Exegetical and Hermeneutical Commentary of Exodus 29:7
Then shalt thou take the anointing oil, and pour [it] upon his head, and anoint him.
7. the anointing oil ] see, for its ingredients and use, Exo 30:22-33. Here only the high priest is anointed, in accordance with the expression ‘anointed priest,’ by which he is distinguished from the ordinary priests (Lev 4:3; Lev 4:5; Lev 4:16; Lev 6:22). On some other passages in P in which the ordinary priests are represented as anointed, see on Exo 30:30.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 7. Then shalt thou take the anointing oil] It appears, from Isa 61:1, that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz., the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted,
1. That no man could foretell events unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge.
2. That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being Divinely qualified for the due performance of his sacred functions.
3. That no man could enact just and equitable laws, which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty.
Hence kings were inaugurated by anointing with oil. Two of these officers only exist in all civilized nations, the sacerdotal and regal; and in some countries the priest and king are still consecrated by anointing. In the Hebrew language mashach signifies to anoint, and mashiach, the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title mashiach, the anointed one, but Jesus the Christ. He alone is King of kings and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet, to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins. Hence he is called the Messias, a corruption of the word hammashiach, THE anointed ONE, in Hebrew; which gave birth to , ho Christos, which has precisely the same signification in Greek. Of him, Melchizedek, Abraham, Aaron, David, and others were illustrious types. But none of these had the title of THE MESSIAH, or THE ANOINTED of GOD. This does, and ever will, belong exclusively to JESUS the CHRIST.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Which signified the gifts and graces of the Holy Ghost, wherewith Christ; as, and the priests ought to be, replenished. See Isa 61:1. 1Jo 2:27. But here ariseth a difficulty; for this anointing is sometimes spoken of as peculiar to the high priest, as Lev 21:10, sometimes as common to all the priests, Exo 30:30; 40:14,15, which may be thus reconciled: the oil, was sprinkled upon all the priests, and their right ears, thumbs, and toes, and their garments, Exo 29:20,21; Le 8:30, but it was poured out upon the head only of the high priest, Psa 133:2, who herein was a type of Christ, who was
anointed above his fellows, Psa 45:7; Heb 1:9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Then thou shall take the anointing oil, After ordered to be made of principal spices, myrrh, cinnamon, calamus, cassia, and oil olive, Ex 30:23
and pour it upon his head, and anoint him; this was done, according to Jarchi, in the form of the letter “chi” as before; the oil was put upon his head and between his eyebrows, and he joined them with his finger: Aben Ezra thinks this was done before the mitre was put upon his head, for upon the head was the oil only poured; but Nachmanides was of opinion that the mitre was so folded about the head that the middle of the head was open, and upon that the oil was poured; and so the Talmudists say x that his (the high priest’s) hair was seen between the plate of gold and the mitre; but however this was, it seems plain from the text that this anointing was after the mitre was put on, and the priest habited with all his garments; and it is also as clear a case, that the ointment was poured on his head, which ran down to his beard, Ps 133:2, and I see no difficulty in supposing that the mitre and crown might be taken off again while the ceremony of anointing was performed. This unction denotes the investiture of Christ with his office in eternity, who is said to be anointed so early, Pr 8:22, and the donation of the Spirit to him in time, without measure; with which he is said to be anointed, both at his incarnation and at his baptism, and also at his ascension to heaven, and hence comes the name of the Messiah, which signifies anointed; and so his people, his priests, are anointed of God, with an unction from him, with the oil of grace, with the graces of the Spirit, which is necessary for their instruction, for the presentation of themselves to as an holy sacrifice, and to make them meet for the heavenly glory.
x T. Bab. Zebachim, fol. 19. 1.
Fuente: John Gill’s Exposition of the Entire Bible
(7) The anointing oili.e., the oil mentioned in Exo. 25:6, and recently glanced at in Exo. 28:41. On its composition see Exo. 30:23-25.
Pour it upon his head.As the ablution typified cleansing from sin, so the anointing was emblematic of the outpouring of Divine grace upon the person anointed. The pouring of the oil on Aarons head was perhaps to indicate the freeness and abundance with which God gives His grace to His servants. (Comp. Psa. 133:2.)
Coatsi.e., tunics. (See Note 1 on Exo. 28:40.)
The bonnets.Rather, caps. (See Note 3 on Exo. 28:40.)
The priests office shall be theirs for a perpetual statute.That is, not only shall they individually be priests, but the office shall descend to their posterity, and so be theirs perpetually.
Thou shalt consecrate Aaron and his sons.Heb., Thou shalt fill the hand of Aaron and the hand of his sons. Induction into an office was usually effected in the East by placing its insignia in the hand of the person appointed to it. Aaron and his sons were to be inducted by having a portion of the sacrifices placed in their hands (Exo. 29:24).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. The anointing oil The composition of which is described in Exo 30:23-25. Compare the allusion in Psa 133:2.
Fuente: Whedon’s Commentary on the Old and New Testaments
Exo 29:7. Take the anointing oil This third particular in the ceremony of consecration, signified the communication of the Divine Spirit: see Isa 61:1. Anointing was always used as one of the rites of inauguration into the regal, priestly, or prophetic office: hence JESUS, the King, Priest, and Prophet of his people, is emphatically called the Messiah or Christ; that is, the Anointed: he who received not the Spirit by measure. Though the anointing of Aaron only is mentioned here, it is plain from the 30th verse of the next chapter, that his sons also were anointed in the same manner with him. The peculiar composition of the anointing oil is described in that chapter, Exo 29:23-24. One would imagine, from the connexion of this 7th verse with the preceding, that the oil was poured upon the mitre and crown: to this we shall have occasion to say more when we come to Psa 133:2.
Fuente: Commentary on the Holy Bible by Thomas Coke
Was not this in token of the anointing of the Lord Jesus, as the High Priest of our profession? Psa 89:20 . See also Psa 133:2 . And as the holy oil ran down to the skirts of his garments, did not this imply that the lowest members of Christ’s mystical body partake in him of the Spirit’s anointing? Eph 4:7 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 29:7 Then shalt thou take the anointing oil, and pour [it] upon his head, and anoint him.
Ver. 7. The Anointing oil. ] Typing out that abundance of the Holy Spirit poured upon Christ, Isa 61:1 and upon Christions. 1Jn 2:27 Psa 133:2
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Exo 28:41, Exo 30:23-31, Lev 8:10-12, Lev 10:7, Lev 21:10, Num 35:25, Psa 89:20, Psa 133:2, Isa 61:1, Joh 3:34, 1Jo 2:27
Reciprocal: Exo 29:21 – the anointing oil Exo 30:30 – anoint Lev 4:3 – the priest Lev 7:35 – portion Lev 8:12 – General Lev 14:18 – the remnant Lev 21:12 – for the crown Jdg 9:9 – wherewith 2Ki 9:3 – pour it Zec 4:14 – These
Fuente: The Treasury of Scripture Knowledge
Exo 29:7. Thou shalt take the anointing oil Emblematical of the Holy Spirit, Isa 61:1; and pour it upon his head In token of the pouring out of that Spirit upon him to qualify him for his work, that the church might be filled with the sweet savour of his ministrations.