Exodus 30

Concerning which see Pet. Cunaeus,lib.ii. de Rcpub. Jud. cap. 10. and our learned Dr. Lightfoot, in his Temple Service, chap. 7. sect. 3. I will sanctify both Aaron and his sons, to minister to me in the priest’s office.] He declared them to be sanctified to be his priests, by the appearance of his glory at their first sacrifice after their solemn consecration; and by fire coming from heaven to consume their burnt-offering, (Lev. ix. 23, 24.). t cotton (as wc now speak) and oil into those that were gone out, and lighting them at some of the lamps which still continued burning. He shall burn incense upon it.] The manner of it is described by Dr. Lightfoot in his Temple Service, chap, 9. sect. 5. the public sacrifices, and such-like uses, (lib. ii. de Jure N. et G. cap. S.) And he shews, (lib. iv.cap. 5.) out of the Misna, in the title Sikliui, and other authorities, that on the first day of the month Adar, men were appointed to sit in every city of Judea to receive this payment. Which is the tribute mentioned by Titus in his oration to the Jews; wherein he puts them in mind how kind he had been to them, in permitting them to take tribute, and to gather gifts for God, SaafJtoXoytiv to vfxlv liri t$ Qtq, kcu ava^fiara vvWlyuv hrirpiipafitv, (Josephus, lib. vi. Halos. cap. 34.) clean and pure might meddle with sacred things; And again in the third book, They poured water upon the hands of the kings: wg ^A- Xovm Ovuv, saith Eustathius, as being about to sacrifice. But I do not find in any author, that they were concerned for more than washing their hands (from whence came the proverb of doing things illotis manibus, see Erasmus in his Adages), there being no mention of washing their feet: which was an extraordinary degree of purity, which God required in liis priests, who ministered in his house barefoot: and so they did among the gentiles also, as appears by that saying of Pythagoras, mentioned by Jamblicus, aviwroSjyroc &fc teal irpocricvvzi, sacrifice and worship without shoes; which St. Ambrose thinks was borrowed from Moses,’ lib. i. Epist. 6. (See Cupcrus in his Apotheosis Homeri, p. 185.) Vcr. 20. When they go into the tabernacle of the congregation, they shall wash with water.] This washing was not.to be repeated before every act of their ministration; but it sufficed for all the service of that day, if they washed once at their entrance upon it. Only on the great day of expiation, before five of the various duties then to be performed, the washing was to be renewed. That they die not.] By the hand of Heaven, as the Jews speak; that is, of God, who punished such profanation, as ministering to him in their uncleanness, with death; And the service performed by such a person, was all without effect; whether he were the high-priest, or a common one, as R. Levi of Barcelona saith, (Precept, cvi.) Or when they conie near to the altar to minister, to burn offering made by fire unto the Lord.] Whether they wxre to go in to minister at the altar of incense in the tabernacle • (of which he speaks in the first words of this verse), or to offer sacrifices at the brazen altar in the outward court, they w r erc to wash before they entered upon their service. Vcr. 22. So they shall wash their hands and their feet, that they die not.] There was no need of doing more, being washed once all over before they were consecrated, (xxix. 4.) but their hands and feet were to be washed, upon pain of death, every day, before they ministered. And it shall be a statute for ever to them.] As long as the tabernacle or temple stood. tainty; much less that none ever adventured to make it after him: nay, it is evident that Bezaleel made it, as well as all other things beforementioned, (xxxvii. 29.) An oil of holy ointment.’] To anoint with it all the things mentioned in the next verse; whereby they were sanctified (that is, set apart) for the service of God. It was not thick, like those compositions which we now call ointments, but thin as oil is; being nothing but oil, with an infusion of these strong apices, which made it have a comfortable seent. For it is observed by Dioscorides, that oil was very proper, Etc ttjv rwvjuwpwv KaraffKewTjv, for the preparation of ointments: odours being better preserved in oil than in any other liquor, as Pliny observes, (lib. xiii. cap. 2.) And this oil, no doubt, was the purest they could get (such as they brought for the light of the tabernacle, xxvii. 20.) which would best imbibe the tincture. After the art of the apotiiecary.’] Or ointment-maker; of whose art Theophrastus and Dioscorides give an account. But the manner of making this ointment, as Maimonides describes it, was thus: the spices were beaten severally (he should have excepted the myrrh, which was liquid), and then they were mixed together, and macerated in pure water, till all the virtue of them was extracted. Which being done, tho hin of oil was poured upon them, and all was boiled upon the fire till the water was evaporated, and the oil alone remained: (see Guil. Schickkard in his Mischpat hanielek, cap. 1. p. 24.) It shall be a holy anointing oil.] Wherewith none were to be anointed but sacred persons and things. Ver. 2G. And thou shalt anoint the tabernacle of the congregation therewith, &c] This and the following verses shew the use of the holy oil; which was to consecrate or set apart every thing hereafter mentioned,- to the service of God, whereby the majesty of God’s house (as the Jews speak) was set forth: for anointing belonging only to kings and princes, this ceremony begat in people’s minds a greater fear and reverence towards God. himself, as Maimonides’s words arc, (More Nevoch. par. iii. cap. 45.) tho like composition, or putting any of this upon one who was not a priest, he was liable to bo cut off from Israel. AYIiat that is, sec Gen. xvii. 14. The reason of these prohibitions is manifest, as Mairaonidcs excellently discourses, (More Xevochim. par. iii. cap. 45.) which was, that this sweet odour being smelt no where else, men might be more in love with it in the sanctuary: and that none, by being anointed with the like, might fancy themselves better than others, from whence great dissensions and mischiefs might have arose. The same may be said concerning the perfume, (Vcr. 37, 38.) Kings, indeed, are said to havo been anointed with this very oil; at least Solomon was, (1 Kings i. 39. though we may doubt of David, when he was anointed king of Judah, 2 Sam. ii. 4.) which was,‘I suppose, by a special direction of the prophets; that the people might look upon them as sacred persons, and special ministers of God, for their good. The Jews also will have it, that he whom they call the anointed of war, that is, say the Jews, the priest mentioned Dcut. xx. 2. but I should rather think, the general who commanded their forces, in any sudden danger, was anointed also with this oil, that he might be inspired with courage, when he fought as a sacred person. So that they interpret the first words of the foregoing verse [upon man’s flesh shall it not be poured] in this sense: None shall be anointed with it but the high-priest, the anointed of war, and the kings of the house of David. For tho kings of Israel were not anointed with it, but with simple balsam, as they also tell us.

