Exegetical and Hermeneutical Commentary of Exodus 30:29
And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy.
29. The effect of the anointing is to sanctify the objects to which the process is applied (cf. Exo 29:36).
most holy ] See on Exo 29:37.
shall become holy ] i.e. be forfeited to the sanctuary, or, if a person (marg.), be given over to the Deity, that He may deal with him as He pleases. See further on Exo 29:37.
Anointing 1 [213] , in a religious sense, is in the OT. a symbolical act, denoting (1) the divine appointment, or consecration, of a person for a particular purpose, esp. a king (1Sa 10:1 and often), the high priest (Exo 29:7), later also the ordinary priests (see on v. 30), and, at least once, a prophet, 1KiExo 19:16 b (cf., in a fig. sense, Isa 61:1); it is followed by, and is sometimes a figure of, the outpouring of the Spirit upon the person anointed (1Sa 10:6, cf. v. 1, Exo 16:13; Isa 61:1 (Luk 4:18), Act 4:27; Act 10:38 , 2Co 1:21, 1Jn 2:20; 1Jn 2:27): (2) the consecration of a thing, viz. a sacred stone, Gen 31:13 (see Exo 28:18), Exo 35:14 (so among the Greeks; see the writer’s Genesis, p. 267), the Tabernacle and its appurtenances (see on vv. 26 28), a future Altar of burnt-offering, Dan 9:24 (see the note in the Camb. Bible). The practice of anointing is widely diffused in the world: the unguent originally fat, regarded in primitive thought as an important seat of life was regarded, it seems, at least primitively, as a vehicle transferring to the person or object anointed a Divine life or potency. See art. Anointing (Crawley and Jastrow) in Hastings’ Encycl. of Rel. and Ethics, i. (1908), 549 557, esp. 550, 554, 556 (cf. EB. s.v. i. 175); and for the anointing of priests, p. 552 b , and of temples and other sacred objects, p. 553 f.
[213] Heb. msha (whence ‘Messia’), to be carefully distinguished from anointing the head or person for the toilet (Heb. sk) Deu 28:40, 2Sa 14:2 al. In NT. (fig., never lit.) corresponds to the former, and (e.g. Mat 6:17) to the latter.
Fuente: The Cambridge Bible for Schools and Colleges
And thou shalt sanctify them, that they may be most holy,…. By anointing them, and so be set apart for sacred uses only; as by the grace of the Holy Spirit, the people of God, the vessels of mercy, are really sanctified, and made meet for the master’s use; and therefore it is called the sanctification of the Spirit, which is true holiness, in opposition to typical or ceremonial holiness, here intended; and if this holy anointing oil made those things most holy that were anointed with it, how much more must the grace of the Spirit those who partake of it; and though it is at present imperfect, it will be perfected, and become complete holiness, without which no man can see the Lord:
whatsoever toucheth them shall be holy; as is said of the most holy altar, [See comments on Ex 29:37]. The Targum of Jonathan interprets it of persons that approach these holy places, and things so anointed and sanctified, paraphrasing the words thus;
“whosoever cometh unto them of the priests shall be holy, but of the rest of the tribes shall be burnt with flaming fire before the Lord.”
Fuente: John Gill’s Exposition of the Entire Bible
Exo 30:29 And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy.
Ver. 29. Whatsoever toucheth them. ] So are all those anointed holy, that by a lively faith touch the Lord Christ.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
whatsoever: Exo 29:37, Lev 6:18, Mat 23:17, Mat 23:19
Reciprocal: Exo 29:36 – anoint it Lev 6:27 – touch Eze 44:19 – sanctify