Exegetical and Hermeneutical Commentary of Exodus 30:22
Moreover the LORD spoke unto Moses, saying,
22. Moreover ] Heb. And. Compare Exo 37:29. Exo 30:23 Principal spices – i. e. the best spices. Pure myrrh – Is a gum which comes from the stem of a low, thorny, ragged tree, that grows in Arabia Felix and Eastern Africa, called by botanists Balsamodendron myrrha. The word here rendered pure, is literally, freely flowing, an epithet which is explained by the fact that the best myrrh is said to exude spontaneously from the bark, while that of inferior quality oozes out in greater quantity from incisions made in the bark. Five hundred shekels – Probably rather more than 15 1/4 lbs. See Exo 38:24. Cinnamon – is obtained from a tree allied to the laurel that grows in Ceylon (Sri Lanka) and other islands of the Indian Ocean, known in Botany as the Cinnamomum zeylanicum. It is the inner rind of the tree dried in the sun. It was imported from India in very early times by the people of Ophir, and brought with other spices from the south part of Arabia by the trading caravans that visited Egypt and Syria. The mention of these spices in Exodus may be taken as the earliest notice we have connected with commerce with the remote East. Two hundred and fifty shekels – about 7 lbs. 14 oz. Sweet calamus – The fragrant cane (or rush) was probably what is now known in India as the Lemon Grass. Exo 30:24 Cassia – is the inner bark of an Indian tree (Cinnamomum cassia), which differs from that which produces cinnamon in the shape of its leaves and some other particulars. It was probably in ancient times, as it is at present, by far less costly than cinnamon, and it may have been on this account that it was used in double quantity. An hin – Probably about six pints. See Lev 19:36. Exo 30:25 An oil of holy ointment – Rather, a holy anointing oil. After the art of the apothecary – According to Jewish tradition, the essences of the spices were first extracted, and then mixed with the oil. The preparation of the anointing oil, as well as of the incense, was entrusted to Bezaleel Exo 37:29, and the care of preserving it to Eleazar, the son of Aaron Num 4:16. In a later age, it was prepared by the sons of the priests 1Ch 9:30. Exo 30:32 Upon mans flesh – i. e. on the persons of those who were not priests who might employ it for such anointing as was usual on festive occasions (Psa 104:15; Pro 27:9; Mat 6:17, etc.). Exo 30:33 A stranger – See Exo 29:33. Cut off from his people – See Exo 31:14. Exo 30:22-33
An holy anointing oil.
The anointing oil
1. There was nothing under the law so holy, but that it needed this Divine unction.
2. Nor is there anything under the gospel which does not need it.
1. From the preciousness of the ointment which was used.
2. From the virtue infused into everything anointed with it. Application–
(1) Seek the Holy Spirit for your own souls.
(2) Guard against everything that may reflect dishonour upon Him. (C. Simeon, M. A.)
The use of oil in daily life and in the symbolism of worship
1. In the first place, it was used for the anointing of the body, by which the skin was rendered soft and smooth; refreshed and invigorated. Orientals ascribed a virtue to it which penetrated even to the bones. Coincident with this was the use of oil in sickness, as a means of lulling pain and restoring health.
2. The second use of oil in the preparation of food is to be looked at from the same point of view. Here also the object was, so to speak, to anoint the food, so as to make it soft and palatable.
3. And thirdly, not less frequent and important was the use of oil for burning and giving light, surely also an anointing for the purpose of enlivening and invigorating. The thing to be anointed was the wick of the lamp. The wick would burn without oil, but only with a weak and miserable light, and very speedily it would become extinguished.
1. The first we see at once is the anointing of the Tabernacle, its vessels, and the priests themselves.
2. The second is seen in the minchah, or meat-offering, not meat at all in our modern acceptation, but composed of wheat, commingled with oil (Lev 2:1-8).
3. The third in correspondence is obviously the ever-burning sacred lamp of the holy place. (J. H. Kurtz, D. D.)
The holy anointing oil
Moses being commanded of God to make an holy anointing oil (Exo 30:23), was to take a certain quantity of some principal spices, such as myrrh, cinnamon, calamus, and cassia, then to compound them after the art of the apothecary. And thus it is, that the oil of our charity must be rightly ordered; every Christian alms-giver must be a kind of spiritual apothecary. First, his alms must be like myrrh, which distils from the tree without cutting or the least incision, so his charity to be free without the least compulsion. Secondly, cinnamon, hot in taste and hot in operation, so his alms, neither stone-cold as Nabal, nor lukewarm as Laodicea, but hot; as it was said of Dorcas, that she was full of good works. Thirdly, cassia, as sweet as the former, but growing low, the emblem of humility, so giving, but not vain-gloriously. Lastly, calamus, an odoriferous powder, but of a fragile reed; so giving, but acknowledging his weakness, thinking it no way meritorious; for, saith St. Bernard, Dangerous is the state of that house which thinks to win heaven by keeping house, etc. (J. Spencer.)
The holy anointing oil
This is to be composed of five ingredients: 500 shekels of pure myrrh, 250 of sweet cinnamon, 250 of sweet calamus, and 500 of cassia, and a hin, about three quarts, of olive oil. It is said to be compounded after the art of the perfumer. It is probable, therefore, as the Rabbins suppose, that the three spices were soaked in water, and boiled, and their essence extracted and mingled with the myrrh and oil (Exo 30:26-30). With the anointing oil are to be anointed the tent of meeting, the ark of the testimony, the table, the candlestick, and the altar of incense, the altar of burnt-offering, the laver, and all their appurtenances. Being thus anointed, they are hallowed, and are accounted most holy (Exo 30:10). Aaron and his sons are to be anointed and consecrated to their priestly office (Exo 30:31-33). This is to be a standing oil for anointing, not to be used for common purposes, not to be imitated in ordinary compounds, on pain of excommunication (Gen 17:14). The anointing oil is an impressive symbol of sanctifying grace. It is analogous to the water of the laver, which cleanses. The latter points to the quality required; the former to the end contemplated. That which is dedicated to God must be cleansed from stain. (J. G. Murphy, LL. D.)