Exodus 30:1

J.NDthou shalt make an altar toburn incense upon. This is commonly called the golden altar; upon which sweet incense was as constantly burnt every day, as the morning and evening sacrifice of a lamb (beforementioned, xxix. 38, 39.) was offered at the brazen altar. Of sliittim-wood shalt thou make it.] Sec xxv. 5.

Exodus 30:2

A cubit shall be the length thereof and a cubit the breadth thereof, (foursquare shall it be.). It was a square of not much more than half a yard; because it served only to offer incense upon twice a day, and had no other use. And two cubits shall be the height thereof] It was as high again as it was broad; that the priest might minister there without stooping. Tlie horns thereof shall be of the same.~] At each corner there was a spire, rising out of the same piece with the corner-post. (See xxvii. 2.)

Exodus 30:3

And thou shalt overlay it ivfth pure gold, &c. The top of it, and the frame on’ all sides, with the horns, were to be covered with plates of gold, as the table was, (xxv. 24.). Tlie top thereof] The Vulgar Latin translating the Hebrew word gag, by cratictda, hath led many into a conceit that there was a grate upon this altar, as there was upon the other. But as the word for that is quite different (viz. micbar), so there is not the least mention here made, of cleansing this altar from the ashes, or of any thing to receive them; and therefere Fortunatus Scacchus ingenuously acknowledges, there was no grate on this altar; but a golden pan, or dish, was set upon the top of it (as we translate it rightly), with coals therein, when incense was to be burnt; and taken away with the coals, when that was done. And thou shalt makeunto it a crown of gold round about.] A border of gold which went about the brim or edge of it. (See there, xxv. 24.) This seems to have been made of massy gold, not of shittim-wood, overlaid with gold.

Exodus 30:4

Ami two golden rings shalt thou make to it, under the crown of it. The golden crown arose upward above the table, and these rings were fixed below it. By the two corners thereof, upon the two sides thereof shalt thou make them.] On each side of the altar, near the corners of it, were these golden rings annexed; at each of the four corners, one. And they shall be for places for the staves to bear it withal.] This shews the use of the rings.

