Exodus 30:26
And you shall anoint the tabernacle of the congregation therewith, and the ark of the testimony,
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBWESTSK
EXPOSITORY (ENGLISH BIBLE)
(26) Thou shalt anoint the tabernacle.—The tabernacle and its contents were to be first consecrated, then the priests. In the tabernacle itself, the consecration was to begin with the ark of the testimony in the Holy of Holies, then to proceed to the Holy place, where the table of shewbread with its “vessels,” the golden candlestick, and the altar of incense were to be anointed; and finally to pass the vail to the outer court, where the holy oil was to be sprinkled upon the brazen altar, and upon the laver, to sanctify them. (See Exodus 30:26-29; and comp. Leviticus 8:10-11.)

30:22-38 Directions are here given for making the holy anointing oil, and the incense to be used in the service of the tabernacle. To show the excellency of holiness, there was this spiced oil in the tabernacle, which was grateful to the sight and to the smell. Christ's name is as ointment poured forth, So 1:3, and the good name of Christians is like precious ointment, Ec 7:1. The incense burned upon the golden altar was prepared of sweet spices. 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. The like should not be made for any common use. Thus God would keep in the people's minds reverence for his own services, and teach us not to profane or abuse any thing whereby God makes himself known. It is a great affront to God to jest with sacred things, and to make sport with his word and ordinances. It is most dangerous and fatal to use professions of the gospel of Christ to forward wordly interests.An oil of holy ointment - Rather, a holy anointing oil.

After the art of the apothecary - According to Jewish tradition, the essences of the spices were first extracted, and then mixed with the oil. The preparation of the anointing oil, as well as of the incense, was entrusted to Bezaleel Exodus 37:29, and the care of preserving it to Eleazar, the son of Aaron Numbers 4:16. In a later age, it was prepared by the sons of the priests 1 Chronicles 9:30.

24. 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.

This was only an outward ceremony, signifying the separation and sanctification of these things for the service of God; as the anointing of kings and priests noted their designation to their offices. And thou shall anoint the tabernacle of the congregation therewith,.... It cannot be thought the whole of it should be anointed all over, but only a part of it for the whole; and this was either typical of the human nature of Christ, the true tabernacle God pitched, and not man, and which was anointed with the Holy Ghost; or of the church and people of God, who are an holy tabernacle or temple of the Lord, and who receive the unction from the Holy One:

and the ark of the testimony; the chest where the law was, and stood in the most holy place of the tabernacle; and was a type of the Messiah, the anointed One, in whose heart the law was, and who is the fulfilling end of it for righteousness.

And thou shalt anoint the {o} tabernacle of the congregation therewith, and the ark of the testimony,

(o) All things which belong to the tabernacle.

EXEGETICAL (ORIGINAL LANGUAGES)
Verses 26-29 - 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 Leviticus 8:10-12.) (cf. Exodus 38:8). The Brazen Laver, and its use. - The making of this vessel is not only mentioned in a supplementary manner, but no description is given of it because of the subordinate position which it occupied, and from the fact that it was not directly connected with the sanctuary, but was only used by the priests to cleanse themselves for the performance of their duties. כּיּור: a basin, a round, caldron-shaped vessel. כּגּו (its support): by this we are not to understand the pedestal of the caldron, but something separate from the basin, which was no doubt used for drawing off as much water as was required for washing the officiating priests. For although כּן belongs to כּיּור, the fact that it is always specially mentioned in connection with the basin necessarily leads to the conclusion, that it had a certain kind of independence (cf. Exodus 31:9; Exodus 35:16; Exodus 39:39; Exodus 40:11; Leviticus 8:11). These two vessels were to be made of brass or copper, like the other things in the court; and, according to Exodus 38:8, they were made of the brass of the mirrors of the women who served before the door of the tabernacle. הצּבאת בּמראת does not mean either "provided with mirrors of the women" (Bhr, i. pp. 485-6), or ornamented "with forms, figures of women, as they were accustomed to appear at the sanctuary" (Knobel). But these views are overthrown by the fact, that ב never signifies with in the sense of an outward addition, but always denotes the means, "not an independent object, but something accompanying and contributing to the action referred to" (Ewald, 217, f. 3). In this case ב can only apply to the material used, whether we connect it with ויּעשׂ as in Exodus 31:4, or, what seems decidedly more correct, with נחשׁת as a more precise definition; so that ב would denote that particular quality which distinguished the brass of which the basin was made (Ewald, 217f.), - apart altogether from the fact, that neither the mirrors of women, nor the figures of women, would form a fitting ornament for the basin, as the priests did not require to look at themselves when they washed their hands and feet; and there is still less ground for Knobel's fiction, that Levitical women went to the sanctuary at particular times, forming a certain procession, and taking things with them for the purpose of washing, cleaning, and polishing. The true meaning is given by the Septuagint, ἐκ τῶν κατόπτρων. According to 1 Samuel 2:22, the צבאת were women, though not washer-women, but women who dedicated their lives to the service of Jehovah, and spent them in religious exercises, in fasting and in prayer, like Anna, the daughter of Phanuel, mentioned in Luke 2:37.

(Note: Knobel's objection to this explanation, viz., that "at a time when the sanctuary was not yet erected, the author could not speak of women as coming to the door of the sanctuary, or performing religious service there," would contain its own refutation, if there were any ground for it at all. For before the sanctuary was erected, the author could not speak of Levitical women as coming at particular times to the sanctuary, and bringing things with them for the purpose of washing and cleaning. But the participle צבאת does not imply that they had served there before the erection of the sanctuary, but only that from that time forward, they did perform service there.)

צבא denotes spiritual warfare, and is accordingly rendered by the lxx νηστεύειν, by Onkelos, orare, with which the Rabbins agree. The mirrors of the women had been used for the purpose of earthly adorning. But now the pious Israelites renounced this earthly adorning, and offered it to the Lord as a heave-offering to make the purifying laver in front of the sanctuary, in order that "what had hitherto served as a means of procuring applause in the world might henceforth be the means of procuring the approbation of God" (Hengstenberg, Dissert. vol. ii.). - The laver was to be placed between the tabernacle, i.e., the dwelling, and the altar in the court (Exodus 30:18), probably not in a straight line with the door of the dwelling and the altar of burnt-offering, but more sideways, so as to be convenient for the use of the priests, whether they were going into the tabernacle, or going up to the altar for service, to kindle a firing for Jehovah, i.e., to offer sacrifice upon the altar. They were to wash their hands, with which they touched the holy things, and their feet, with which they trod the holy ground (see Exodus 3:5), "that they might not die," as is again emphatically stated in Exodus 30:20 and Exodus 30:21. For touching holy things with unclean hands, and treading upon the floor of the sanctuary with dirty feet, would have been a sin against Jehovah, the Holy One of Israel, deserving of death. These directions do not imply "that, notwithstanding all their consecration, they were regarded as still defiled by natural uncleanness" (Baumgarten), but rather that consecration did not stamp them with a character indelebilis, or protect them from the impurities of the sinful nation in the midst of which they lived, or of their own nature, which was still affected with mortal corruption and sin.

Links
Exodus 30:26 Interlinear
Exodus 30:26 Parallel Texts


Exodus 30:26 NIV
Exodus 30:26 NLT
Exodus 30:26 ESV
Exodus 30:26 NASB
Exodus 30:26 KJV

Exodus 30:26 Bible Apps
Exodus 30:26 Parallel
Exodus 30:26 Biblia Paralela
Exodus 30:26 Chinese Bible
Exodus 30:26 French Bible
Exodus 30:26 German Bible

Bible Hub






Exodus 30:25
Top of Page
Top of Page