Moreover, the Lord spake unto Moses,…. Some little time afterwards, while he was yet with him on the mount:
saying; as follows.
The Holy Anointing Oil. – This was to be prepared from the best perfumes , where , caput , the principal or chief, is subordinate to ), viz., of four fragrant spices and olive-oil. The spices were, (1) liquid myrrh, as distinguished from the dry gum; – (2) , cinnamon of fragrance, the name having been introduced to the Semitic nations along with the thing itself, and then by the Phoenicians to the Greeks and Romans ( , cinnamum ): whether it came from Ceylon, the great mart of cinnamon, is very doubtful, as there is not word that can be discovered in the Indian dialects corresponding to cinnamon; – (3) cane of fragrance, the , calamus odoratus , of the Greek sand Romans, i.e., the scented calamus which is imported from India; – and (4) kiddah, probably cassia, and possibly the species called in Dioscor. 1, 12, in which case (Psa 45:9) is either the generic name for cassia, or else refers to a different species. The proportion in which these spices were to be taken was 500 shekels or 14 1/2 lbs. of myrrh, half the quantity, i.e., 7 lbs, of cinnamon, and the same of calamus and cassia; in all, therefore, 21 lbs. of dry spices, which were to be mixed with one hin of oil (about 5 quarts) and 14 lbs. of liquid myrrh. These proportions preclude the supposition, that the spices were pulverized and mixed with the oil and myrrh in their natural condition, for the result in that case would have been a thick mess: they rather favour the statement of the Rabbins, that the dry spices were softened in water and boiled, to extract their essence, which was then mixed with oil and myrrh, and boiled again until all the watery part had evaporated. An artificial production of this kind is also indicated by the expressions “ spice-work of spice-mixture,” and “ labour (work) of the perfumer or ointment-maker.”
22 Moreover the LORD spake unto Moses, saying, 23 Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, 24 And of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin: 25 And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil. 26 And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony, 27 And the table and all his vessels, and the candlestick and his vessels, and the altar of incense, 28 And the altar of burnt offering with all his vessels, and the laver and his foot. 29 And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy. 30 And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest’s office. 31 And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations. 32 Upon man’s flesh shall it not be poured, neither shall ye make any other like it, after the composition of it: it is holy, and it shall be holy unto you. 33 Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people. 34 And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: 35 And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: 36 And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy. 37 And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD. 38 Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people. Directions are here given for the composition of the holy anointing oil and the incense that were to be used in the service of the tabernacle; with these God was to be honoured, and therefore he would appoint the making of them; for nothing comes to God but what comes from him. 1. The holy anointing oil is here ordered to be made up the ingredients, and their quantities, are prescribed, v. 23-25. Interpreters are not agreed concerning them; we are sure, in general, they were the best and fittest for the purpose; they must needs be so when the divine wisdom appointed them for the divine honour. It was to be compounded secundum artem–after the art of the apothecary (v. 25); the spices, which were in all nearly half a hundred weight, were to be infused in the oil, which was to be about five or six quarts, and then strained out, leaving an admirable sweet smell in the oil. With this oil God’s tent and all the furniture of it were to be anointed; it was to be used also in the consecration of the priests, v. 26-30. It was to be continued throughout their generations, v. 31. The tradition of the Jews is that this very oil which was prepared by Moses himself lasted till near the captivity. But bishop Patrick shows the great improbability of the tradition, and supposes that it was repeated according to the prescription here, for Solomon was anointed with it (2 Kings i. 39), and some other of the kings; and all the high priests with such a quantity of it that it ran down to the skirts of the garments; and we read of the making up of this ointment (1 Chron. ix. 30): yet all agree that in the second temple there was none of this holy oil, which he supposes was owing to a notion they had that it was not lawful to make it up, Providence overruling that want as a presage of the better unction of the Holy Ghost in gospel times, the variety of whose gifts was typified by these several sweet ingredients. To show the excellency of holiness, there was that in the tabernacle which was in the highest degree grateful both to the sight and to the smell. Christ’s name is said to be as ointment poured forth (Cant. i. 3), and the good name of Christians better than precious ointment, Eccl. vii. 1. 2. The incense which was burned upon the golden altar was prepared of sweet spices likewise, though not so rare and rich as those of which the anointing oil was compounded, Exo 30:34; Exo 30:35. This was prepared once a year (the Jews say), a pound for each day of the year, and three pounds over for the day of atonement. When it was used, it was to be beaten very small: thus it pleased the Lord to bruise the Redeemer when he offered himself for a sacrifice of a sweet-smelling savour. 3. Concerning both these preparations the same law is here given (Exo 30:32; Exo 30:33; Exo 30:37; Exo 30:38), that the like should not be made for any common use. Thus God would preserve in the people’s minds a reverence for his own institutions, and teach us not to profane nor abuse any thing whereby God makes himself known, as those did who invented to themselves (for their common entertainments) instruments of music like David, Amos vi. 5. It is a great affront to God to jest with sacred things, particularly to make sport with the word and ordinances of God, or to treat them with lightness, Matt. xxii. 5. That which is God’s peculiar must not be used as a common thing. Verses 22-33:
The formula for the holy anointing oil is given in detail. It was composed of five spices. “Principal,” rosh, “head, chief,” denotes the most important of a species.
“Pure myrrh,” lit., “myrrh of freedom.” Myrrh comes from the scrub Balsamodendron myrrha, which produces two kinds: one exudes spontaneously and is considered the best; the other flows from an incision made in the bark and is considered inferior. Myrrh wad popular in the ancient world as a spice. The Egyptians used it in embalming, the Persians as a perfume, the Greeks as incense and in ointment. The main source of supply for Myrrh was Arabia and Ethiopia.