Exodus 30:5

And thou shalt make the staves of shittim-wood, and overlay them with gold. Just like the staves for the carriage of the ark and the table, (xxv. 13, 28.)

Exodus 30:6

And thou shalt put it before the veil. In the midst of the house, between the candlestick and the table; though not just between, but something higher, towards the veil; where it was placed directly before the most holy place. That is by the ark of the testimony.] See xxv. 22. Before the mercyseat.] Towards which the priest looked when he offered incense; recommending to God the people and their prayers, which they were making without, while he burnt incense within. There is no ground to think that this altar stood in the most holy place, as St. Austin and some others have conceived; for these words are a plain demonstration to the contrary. (See Cuneeus, lib. ii. de Repub. Jud. cap. 5.) That is over the testimony.] That is, the ark; which is here simply called the testimony, as it is ver. 3G. because it was the principal thing in the ark, xl. 20. (See xxv, 22.) Wliere I will meet with thee.] Though Aaron and his sons might go no farther than the holy place (except only once a year, when Aaron alone went into the most holy) to offer incense, before the mercy-seat; yet Moses had the privilege to consult the Divine Majesty, in the most holy place, wliere the Divine glory shincd, as these words, and xxv. 22. Numb. vii. ult. seem to intimate. For since he was admitted into the mount (as P. Cunoeus argues, in the place beforementioned) to speak with God face to face, for many days together; it is not unreasonable to think that ho was admitted to speak with him, upon occasion, in the most holy place in the tabernacle.

Exodus 30:7

And Aaron shall burn thereon sweet incense. He did it at first; but afterward^ his sons in their courses performed this service: as appears from Luke i. 8, 9. where Zacharias, who was not high-priest, offered the incense when it came to his turn, according to the custom of the priest’s office. Sweet incense.] For it was a compound of several spices, which were very fragrant, as appears by the latter end of this chapter. Every morning when he dressed the lamps.] At the rising of the sun, the priests went in to look after the lamps which they had lighted in tlie evening before. The dressing of them, as the Hebrews describe it, consisted in cleansing the snuff-dishes, and snufiing those lamps they found burning, and supplying them with new oil; and in putting new 2R2

Exodus 30:8

And when Aaron lighteth the lamps at even. See concerning this xxvii. 20. He shall bum incense nponit.] As he did in the morning. A perpetual incense*] In the same sense that the morning and evening sacrifice is called a continual burnt-offering, (xxix. 38. 42.) this is called perpetual incense, because it was never intermitted twice a day. And one reason why it was thus continually burnt, was, because of the vast number of beasts that were slain, and cut to pieces, and washed and burnt every day at the sanctuary: which would have made it smell like a shambles (as Maimonides speaks), if this sweet odour had not perfumed it, and the garments of the priests who there ministered. Whence, saith he, that speech of our rabbins, this sweet odour might be smelt as far as Jericho. Whereby the reverence due to God’s house was preserved; which would have been contemptible, if there had been an ill smell constantly in it, as he truly observes, (More Nevoch. par. iiil cap. 45.) Before the Lord.] For this altar stood right over against the mercy-seat, (ver. G.) Tliroughout your generations.] In all future ages.

Exodus 30:9

Ye shall offer no strange incense thereon. None but that, which by God’s own order is directed to be made, in the latter end of this chapter. Nor burnt-sacrifice, nor meat-offering, neither shall ye pour drink-offering thereon.] There was another altar appointed, without the holy place, for all these: which as they might not be offered any where else, so this altar was appropriated for an offering more grateful than all their burnt-sacrifices, ot meat and drink-offerings. So Porphyry seems to have learnt from this place (for he was acquainted with these books): " It is most fit to worship the gods with incense, both because it is more grateful, and also more pure than a hecatomb: for blood doth not at all delight the gods." Accordingly we find in Numb. xvi. 46, 47. that the wrath of God was appeased, when it broke out in a plague upon the people, merely by offering incense, whereby he is said to make an atonement for them.

