"Take the finest spices: 500 shekels of liquid myrrh, half that amount (250 shekels) of fragrant cinnamon, 250 shekels of fragrant cane, Sermons
I. THE LAVER (vers. 17-22). This was to be made of brass (bronze), and was to be placed near the door of the tabernacle between it and the altar. It was to be used by Aaron and his sons for purposes of ablution. A new symbol of the purity required in those who serve before Jehovah. The Christian contracts daily defilements in his walk, for which also daily cleansing is required (cf. John 13:10; 1 John 1:7). II. THE ANOINTING OIL (vers. 22-34). Precious, fragrant, holy. To be applied not only to Aaron and his sons, but to the tabernacle and all its vessels. See Homily on Consecration (Exodus 24:6, 7). The oil is the symbol of the Spirit. The holiness imparted to Aaron and his sons by this anointing, and by the rites of consecration generally, was indeed no more than a ceremonial or official holiness. It pertained to the office rather than to the man. Yet the holders of the office were, in virtue of their consecration, laid under obligations to personal holiness as well. The private character of the priest might not avail to nullify his official acts; but the absence in the public representative of the spiritual qualifications for his office would not be allowed to go unpunished. Iniquity in the priest would be visited both on priest and people. - J.O. An holy anointing oil. I. THE UNIVERSAL NEED THERE IS OF THE HOLY SPIRIT'S INFLUENCE. 1. There was nothing under the law so holy, but that it needed this Divine unction. 2. Nor is there anything under the gospel which does not need it. II. HIS SUFFICIENCY FOR ALL TO WHOM THAT INFLUENCE IS APPLIED. This appears — 1. From the preciousness of the ointment which was used. 2. From the virtue infused into everything anointed with it. Application — (1)Seek the Holy Spirit for your own souls.(2)Guard against everything that may reflect dishonour upon Him.() I. The use of oil IN DAILY LIFE may be described as threefold. 1. In the first place, it was used for the anointing of the body, by which the skin was rendered soft and smooth; refreshed and invigorated. Orientals ascribed a virtue to it which penetrated even to the bones. Coincident with this was the use of oil in sickness, as a means of lulling pain and restoring health. 2. The second use of oil in the preparation of food is to be looked at from the same point of view. Here also the object was, so to speak, to anoint the food, so as to make it soft and palatable. 3. And thirdly, not less frequent and important was the use of oil for burning and giving light, surely also an anointing for the purpose of enlivening and invigorating. The thing to be anointed was the wick of the lamp. The wick would burn without oil, but only with a weak and miserable light, and very speedily it would become extinguished. II. All these modes of using oil are transferred to the SYMBOLISM OF WORSHIP. 1. The first we see at once is the anointing of the Tabernacle, its vessels, and the priests themselves. 2. The second is seen in the minchah, or meat-offering, not "meat" at all in our modern acceptation, but composed of wheat, commingled with oil (Leviticus 2:1-8). 3. The third in correspondence is obviously the ever-burning sacred lamp of the holy place. () () This is to be composed of five ingredients: 500 shekels of pure myrrh, 250 of sweet cinnamon, 250 of sweet calamus, and 500 of cassia, and a hin, about three quarts, of olive oil. It is said to be compounded after the art of the perfumer. It is probable, therefore, as the Rabbins suppose, that the three spices were soaked in water, and boiled, and their essence extracted and mingled with the myrrh and oil (vers. 26-30). With the anointing oil are to be anointed the tent of meeting, the ark of the testimony, the table, the candlestick, and the altar of incense, the altar of burnt-offering, the laver, and all their appurtenances. Being thus anointed, they are hallowed, and are accounted most holy (ver. 10). Aaron and his sons are to be anointed and consecrated to their priestly office (vers. 31-33). This is to be a standing oil for anointing, not to be used for common purposes, not to be imitated in ordinary compounds, on pain of excommunication (Genesis 17:14). The anointing oil is an impressive symbol of sanctifying grace. It is analogous to the water of the laver, which cleanses. The latter points to the quality required; the former to the end contemplated. That which is dedicated to God must be cleansed from stain.()
People Aaron, Israelites, MosesPlaces Mount SinaiTopics 250, Best, 500, Calamus, Cane, Chief, Cinnamon, Fifty, Fine, Finest, Flowing, Fragrant, Half, Honey, Hundred, Liquid, Myrrh, Myrtle, Principal, Pure, Shekels, Spice-cane, Spice-cinnamon, Spices, Sweet, Sweet-smelling, Thyself, Weight, WildOutline 1. The altar of incense
11. The ransom of souls
17. The bronze basin
22. The holy anointing oil
34. The composition of the incense
Dictionary of Bible Themes Exodus 30:22-25 4466 herbs and spices
5615 weights Exodus 30:22-28 4486 myrrh Exodus 30:22-29 5183 smell Exodus 30:22-33 4492 olive
7304 anointing Exodus 30:23-25 4490 ointment
4496 perfume Exodus 30:23-33 4488 oil Library The Altar of Incense
'Thou shalt make an altar to burn incense upon.' --EXODUS xxx. 1. Ceremonies are embodied thoughts. Religious ceremonies are moulded by, and seek to express, the worshipper's conception of his God, and his own relation to Him; his aspirations and his need. Of late years scholars have been busy studying the religions of the more backward races, and explaining rude and repulsive rites by pointing to the often profound and sometimes beautiful ideas underlying them. When that process is applied to Australian …
Alexander Maclaren—Expositions of Holy ScriptureRansom for Souls --I.
