John Calvin Commentary Exodus 30

And you shall make an altar. God now issues His commands concerning the altar of burnt incense, by which the people were assured that the fragrance of the worship under the Law was sweet to Him. Indeed, this ceremony also prevailed among the Gentiles, which is why there is frequent mention by pagan authors of incense-burning; but they did not know its object themselves, nor did they care to reflect upon its proper intention, since they believed they had done all that was required of them by the mere sign itself.

In this way, however, God would encourage His believing people by letting them know that the worship which they offered at His command sent up to Him a sweet fragrance. Meanwhile, He diligently admonished them to beware that no uncleanness should profane their sacrifices, but that they should come cleansed and pure into His sight. And David especially applies this type to prayer, when he says:

Let my prayer be set forth before you as incense. (Psalms 131:2)

Therefore, as the other altar, which we have been discussing, was devoted to the animal sacrifices for the purpose of propitiating God, so also this altar perfumed the sacrifices with the fragrance of its incense, so that they might be acceptable to God. Therefore, it was placed near the ark of the testimony, though with the veil between, so that its fragrance might ascend directly to God without any obstruction or hindrance.

There is no ambiguity in the words, except that some think there is a repetition where it is said, every morning, and between the two evens;¹⁵² others suppose that there are two separate offerings, and this latter view is the more probable, that is, that the incense was offered morning and evening. He afterwards forbids either the altar itself to be used for other purposes or any other kind of incense to be burned upon it; he will speak of this elsewhere.

And Aaron shall make an atonement. We should observe here the correspondence between the two altars. For, as the Israelites were admonished that the sacrifices would not please God unless all uncleanness were wiped away by pure and holy prayers, so also the altar of incense was purified by the sprinkling of blood, so that they might learn that their prayers obtained acceptance through sacrifices.

Although this was only done once a year, yet it was to be called to mind daily, so that they might offer the death of Christ by faith and prayer,¹⁵³ and yet might know that their prayers had no sweet savor unless they were sprinkled with the blood of atonement.

When thou takest the sum of the children of Israel. The tribute which God here demands at the taking of the census is very fittingly connected to the First Commandment. For God, in making them tributary to Himself, shows that they were under His jurisdiction and power; and because He had purchased them for Himself, He willed that this voluntary gift of acknowledgment should be paid to Him.

Princes, in numbering their subjects, make an estimate of their power; but God, who does not need the aid and assistance of men, wanted the Israelites to testify, at least by some sign, that they live in subjection to Him by whom they were redeemed.

Therefore, when David numbered the people, (2 Samuel 24:2), it was a kind of emancipation of them from their subjection to God; and thus this pride, or rashness, or ingratitude, was so severely punished.

But because it was useful and right that the people should be numbered, it is permitted upon this condition: that by paying a ransom for every individual, they should acknowledge God as their sole King.

The word is not badly rendered by some as an atonement or expiation, because, while they confessed that they owed their life to God, He was appeased towards them on account of this testimony of their gratitude.

But it may be derived from a word meaning to cover; for when they voluntarily subjected themselves to God, and fled beneath the shelter of His wings, they were protected and secure under this covering.

Therefore it is said below, that this gift was offered to God as an atonement for their souls; and this is expressed in other words, that there should be no plague or destruction among them, because their safety rested in God’s protection alone, so that they should not be exposed to any evils.

And since they had been Pharaoh’s servants, their freedom would have been unlawful unless God had authorized and maintained it. Therefore it was just that they should ascribe their deliverance by a solemn rite to God, so that they would not suffer the punishment of fugitive slaves.

But He appointed the same sum for all, so that everyone, of whatever rank, from the least to the greatest, might know that they were altogether His. Nor do we need to wonder that since this was a personal due (as it is commonly phrased), their condition was not taken into account, so that the rich should pay more than the poor, but that the same price should be paid for every soul.

The shekel³³⁰ of the sanctuary was equivalent to an Attic tetra-drachma, which Budaeus estimates at 14 sols French, or thereabouts; for the didrachma amounts to seven sols, and the common drachma to three and a half sols, minus a denier Tournois.

This is the didrachma of which mention is made in Matthew 17:24. For when the Jews were conquered by the Romans, it is probable that, in order to make their yoke more galling, this right of tribute was transferred to their conquerors.

For this divinely prescribed offering, being the symbol oftheir freedom, exempted the Jews from all heathen dominion, as if free or only belonging to God. But since by their own rebellion they had shaken off God’s yoke, He purposely suffered them to be despoiled of their right, in order to subject them to the tyranny of strangers.

And this occurred just before Christ’s coming, so that this new and unusual oppression might increase their longing for Him.

But because this tribute was paid by command of the Law, the Jews were reminded that they were a people consecrated to God.