Exodus 30:10

And Aaron shall make an atonement upon the horns of it once a year, with the blood of the sin-offering of atonement. Only once a year, the blood of that great sinoffering, which was made for the general atonement of the people, was to be put upon the horns of this altar; though no sacrifice might be burnt upon it. Once in the year.] Upon the great day of expiation, which was the tenth day of the seventh month: when the high-priest was first to go with the blood of the sin-offering into the most holy place, and sprinkle it before the mercyscat; and then come out into the sanctuary, and there put the blood upon the horns of this altar, and sprinkle it upon it also with his finger seven times, as we read Lev. xvi. Shall he make atonement upon it.] The atonement mentioned so often in this verse, seems to relate to the altar itself, (as it is explained Lev. xvi. 18.) which was hereby cleansed from the impurities, which it was supposed to have contracted by the sins of those who constantly officiated there. It is most holy unto the Lord.] This may be meant of that solemn expiation, upon the day of atonement; which was the most holy rite in all their religion: for that sacrifice is called by the peculiar name of the sin-offering of atonement, or expiation, (Numb. xxix. 11.) Or, it may be expounded of this altar itself; which by this was declared to be separated to the most holy service, i$ which none should presume to officiate, but they who were thereunto consecrated. Which was the reason of the heavy punishment upon king Uzziah, for attempting that which belonged to the priests only, as we read 2 Chron. xxvi. 18 — 20.

Exodus 30:11

And the Lord spake unto Moses, saying. Tin’s is often repeated in this chapter (ver. 17. 22. 34.) and in the next; to shew that God did not deliver all his precepts to Moses in the mount without intermission; but gave him some time to rest, and then spake to him again.

Exodus 30:12

When thou takest the sum of the children of Israel, after their number. This was done twice by God s own order, (Numb. i. and xxvi.) From whence it doth not follow that it could not be done lawfully, without a special command: for there might be reasonable causes, why the rulers of the people might think fit to order them to be numbered, especially in time of Avar. The reason why this is here mentioned seems to be, because, besides the offerings made voluntarily (xxv. 2.) every man also paid half a shekel towards the building of the tabernacle, and providing all the furniture of it: for which directions had been given in the foregoing chapters. This appears from xxxviii.25, 26. Tltey shall give every man a ransom for his soul.] This was a homage, whereby they acknowledged they were God’s redeemed ones; and whereby they also preserved their lives, which were in danger if they did not pay it. Unto the I^ord.] To be employed about his house. That there be no plague among them, &c] Which Godmight have justly inflicted, if they had not made him this acknowledgment, for increasing and multiplying them ac– cording to his promise.

Exodus 30:13

This shall they give, half a shekel. A shekel wanted not much of our half crown. (Sec Gen. xxiii. 15.* and Bishop Cumberland’s treatise of Scripture Weights and Measures, chap, iv.) After the shekel of the sanctuary.] There the standard was kept, by which such money was to be examined; as Justinian commanded the weights and measures, whereby all others were to be regulated, to be kept in the great church of every city. For I sec no reason to think, that there were two sorts of shekels among the Jews, one sacred, and the other common; but much reason against it: for a shekel of the sanctuary, which is the rule of the rest, (Lev. xxvii. 25.) was in value but twenty gerahs; which is the same with aguroth,(l Sam. ii. 36.) and is by the LXX. translated o/3oXoe. A half shekel shall be the offering of the Lord.] This was a tax, which was continued in following times, for the reparation of the tabernacle, and afterward of the temple, (Matth. xvii. 24.) For Cicero, in his oration pro Flacco, speaks of gold, sent every year, in the name of the Jews, out of Italy and all the provinces to Jerusalem; which Mr. Seldcn thinks was this half shekel, paid for the maintaining

Exodus 30:14

Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the Lord. Every man was bound to offer, whether priest or Levite, Israelite or stranger; except women, servants, and such as were under age. Yet, if any one of these did make a voluntary offering,it was accepted: only from a gentile, who was an idolater, they would not accept it, as Maimonides tells us. (See Selden, lib. iii. de Jure N.etG. cap. 4. p. 291.)

Exodus 30:15

The rich shall not give more, and the poor shall not give less than half a shekel. They were all equally concerned in this tax, being for the support of the daily, weekly, monthly, and annual sacrifices; and for the providing salt, and wood, and the shew-bread, &c. whereby all Israel came to have an interest in whatsoever was done at the house of God all the yearlong. The priestly garments -also were provided out of this money, and other things belonging to the Divine service, and to the reparations of the house of God. See Mr. Selden, lib. iii. de Synedr. cap. 10. n.2, 3,4. where he shews, that if any thing remained in the end of the year, after all these charges were defrayed, it was spent in extraordinary burnt-offerings; which were called the second sacrifices of the altar. When they give an offering unto the Lord, to make an atonement for your souls.] Whence this money is called in the next verse keseph hakippurim, the money of expiations. Which made every man, though never so poor, endeavour to raise it, though he sold his clothes to get it; and he that failed to pay this tribute, was separated from the congregation, and not comprehended in the expiation, (as R. Levi, of Barcelona, speaks, Preecept. cv.) that is, was not partaker of the benefit of the expiatory sacrifices.

