Commentary on Exodus, Commentary · Chapter 30
CHAP. XXX.
Verſe 1. AND thou ſhalt make an Altar to burn 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 (before-mentioned XXIX. 38, 39.) was offered at the Brazen Altar.
Of Shittim-wood ſhalt thou make it.] See XXV. 5.
Ver. 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 Incence upon twice a day, and had no other uſe.
And two Cubits ſhall be the height thereof.] It was a high again, as it was broad; that the Prieſt might miniſter there without ſtooping.
The 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.
Ver. 3. And thou ſhalt overlay it with 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.
The top thereof.] The Vulgar Latin tranſlating the Hebrew word gag, by craticula, hath led many into a 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. michar) ſo there is not the leaſt mention here made, of cleanſing this Altar from the Aſhes, or of any thing to receive them: and therefore 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 make unto 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.
Ver. 4. And 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 ſhows the uſe of the Rings.
Ver. 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.
Ver. 6. And thou ſhalt put it before the Vail.] In the midſt of the Houſe, between the Candleſtick and the Table; though not juſt between, but ſomething higher, towards the Vail; where it was placed directly before the moſt Holy Place.
That is by the Ark of the Teſtimony.] See 25.22.
Before the Mercy-ſeat.] 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 Cunaeus L. II. de Repub. Jud. c. 5.
That is over the Teſtimony.] That is, the Ark; which is here ſimply called the Teſtimony, as it is v. 36. becauſe it was the principal thing in the Ark, XL. 20. See XXV. 22.
Where I will meet with thee.] Though Aaron and his Sons might go no further 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 priviledge to conſult the Divine Majeſty, in the moſt Holy Place, where the Divine Glory ſhined, as theſe words, and XXV. 22. VII Numb. ult. ſeem to intimate. For ſince he was admitted into the Mount (as P. Cunaeas argues, in the place before-mentioned) to ſpeak with God face to face, for many days together; it is not unreaſonable to think that he was admitted to ſpeak with him, upon occaſion, in the moſt holy place in the Tabernacle.
Ver. 7. And Aaron ſhall burn thereon ſweet Incenſe.] He did it at firſt; but afterwards his Sons in their courſes performed this Service: as appears from I Luke 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 dreſſeth the Lamps.] At the riſing of the Sun the Prieſts went in to look after the Lamps which they had lighted in the Evening before. The dreſſing of them, as the Hebrews deſcribe it, conſiſted in cleanſing the Snuff-diſhes, and ſnuffing thoſe Lamps they found burning, and ſupplying them with new Oyl; and in putting new Cotton (as we now ſpeak) and Oyl 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.
Ver. 8. And when Aaron lighteth the Lamps at even.] See concerning this XXVII. 20.
He ſhall burn Incenſe upon it.] 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 waſht 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 miniſtred. 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. P. III. c. 45.
Before the LORD.] For this Altar ſtood right over againſt the Mercy-ſeat, v. 6.
Throughout your Generations.] In all future Ages.
Ver. 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, or Meat and Drink-offerings. So Porphyry ſeems to have learnt from this place (for he was acquainted with theſe Books) It is most ſit to worſhip the Gods with Incenſe, both becauſe it is more grateful, and alſo more pure than an Hecatomb: for Blood doth not at all delight the Gods. Accordingly we find in XVI Numb. 46, 47. that the wrath of God was appeaſed, when it broke out in a Plague upon the People, meerly by offering Incenſe, whereby he is ſaid to make an atonement for them.
Ver. 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 Sin-offering, 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 Mercy-ſeat; 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 XVI Lev. 18, 19.
Shall he make atonement upon it.] The Atonement mentioned ſo often in this Verſe, ſeems to relate to the Altar it ſelf (as it is explained XVI Lev. 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, XXIX Numb. 11. Or, it may be expounded of this Altar it ſelf; which by this was declared to be ſeparated to the moſt holy Service, in which none ſhould preſume to officiate but they who were thereunto conſecrated. Which was the reaſon of the heavy Puniſhment upon King Ʋzziah; for attempting that which belonged to the Prieſts only, as we read 2 Chron. XXVI. 18, 19, 20.
