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. Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK EXPOSITORY (ENGLISH BIBLE) THE BRAZEN LAVER.(18) Thou shalt also make a laver of brass.—Rather, of bronze. (See Note on Exodus 25:3.) Water was required for the ablutions of the priests (Exodus 30:19-21), for the washing of certain parts of the victim, (Exodus 29:27; Leviticus 1:9; Leviticus 1:13, &c.), and probably for the cleansing of the altar itself and the ground whereon it stood from blood stains and other defilements. His foot.—The laver was probably in the shape of a large urn or vase, supported upon a comparatively slender stem, which rose from a pedestal. Vases of this kind are represented in the Assyrian bas-reliefs. (See Ancient Monarchies, vol. i., p. 481.) Thou shalt put it between the tabernacle of the congregation and the altar.—It was essential that the laver should be near the altar, since on every occasion of their ministering at the altar the priests had to wash at it (Exodus 30:20). It was also essential that it should be near the entrance into the tabernacle, since they had likewise to wash before they entered into the holy place. Jewish tradition says that its place was between the entrance and the brazen altar, not, however, exactly between them, but a little to the south. Exodus 30:18. Thou shalt make a laver of brass — The laver, or font, was a large vessel, that would contain a good quantity of water. The foot of brass, it is supposed, was so contrived as to receive the water, which was let 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 opened for Judah and Jerusalem, Zechariah 13:1, an inexhaustible fountain of living water, so that it is our own fault if we remain in our pollution. Aaron and his sons were to wash their hands and feet at this laver every time they went in to minister. 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. This was designed 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 hath clean hands and a pure heart, Psalm 24:3-4. And 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.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.Exodus 38:8. The bronze for the "Laver of brass" and its foot was supplied from the bronze mirrors of the women who voluntarily gave up these articles of luxury. Bronze mirrors were much used by the ancient Egyptians. No hint is given as to the form of the laver. The brazen sea and the ten lavers that served the same purpose in the temple of Solomon, were elaborately worked in artistic designs and are minutely described 1 Kings 7:23-29.18-21. 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). See the accomplishment Exodus 38:8; to wash both the priests and the parts of the sacrifices. The altar, to wit, of burnt-offerings.Thou shalt also make a laver of brass, and his foot also of brass, to wash withal,.... For Aaron, and his sons, and the priests in succession, to wash at before their entrance on their ministry; and denotes in general the necessity of purity, in order to minister in the priestly office; and which was in its perfection in Christ, who being holy and harmless, was an high priest becoming us, and suitable to us, qualified to offer himself without spot to God, and to take away sin; of which purity his baptism in water might be a symbol, which he submitted to before he entered publicly on the execution of his office as a prophet and priest; and as this may respect the ministers of the Gospel, it shows that they should be pure and holy in their lives and conversations, and be examples in purity of conversation to others: and as this may chiefly respect all the saints who are priests unto God; it may be either typical of the laver of regeneration, in which grace, comparable to water, is given, and in which a clean heart is created; and which has an influence on purity of life and conversation, and secures from death: or rather of the blood of Christ, the laver and fountain to wash in for sin and uncleanness; which is large and capacious for all the priests of the Lord, and stands open and uncovered for all to come unto; and as this was made of brass, and that brass the looking glasses of the women, Exodus 38:8 as it may respect the laver of regeneration, may denote the durableness of that grace, which is an immortal seed, a well of living water, springing up to everlasting life, and was a clear evidence of election of God, and redemption by Christ; and as it may be an emblem of the blood of Christ, it signifies the duration and continued virtue of that blood to cleanse from all sin; and that such who are washed in it, and cleansed by it, are not only beheld as clean and pure by the Lord, but in their own sight also, God having caused their iniquities to pass from them, and justified them from them by his blood: and thou shalt put it between the tabernacle of the congregation and the altar; that is, the altar of burnt offering, which was by the door of the tabernacle; and between that and the tabernacle or tent of the congregation stood the laver for the priests to wash in, just as they entered into the tabernacle, Exodus 40:29 it stood inclining to one of the sides, as Aben Ezra says; a little on the south side, as Jarchi observes: and thou shall put water therein; or order it to be put in for the use next mentioned. 