Exodus 30:16

And thou shalt take tlie atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation. See the verse foregoing, and Nchem. x. 32, 33, where we read of ordinances made, to charge themselves with the third part of a shekel, for the forementioned uses; because the expenses were then so great, that half a shekel was not sufficient to maintain them. That it may be a memorial for the children of Israel before the Lord, to make an atonement for their souls.] A testimony of their gratitude to God; who graciously accepted this acknowledgment of him, and spared their lives, which by their sins they had forfeited: this being a propitiation for them, because it purchased propitiatory sacrifices to be offered on their behalf.

Exodus 30:17

And the Lord spake unto Moses, saying. See ver. 11.

Exodus 30:18

Thou shalt also make a laver of brass. There is nothing said, either here orxxxviii. 8, concerning the form or bigness of it. But we may probably think, that though Solomon" made a sea of brass, much bigger than this vessel (which was to be carried about with them in their travels in the wilderness), yet he made it of the same form; and that was circular, as* we read 2 Chron. iv. 2, 3, &c. And after their return from the captivity of Babylon the laver was restored (as L’Empereur observes out of Maimonides, in his Annotations on Codex Middoth, cap. 3. sect. (>.) but there is nothing to be found in the Talmudists concerning its dimensions. And his foot also of brass.] The basis of it was so contrived, as to receive the water which ran out at the laver at certain spouts. To wash withal.] At those spouts the priests washed their hands and their feet, before they entered upon their ministration. For if they had put their hands and feet into the laver, the water in it would have been defiled by the first man that washed therein. And the sea of brass made by Solomon was so high, that they could not put their feet into it. And thou shalt put it between the tabernacle of the congregation and the altar.] It stood, according to the Talmudists, between the porch of the temple and the altar; and consequently, in the tabernacle, at the entrance of it, but a little on the south side, and riot just before the altar. That is, it was placed like our fonts, which stand at the lower end of our churches, towards the door. So that the priests coming into the court immediately went to the laver, and there washed, and then ascended to the altar. And thou shalt put water therein.] The heathens were so superstitious, as to think there was a greater virtue in some waters than in others for their lustration: particularly the Greeks (as Fort. Scacchus observes) would admit of no other water, in some of their greatest solemnities, but that from the fountain Callirrhoe. But the Divine institution was more simple, requiring merely spring-water, for all manner of purifications: only this water here mentioned was put into a vessel sanctified by a solemn unction, (xl. no

Exodus 30:19

For Aaron and his sons shall wash their hands and their feet therein. Which, that it might be done more conveniently, the Talmudists tell us there were twelve spouts or cocks, in the form of a woman’s breast (whence they call them paps or dugs), to let the water out of the laver: so that the twelve priests, who attended upon the daily sacrifice, might wash there altogether. See L’Empereur in the place abovenamed, where he treats at large of this, and of the conveyance of water into the laver: which in the tabernacle (at least while they were in the wilderness) was brought thither every day in other vessels, and put into it, according to the direction in the conclusion of the foregoing verse. Every one knows that the gentiles took great care of washing their hands, before they sacrificed, as appears by many places in Homer (to name no other authors), who, in the first book of his Iliad, speaking of the great sacrifice that was preparing to be offered, for the appeasing of Apollo, saith, XtpvtyavTO §’ tVctra, icai ovXoxvrag avtkovro. Upon which words Eustathius observes it as the ancient custom, before they sacrificed, to wash their hands, Set jap icaSapove t&v Scfwv yivzcrOat, for none but those who were

