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<p>Directions are here given for the composition of the holy anointing oil and the incense that were to be used in the service of the tabernacle; with these God was to be honoured, and therefore he would appoint the making of them; for nothing comes <i>to</i> God but what comes <i>from</i> him. 1. The holy anointing oil is here ordered to be made up the ingredients, and their quantities, are prescribed, <a class="bibleref" title="Exod.30.23-Exod.30.25" href="/passage/?search=Exod.30.23-Exod.30.25">Exod. 30:23-25</a>. Interpreters are not agreed concerning them; we are sure, in general, they were the best and fittest for the purpose; they must needs be so when the divine wisdom appointed them for the divine honour. It was to be compounded <i>secundum artem—after the art of the apothecary</i> (<a class="bibleref" title="Exod.30.25" href="/passage/?search=Exod.30.25">Exod. 30:25</a>); the spices, which were in all nearly half a hundred weight, were to be infused in the oil, which was to be about five or six quarts, and then strained out, leaving an admirable sweet smell in the oil. With this oil God’s tent and all the furniture of it were to be anointed; it was to be used also in the consecration of the priests, <a class="bibleref" title="Exod.30.26-Exod.30.30" href="/passage/?search=Exod.30.26-Exod.30.30">Exod. 30:26-30</a>. It was to be continued <i>throughout their generations</i>, <a class="bibleref" title="Exod.30.31" href="/passage/?search=Exod.30.31">Exod. 30:31</a>. The tradition of the Jews is that this very oil which was prepared by Moses himself lasted till near the captivity. But bishop Patrick shows the great improbability of the tradition, and supposes that it was repeated according to the prescription here, for Solomon was anointed with it (<a class="bibleref" title="1Kgs.1.39" href="/passage/?search=1Kgs.1.39">1 Kgs. 1:39</a>), and some other of the kings; and all the high priests with such a quantity of it that it ran down to the skirts of the garments; and we read of the making up of this ointment (<a class="bibleref" title="1Chr.9.30" href="/passage/?search=1Chr.9.30">1 Chron. 9:30</a>): yet all agree that in the second temple there was none of this holy oil, which he supposes was owing to a notion they had that it was not lawful to make it up, Providence overruling that want as a presage of the better unction of the Holy Ghost in gospel times, the variety of whose gifts was typified by these several sweet ingredients. To show the excellency of holiness, there was that in the tabernacle which was in the highest degree grateful both to the sight and to the smell. Christ’s name is said to be as <i>ointment poured forth</i> (<a class="bibleref" title="Song.1.3" href="/passage/?search=Song.1.3">Song 1:3</a>), and the good name of Christians better than <i>precious ointment</i>, <a class="bibleref" title="Eccl.7.1" href="/passage/?search=Eccl.7.1">Eccl. 7:1</a>. 2. The incense which was burned upon the golden altar was prepared of sweet spices likewise, though not so rare and rich as those of which the anointing oil was compounded, <a class="bibleref" title="Exod.30.34,Exod.30.35" href="/passage/?search=Exod.30.34,Exod.30.35"><span class="bibleref" title="Exod.30.34">Exod. 30:34</span>, <span class="bibleref" title="Exod.30.35">35</span></a>. This was prepared once a year (the Jews say), a pound for each day of the year, and three pounds over for the day of atonement. 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. 3. Concerning both these preparations the same law is here given (<a class="bibleref" title="Exod.30.32,Exod.30.33,Exod.30.37,Exod.30.38" href="/passage/?search=Exod.30.32,Exod.30.33,Exod.30.37,Exod.30.38"><span class="bibleref" title="Exod.30.32">Exod. 30:32</span>, <span class="bibleref" title="Exod.30.33">33</span>, <span class="bibleref" title="Exod.30.37">37</span>, <span class="bibleref" title="Exod.30.38">38</span></a>), that the like should not be made for any common use. Thus God would preserve in the people’s minds a reverence for his own institutions, and teach us not to profane nor abuse any thing whereby God makes himself known, as those did who invented to themselves (for their common entertainments) instruments of music like David, <a class="bibleref" title="Amos.6.5" href="/passage/?search=Amos.6.5">Amos 6:5</a>. It is a great affront to God to jest with sacred things, particularly to make sport with the word and ordinances of God, or to treat them with lightness, <a class="bibleref" title="Matt.22.5" href="/passage/?search=Matt.22.5">Matt. 22:5</a>. That which is God’s peculiar must not be used as a common thing.</p>
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