EXPOSITION
THE HOLY OIL. The composition of the oil required for anointing the priests (Exodus 29:7), the altar (ib, 36), the tabernacle itself (Exodus 30:26), and its furniture (Exodus 30:27, Exodus 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 (Exodus 30:31-2).
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 kinds—one, 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 (John 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. Proverbs 7:16; So Proverbs 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 Isaiah 43:24; Jeremiah 6:20; Ezekiel 27:17; and So Ezekiel 4:14; but the term used (kaneh, "cane ") is vague; and it is not at all clear that one species only is alluded to.
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 Psalms 45:8); and it is very doubtful whether the two are identical On the shekel of the sanctuary. see the comment on Exodus 30:13; and on the kin, see Exodus 29:40.
An oil of holy ointment. Literally, "an oil of holy anointing," or "a holy anointing oil," as our translators render in Exodus 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 (Exodus 37:29) that the task of preparing the holy oil was committed to Bezaleel.
Thou shalt anoint the tabernacle. The first application of the holy oil was to be to the inanimate objects constituting the paraphernalia of worship—viz.,
1. The tabernacle itself as a whole;
2. The furniture of the holy of holies—the ark and mercy seat;
3. The furniture of the holy place—the show-bread table, the candlestick, and the altar of incense; and
4. The furniture of the court—the 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 Exodus 8:10-2.)
The table and all his vessels. See above, Exodus 25:29. The candlestick and his vessels. See Exodus 25:37, Exodus 25:38.
The altar of burnt-offering with all his vessels. See Exodus 27:3.
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 Exodus 8:10, Exodus 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 Exodus 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."
Upon man's flesh shall it not be poured—i.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.
Upon a stranger. A "stranger" here means any one not of the family of Aaron. Compare Exodus 29:33.
HOMILETICS
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 (Psalms 45:8; So Psalms 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 (Ezekiel 27:19). How passing sweet must have been the odour of these blended perfumes—each delicious alone—all enhanced by the combination, which had taxed the best skill of the "apothecary" (Exodus 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 comes—steals into the heart—only by degrees makes its presence known to us. A crisis—a 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 restraints—by whispers softly breathed into the ear of the soul—by the suggestion of good thoughts—by the presentation of holy memories—does 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" (1 Corinthians 12:7).
"His is that gentle voice we hear,
Soft as the breath of even,
That checks each fault, that calms each fear.
And speaks of Heaven.
"And every virtue we possess,
And every conquest won,
And every thought of holiness,
Are his alone."
III. IN HIS PATIENCE WITH US WHEN WE ABE WAYWARD. God once declared, "My spirit shall not always strive with man" (Genesis 6:3); and Scripture warns us that the Holy Ghost may be "resisted" (Acts 7:51) and even "quenched" (1 Thessalonians 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 angry—he simply "grieves" (Ephesians 4:30)—is "vexed" (Isaiah 63:10)—made sorrowful. No sooner do we show any signs of relenting than he forgives—encourages 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" (Exodus 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 him—he will tell us of the things of heaven, "guide us into all truth" (John 16:13), "receive of Christ's and show it unto us" (ib, 14). The sweetness of such commune is inexpressible—it may well "ravish our heart" (So Exodus 4:9) and make us "sick of love" (So Exodus 5:8).