Exodus 30:23

Take thou also unto thee principal spices. So we rightly translate the Hebrew word roschim, which literally signifies heads; but thence, the chief of any kind of thing: the head being the principal or chief member of the body. As for the word besamin, wnich we translate spices, it seems to be a general name for all the following species, which are comprehended under it. (See vcr. 34.) Of pure myrrh.] The Hebrew word mor, according to Maimonides, signifies musk; and David Kimchi commends their exposition, who take it for a kind of frankincense: but the general opinion of the Hebrews, as well as of later writers, is, that it signifies myrrh, which seems to be derived from the ancient word mor. And that being the best which flows from the shrub of itself, Moses is required to make use of such myrrh. For the word deror (which we translate pure, or not adulterated) properly signifies freely flowing or dropping myirh: which was far better than that which came out from the tree by incision. The fragrancy of this is taken notice of by a great number of authors; who also mention it as having a principal part in the composition of the most costly ointments, as Fort. Scacchus observes, (lib. i. Myroth.Sacr. Eloeochrysm. cap. 51, 02. and lib.ii. cap. 8.) Five hundred shekels.] That is, in weight; which was two hundred and fifty ounces: a shekel being as much as half an ounce of our weight. Of sweet cinnamon half so much.] There were two sorts of cinnamon: one that doth not smell very much; another which was very aromatic, and rarely to be found (Galen saith, in his time) but in the closet of kings. And therefore God commands Moses here to take not mere cinnamon, but with the addition ofbosem, which signifies sweet-scented. Salmasius in his Plin. Exerc. treats of both these spices. And ofsiveet calamus two hundred and fifty shekels.] This spice hathalso the same addition of bosem to it, because there was a calamus that was not sweet-scented; and that which was they held very precious, being not of the growth of Judea, but coming from distant places. So we read (Jer. vi. 20.) of " sweet cane from a far country;" and Isaiah intimates in xliii. 24. that it was a foreign commodity of great value: and Salmasius is positive, that there was no aromatic calamus grew out of India, (Plin. Exercit. p. 1052.) But Bochartus very well observes that there was no traffic, in all likelihood, with India in the days of Moses: and therefore they had it then from Arabia: where Dionysius Periegetes, together with frankincense and myrrh, mentions (in one and the same verse) tCoS/xoc KaXafiog, sweet-smelling calamus. (See Hierozoic. par. ii. lib. v. cap. 6.)

Exodus 30:24

And of cassia five hundred shekels. There is no mention of this spice (which the Hebrews call kidhahjbut here and in Ezek. xxvii. 19. where it is joined with calamus, and reckoned among the precious things which were brought to the marts of Tyre. Therefore, it doth not signify that cassia which is now used among purging medicines, but another mentioned by Pliny, together with cinnamon, (lib. xii. cap. 19.) There being one sort of it called isocinamomum, because it was equal to cinnamon in virtue and in value: (see Salmasius in his Plinianoe Exercit. in Solin. p. 1302.) But this sort of cassia differing but little from cinnamon, Fort. Scacchus thinks, for that very reason, we are here to understand by kidhah that aromatic plant which the ancients call costns; the best of which was brought out of Arabia, and was of a white colour, as he proves out of Avicenna, Dioscorides, and Pliny. And it appears by Propertius it was used by the ancients to be burnt on their altars, as well as frankincense: " Costum molle date, et blandi mihi thuris honores." (Myrothcc. Elaeochrysm. par. ii. cap. 11, 12.) After the shekel of the sanctuary.] See vcr. 13. And of oil-olive.] Which was clear, and free from all dregs. (Sec xxix. 40.) A hin.] I observed there that’ it contained a wine-gallon and two pints, and something more.

Exodus 30:25

And thou shalt make it. From hence, and from those words, (vcr. 23.) " take thou unto thee sweet spices," &c. the Hebrew doctors conclude, that Moses made this holy oil with his own hands. Of which there is no ccr-

Exodus 30:27

And the table and all his vessels, &c. Here being such a particular mention of every thing that was in the sanctuary, he only saith, when it was erected, (xl. 9.) " Thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein/’ &c.

Exodus 30:28

And the altar of burnt-offering, &c. In this verse he mentions all that was without the sanctuary, in the court of the Lord’s house; of the unction whereof he also gives a particular charge, (xl. 10, II.) And accordingly when he gives an. account of the consecration of Aaron and his sons, he also tells us how he executed these commands of anointing the tabernacle, and all that was in it; but more’especially this altar, which he sprinkled seven times with the holy oil, (Lev. viii. 10, 11.) See there.