Thou shalt also make a laver of brass. Although this oblation was a sign of the purity God required in His priests, yet, since this hollow vessel (concha) or laver, which supplied the water, was a part or utensil of the sanctuary, I have thought it best to include here what is ordained concerning it, not only regarding its design but also its use, which could not be well separated: for if mere mention had only been made of a laver or water-vessel, ¹⁵⁵ the reader would have received no profit from it.

But, when God expressly commands that water should always be ready in this basin for the priests to wash their hands and feet, we gather from this with what reverence and sanctity God would have His holy service performed.

It was, indeed, a common proverb among the Gentiles that those who handled holy things with unwashed hands were guilty of impiety. In this ceremony, they testified that they could not worship God correctly except when purified from all pollution and uncleanness. One in Virgil says: —

"——— donec me flumine vivo Abluero." ¹⁵⁶

"Till in some living stream I cleanse the guilt
Of dire debate and blood in battle spilt.” — Dryden.

And such expressions are constantly found. Sometimes they even seemed almost to grasp the correct idea, as when the poet commands the ungodly and the criminal to depart from the sacrifices, lest they contaminate them. ¹⁵⁷ But this was only a fleeting notion, since no anxiety to repent had awakened in them a desire to propitiate God. And so, even while they were diligent in performing ablutions, their minds, darkened with error, did not know what it meant.

The Israelites, however, were thereby chiefly reminded of how unworthy they were to offer sacrifices to God. The impurity of the very priests, who were chosen for this office, prevented them from performing it until they were cleansed with water.

The washing of the hands and feet signified that all parts of the body were infected with uncleanness. For since Scripture often uses the word “hands” for the actions of life, and compares the whole course of life to a way or journey, it is very fitting to say by synecdoche that all impurity is purged away by the washing of the hands and feet.

The comparison with Christ now remains to be considered, but we will understand this better a little further on, in reference to the sacrifices.

Take thou also unto thee principal spices. Although the oil discussed here was destined not only for the anointing of the priests but also of the tabernacle, the ark of the covenant, the altars, and all the vessels, yet no more fitting place is found for discussing the sacred anointing than by connecting it with the priesthood, on which it depends.

First of all, its composition is described as exquisite in both expense and fragrance, so that by its very excellence and costliness the Israelites might learn that no ordinary thing is represented by it. For we have already often seen that a splendor in sacred symbols had been set before this unrefined people, which might affect their external senses, so as to uplift them, as it were by steps, to the knowledge of spiritual things.

We must now see why the priest, as well as all the vessels and the other parts of the tabernacle, needed anointing. I conclude without controversy that this oil, mixed with precious perfumes, was a type of the Holy Spirit, for the metaphor of anointing is found everywhere when the prophets would commend the power, effects, and gifts of the Spirit. Nor is there any doubt that God, by anointing kings, testified that He would endow them with the spirit of prudence, fortitude, clemency, and justice.

From this, it is easily gathered that the tabernacle was sprinkled with oil so that the Israelites might learn that all the exercises of piety profited nothing without the secret operation of the Spirit. Indeed, something more was shown, namely, that the efficacy and grace of the Spirit existed and reigned in the truth of the shadows themselves, and that whatever good was derived from them was applied by the gift of the same Spirit for the use of believers.

In the altar, reconciliation was to be sought, so that God might be propitious to them. But, as the Apostle testifies, the sacrifice of Christ’s death would not otherwise have been efficacious to appease God if He had not suffered by the Spirit (Hebrews 9:14). And how does its fruit now reach us, except because the same Spirit washes our souls with the blood that was once shed, as Peter teaches us? (1 Peter 1:2).

Who now consecrates our prayers but the Spirit, who dictates the groans which cannot be uttered, and by whom we cry, Abba, Father? (Romans 8:15, 26). Indeed, from where comes the faith that admits us to a participation in the benefits of Christ, but from the same Spirit?

But we should especially consider the anointing of the priest, who was sanctified by the Spirit of God for the performance of his office. Thus, as Isaiah, speaking in the person of Jesus Christ, declares that he was anointed with the spirit of prophecy (Isaiah 61:1), and David affirms the same of the royal spirit (Psalms 45:7), so Daniel is our best interpreter and witness of how the sacerdotal unction was at length manifested (in Him¹⁸¹).

For when he says that the time, when by the death of Christ the prophecy will be sealed up, was determined upon to anoint the holy of holies, he plainly reminds us that the spiritual pattern, which corresponds to the visible sanctuary, is in Christ, so that believers may really feel that these shadows were not mere empty things (Daniel 9:24).

We now perceive why Aaron was anointed, namely, because Christ was consecrated by the Holy Spirit to be the Mediator between God and man; and why the tabernacle and its vessels were sprinkled with the same oil, namely, because we are only made partakers of the holiness of Christ by the gift and operation of the Spirit.¹⁸²

Some translate it in the masculine gender, where concerning the vessels it is said, whatsoever toucheth them shall be holy (verse 29), as if they were not to be touched by anyone but the priests. But it appears to me to be spoken rather for another reason, namely, that they might imbue the oblations with their own sanctity.