“Sweet cinnamon” was a rare spice. It is mentioned only here, and in Pr 7:16; and Song 4:14. It is the inner bark of a tree of the laurel genus, either the Laurus cinnamomum, or Cinnamomum zeylanicum. This tree currently grows in the Orient.
“Sweet calamus,” kaneh, aromatic reeds. The exact nature of this spice is unknown. It is mentioned in Isa 28:24; Jer 6:20; Eze 27:17; Song 4:14.
“Cassia,” -kiddah, the Cinnamomum cassia, resembling cinnamon in aroma and taste.
The “shekel” here noted was about .35 oz., or ten grams. The quantity of myrrh and cassia used in the anointing oil was thus 175 oz. troy, about 14.5 pounds troy. The quantity of cinnamon and sweet calamus was half that amount. These spices were mixed in a base of one “hin” of pure olive oil, or about one gallon. The result was an ointment, more like a paste than a flowing oil.
“Apothecary,” raquach, “to mix, compound.” This term does not refer to the making and dispensing of drugs, but to one skilled in the art of making perfume.
The holy ointment was reserved exclusively for the tabernacle,
its furnishings, and the priests. Its use for ordinary purposes was strictly forbidden, under penalty of excommunication.
MAIN HOMILETICS OF THE PARAGRAPH.Exo. 30:22-24
THE SPIRIT OF GOD IN THE CHURCH
That the ointment signifies the influence of the Spirit of God we can hardly doubt. The anointing of kings and prophets signified that they received the gift of holiness in a special degree; and when Christ was anointed with the oil of gladness above His fellows (Psa. 45:8-9), it signified that on Him rested the power and grace of the Holy Spirit in an extraordinary degree. What does this ointment teach respecting Gods Spirit?
I. The salutariness of His influence. Ointment is gracious in its action, and signifies the softening influence of the Spirit. As ointment softens, so does the Spirit of God cause the proud will to relent, and the hard heart to soften. The healing influence of the Spirit. Wounds are mollified with ointmentits action is medicinal and purifying. So Gods Spirit cleanses and heals the diseased and wounded soul. The rejoicing influence of the Spirit. It is the oil of gladness. Thou anointest my head with oil; my cup runneth over (Psa. 23:5). Here the Psalmist associates anointing with fulness of joy. Yes, the Spirit of God gives tenderness and purity to the soul, and out of this contrite and cleansed heart springs up streams of peace and joy.
II. The sweetness of His influence. The sweetness of this ointment renders it a striking symbol of the rich and fragrant influence of the Holy Spirit. The Spirit of God gives an incomparable charm to the character! We see this in Christ. All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad (Psa. 45:8). The spirit, the language, the life of Jesus, breathed a divine perfume. And so it is with all in whom the spirit of Jesus richly dwells. There is something far beyond a merely cold and formal prosperity, there is a rich diffusive goodness. When the power and grace of Christ fill the heart, our character is fragrant, and wherever we go, tis as if an angel shook his wings. In Jesus, and in that Holy Spirit which is His gift, we rise to the beauty, the music, the fragrance of life. Let us seek to realise this richness and sweetness of character and disposition. Not a cold intellectual religion; not a hard austere morality; not a stern rugged character; but a lovely life and a soul full of grace and sweetness. Such sweetness is full of personal joy. It is also most preservative. Some say that the sweetness of the rose kills certain vermin, and sweetness of character is a defence. And it powerfully recommends the faith of Christ.
III. The sacredness of His influence.
1. Nothing is sacred except as it is hallowed by the Spirit of God. Everything was to be anointed with the ointment, Exo. 30:26-31. Our temples are only sacred so far as they are hallowed by the Spirit of God; our religious instrumentalities are only sacred so far as the Spirit of God blesses them; our ministers are only sacred so far as the Spirit of God dwells in them and works through them. The grandest things in the sanctuary needed to be anointed, and the strongest, brightest, purest things in the Church are but dark and feeble and profane except as they are filled and used by the Holy Spirit. And this is equally true of the highest and grandest things of the world and life.
2. Everything is sacred that is hallowed by the Spirit of God. The commonest things, when anointed, were sacred as the highestthe brazen laver as the golden ark. Let us seek for Gods Spirit to hallow all within the Church, to hallow all within the world, so that there shall be nothing common or unclean.
ILLUSTRATIONS
BY Sacrificial Speech! Exo. 30:1-38.
(1.) No student of the Bible needs to be reminded that by the complicated and long protracted series of events which preceded, accompanied, and followed the Exodus from Egypt, the essential doctrine of Gospel truth and grace are distinctly made known. By a stupendous array of symbolic acts and facts they are most emphatically confirmed and illustrated. I saw a Moslem work upon his shroud alone, Oriental.
Anointing-Oil Ingredients! Exo. 30:23-25.
(1.) It was composed of two parts of myrrhthe gum of a thorny tree growing in Arabia; two parts of cassiathe bark of an Indian tree, having a strong resemblance to cinnamon, but more pungent, and of a coarser texture; one part of cinnamonthe inner bark of a tree of the laurel kind growing in Ceylon; one part of sweet calamusa fragrant beard grass growing in Arabia, and whose root and stem and leaves, when bruised, are very fragrant; with a sufficient quantity of the purest olive oil to give it the consistency.
(2.) An immense quantity, we are told, was annually manufactured and consumed. Of this, says an eminent author, we have a very significant indication in the fact that it was never made in smaller quantities than 750 ounces of solids compounded with five quarts of oil. It was so profusely employed that, as we find in Psalms 133, when applied to Aarons beard, it flowed down over his head and breasts, to the very skirts of his garments.
In Him a holiness complete
Light and perfection twine;
And wisdom, grace, and glory meet
O Saviour! Thou art mine.
Newton.
Cinnamon! Exo. 30:23.