Exodus 30:29

And thou shalt sanctify them. Separate all tho forenamed things from common uses, to the service of God alone, by anointing thera with this holy oil. That they may be most holy.] They were made hereby most holy, because, as it here follows, they made other things to be holy. Whatsoever toucheth tliem sliall be holy.] As the gift was made holy by the altar, upon which it was laid. (See xxix.37.)

Exodus 30:30

And thou shalt anoint Aaron and his sows, &c. (See xxix. 7, 8.) v

Exodus 30:31

Tliis shall be a holy anointing oil. unto me, throughout your generations. The Jews understand this, as if it were meant of this individual oil now made by Moses; which lasted till the captivity, or till the.time of Josiah. But this seems to be as fabulous as that Josiah hid it so, that it could never be fonnd after his death. For there were so many things to be anointed with it at present, and in future times (all the high-priests being anointed, not with a drop or two, but with such a plentiful effusion of it, that it ran down to their beards, nay, the skirts of their garments, Psal. exxxiii. and their kings also, when there was any doubt of their title), that this oil could not last so long, much less retain its scent for so many genera* tions, without a miracle, of which there was no need. For though there was near half a hundred weight of the spices, yet there was but five or six quarts of oil; and therefore the ointment could not be more: the odours of these spices being only extracted by infusion, and the substance left behind. And such a quantity as this, one may well suppose, was near spent in the anointing of so many things and persons, as are here “mentioned: and therefore it was upon occasion to be made again, as the perfume was, which follows here, ver. 34. Yet it must be confessed that there hath been a very ancient opinion among the Jews, that in the second temple there was no holy oil: foT which one can see no reason, but that they did not think it lawful to make this composition, and therefore consecrated their high-priests, only by putting on their robes. How they came to fancy it unlawful doth not appear; but the omission of this unction after their return from their captivity, seemed to foretell that there should be another and better kind of unction, which was by the Holy Ghost; the variety of whose gifts might perhaps be fore-shadowed by these several spices. A holy anointing oil unto me.] There was no rite or ceremony ordained thereby this oil became holy; but it was consecrated by this Divine institution, which appropriated it unto God alono in these words, unto me. Which separated it to God’s uses and service; and made it unlawful for any body to employ it to other purposes.

Exodus 30:32

Upon man’s flesh shall it not be poured. Here follow two prohibitions, to breed in the people. the greater reverence to this holy ointment. The first is this, that it should not be poured on man’s flesh,?. e. on commen men, who were not priests, or were not appointed by God to be anointed with it. It is well known, that in the eastern couutries(whom the Greeks and Romans also imitated)men were wont to anoint their heads and faces, and that with very precious ointments, especially at their feasts, and when they would make a splendid appearance: and therefore they arc here forbidden to make use of this oil for such uses. Neither shall ye make any other like it, after thecomposition of it.] This is a second prohibition, not to make, any ointment of these spices, for private andxommonuse. It is holy.’] It is set apart for my use alone. And shall be holy unto you.] And therefore you shall not employ it to any other.

Exodus 30:33

Whosoever compoundeth. any like it,, or ichosoeverputteth any of it upon a stranger, &c. That is, if any man broke either of the foregoing prohibitions, by making,

