Exodus 30:21
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.
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EXPOSITORY (ENGLISH BIBLE)
(21) A statute for ever.—Comp. Exodus 27:21; Exodus 28:43; Exodus 29:9. The external act was to continue so long as the dispensation lasted; the internal purity, which it symbolised, would be required of those who entered the Divine Presence for ever. (See Hebrews 12:14.)

THE COMPOSITION OF THE HOLY OIL.

30:17-21 A large vessel of brass, holding water, was to be set near the door of the tabernacle. Aaron and his sons must wash their hands and feet at this laver, every time they went in to minister. This was to teach them purity in all their services, and to dread the pollution of sin. They must not only wash and be made clean, when first made priests, but must wash and be kept clean, whenever they went to minister. It teaches us daily to attend upon God, daily to renew our repentance for sin, and our looking to the blood of Christ for remission; for in many things we daily offend.That they die not - See Exodus 28:35 note. 18-21. Thou shalt … make a laver of brass—Though not actually forming a component part of the furniture of the tabernacle, this vase was closely connected with it; and though from standing at the entrance it would be a familiar object, it possessed great interest and importance from the baptismal purposes to which it was applied. No data are given by which its form and size can be ascertained; but it was probably a miniature pattern of Solomon's—a circular basin.

his foot—supposed not to be the pedestal on which it rested, but a trough or shallow receptacle below, into which the water, let out from a cock or spout, flowed; for the way in which all Eastern people wash their hands or feet is by pouring upon them the water which falls into a basin. This laver was provided for the priests alone. But in the Christian dispensation, all believers are priests, and hence the apostle exhorts them how to draw near to God (Joh 13:10; Heb 10:22).

No text from Poole on this verse. So they shall wash their hands and their feet, that they die not,.... By the immediate hand of God, who would so greatly resent such a neglect of his command; and by how much easier it was to perform it, by so much the more were they inexcusable, and to be treated with greater severity; and this is repeated, that they might carefully observe it, lest they perish:

and it shall be a statute for ever to them, even to him and to his seed, throughout their generations; to be observed by Aaron and his descendants in all ages, as long as their priesthood lasted, until the Messiah should come, and wash all his people, his priests, with his own blood, from all their sins, Revelation 1:5.

So they shall wash their hands and their feet, that they die not: and it shall be a statute {l} for ever to them, even to him and to his seed throughout their generations.

(l) So long as the priesthood shall last.

EXEGETICAL (ORIGINAL LANGUAGES)
21. a statute for ever, &c.] see on Exodus 12:14, and Exodus 28:43.

22–33 (cf. Exodus 37:29 a). The holy Anointing Oil. An aromatic oil to be prepared, by mixing, in stated proportions, olive oil with (probably) the essences of myrrh, cinnamon, sweet-smelling cane, and cassia; and the Tent of Meeting, with its appurtenances, as also Aaron and his sons, to be anointed with it, as a mark of consecration to Jehovah. The oil thus prepared to be reserved exclusively for sacred purposes.Verse 21- It shall be a statute for ever. Compare Exodus 27:21; Exodus 28:43; Exodus 29:9: et"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.). Such an approach to God took place at the numbering of the people for the purpose of enrolling them in the army of Jehovah (Numbers 1:3, cf. Exodus 7:4; Exodus 12:41). Hence "every one who passed over to those that were numbered," who was enrolled among them, i.e., in the army of Jehovah, - that is to say, every male Israelite of 20 years old and upwards (Exodus 30:14), - was to pay half a shekel of the sanctuary as atonement-money; the rich no more, the poor no less (Exodus 30:15), because all were equal in the sight of Jehovah; and this payment was to be a "heave" (terumah, see Exodus 25:2) for Jehovah for the expiation of the souls. The shekel of the sanctuary, which contained 20 gerahs, was no doubt the original shekel of full weight, as distinguished from the lighter shekel which was current in ordinary use. In Exodus 38:26 the half shekel is called בּקע, lit., the split, i.e., half, from בּקע to split; and we find it mentioned as early as the time of the patriarchs as a weight in common use for valuing gold (Genesis 24:22), so that, no doubt, even at that time there were distinct silver pieces of this weight, which were probably called shekels when employed for purposes of trade, since the word shekel itself does not denote any particular weight, as we may perceive at once form a comparison of 1 Kings 10:17 and 2 Chronicles 9:16, at least so far as later times are concerned. The sacred shekel, to judge from the weight of Maccabean shekels, which are in existence still, and vary from 256 to 272 Parisian grains, weighed 274 grains, and therefore, according to present valuation, would be worth 26 groschen (about 2 Samuel 7d.), so that the half-shekel of bekah would be 13 groschen (1 Samuel 3 1/2d.).
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