(1.) The cinnamon tree is not a native of Palestine, but there is no doubt that the substance here referred to is the spice of the cinnamon laurel in Ceylon. It is a low growing tree, with a smooth ash-coloured bark and wide-spreading boughs. It is rendered very picturesque, both by its form and the variety of tint given to its bright green leaves by their white under-surface. The young shoots, too, have a scarlet crimson hue, and their bark is often speckled with deep green and orange-coloured spots. The fruit is about the size of a damson, and, when ripe, is of a black colour. (3.) The Arabians had commercial intercourse with Ceylon and India at an early period, as they were the first navigators of the Indian Seas. Cinnamon is mentioned in Pro. 7:17; Son. 4:14; Rev. 18:13. In the second of these passages it is referable figuratively to the baptism of our Lord; and in the third, it is mentioned as among the articles of commerce in Babylon.
From various herbs, and from discondant flowers, Smart.
Divine Rites! Exo. 30:17-21.
(1.) The whole science of chemistry makes us familiar with a system of order. The chemistry that deals with the inorganic world may be called the science of substitutions. There is nothing accidental in these substitutions. They are the result of laws which have been through all time in active operation, and to which they are bound by a mathematical precision.
(2.) As in chemistry, the phenomena of substitution bring out in full relief the unchanging order of nature, showing that it is not a system of chance or confusion, but of the most harmonious arrangements; so is it with the rites enjoined by God. The various arrangements of the Tabernaclewhether of its Holy of Holies, of its holy place, or of its court and altar adjunctswere all parts of our orderly system of substitution, pointing to the Great Substitution which magnifies the moral law and makes it honourable.
The types and figures were a glass Cowper.
Holy Water! Exo. 30:18. Holy water indeed, says Spurgeon! If there be such a thing, it trickles from the eye of penitence, bedews the cheek of gratitude, falls upon the page of Holy Scripture when the Word is applied with power.
(1.) Those waters that filled the hunger-channels on the cheeks of the prodigal son, as his father fell on his neck and kissed him, were holy. Those waters that flowed from deep liquid wells upon the sacred, dust-soiled feet of Jesus at the feast, were holy. Those waters that gushed from the fount within the Prophets patriot heart over his peoples woes and wickedness were holy. Those waters that welled out during the silent night watches upon the Psalmists pillow, as he pondered Gods goodness and his own badness were holy. Only be sure That hold these censers, and the eyes,
Those of turtles, chaste and true,
Wakeful and wise.
Crashan.
Hin-Measure! Exo. 30:24. The instructions given about the holy ointment, and the mode of its preparation, remind us of the Egyptian skill in ointments and perfumes. In the description of this ointment occurs the mention of the him as a measure. It is supposed to be borrowed from the Egyptian language, and is only found in the Pentateuch, and in Ezekiels description of the temple. It was said to be equal to about six quarts,
Thy Word is like a glorious choir,
And loud its anthems ring;
Though many tongues and parts unite,
It is one song they sing.
THE ANOINTING OIL, Exo 30:22-23.
23, 24. Principal spices That is, spices of the best quality and highest value .
Pure myrrh Rather, as Revised Version, flowing myrrh . This was a sort of gum which exudes spontaneously from the bark of a tree that is found in Eastern Africa and Arabia. The tree somewhat resembles a thorn tree, and is described in Johnson’s Travels in Abyssinia as “a low, thorny, ragged-looking tree, with bright green trifoliate leaves. The gum exudes from cracks in the bark of the trunk near the root, and flows freely upon the stones immediately underneath. Artificially it is obtained by bruises made with stones.” That which is obtained by bruising the tree is of inferior quality to that which flows forth of itself.
Sweet cinnamon Or, spicy cinnamon. This was probably an article of commerce brought from India and Ceylon by Midianite or other Arabian merchants. It consists of the inner rind of a tree that belongs to the laurel family, and is obtained by peeling off the outer bark, and securing the interior part of it by an instrument fitted to the purpose. The best cinnamon is said to be obtained from the smaller shoots and twigs of the tree.
Sweet calamus Or, spicy cane, an aromatic reed that grows in various parts of the East, especially in India, Arabia, and Egypt, and consists of a knotty stalk enclosing a soft pith, which upon being cut and dried affords a rich perfume.
Cassia According to Gesenius, with whom most authorities agree, “a species of aromatic bark resembling cinnamon, but less fragrant and less valuable, so called from its rolls being split, ( . )” The word rendered cassia in Psa 45:8 is different, ( ,) but is believed to denote a very similar substance . It will be noticed that the myrrh and the cassia were to be just double the amount of the cinnamon and the sweet calamus, which were compounded together with a hin of olive oil . Probably the essences of the spices were first extracted, and then mingled with the oil .
The Anointing Of All That Has Been Provided For The Dwellingplace ( Exo 30:22-33 ).
The furnishing of the Dwellingplace now being complete it is to be anointed so as to set it apart wholly to Yahweh. We note here that the golden altar and the laver are now included, in a different order from that shown previously, as the order is now from the Most Holy Place, through the Holy Place, to the court. Previously the order had been in order to take into account purpose and function.
a The ingredients of the holy anointing oil as described must be taken (Exo 30:22-24).
b They were with them to make the holy anointing oil, a perfume compounded after the art of the perfumer (Exo 30:25 a).
c It shall be a holy anointing oil (Exo 30:25 b).
d They will anoint with it the Tent of Meeting, and the Ark of the Testimony, and the Table and all its vessels, and the Lampstand and its vessels, and the Altar of Incense, and the Altar of Whole Burnt Offering with all its vessels, and the laver and its companion vessel (Exo 30:26-28).
e And they will sanctify them so that they be most holy (Exo 30:29 a).
e Whatever touches them will be holy (Exo 30:29 b).
d And they will anoint Aaron and his sons and sanctify them, so that they minister to Him in the priest’s office (Exo 30:30).
c And he must speak to the children of Israel and say, ‘This shall be the holy anointing oil to me throughout your generations (Exo 30:31).
b It must not be poured on any man, nor was any to be made like it in accordance with its special composition for it is holy and shall be holy to them (Exo 30:32)
a Whoever compounds any like it, or puts any on a stranger (a non-priest) shall be cut off from his people.
