"You are to make a bronze basin with a bronze stand for washing. Set it between the Tent of Meeting and the altar, and put water in it, You are to makeThis phrase indicates a divine command, emphasizing the importance of obedience to God's instructions. The Hebrew root for "make" is "עָשָׂה" (asah), which implies crafting or constructing with purpose. This command reflects the meticulous care and intentionality God requires in worship practices, underscoring the sacredness of the task. a bronze basin
The basin, or "כִּיּוֹר" (kiyor) in Hebrew, was a large vessel used for ritual purification. Bronze, a durable and valuable metal, symbolizes strength and endurance. The use of bronze signifies the enduring nature of God's covenant and the purity required to approach Him. Historically, bronze was a common material in ancient Near Eastern cultures for crafting significant religious artifacts. for washing
Washing, or "רָחַץ" (rachatz) in Hebrew, signifies purification and cleansing. This act was essential for the priests before performing their duties, symbolizing the need for spiritual cleanliness. The ritual washing foreshadows the New Testament concept of spiritual cleansing through Christ, highlighting the continuity of God's redemptive plan. with a bronze stand
The stand, or "כֵּן" (ken) in Hebrew, provided stability and elevation for the basin. This detail emphasizes the importance of accessibility and readiness in worship. The stand's bronze composition aligns with the basin, reinforcing the theme of strength and purity in the service of God. and set it between the Tent of Meeting and the altar
The placement of the basin is significant, situated between the Tent of Meeting, where God's presence dwelled, and the altar, where sacrifices were made. This positioning underscores the necessity of purification before entering God's presence or offering sacrifices, symbolizing the intermediary role of cleansing in the relationship between God and His people. and put water in it
Water, a symbol of life and purification, is essential for the basin's function. In the biblical context, water often represents the Holy Spirit and the Word of God, both of which cleanse and renew believers. The act of filling the basin with water signifies the provision of God’s means for purification, pointing to the spiritual cleansing available through faith. Persons / Places / Events 1. MosesThe leader of the Israelites, who received the instructions for the Tabernacle and its furnishings from God. 2. The Tent of MeetingAlso known as the Tabernacle, it was the portable earthly dwelling place of God among the Israelites. 3. The AltarThe place where sacrifices were made to God, symbolizing atonement and worship. 4. The Bronze BasinA vessel used for ceremonial washing, symbolizing purification and preparation for service. 5. PriestsThe descendants of Aaron, who were responsible for performing the rituals and sacrifices in the Tabernacle. Teaching Points Symbolism of PurificationThe bronze basin represents the need for cleansing before approaching God. In our lives, this symbolizes the importance of repentance and seeking forgiveness. Preparation for ServiceJust as the priests needed to wash before serving, we must prepare our hearts and minds for service to God, ensuring we are spiritually ready to fulfill our calling. Holiness and ReverenceThe placement of the basin between the Tent of Meeting and the altar signifies the holiness required to enter God's presence. We are reminded to approach God with reverence and awe. Daily CleansingThe regular use of the basin by the priests illustrates the need for continual spiritual renewal. We should seek daily cleansing through prayer and the Word. Christ as Our CleanserThe basin points forward to Christ, who cleanses us from sin. We rely on His sacrifice and ongoing work in our lives for true purification. Bible Study Questions 1. How does the placement of the bronze basin between the Tent of Meeting and the altar reflect the relationship between worship and purification? 2. In what ways can we incorporate the principle of spiritual cleansing into our daily routines? 3. How does the concept of washing in Exodus 30:18 connect to the New Testament teachings on spiritual purification? 4. What are some practical steps we can take to prepare ourselves for service to God, similar to the priests washing before entering the Tabernacle? 5. How does understanding the role of the bronze basin enhance our appreciation of Christ's work in our lives as our ultimate cleanser? Connections to Other Scriptures Leviticus 8:6This verse describes the washing of Aaron and his sons, highlighting the importance of purification before serving in the priestly role. John 13:10Jesus washes the disciples' feet, emphasizing the need for spiritual cleansing and humility in service. Hebrews 10:22This verse speaks of drawing near to God with a sincere heart and having our bodies washed with pure water, connecting the physical act of washing with spiritual purification. People Aaron, Israelites, MosesPlaces Mount SinaiTopics Altar, Base, Basin, Brass, Bronze, Congregation, Copper, Foot, Hast, Laver, Meeting, Stand, Tabernacle, Tent, Therein, Thereof, Wash, Washing, Washing-vessel, Whereat, WithalDictionary of Bible Themes Exodus 30:18 4312 bronze
5226 basin Exodus 30:17-18 7459 tabernacle, in OT Exodus 30:17-21 4293 water
7478 washing Exodus 30:18-20 7328 ceremonies Exodus 30:18-21 7342 cleanliness
7416 purification
8269 holiness, separation from worldly
8325 purity, nature of Library The Altar of Incense
'Thou shalt make an altar to burn incense upon.' --EXODUS xxx. 1. Ceremonies are embodied thoughts. Religious ceremonies are moulded by, and seek to express, the worshipper's conception of his God, and his own relation to Him; his aspirations and his need. Of late years scholars have been busy studying the religions of the more backward races, and explaining rude and repulsive rites by pointing to the often profound and sometimes beautiful ideas underlying them. When that process is applied to Australian …
Alexander Maclaren—Expositions of Holy ScriptureRansom for Souls --I.
