
³⁶ 這香要取點搗得極細，放在會幕內法櫃前，我要在那裏與你相會；你們要以這香為至聖。
³⁷ 你們不可按這調和之法為自己做香；要以這香為聖，歸耶和華。
³⁸ 凡做香和這香相似的，為要聞香味的，這人要從民中剪除。」
此處賜下關乎聖膏油和香的配方的指示，這些都要用在會幕的事奉中；神要藉這些得榮耀，所以他指定它們的製作；因為從神而來的才到神那裏。（1）聖膏油被指定調製，其成分和數量都被規定（出三十23-25）。解經家對這些成分意見不一；我們可以肯定，它們一般是最好、最適合此用途的；既是神的智慧為神的榮耀所指定的，便必是如此。它要按做香之法調和（出三十25）；將香料（總共將近半擔重）浸在約五至六夸脫的油中，然後濾出，在油中留下奇妙的香氣。神的帳幕和其中一切的器具都要用這油膏抹；祭司的分別為聖也要用這油（出三十26-30）。這要在你們世世代代延續（出三十31）。猶太人的遺傳說，摩西親自調製的這油一直存留到接近被擄之時。但帕特里克主教指出這遺傳極大的可疑，並推測它是照此處的處方重複調製的，因為所羅門就是用這油受膏的（王上一39），還有其他幾位君王也是如此；一切大祭司所用的量都多得流到衣襟；我們也讀到這膏油的調製（代上九30）：然而大家都同意，第二聖殿中沒有這聖油；他認為這是因他們有一觀念，認為調製這油不合法；神的護理管治這缺乏，作為福音時代聖靈更美恩膏的預表，聖靈各樣的恩賜為這些不同的香料成分所預表。為了表明聖潔的優越，會幕中有那在最高程度上悅目又悅鼻之物。基督的名被說為如倒出來的膏油（歌一3），基督徒的美名勝過貴重的膏油（傳七1）。（2）在金壇上焚燒的香也是用香料配製的，雖不如膏油的成分那樣稀有貴重（出三十34、35）。這每年配製一次（猶太人說），每天一磅，加上贖罪日多出的三磅。使用時要搗得極細：這樣當救贖主獻上自己為馨香之祭時，耶和華喜悅將他壓傷。（3）關乎這兩種配製品，此處賜下相同的律法（出三十32、33、37、38），即不可為任何普通用途調製相似的。這樣神要在百姓心中保持對他自己所設立的禮儀的敬畏，並教導我們不可褻瀆或濫用神藉以啟示自己之物，如同那些為自己的（日常娛樂）發明如同大衛的樂器之人所行的（摩六5）。拿神聖之物開玩笑是對神極大的冒犯，特別是拿神的道和禮儉來取樂，或以輕率待之（太二十二5）。屬神的特有之物不可當作平常之物使用。
英語原文
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.
本章進一步指示摩西：一、關乎燒香的壇，出 30:1-10。二、關乎以色列人被數點時當獻的贖命銀，出 30:11-16。三、關乎銅洗濯盆，設立為供祭司洗濯之用，出 30:17-21。四、關乎聖膏油的調製及其用法，出 30:22-33。五、關乎當在金壇上焚燒的香和香料，出 30:34 等。