John Calvin Commentary Exodus 30:18

"Thou shalt also make a laver of brass, and the base thereof of brass, whereat to wash. And thou shalt put it between the tent of meeting and the altar, and thou shalt put water therein." — Exodus 30:18 (ASV)

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.

¹⁵⁵ Addition in Fr., ""Sans savoir pourquoy il estoit basti;” without knowing what it was made for.;” without knowing what it was made for.

¹⁵⁶ AEn. 2:719, 720. They are among the words which En. 2:719, 720. They are among the words which AEneas reports himself to have spoken to Anchises, when about to bear him out of Troy:Eneas reports himself to have spoken to Anchises, when about to bear him out of Troy:

¹⁵⁷ Doering’s note on Hor. Carm. 3:1. 1. — “Odi profanum vulgus et arceo,” contains the following words: “He uses these formulas which the priests were accustomed to use at the commencement of their ceremonies, in order to drive away the profane, ,” contains the following words: “He uses these formulas which the priests were accustomed to use at the commencement of their ceremonies, in order to drive away the profane, ἑκάς, βέβηλοι! or or ἑκάς, ἑκάς, ὅστις ἀλιτρός· (Callim. Hymn., (Callim. Hymn., Ap. 2.) .) Procul o procul este, profani. (Virg. . (Virg. AEn. 6:258.)"En. 6:258.)"