Exodus 30:32

Because God is absolutely unique (holy), what is used for his service cannot be used for any other purpose. This was the point made to Moses at the burning bush (see study note on 3:5). It was so important for the people to understand this that disobedience in this matter involved a severe punishment (30:33).

cassia--from the same species of tree as the cinnamon--some think the outer bark of that tree. All these together would amount to one hundred twenty pounds, troy weight.

hin--a word of Egyptian origin, equal to ten pints. Being mixed with the olive oil--no doubt of the purest kind--this composition probably remained always in a liquid state, and the strictest prohibition issued against using it for any other purpose than anointing the tabernacle and its furniture.

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, Exo 30:23-25. 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 (Exo 30:25); 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, Exo 30:26-30. It was to be continued throughout their generations, Exo 30:31. 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 (Kg1 1:39), 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 (Ch1 9:30): 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 (Sol 1:3), and the good name of Christians better than precious ointment, Ecc 7:1. 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, Amo 6:5. 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, Mat 22:5. That which is God's peculiar must not be used as a common thing.

Exodus 30:22-33

22. Moreover, the LORD spake unto Moses, saying,

22. Loquutus est etiam Jehova ad Mosen, dicendo:

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,

23. Tu sume tibi aromata optima: myrrhae fluidae ad quingentos siclos, cinnamomi aromatici dimidium ipsius, ducentos et quinquaginta: et calami atomatici ducentos et quinquaginta:

24. And of cassia five hundred shekels, after the shekel of the sanctuary, and of oil-olive an hin:

24. Casiae vero quingentos siclos, pondere sanctuarii: et olei olivae 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.

25. Et facies ex ea oleum unctionis sanctitatis, unguentum unguenti, opus unguentarii; oleum unctionis sanctitatis erit.

26. And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony,

26. Unges eo tabernaculum conventionis, et arcam testimonii,

27. And the table and all his vessels, and the candlestick and his vessels, and the altar of incense,

27. Et mensam onmiaque vasa ipsius, et candelabrum omniaque vasa ipsius, et altare suffimenti:

28. And the altar of burnt offering with all his vessels, and the laver and his foot.

28. Altare quoque holocausti et omnia vasa ipsius, et concham et basin ejus.

29. And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy.

29. Ita sanctificabis ea, erunt sanctitas sanctitatum: quicquid tetigerit ea, sanctificabitur.

30. And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office.

30. Aharon praeterea et filios ejus unges, et sanctificabis eos, ut sacerdotio fungantur mihi.

31. And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations.

31. Ad filios autem Israel loqueris, dicendo, Oleum unctionis sanctitatis erit hoc mihi per generationes vestras.

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.

32. Super carnem hominis non ungent: neque compositioni ejus facietis similes: sanctum est, sanctum erit vobis.

33. Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people.

33. Quisquis confecerit unguentum simile, et qui posuerit ex eo super extraneum, succidetur e populis suis.

23. Take thou also unto thee principal spices. Although the oil here treated of was not only destined for the anointing of the priests, but also of the tabernacle, the ark of the covenant, the altars, and all the vessels, yet no fitter place occurs for discussing the sacred unction, than by connecting it with the priesthood, on which it depends. First of all its composition is described, exquisite both in expensiveness and odor; that by its very excellence and costliness the Israelites may learn that no ordinary thing is represented by it; for we have already often seen that there had been set before this rude people a splendor in sacred symbols, 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 had need of anointing. I conclude that without controversy this oil mixed with precious perfumes was a type of the Holy Spirit; for the metaphor of anointing is everywhere met with, when the prophets would commend the power, the effects, and the gifts of the Spirit. Nor is there any doubt but that God, by anointing kings, testified that He would endow them with the spirit of prudence, fortitude, clemency, and justice. Hence it is easily gathered that the tabernacle was sprinkled with oil, that the Israelites might learn that all the exercises of piety profited nothing without the secret operation of the Spirit. Nay, something more was shewn forth, viz., that the efficacy and grace of the Spirit existed and reigned in the truth of the shadows itself; 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, 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, which once was 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.) Nay, whence comes the faith which admits us to a participation in the benefits of Christ, but from the same Spirit?

But we were especially to consider the anointing of the priest, who was sanctified by the Spirit of God for the performance of his office; thus, as Isaiah, 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, (Psalm 45:7;) so Daniel is our best interpreter and witness how the sacerdotal unction was at length manifested (in Him [181] ), for when he says that the time, when by the death of Christ the prophecy shall be sealed up, was determined upon "to anoint the holy of holies," he plainly reminds us that the spiritual pattern, which answers 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, viz., 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, viz., 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 of the vessels it is said, "whatsoever toucheth them shall be holy;" ver. 29: as if they were not to be touched by any but the priests; but it appears to me to be rather spoken for another reason, viz., that they may embue the oblations with their own sanctity.