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.EXEGETICAL (ORIGINAL LANGUAGES) 18. Thou shalt also make] Heb. And thou shalt make.brass] bronze or copper, as always: see on Exodus 25:3. The metal, according to Exodus 38:8, was obtained from the mirrors of the women who ‘served in the host’ (see the note). base] some kind of pedestal, upon which it rested. Verse 18 - A laver. It is remarkable that nothing is said respecting either the shape or the size of the laver. In 1 Kings we have an elaborate description of the "molten sea," which replaced it in Solomon's temple, as well as an almost equally elaborate one of ten other layers made by Hiram, Solomon's artist, at the same time. We may perhaps assume from these examples that the brazen laver of the tabernacle was a large bronze vase or basin, standing upon a stem, which was fixed into a base. It was probably fitted up with an apparatus of taps and cocks. Between the tabernacle .... and the altar. The Rabbinical commentators say that it was not exactly in the middle, but a little towards the south side. Exodus 30:18(cf. Exodus 38:8). The Brazen Laver, and its use. - The making of this vessel is not only mentioned in a supplementary manner, but no description is given of it because of the subordinate position which it occupied, and from the fact that it was not directly connected with the sanctuary, but was only used by the priests to cleanse themselves for the performance of their duties. כּיּור: a basin, a round, caldron-shaped vessel. כּגּו (its support): by this we are not to understand the pedestal of the caldron, but something separate from the basin, which was no doubt used for drawing off as much water as was required for washing the officiating priests. For although כּן belongs to כּיּור, the fact that it is always specially mentioned in connection with the basin necessarily leads to the conclusion, that it had a certain kind of independence (cf. Exodus 31:9; Exodus 35:16; Exodus 39:39; Exodus 40:11; Leviticus 8:11). These two vessels were to be made of brass or copper, like the other things in the court; and, according to Exodus 38:8, they were made of the brass of the mirrors of the women who served before the door of the tabernacle. הצּבאת בּמראת does not mean either "provided with mirrors of the women" (Bhr, i. pp. 485-6), or ornamented "with forms, figures of women, as they were accustomed to appear at the sanctuary" (Knobel). But these views are overthrown by the fact, that ב never signifies with in the sense of an outward addition, but always denotes the means, "not an independent object, but something accompanying and contributing to the action referred to" (Ewald, 217, f. 3). In this case ב can only apply to the material used, whether we connect it with ויּעשׂ as in Exodus 31:4, or, what seems decidedly more correct, with נחשׁת as a more precise definition; so that ב would denote that particular quality which distinguished the brass of which the basin was made (Ewald, 217f.), - apart altogether from the fact, that neither the mirrors of women, nor the figures of women, would form a fitting ornament for the basin, as the priests did not require to look at themselves when they washed their hands and feet; and there is still less ground for Knobel's fiction, that Levitical women went to the sanctuary at particular times, forming a certain procession, and taking things with them for the purpose of washing, cleaning, and polishing. The true meaning is given by the Septuagint, ἐκ τῶν κατόπτρων. According to 1 Samuel 2:22, the צבאת were women, though not washer-women, but women who dedicated their lives to the service of Jehovah, and spent them in religious exercises, in fasting and in prayer, like Anna, the daughter of Phanuel, mentioned in Luke 2:37. (Note: Knobel's objection to this explanation, viz., that "at a time when the sanctuary was not yet erected, the author could not speak of women as coming to the door of the sanctuary, or performing religious service there," would contain its own refutation, if there were any ground for it at all. For before the sanctuary was erected, the author could not speak of Levitical women as coming at particular times to the sanctuary, and bringing things with them for the purpose of washing and cleaning. But the participle צבאת does not imply that they had served there before the erection of the sanctuary, but only that from that time forward, they did perform service there.) צבא denotes spiritual warfare, and is accordingly rendered by the lxx νηστεύειν, by Onkelos, orare, with which the Rabbins agree. The mirrors of the women had been used for the purpose of earthly adorning. But now the pious Israelites renounced this earthly adorning, and offered it to the Lord as a heave-offering to make the purifying laver in front of the sanctuary, in order that "what had hitherto served as a means of procuring applause in the world might henceforth be the means of procuring the approbation of God" (Hengstenberg, Dissert. vol. ii.). - The laver was to be placed between the tabernacle, i.e., the dwelling, and the altar in the court (Exodus 30:18), probably not in a straight line with the door of the dwelling and the altar of burnt-offering, but more sideways, so as to be convenient for the use of the priests, whether they were going into the tabernacle, or going up to the altar for service, to kindle a firing for Jehovah, i.e., to offer sacrifice upon the altar. They were to wash their hands, with which they touched the holy things, and their feet, with which they trod the holy ground (see Exodus 3:5), "that they might not die," as is again emphatically stated in Exodus 30:20 and Exodus 30:21. For touching holy things with unclean hands, and treading upon the floor of the sanctuary with dirty feet, would have been a sin against Jehovah, the Holy One of Israel, deserving of death. These directions do not imply "that, notwithstanding all their consecration, they were regarded as still defiled by natural uncleanness" (Baumgarten), but rather that consecration did not stamp them with a character indelebilis, or protect them from the impurities of the sinful nation in the midst of which they lived, or of their own nature, which was still affected with mortal corruption and sin. 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