Exodus 30:34

And the Lord said unto Moses, Take Unto thee sweet spices. There are the same words here in the Hebrew, that we had before, (ver. 23.) save only that there he saith, Take to thee rosamin (with the addition of rosch, principal, or most excellent), and here, Take to thee samim, which we translate siveet spices. How these two differ, interpreters of all sorts extremely vary: but they both seem to be general words, which contain the following species under them; and samim to signify spices of less value than besamim. The latter of which denotes such spices as were cither liquid or most proper to mix with oil, or other liquid things, to give them a fragrancy, as Fort. Scacchus thinks, who hath discussed these two words with great diligence, in his Eleeochrysm. Myroth. par. ii. cap. 7. Stacte.] The Hebrew word signifies something that drops, which some have taken for balsam; but the LXX. translate it’ as we do; and Salmasius hath shewn that it is the liquid part of myrrh (not which flows of itself) which drops from it when it is pressed out by art. (See Plin. Exercit. p. 520.) The same Fort. Scacchus, cap. 8. observes, out of Dioscorides, who calls it 7rpo<x^>arov afivpvticTo Anrapov,&c. the most unctious part of fresh myrrh, pressed out with a little water, (cap. 74.) This was used in the perfumes which the heathen burnt upon the altars, as appears by that of Euripides in Troad. where he mentions, ^fivpvtic a&tptag rbv Ktnrvov. Onycha.] The Hebrew wdrd secheleth is translated by Jonathan ceseth, which the famous Bochartus proves by many arguments to be ladanum, which was one of the principal’ aromatics among the Arabians. The stream of interpreters indeed carry it for onycha, but are not agreed what that is: for some take it for the hoof or claw of an animal (as Maimonides), others (as Jarchi) for the root of a plant, which is smooth and transparent as the nail of a man’s hand, which the Greeks call onyx; but there are others, and more numerous, who take it for the shell of a fish, in the fens of India, that are full of spikenard, upon which this fish feeding, it makes the very shell odoriferous. (See Hierozoic. par. ii. lib. v. cap. nit.) He observes also, par. i. lib. iii. cap.l. that there was such a shell-fish in Babylonia, which was nearer to the Jews than the Indians* The Greeks called it onyx, from the form of it; and the Hebrews secheleth, from its colour, which was black. And galbanum.] That which is sold in our shops is of an offensive smell; but there was another in Syria, in the mount Amanus, which had an excellent scent. And, therefore, to distinguish it from ordinary galbanum, there is a word added to it, as the Vulgar Latin takes it, in which it is called galbanum boni odoris. For that translation joins the next word (which we translate stceet spices) unto galbanum: as if he had said, aromatic galbanum. With pure frankincense.] It was gathered twice in the year; in the spring and in the autumn: and Pliny tells us, that gathered in the autumn was the purest and whitest; with which the other (that was reddish) was not to be compared, (lib. xii. cap. 14.) Every one knows that this was very much used by the gentiles upon their altars. Of each shall there be a like weight.] This is the common interpretation of the Hebrew words; and I will not trouble the reader with any other. But we have no certain knowledge what weight this was: for I see no authority for what the Hebrew doctors say, that there were seventy pounds of each of these four spices. And they add (which makes all they say of this matter questionable), that there were also several pounds of cinnamon, and cassia, and crocus: in short, of thirteen several spices, which Josephus (lib. vi. Haloseos, cap. 6.) affirms were in this composition. Of which Moses, they say, made in the whole three hundred and sixty-eight pounds; that is, one pound for every day in the year, and three for the day of expiation. And, accordingly, R. Levi Barzelonita saith, the priests made every year as much as would suffice for every day of it; and that the ordinary priests might make it, as well as the highpriest, (Praecept. ci.)

Exodus 30:35

And thou shalt make it a perfume. Some think the last words of the foregoing verse signify, that each sort of spice was to be pounded, one by one: and then they are all ordered here to be put together. A confection after the art of the apothecary.] Made with great care, and according to this Divine prescription. Thus Plutarch, speaking of the aromatic Mtyua among the Egyptians, which was burnt morning and evening on their altars, saith it was not put together, o7rwc trvxtv, on any fashion, Or as it happened; aXXa ypafifiara Upu>v roiq fivpapoTc, &c. but the sacred books were read to those who compounded it, when it was mixed, (lib. de Isid. et Osiridc.) Tempered together.] Both the Chaldee and the LXX. render this mingled; just as salt is with any thing upon which it is sprinkled. Pure.] Without any other mixture. And holy.] To be used only in the Divine service. For this was one of the most ancient ways of worshipping God; the word Ovaia, i. e. sacrifice (as Porphyry saith, lib. ii.)

And Iivill dwell among the children of Israel. The Chaldce renders it, I ivill place my divinity (f. e. the Schechinah) among them. In the Hebrew it is, in the midst of them: for the tabernacle was situated in the very Dfriddie of their camp, while they were in the wilderness, (Numb. ii. 17.). And ivill be their God.] Bestow special blessings upon them; such as he did not vouchsafe to other people.

And they shall know that lam the Lord their God, that brought them forth out of the land of Egypt, that I may dwell among them. By his special favour towards them, it was evidently manifested to them, that he brought them out of the slavery of Egypt, to make them a select people unto himself; among whom he settled his habitation, and appeared, by a most glorious symbol of his presence, to be in the midst of them. I am the Lord their God.] How could they doubt of it, when they remembered, in what a wonderful manner he had brought them out of Egypt; and what they had heard him declare from his own mouth at Mount Sinai? (xx. 2.)