Then shall they give every man a ransom for his soul.' --EXODUS xxx. 12. This remarkable provision had a religious intention. Connect it with the tax-money which Peter found in the fish's mouth. I. Its meaning. Try to realise an Israelite's thoughts at the census. 'I am enrolled among the people and army of God: am I worthy? What am I, to serve so holy a God?' The payment was meant-- (a) To excite the sense of sin. This should be present in all approach to God, in all service; accompanying the …
Alexander Maclaren—Expositions of Holy Scripture Ransom for Souls --ii.
'The rich shall not give more, and the poor shall not give less than half a shekel....'--EXODUS xxx. 15. This tax was exacted on numbering the people. It was a very small amount, about fifteen pence, so it was clearly symbolical in its significance. Notice-- I. The broad principle of equality of all souls in the sight of God. Contrast the reign of caste and class in heathendom with the democracy of Judaism and of Christianity. II. The universal sinfulness. Payment of the tax was a confession that …
Alexander Maclaren—Expositions of Holy Scripture "Whereby we Cry, Abba, Father. "
Rom. viii. 15.--"Whereby we cry, Abba, Father." As there is a light of grace in bestowing such incomparably high dignities and excellent gifts on poor sinners, such as, to make them the sons of God who were the children of the devil, and heirs of a kingdom who were heirs of wrath; so there is a depth of wisdom in the Lord's allowance and manner of dispensing his love and grace in this life. For though the love be wonderful, that we should be called the sons of God; yet, as that apostle speaks, …
Hugh Binning—The Works of the Rev. Hugh Binning Jesus Pays the Tribute Money.
(Capernaum, Autumn, a.d. 29) ^A Matt. XVII. 24-27. ^a 24 And when they were come to Capernaum, they that received the half-shekel came to Peter, and said, Doth not your teacher pay the half-shekel? [The law of Moses required from every male of twenty years and upward the payment of a tax of half a shekel for the support of the temple (Ex. xxx. 12-16; II. Chron. xxiv. 5, 6). This tax was collected annually. We are told that a dispute existed between the Pharisees and Sadducees as to whether the payment …
J. W. McGarvey—The Four-Fold Gospel How a Private Man must Begin the Morning with Piety.
As soon as ever thou awakest in the morning, keep the door of thy heart fast shut, that no earthly thought may enter, before that God come in first; and let him, before all others, have the first place there. So all evil thoughts either will not dare to come in, or shall the easier be kept out; and the heart will more savour of piety and godliness all the day after; but if thy heart be not, at thy first waking, filled with some meditations of God and his word, and dressed, like the lamp in the tabernacle …
Lewis Bayly—The Practice of Piety The Copies of Things in the Heavens
'And the Lord spake unto Moses, saying, 2. On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation. 3. And thou shalt put therein the ark of the testimony, and cover the ark with the vail. 4. And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof. 5. And thou shalt set the altar of gold for the incense before the ark of the testimony, and put …
Alexander Maclaren—Expositions of Holy Scripture Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This …
J. W. McGarvey—The Four-Fold Gospel Annunciation to Zacharias of the Birth of John the Baptist.
(at Jerusalem. Probably b.c. 6.) ^C Luke I. 5-25. ^c 5 There was in the days of Herod, the king of Judæa [a Jewish proselyte, an Idumæan or Edomite by birth, founder of the Herodian family, king of Judæa from b.c. 40 to a.d. 4, made such by the Roman Senate on the recommendation of Mark Antony and Octavius Cæsar], a certain priest named Zacharias, of the course [David divided the priests into twenty-four bodies or courses, each course serving in rotation one week in the temple …
J. W. McGarvey—The Four-Fold Gospel The Last Events in Galilee - the Tribute-Money, the Dispute by the Way, the Forbidding of Him who could not Follow with the Disciples, and The
Now that the Lord's retreat in the utmost borders of the land, at Cæsarea Philippi, was known to the Scribes, and that He was again surrounded and followed by the multitude, there could be no further object in His retirement. Indeed, the time was coming that He should meet that for which He had been, and was still, preparing the minds of His disciples - His Decease at Jerusalem. Accordingly, we find Him once more with His disciples in Galilee - not to abide there, [3743] nor to traverse it …
Alfred Edersheim—The Life and Times of Jesus the Messiah Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought. …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering …
Thomas Watson—The Ten Commandments Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament Links Exodus 30:18 NIVExodus 30:18 NLTExodus 30:18 ESVExodus 30:18 NASBExodus 30:18 KJV
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