Note the comparisons. In ‘a’ the ingredients of the holy anointing oil must be taken, and in the parallel they must not be compounded or put on any non-priest on pain of being cut off. In ‘b’ the holy anointing oil must be made, and in the parallel it must not be made unofficially, or poured on any man, because it was holy. In ‘c’ it was the holy anointing oil and in the parallel was declared to be the holy anointing oil. In ‘d’ they were to anoint the Tabernacle furniture and in the parallel the priests. In ‘e’ by this they would be set apart to Yahweh as most holy, and in the parallel whoever touched them will be holy (wholly set apart to Yahweh).
The Making of the Holy Anointing Oil (30:22-25).
Exo 30:22-25
‘Moreover Yahweh spoke to Moses, saying, “Take also to yourself the chief spices, of flowing myrrh five hundred shekels, and of sweet cinnamon half as much, even two hundred and fifty, and of sweet calamus two hundred and fifty, and of cassia five hundred after the shekel of the Sanctuary, and of oil a hin. And you shall make it an anointing oil, a perfume compounded with the skilful methods of the perfumer. It shall be a holy anointing oil.” ’
Moses was to take spices in the proportions declared by Yahweh and arrange for the oil to be made by experts. There were five ingredients, the number of covenant. The 500 also indicated the covenant number, five intensified. The further weight brought the total up to 3 times 500 shekels weight, signifying complete covenant response to the covenant. ‘Flowing’ myrrh was the myrrh that exuded naturally from the shrubby tree Commiphora myrrha, the best myrrh, not that obtained by cutting slits in the shrub. There may also be the aim of using myrrh extracted, as it were, by God and not by men. Myrrh was widely seen as desirable and came from Arabia and North Africa. It hardened to produce an oily, yellowy-brown resin. See also Psa 45:8; Pro 7:17; Son 3:6; Son 4:14; Son 5:5; Son 5:13; Est 2:12. It was associated with Jesus in His birth and death (Mat 2:11; Joh 19:39).
“ Sweet cinnamon.” The best of the cinnamon. Probably obtained from an as yet unidentified plant in the area. It was highly prized (see Pro 7:17; Son 4:14; Rev 18:13). Herodotus said that in his day Greeks obtained it from Arabia.
“ Calamus — Cassia.” Calamus was an aromatic reed and, along with Cassia, probably of a local variety, the latter’s name later being applied to an improved variety which could be imported. All these would have been available in Egypt. The oil would enable all these varieties of spice to be mingled together. All this was to be blended together by the skilful art of the perfumer, with only the best being extracted, into a holy anointing oil which was only to be used for holy things. For Calamus see Isa 43:24; Jer 6:20; Eze 27:17; Son 4:14. The Dwellingplace and its contents, and Aaron and his sons, were to be anointed with refined beauty.
Exo 30:26-29
“And you shall anoint with it the Tent of Meeting, and the Ark of the Testimony, and the table and all its vessels, and the lampstand and its vessels, and the altar of incense, and the altar of burnt offering with all its vessels, and the laver and its base. And you shall sanctify them that they may be most holy. Whoever touches them shall be holy.”
The Tent of Meeting and all its furniture is to be anointed with the holy anointing oil. By it they will be separated by Yahweh to their holy purpose. They will be ‘most holy’. And anyone who touches them will become holy, that is totally separated to Yahweh (compare on Exo 29:37). For the non-priest that would mean death in an extreme case, or ransom. It should be noted that anointing with oil in the Old Testament did not symbolise the Spirit, but dedication to Yahweh.
We note that the altar of incense and the laver are placed last in their particular grouping, not because they are inferior but because of their purpose. Their function is to enable man to honour God rather than representing God’s activity towards man. They represented response to God’s sovereign activity.
Exo 30:30
“And you shall anoint Aaron and his sons and sanctify them , that they may minister to me in the priest’s office.”
Having anointed the holy things, those who minister in the holy things, Aaron and his sons, are anointed. Again the point is that they are set apart for God and for a holy purpose. While Aaron alone was sanctified as ‘the Priest’ in Exo 29:7; he and his sons were all anointed in Exo 29:21. The first anointing was as ‘The Priest’, the second as priests.
Exo 30:31-33
“And you shall speak to the children of Israel, saying, “This shall be a holy anointing oil to me throughout your generations. It shall not be poured on the flesh of man, neither shall you make any like it, in accordance with its composition. It is holy, it shall be holy to you. Whoever compounds any like it, or whoever puts any of it on a stranger, he shall be cut off from his people.”
The holy anointing oil must be reserved only for its purpose, the anointing of that which is holy to Yahweh and set apart for a sacred purpose. Even the recipe is holy. To make it unlawfully, or to use it unlawfully will signify expulsion from the covenant, or even death (Exo 31:14). Rather than being sanctified by it they will be cut off as a result of it. The ‘stranger’ in mind is anyone other than the priests for whom it was intended (compare on Exo 29:33). The main thought behind this is the forbidding of any as priests except those whom God has appointed.
The Holy Anointing Oil Exo 30:22-33 describes how to make the holy anointing oil.
Josephus makes a reference to the holy anointing oil:
“Moses now purified the tabernacle and the priests; which purification was performed after the following manner: He commanded them to take five hundred shekels of choice myrrh, an equal quantity of cassia, and half the foregoing weight of cinnamon and calamus (this last is a sort of sweet spice); to beat them small, and wet them with an hin of oil of olives (an hin is our own country measure, and contains two Athenian choas, or congiuses); then mix them together, and boil them, and prepare them after the art of the apothecary, and make them into a very sweet ointment; and afterward to take it to anoint and to purify the priests themselves, and all the tabernacle, as also the sacrifices.” (Josephus, Antiquities 3.8.3) [94]
[94] Flavius Josephus, The Antiquities of the Jews, in The Works of Josephus: Complete and Unabridged, trans. William Whiston (Peabody, Massachusetts: Hendrickson Publishers, 1996, c1987), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), 92.
