Exodus 29:7
Then shalt thou take the anointing oil, and pour it upon his head, and anoint him.
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(7) The anointing oili.e., the oil mentioned in Exodus 25:6, and recently glanced at in Exodus 28:41. On its composition see Exodus 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 Aaron’s head was perhaps to indicate the freeness and abundance with which God gives His grace to His servants. (Comp. Psalm 133:2.)

Coats—i.e., tunics. (See Note 1 on Exodus 28:40.)

The bonnets.—Rather, caps. (See Note 3 on Exodus 28:40.)

The priest’s office shall be their’s 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 (Exodus 29:24).

Exodus 29:7. Thou shalt take the anointing oil — Emblematical of the Holy Spirit, Isaiah 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.

29:1-37 Aaron and his sons were to be set apart for the priest's office, with ceremony and solemnity. Our Lord Jesus is the great High Priest of our profession, called of God to be so; anointed with the Spirit, whence he is called Messiah, the Christ; clothed with glory and beauty; sanctified by his own blood; made perfect, or consecrated through sufferings, Heb 2:10. All believers are spiritual priests, to offer spiritual sacrifices,Door of the tabernacle - Entrance of the tent. See Leviticus 8:3.4-9. Aaron and his sons thou shalt bring unto the door of the tabernacle—as occupying the intermediate space between the court where the people stood, and the dwelling-place of Israel's king, and therefore the fittest spot for the priests being duly prepared for entrance, and the people witnessing the ceremony of inauguration.

wash them with water. And … take the garments—The manner in which these parts of the ceremonial were performed is minutely described, and in discovering their symbolical import, which indeed, is sufficiently plain and obvious, we have inspired authority to guide us. It signified the necessity and importance of moral purity or holiness (Isa 52:11; Joh 13:10; 2Co 7:1; 1Pe 3:21). In like manner, the investiture with the holy garments signified their being clothed with righteousness (Re 19:8) and equipped as men active and well-prepared for the service of God; the anointing the high priest with oil denoted that he was to be filled with the influences of the Spirit, for the edification and delight of the church (Le 10:7; Ps 45:7; Isa 61:1; 1Jo 2:27), and as he was officially a type of Christ (Heb 7:26; Joh 3:34; also Mt 3:16; 11:29).

Which signified the gifts and graces of the Holy Ghost, wherewith Christ; as, and the priests ought to be, replenished. See Isaiah 61:1 1Jo 2:27. But here ariseth a difficulty; for this anointing is sometimes spoken of as peculiar to the high priest, as Leviticus 21:10, sometimes as common to all the priests, Exodus 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, Exodus 29:20,21 Le 8:30, but it was poured out upon the head only of the high priest, Psalm 133:2, who herein was a type of Christ, who was

anointed above his fellows, Psalm 45:7 Hebrews 1:9.

Then thou shall take the anointing oil, After ordered to be made of principal spices, myrrh, cinnamon, calamus, cassia, and oil olive, Exodus 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, Psalm 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, Proverbs 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.

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, Exodus 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 (Leviticus 4:3; Leviticus 4:5; Leviticus 4:16; Leviticus 6:22). On some other passages in P in which the ordinary priests are represented as anointed, see on Exodus 30:30.

Verse 7. - The Chrism or Anointing. Verse 7. - The anointing oil had been mentioned previously in Exodus 25:6, when "spices" had been required from the congregation to form a portion of it. Its composition is given in Exodus 30:23-25; a passage from which we gather that it was exceedingly rich and costly. And pour it upon his head. Compare Psalm 133:2. While ablution is a rite common to many religions, the religious use of unction is peculiar to the Mosaic and the Christian. In the Mosaic it was applied to initiate into their office the prophet, the priest, and the king. In Christianity it was originally a rite by which sick persons were miraculously cured (James 5:14, 15), from which use it was afterwards extended by ecclesiastical authority to other important ceremonies. The typical meaning under Christianity is clear; the oil represents the Holy Spirit, and the anointing the outpouring of that Spirit on those who are the objects of it. Christ himself obtained his title of Christ (or Messiah), because he was "anointed with the Holy Ghost and with power" (Acts 10:38). Under Mosaism this idea was, at most, latent. Unction was understood to mark

(1) Dignity, because the olive was the first of trees (Judges 9:9); and

(2) Continuance, because oil preserves things for a long time from corruption. Unction with the holy oil of the sanctuary no doubt further signified consecration to God's service. It was applied not only to the priests, but to the tabernacle, the ark, the table of shew-bread with its vessels, the seven branched candlestick, the altar of incense, the altar of burnt offering, and the laver, all of which thereupon became "most holy" (Exodus 30:26-29). Exodus 29:7Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Leviticus 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Leviticus 8, where the consecration itself is described. The same may also be said of the expiation and anointing of the altar, which are commanded in Exodus 29:36 and Exodus 29:37, and carried out in Leviticus 8:11.
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