Exodus 30:26-30

ILLUSTRATIONS

BY
REV. WILLIAM ADAMSON

Anointing-Oil Symbolism! Exodus 30:26.

(1.) All parts of the Mosaic worship were symbolic; and all those parts were symbolic of Christ. They all silently spoke of One beyond and behind, above and around them. Moreover, the most explicit directions were given for their anointing. The altars and the sacred furniture, as well as the priests and the high priest, were to be most carefully anointed. But the unction seems to have been most special in the case of the high priest. As, then, the various portions of the Tabernacle and its appurtenances were emblematic of Christ, this anointing must also have been figurative of something done to Christ.
(2.) One of the sweetest names of the Lord Jesus is “Christ”—the Anointed One. “With my holy oil, have I anointed Him.” The unction of the Holy One, our great High Priest received in (a) Intention, long before the head of Aaron had received the material unction; (b) Intimation, when the wise men of the East laid their gifts at His feet; (c) Interpretation, when the Holy Spirit descended from heaven upon Him, as He knelt in prayer on Jordan’s strand. He received not the Spirit by measure; for in Him dwelleth all the fulness of the Godhead bodily.

“Nor prayer is made by man alone;

The Holy Spirit pleads,

And Jesus, on the eternal throne,

For sinners intercedes.”

—Montgomery.

ILLUSTRATIONS

BY
REV. WILLIAM ADAMSON

Sacrificial Speech! Exodus 30:1.

(1.) No student of the Bible needs to be reminded that by the complicated and long protracted series of events which preceded, accompanied, and followed the Exodus from Egypt, the essential doctrine of Gospel truth and grace are distinctly made known. By a stupendous array of symbolic acts and facts they are most emphatically confirmed and illustrated.
(2.) Thomson remarks that what is more pertinent, if possible, is that the record of them is so guided as to suggest and evolve the very best words, figures, and phrases by which these fundamental doctrines can be set forth. This is equally true of the words and ideas in this chapter of Exodus, as of the paschal lamb in Egypt, or the smiting of the rock in Horeb.
(3.) The symbolic acts and facts, it has been wisely asserted, in connection with the typical institutions, rites, and ceremonies of the Mosaic economy, were designed to permeate, and did permeate, the entire religious consciousness of the Hebrews. They thus gave birth to spiritual ideas and emotions wholly peculiar, and to corresponding formulas by which to give expression to them.

“I saw a Moslem work upon his shroud alone,
With earnest care, even as the silkworms weave their own,
When with that sacred Script it was filled from side to side,
He wrapt it round his body, and in calmness died.”

—Oriental.

Incense-Ingredients! Exodus 30:34.

(1.) Composition! Exodus 30:34. The ingredients are described with great precision; and were principally obtained in traffic from the Phœnicians. A few of them were products of native plants; but most of them came from Arabia, India, and spice islands of the Indian Archipelago. Great skill was required in the mixing of these ingredients. The art was a recognised profession among the Jews; and the rokechim, translated “apothecary” in our version, was simply a maker of perfumes.

(2.) Consecration! Exodus 30:36. This mixture was to be pounded in very small particles, and deposited as a very holy thing in the Tabernacle, before the ark of the testimony. It has been said that this was to ensure a store of it being always in readiness. But this excludes the Divine idea of “holy consecration.” Hence, according to the Rabbins, one of the fifteen prefects was retained in Solomon’s temple for the special purpose of preparing it; and a part of the temple was reserved for his use as a laboratory, to indicate the purity of incense.

(3.) Conservation! Exodus 30:38. So precious and holy was this incense considered, that it was forbidden to make a similar perfume for private use on pain of death.

“Nor will He to those lips attend

Whose prayers are not sincere.”

—Burton.

Incense and Unction! Exodus 30:1. The Canticle of Solomon lies in the casket of Revelation—an exquisite gem—engraved with emblematic characters. It is a retrospective poem upon Christ in the Pentateuch; and it is a prospective poem upon Christ in the New Testament.

(1.) Song of Solomon 3:6: “Who is this that cometh up from the wilderness” is Jesus Christ coming up from the wilderness of Judea—from the wilderness, whence the sweetest odours are gathered; for not amid rich and cultured fields, but amongst the rocks and sands of the desert, are the incense and unction herbs obtained.

(2.) He comes up “like pillars of smoke,” which cannot derive its significance from the Shekinah pillar-cloud, but from those fragrant clouds of incense wafted upwards on the eastern air—in type of the prayers of Jesus on His Baptism. As perfumes of fragrant oil anoint our High Priest; so pillars of perfumed vapours ascend from His heart.
(3.) He comes up “perfumed with myrrh and frankincense,” anointed with the Holy Spirit; for on Jesus our great High Priest the Spirit is shed immeasurably. In this “Vessel of Honour” the Spirit is poured, abiding in Himself in all fulness, and as an exhaustless fountain ever overflowing for His people.

“The Spirit, through the Saviour shed,
His sacred fire imparts,
Refines our dross, and love divine
Enkindles in our hearts.”