Exo 30:22 Moreover the LORD spake unto Moses, saying,
Exo 30:23 Exo 30:24
The Oil of Ointment
v. 22. Moreover, the Lord spake unto Moses, saying, v. 23. Take thou also unto thee principal spices, of pure myrrh five hundred shekels v. 24. and of cassia five hundred shekels, after the shekel of the Sanctuary, v. 25. and thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary, v. 26. And thou shalt anoint the Tabernacle of the Congregation therewith, and the Ark of the Testimony, v. 27. and the table v. 28. and the altar of burnt offering with all his vessels, v. 29. And thou shalt sanctify them, v. 30. And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto Me in the priest’s office.
v. 31. And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto Me throughout your generations, v. 32. Upon man’s flesh shall it not be poured, v. 33. Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, EXPOSITION
THE HOLY OIL. The composition of the oil required for anointing the priests (Exo 29:7), the altar (ib, 36), the tabernacle itself (Exo 30:26), and its furniture (Exo 30:27, Exo 30:28), was a necessary matter for Moses to know, and is now declared with much minuteness; the exact weight of each spice, and the exact quantity of the olive oil being given: and finally, a warning is given against its application to any persons except the priests, or its composition for any other purpose besides the use of the sanctuary (Exo 30:31-33).
Exo 30:23
Principal spices. The ancients recognised a vast variety of spices. Pliny notices an ointment which was composed of twenty-six ingredients, chiefly spices (H.N. 13.2, 18). Herodotus mentions five “principal spices” as furnished by Arabia (3:107), of which four seem to be identical with those employed in the holy oil. Pure myrrh. Literally, “myrrh of freedom,” or “freely flowing myrrh.” The shrub which yields myrrh (Balsamodendron myrrha) produces two kindsone, which exudes spontaneously, and is regarded as the best (Plin. II. Exo 4:12 :35; Theophrast. De Odoribus, 29); and another, of inferior quality, which flows from incisions made in the bark. It is the former kind which is here intended. Myrrh was among the ancients in high request as a spice. It was used by the Egyptians for embalming (Herod 2.86), in Persia as an odour; by the Greeks for incense and in unguents; by the later Jews in funerals (Joh 19:39); and was largely exported from Arabia and Ethiopia into various parts of Asia and Europe. Sweet cinnamon. Cinnamon was a far rarer spice than myrrh. It is only mentioned three times in the Old Testament (cf. Pro 7:16; So Pro 4:14). I am not aware of any trace of it in Egypt; but Herodotus says that it was obtained by the Greeks from Arabia in his day (3.111). It is the inner bark or rind of a tree allied to the laurel, and called by some Laurus cinnamomum, by others Cinnamomum zeylanicum. The tree now grows only in India on the Malabar coast, in Ceylon, Borneo, Sumatra, Cochin China, and China. If its habitat has not suffered contraction, we must regard the mention of it here as indicative of a very early commerce of a very extensive character. Sweet calamus. Aromatic reeds, probably of several distinct kind, seem to have been the produce anciently of Palestine, Arabia, Mesopotamia, and India. It is impossible to say what exactly was the species here intended. Calamus is mentioned as a spice in Isa 43:24; Jer 6:20; Eze 27:17; and So Eze 4:14; but the term used (kaneh, “cane “) is vague; and it is not at all clear that one species only is alluded to.
Exo 30:24
Cassia. The modern cassia is the inner bark of a tree distinct from the cinnamon tree, known to botanists as Cinnamo-mum cassia, which is a native of India, Java, and the Malay peninsula. In taste and scent, it “bears a strong resemblance to cinnamon, but is more pungent and of coarser texture” (Cook). It is uncertain, however, if this is the spice here indicated. The Hebrew word used is kiddah, not ketsioth (as in Psa 45:8); and it is very doubtful whether the two are identical On the shekel of the sanctuary. see the comment on Exo 30:13; and on the kin, see Exo 29:40.
Exo 30:25
An oil of holy ointment. Literally, “an oil of holy anointing,” or “a holy anointing oil,” as our translators render in Exo 30:31, and also in the last clause of the present verse. An ointment compound after the art of the apothecary. Not a simple mixture of the ingredients mentioned, but the product of trained skill and knowledge applied to the materials. Jewish tradition says that the essence of each spice was extracted from it, and only these essences mingled with the olive oil. We are told later (Exo 37:29) that the task of preparing the holy oil was committed to Bezaleel.
Exo 30:26-29
Thou shalt anoint the tabernacle. The first application of the holy oil was to be to the inanimate objects constituting the paraphernalia of worshipviz.,
1. The tabernacle itself as a whole;
2. The furniture of the holy of holiesthe ark and mercy seat;
3. The furniture of the holy placethe show-bread table, the candlestick, and the altar of incense; and
4. The furniture of the courtthe altar of burnt-offering, and the laver. After applying the oil to these, Moses was to proceed to the anointing of the priests. (Compare Le Exo 8:10-12.)
Exo 30:27
The table and all his vessels. See above, Exo 25:29. The candlestick and his vessels. See Exo 25:37, Exo 25:38.
Exo 30:28
The altar of burnt-offering with all his vessels. See Exo 27:3.
Exo 30:30
And thou shalt anoint Aaron, etc. Not till all his surroundings had received sanctification was Aaron to be consecrated. The tent, the ark, the table, the candlestick, the altar of incense, the brazen altar, the laver, and its base, each and all were to be touched with the holy oil, and thereby formally dedicated to God’s service (Le Exo 8:10, Exo 8:11), and then at last was Moses to “pour of the anointing oil upon Aaron’s head, and anoint him, to sanctify him” (Le Exo 8:12). So God constantly prepares men’s spheres for them before he inducts them into their spheres. Even in the next world our Blessed Lord “prepares places for us.”
