Pure oil-olive beaten, for the light, &c.— Pure oil of olive beaten (i.e. obtained by pounding or expression,) is here commanded to be brought for the use of the golden candlestick, as being most excellent, and freest from sediment. We have before observed how necessary it was that there should be a continual light in the tabernacle; and Josephus (Antiq. b. 3: ch. 8.) informs us that this was the case; though it must be confessed, that Exodus 27:21 and other passages of Scripture, would rather lead one to believe, that the lamps were only lighted in the evening, and went out in the morning: see Leviticus 24:3. 1 Samuel 3:3. 2 Chronicles 13:11 with which the expression, to cause the lamp to burn always, may well comport; for always, in the Scripture, very frequently signifies constantly, continually, regularly; and the meaning here may only be "oil for the constant supply of the lamp when it burns." Calmet observes, that the priests entered into the holy place every morning to offer the incense, and to put out the lamps; and every evening they went in to light them again: every morning they offered a lamb for a burnt-sacrifice upon the brazen altar, and every evening they offered another upon the same altar. The Egyptians used lamps in their religious worship: they had a feast, as Herodotus tells us, (l. ii. c. 62.) called the feast of lighted lamps. Note; Provision is here made for the continual supply of the lamps in the golden candlestick, and Aaron and his sons must attend them. The oil signifies the graces of God's spirit, which shine forth in the conversation of his people; and Aaron's care should remind every faithful minister, how diligent he should be in his labours towards the flock, of which the Holy Ghost hath made him overseer.
Further reflections on the altar of burnt-offering as typical of the Messiah.
That Jesus Christ is the Antitype of this altar, the apostle to the Hebrews permits us not to doubt; for, speaking of him, he says, "We have an altar, whereof they have no right to eat who serve the tabernacle," Hebrews 13:10. He says not altars, as if they were many, but an altar, speaking of one; and this altar is Christ. As the intercession of Jesus Christ was typified by the golden altar of incense, so the altar of burnt-offering represented both his satisfaction in general, and his Godhead in particular. Let us begin with the first.
It represented the Person of our Redeemer, as the propitiation for our sins. It was a brazen altar. Did it not signify the same glorious Person whom Ezekiel saw like a man of brass, with a line of flax in his hand to measure the temple; and whose feet are described, in the visions of John, like fine brass, as if they burned in a furnace? Brass is a cheap and common metal. When by himself he purged our sins, he shone not with golden lustre; for his visage was marred more than any man's, and his form than the sons of men. Brass is a strong metal, and fit to endure the fire. Our strength was not the strength of stones, our flesh was not of brass, to dwell with devouring fire, to abide with everlasting burnings: but Christ was the mighty One, who felt the power of God's anger, and was not devoured by the fiery indignation.—It was a horned altar. This may signify the strength of his atonement, both to satisfy the justice of God, and pacify the consciences of men. It was a four-square altar: an emblem of his perpetual stability, who is the same to-day, yesterday, and for ever. It was a public altar. For the death of Christ was to be a transaction of the most public kind. It was a burning altar, on which the fire never went out. The Holy Ghost is that eternal spirit of judgment and of burning, through whom Christ offered up himself unto God, and who dwells for ever in the Son. With this holy fire the great High-Priest inflamed his legal sacrifice of atonement; and with this holy fire the royal priesthood ought to kindle their moral sacrifice of praise, which they offer by him continually.—It was the only altar of burnt-offering, and, according to the law of Moses, admitted not any rival. So Jesus Christ is the one Mediator between God and man. To multiply mediators is no less condemned by the New Testament, than to multiply altars by the Old.—It was an altar most holy, which sanctified all gifts. Whether we present unto God the meat-offering of alms, the drink-offering of tears, the peace-offering of thanksgiving, the heave-offering of prayer, or the whole burnt-offering of body and soul, by Christ alone they are sanctified and accepted, as the altar sanctified the gift.—It was an altar which protected criminals who fled to it; though, for some crimes, they were to be dragged from it to suffer condign punishment. In Jesus Christ the guilty sinner finds a refuge from legal condemnation; nor can they fail of making peace with him, who by faith take hold of his strength, be their crimes ever so atrocious.—It was an altar which nourished the Levitical priests who served at it, and were partakers with it. Even so the happy persons who are made priests unto God, and partakers of Christ, receive from him, not a natural, but a spiritual and eternal life: "For he that eateth me," himself declares, "even he shall live by me." John 6:57.
But in a particular manner his Deity seems fit to be called the altar on which he offered his humanity: for he was his own Altar no less than ours. It was not the wooden cross on which he died, that served him for an altar. Far less can the material table on which the holy memorials are exhibited, in the sacrament of the supper, deserve any such glorious epithet. Hear what himself says about the altar and the gift. "Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?" Matthew 23:19. Will any dare to say, that the wooden cross was greater than the soul and body of the Redeemer who expired on it? or that the table of the supper is greater than the consecrated symbols of his body and blood? If it be impossible to find any thing greater than the humanity of our Lord and Saviour except his own divinity, his own divinity, and nothing else, must be the altar. Did the altar support the gift or victim while it was burning upon it? It was the Godhead of Christ which supported the manhood from sinking under those direful sufferings that he patiently endured. Did the altar sanctify the gifts that touched it? It was the Deity of Christ which sanctified the gift of his humanity, and imparted a dignity and value to the sacrifice of his body and soul. The sins of many are fully expiated by the sufferings of one, because he is God, and there is none else; besides him there is no saviour.
Blessed be God for such a High-Priest; such a Temple; such a Sacrifice; such an Altar of burnt-offering. We have an altar, not only in the midst of Canaan, but in the midst of the land of Egypt, to which the sons of the strangers may bring their sacrifices. We have an altar which God will never cast off; a sanctuary which he will never abhor. The great atoning sacrifice is already offered up: what remains for us, but to offer unto a gracious God the calves, not of the stall, but of the lips, and the sacrifice of praise continually.