25. And thou shalt take it an oil of holy ointment. Although the genitive is put in the place of an epithet, as if Moses had said "a holy oil;" yet it is so called from its effect, because without it nothing is accounted pure. And assuredly the Spirit of God sanctifies ourselves and all that is ours, because without Him we are unholy, and all that belongs to us corrupt. He enjoins the use of the ceremony throughout all the generations of the ancient people, ver. 31. In these words there is an implied contrast with the new Church, which wants no shadows since the manifestation of the substance; and justly does the only begotten Son of God possess the name of Christ, since by His coming He has abolished these figures. And Simeon, when he took Him in his arms, and called Him "the Lord's Christ," [183] taught that the external use of the legal oil had ceased. So much the sillier is the superstition of the Papacy, when in imitation of the Jews it anoints its priests, and altars, and other toys: [184] as if they desired to bury Christ again with their ointments; wherefore let us hold this invention in detestation as blasphemous, because it overthrows the limits prescribed by God.

In order that the Jews may hold this mystery in just reverence, he forbids similar ointment to be made. We know that ointments were then among the luxuries of a fine banquet; but it is accounted profanation if they make use of this kind; and we must mark the reason, that what is holy, may be holy unto them, ver. 32, i.e., that they may reverently observe what is peculiarly devoted to their salvation. For although the sacred things divinely instituted always retain their nature, and cannot be either corrupted or made void by our vices, yet may we by our filthiness, by our impure use or neglect of them, pollute them as far as in us lies.

Footnotes:

[181] Added from Fr.

[182] "Ou il est dit, Que tout ce que, etc., aucuns mettent legendre masculin, Celuy qui les sanctifiera;" where it is said, "Whatsoever," etc., some put the masculine gender, "He who shall sanctify them." This is the translation of LXX. and V.

[183] The reference here is to Luke 2:28. It does not, however, appear that Simeon actually called Him "the Lord's Christ," though the Evangelist states, ver. 26, that "it was revealed to him by the Holy Ghost that he should not see death, before he had seen the Lord's Christ."

[184] Lat., "Nugas;" Fr, "L'autel avec tout leur bagage." "Now that your oil came not from the Apostles, your own doctor Panormitane is witness; for thus he writeth: The Apostles in old time gave the Holy Ghost only by laying on of hands; but now-a-days, because bishops be not so holy, order hath been taken that they should give this sacrament with chrism.'" -- Jewel's Defence of the Apology, Parker Society's edition, p. 178. "Transtulerunt item sua haec olea, cure ad homines moribundos, tum etiam ad parietes, altaria, and campanas: necnon calices et alia hujusmodi, qum videmus, kakobelia improbanda ex veteri Judaismo esse traducta. Excusat ille Innocentius, (Decret. Greg., lib. 1, Titus 15, de Sacra Unctione.) Ecclesiam haec faciendo non Judaizare," etc. -- Petr. Mart. Loci Com., Cl. 4, cap. 1:21.

Thou shalt anoint Aaron and his sons - For the reason of this anointing, see Clarke's note on Exo 29:7. It seems that this anointing oil was an emblem of Divine teaching, and especially of those influences by which the Church of Christ was, in the beginning, guided into all truth; as is evident from the allusion to it by St. John: "Ye have an unction from the Holy One, and ye know all things. The anointing which ye have received from him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him; Jo1 2:20, Jo1 2:27.

Upon man's flesh shall it not be poured,.... That is, not upon common men, or on men's flesh in common, as was usual at feasts and entertainments in the eastern countries, see Psalm 23:5 but this was not to be used on such occasions, otherwise it was poured on the flesh of some men, as Aaron and his sons, on whose head it was poured and ran down to the beard:

neither shall ye make any other like it, after the composition of it; for private uses:

it is holy, and it shall be holy unto you; it was set apart for sacred use by the Lord, and so it was to be reckoned by them, and not to be used in any way, or for any other purpose than he had directed: all which shows, that the grace of the Spirit belongs to the Lord's people, his priests; other men are carnal, and have no lot or part in this matter, and are not to be admitted to holy ordinances, as if they were holy persons; nor is fellowship in holy things to be allowed them; nor is counterfeit grace of any avail, which, though it may bear a likeness to true grace, is not that, nor to be so accounted, nor rested on, as feigned faith, the hypocrite's hope, dissembled love, and pretended humility.

Upon man’ s flesh shall it not be poured, except those whom God himself, the author of this law, excepts, to wit, the high priests, of which see ; and some of the kings, of which see , though others think the kings were only anointed with common oil.

It shall be holy unto you, as it is unto me, ; you shall account it holy, as I do.

(see at Lev 8:10.). This anointing oil was holy, either because it was made from the four fragrant substances according to the proportions commanded by Jehovah, or because God declared this kind of mixture and preparation holy (cf. Exo 30:32), and forbade for all time, on pain of death (Exo 30:31), not only the use of ointment so prepared for any ordinary anointings, but even an imitation of it. "Upon man's flesh shall it not be poured," i.e., it is not to be used for the ordinary practice of anointing the human body (Exo 30:32). "Man," i.e., the ordinary man in distinction from the priests. בּמתכּנתּו according to its measure, i.e., according to the proportions prescribed for its manufacture. זר (Exo 30:33) a stranger, is not only the non-Israelite, but laymen or non-priests in general. On the expression, "cut off from his people," see at Gen 17:14.