Exo 30:32
Upon man’s flesh shall it not be pouredi.e; “it shall not be used by any privately as a mere unguent, but shall be reserved wholly for sacred purposes.” Neither shall ye make any other like it, after the composition of it. Rather, “after its proportion.” The Israelites were not forbidden the use of the different materials in their unguents, or even the combination of the same materials, provided they varied the proportions. The object is simply that the holy oil should remain a thing separate and apart, never applied to any but a holy use.
Exo 30:33
Upon a stranger. A “stranger” here means any one not of the family of Aaron. Compare Exo 29:33.
HOMILETICS
Exo 30:23-25
The sweetness of the Holy anointing Oil. The holy oil had infused into it the essence of four “principal spices”myrrh, that scents the garments of the great king (Psa 45:8; So Psa 3:6); cinnamon, the choicest of the spices of distant and; sweet calamus, that exhales its best fragrance when bruised; cassia, which, together with sweet calamus, formed one of the glories of the market of Tyro (Eze 27:19). How passing sweet must have been the odour of these blended perfumeseach delicious aloneall enhanced by the combination, which had taxed the best skill of the “apothecary” (Exo 30:25)! But the sweetness of our anointing oil is greater. “We have an unction from the Holy One.” Our “anointing oil” is the Blessed Spirit of God. What is there in all the experiences of this world so sweet to the weary soul as he? How sweet and dear is he
I. Is THE SOFT GENTLENESS OF HIS DESCENT UPON US. Silently, unperceivedly, without sight, or sound, or stir, the gentle influence comessteals into the heartonly by degrees makes its presence known to us. A crisisa manifest change”tongues of fire,” or the rush of a “mighty wind” would cause the weak believer to tremble with fear, and perhaps draw back to his undoing. Our “anointing oil” descends upon us soft as “the dew of Hermon, which fell upon the hill of Sion.”
“He comes, sweet influence to impart,
A gracious willing guest,
While he can find one humble heart
Wherein to rest.”
II. IN THE METHOD OF HIS ORDINARY WORKING. Not by rude shocks, or sudden terrible alarms; but by the mild coercion of little checks and scarcely-felt restraintsby whispers softly breathed into the ear of the soulby the suggestion of good thoughtsby the presentation of holy memoriesdoes he effect his ends. Wise as any serpent, harmless as his own emblem, the dove, he feeds us as we are able to receive of him. He has “milk” for such as stand in need of milk. He has “strong meat’ for such as can bear it. Manifold and diverse are his gifts, but given to every man “to profit withal” (1Co 12:7).
“His is that gentle voice we hear, And speaks of Heaven.
“And every virtue we possess, Are his alone.”
III. IN HIS PATIENCE WITH US WHEN WE ABE WAYWARD. God once declared, “My spirit shall not always strive with man” (Gen 6:3); and Scripture warns us that the Holy Ghost may be “resisted” (Act 7:51) and even “quenched” (1Th 5:19). But how wonderful is his patience and forbearance towards those who thwart and oppose him! How unwilling is he to give them up! How loth to quit their souls, and leave them to their own guidance! Assuredly he is “provoked every day” by each one of us. But he is not even angryhe simply “grieves” (Eph 4:30)is “vexed” (Isa 63:10)made sorrowful. No sooner do we show any signs of relenting than he forgivesencourages us, cheers, comforts, consoles. “There is a friend that sticketh closer than a brother.” Such a friend to man is “the Comforter.”
IV. IN HIS KINDNESS TOWARDS US WHEN WE TURN TO HIM. It is the Christian’s privilege to speak with God “as a man to his friend” (Exo 33:11). With the in-dwelling Spirit we may ever have this “mystic sweet communion.” Would we speak to him at any moment, his ear is attent to hear. Unworthy as we are, unclean as we are, rebellious as we are, and self-willed, and self-seeking, he will commune with us, if we will commune with himhe will tell us of the things of heaven, “guide us into all truth” (Joh 16:13), “receive of Christ’s and show it unto us” (ib, 14). The sweetness of such commune is inexpressibleit may well “ravish our heart” (So Exo 4:9) and make us “sick of love” (So Exo 5:8).
the Anointing Oil and the Incense
Exo 30:22-38
The anointing oil was extremely rich and costly. Pure myrrh; sweet cinnamon, imported probably from Sumatra or China; sweet calamus, the product of India or Mesopotamia; cassia, from Java, were the principal ingredients. Such a combination must have produced a delightful fragrance! The use of this oil was restricted to the holy service of the Tabernacle, and reminds us of the unction of the Holy One-i.e., the anointing by the Holy Spirit. See Lev 8:10-12 and 1Jn 2:20.
Christ is the Anointed, and He sheds the oil of joy on our heads, as one by one we yield ourselves to His service. See Act 2:33. The oil was not to be poured on the flesh of man. We must deny the flesh, with its affections and lusts, that we may be filled with the Spirit. Calvary before Pentecost!
The incense also was carefully prepared, and thus we are taught that prayers should not be uttered rashly or lightly; but with reverence, deliberation and forethought.
Reciprocal: Exo 35:15 – the incense
The anointing oil 30:22-33
The special mixture God specified here was for use only in anointing the tabernacle, its furnishings, its utensils, and the priests. Four fragrant spices blended with olive oil to produce an excellent perfume. It was holy (different) in that the Israelites used it exclusively for this special purpose in the service of God. The priests could use it for no other purpose in Israel.
THE ANOINTING OIL AND THE INCENSE.
Exo 30:22-38.
We have already seen the meaning of the anointing oil and of the incense.
But we have further to remark that their ingredients were accurately prescribed, that they were to be the best and rarest of their kind, and that special skill was demanded in their preparation.
Such was the natural dictate of reverence in preparing the symbols of God’s grace to man, and of man’s appeal to God.
With the type of grace should be anointed the tent and the ark, and the table of shewbread and the candlestick, with all their implements, and the altar of incense, and the altar of burnt sacrifice and the laver. All the import of every portion of the Temple worship could be realized only by the outpouring of the Spirit of grace.