Then shall they give every man a ransom for his soul.' --EXODUS xxx. 12. This remarkable provision had a religious intention. Connect it with the tax-money which Peter found in the fish's mouth. I. Its meaning. Try to realise an Israelite's thoughts at the census. 'I am enrolled among the people and army of God: am I worthy? What am I, to serve so holy a God?' The payment was meant-- (a) To excite the sense of sin. This should be present in all approach to God, in all service; accompanying the …
Alexander Maclaren—Expositions of Holy Scripture Ransom for Souls --ii.
'The rich shall not give more, and the poor shall not give less than half a shekel....'--EXODUS xxx. 15. This tax was exacted on numbering the people. It was a very small amount, about fifteen pence, so it was clearly symbolical in its significance. Notice-- I. The broad principle of equality of all souls in the sight of God. Contrast the reign of caste and class in heathendom with the democracy of Judaism and of Christianity. II. The universal sinfulness. Payment of the tax was a confession that …
Alexander Maclaren—Expositions of Holy Scripture "Whereby we Cry, Abba, Father. "
Rom. viii. 15.--"Whereby we cry, Abba, Father." As there is a light of grace in bestowing such incomparably high dignities and excellent gifts on poor sinners, such as, to make them the sons of God who were the children of the devil, and heirs of a kingdom who were heirs of wrath; so there is a depth of wisdom in the Lord's allowance and manner of dispensing his love and grace in this life. For though the love be wonderful, that we should be called the sons of God; yet, as that apostle speaks, …
Hugh Binning—The Works of the Rev. Hugh Binning Jesus Pays the Tribute Money.
(Capernaum, Autumn, a.d. 29) ^A Matt. XVII. 24-27. ^a 24 And when they were come to Capernaum, they that received the half-shekel came to Peter, and said, Doth not your teacher pay the half-shekel? [The law of Moses required from every male of twenty years and upward the payment of a tax of half a shekel for the support of the temple (Ex. xxx. 12-16; II. Chron. xxiv. 5, 6). This tax was collected annually. We are told that a dispute existed between the Pharisees and Sadducees as to whether the payment …
J. W. McGarvey—The Four-Fold Gospel How a Private Man must Begin the Morning with Piety.
As soon as ever thou awakest in the morning, keep the door of thy heart fast shut, that no earthly thought may enter, before that God come in first; and let him, before all others, have the first place there. So all evil thoughts either will not dare to come in, or shall the easier be kept out; and the heart will more savour of piety and godliness all the day after; but if thy heart be not, at thy first waking, filled with some meditations of God and his word, and dressed, like the lamp in the tabernacle …
Lewis Bayly—The Practice of Piety The Copies of Things in the Heavens
'And the Lord spake unto Moses, saying, 2. On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation. 3. And thou shalt put therein the ark of the testimony, and cover the ark with the vail. 4. And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof. 5. And thou shalt set the altar of gold for the incense before the ark of the testimony, and put …
Alexander Maclaren—Expositions of Holy Scripture Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This …
J. W. McGarvey—The Four-Fold Gospel Annunciation to Zacharias of the Birth of John the Baptist.
(at Jerusalem. Probably b.c. 6.) ^C Luke I. 5-25. ^c 5 There was in the days of Herod, the king of Judæa [a Jewish proselyte, an Idumæan or Edomite by birth, founder of the Herodian family, king of Judæa from b.c. 40 to a.d. 4, made such by the Roman Senate on the recommendation of Mark Antony and Octavius Cæsar], a certain priest named Zacharias, of the course [David divided the priests into twenty-four bodies or courses, each course serving in rotation one week in the temple …
J. W. McGarvey—The Four-Fold Gospel The Last Events in Galilee - the Tribute-Money, the Dispute by the Way, the Forbidding of Him who could not Follow with the Disciples, and The
Now that the Lord's retreat in the utmost borders of the land, at Cæsarea Philippi, was known to the Scribes, and that He was again surrounded and followed by the multitude, there could be no further object in His retirement. Indeed, the time was coming that He should meet that for which He had been, and was still, preparing the minds of His disciples - His Decease at Jerusalem. Accordingly, we find Him once more with His disciples in Galilee - not to abide there, [3743] nor to traverse it …
Alfred Edersheim—The Life and Times of Jesus the Messiah Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought. …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering …
Thomas Watson—The Ten Commandments Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament Links Exodus 30:23 NIV
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