It was added that this should be a holy anointing oil, not to be made, much less used, for common purposes, on pain of death. The same was enacted of the incense which should burn before Jehovah: “according to the composition thereof ye shall not make for yourselves; it shall be unto thee holy for the Lord: whosoever shall make like unto that, to smell thereto, he shall be cut off from his people.”
And this was meant to teach reverence. One might urge that the spices and frankincense and salt were not in themselves sacred: there was no consecrating efficacy in their combination, no charm or spell in the union of these, more than of any other drugs. Why, then, should they be denied to culture? Why should her resources be thus restricted? Does any one suppose that such arguments belong peculiarly to the New Testament spirit, or that the saints of the older dispensation had any superstitious views about these ingredients? If it was through such notions that they abstained from vulgarising its use, then they were on the way to paganism, through a materialised worship.
But in truth they knew as well as we that gums were only gums, just as they knew that the Most High dwelleth not in temples made with hands. And yet they were bidden to reverence both the shrine and the apparatus of His worship, for their own sakes, for the solemnity and sobriety of their feelings, not because God would be a loser if they did otherwise. And we may well ask ourselves, in these latter days, whether the constant proposal to secularise religious buildings, revenues, endowments and seasons does really indicate greater religious freedom, or only greater freedom from religious control.
And we may be sure that a light treatment of sacred subjects and sacred words is a very dangerous symptom: it is not the words and subjects alone that are being secularised, but also our own souls.
There is in our time a curious tendency among men of letters to use holy things for a mere perfume, that literature may “smell thereto.”
A novelist has chosen for the title of a story “Just as I am.” An innocent and graceful poet has seen a smile,–
“‘Twas such a smile,
Aaron’s twelve jewels seemed to mix
With the lamps of the golden candlesticks.”
Another is bolder, and sings of the war of love,–
“In the great battle when the hosts are met
On Armageddon’s plain, with spears beset.”
Another thinks of Mazzini as the
“Dear lord and leader, at whose hand
The first days and the last days stand,”
and again as he who
“Said, when all Time’s sea was foam,
‘Let there be Rome,’ and there was Rome.”
And Victor Hugo did not shrink from describing, and that with a strange and scandalous ignorance of the original incidents, the crucifixion by Louis Napoleon of the Christ of nations.
Now, Scripture is literature, besides being a great deal more; and, as such, it is absurd to object to all allusions to it in other literature. Yet the tendency of which these extracts are examples is not merely toward allusion, but desecration of solemn and sacred thoughts: it is the conversion of incense into perfumery.
There is another development of the same tendency, by no means modern, noted by the prophet when he complains that the message of God has become as the “very lovely song of one who hath a pleasant voice and playeth well on an instrument.” Wherever divine service is only appreciated in so far as it is “well rendered,” as rich music or stately enunciation charm the ear, and the surroundings are aesthetic,–wherever the gospel is heard with enjoyment only of the eloquence or controversial skill of its rendering, wherever religion is reduced by the cultivated to a thrill or to a solace, or by the Salvationist to a riot or a romp, wherever Isaiah and the Psalms are only admired as poetry, and heaven is only thought of as a languid and sentimental solace amid wearying cares,–there again is a making of the sacred balms to smell thereto.
And as often as a minister of God finds in his holy office a mere outlet for his natural gifts of rhetoric or of administration, he also is tempted to commit this crime.
Fuente: The Cambridge Bible for Schools and Colleges
Fuente: Albert Barnes’ Notes on the Bible
I. The universal need there is of the Holy Spirits influence.
II. His sufficiency for all to whom that influence is applied. This appears–
I. The use of oil in daily life may be described as threefold.
II. All these modes of using oil are transferred to the symbolism of worship.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Fuente: John Gill’s Exposition of the Entire Bible
Fuente: Keil & Delitzsch Commentary on the Old Testament
Fuente: Matthew Henry’s Whole Bible Commentary
Fuente: Garner-Howes Baptist Commentary
REV. WILLIAM ADAMSON
(2.) Thomson remarks that what is more pertinent, if possible, is that the record of them is so guided as to suggest and evolve the very best words, figures, and phrases by which these fundamental doctrines can be set forth. This is equally true of the words and ideas in this chapter of Exodus, as of the paschal lamb in Egypt, or the smiting of the rock in Horeb.
(3.) The symbolic acts and facts, it has been wisely asserted, in connection with the typical institutions, rites, and ceremonies of the Mosaic economy, were designed to permeate, and did permeate, the entire religious consciousness of the Hebrews. They thus gave birth to spiritual ideas and emotions wholly peculiar, and to corresponding formulas by which to give expression to them.
With earnest care, even as the silkworms weave their own,
When with that sacred Script it was filled from side to side,
He wrapt it round his body, and in calmness died.
(2.) Neither the leaves nor flowers give forth any odour; and it is not till the season for gathering arrives that a walk through the cinnamon gardens yields delight in respect of fragrance. Kingston notes that, when the Cinghelese are engaged in their annual employment of peeling the twigs, the beauty of the gardens and the fragrance of the spice is exquisite.
A fragrant harmony of spice compounds.
In which they saw a Saviours face.
(2.) Holy in Gods sight, though they cannot make holy. There is but One Fount whence the Water of Life flows to purify the soul, and sanctify his daily ministry in the Christian life. That purifying comes not of ceremonial cleansing, but of the Holy Spirit. His grace is the Holy Water,the living waterthe water whose living properties are capable of cleansing the works and walks of the Christian priests unto God; so that they are able to minister daily before God. Who shall ascend into the hill of the Lord? Who shall rise up to officiate in His Holy Place? Even he that hath clean hands and a pure heart. Even he who has accepted the cleansing virtues of the Spirit of Christ and of God.
Thy hands be pure
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: The Popular Commentary on the Bible by Kretzmann
Soft as the breath of even,
That checks each fault, that calms each fear.
And every conquest won,
And every thought of holiness,
Fuente: The Complete Pulpit Commentary
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expositors Bible Commentary