Ver. 11. And the LORD ſpake unto Moſes, ſaying.] This is often repeated in this Chapter (v. 17, 22, 34.) and in the next; to ſhow 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.
Ver. 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 numbred, eſpecially in time of War.
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.
They ſhall give every man a ranſom for his ſoul.] This was an 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.
Ʋnto the LORD.] To be imployed about his Houſe.
That there be no Plague among them, &c.] Which God might have juſtly inflicted, if they had not made him this Acknowledgment, for increaſing and multiplying them according to his Promiſe.
Ver. 13. This ſhall they give, half a ſhekel.] A Shekel wanted not much of our half Crown. See XXIII Gen. 15. and Biſhop Cumberland's Treatiſe of Scripture Weights and Meaſures, Chap. 4.
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 ſee 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, XXVII Lev. 25. was in value but twenty gerahs; which is the ſame with aguroth, 1 Sam. II. 36. and is by the LXX. tranſlated foreign.
An 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 afterwards of the Temple, XVII Matth. 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. Selden thinks was this half Shekel, paid for the maintaining the Publick Sacrifices, and ſuch like Uſes, Lib. II. de Jure N. & G. c. 8. And he ſhows L. IV. c. 5. out of the Miſna, in the Title Siklim, 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, foreign, Joſephus L. VI. Haloſ. c. 34.
Ver. 14. Every one that paſſeth among them that are numbred, 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 L. III. de Jure N. & G. c. 4. p. 291.
Ver. 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 year long. 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 L. III. de Synedr. c. 10. n. 2, 3, 4. Where he ſhows, That if any thing remained in the end of the year, after all theſe Charges 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, Praecept. CV.) that is, was not partaker of the benefit of the Expiatory Sacrifices.
Ver. 16. And thou ſhalt take the 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 X Nehem. 32, 33. where we read of Ordinances made, to charge themſelves with the third part of a ſhekel, for the fore-mentioned uſes; becauſe the Expences 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.
Ver. 17. And the LORD ſpake unto Moſes, ſaying.] See v. 11.
Ver. 18. Thou ſhalt alſo make a laver of braſs.] There is nothing ſaid, either here, or XXXVIII. 8. concerning the form or the 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 Midoth, c. 3. ſect. 6.) 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 run out of the Laver at certain Spouts.
To waſh withal.] At thoſe Spouts the Prieſts waſhed their hands and their feet, before they entred 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 not 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 Calliroho. But the Divine Inſtitution was more ſimple, requiring meerly Spring-water, for all manner of Purifications: only this Water here mentioned was put into a Veſſel ſanctified by a ſolemn Unction, XL. 11.
Ver. 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 Womans 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 all together. See L'Empereur in the place above-named, 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 Iliads, ſpeaking of the great Sacrifice that was preparing to be offered, for the appeaſing of Apollo, ſaith, foreign. upon which words Eustathius obſerves it was the ancient cuſtom, before they ſacrificed, to waſh their hands, foreign, for none but thoſe who were clean and pure might meddle with ſacred things. And again in the third Book, foreign. They poured Water upon the hands of the Kings: foreign, 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 his Prieſts, who miniſtred in his Houſe barefoot: And ſo they did among the Gentiles alſo, as appears by that ſaying of Pythagorus mentioned by Jamblichus foreign, Sacrifice and worſhip without ſhoes; which St. Ambroſe thinks was borrowed from Moſes, L. I. Epiſt. VI. See Cuperus in his Apotheoſis Homeri p. 185.
Ver. 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 prophanation as miniſtring 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, Praecept. CVI.
Or when they come near to the Altar to miniſter, to burn offering made by fire unto the LORD.] Whether they were 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 were to waſh before they entred upon their Service.
Ver. 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 miniſtred.
And it ſhall be a ſtatute for ever to them.] As long as the Tabernacle or Temple ſtood.
Ver. 23. Take thou alſo unto thee principal ſpices.] So we rightly tranſlate the Hebrew word Roſchim, which litterally 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, which we tranſlate Spices, it ſeems to be a general Name, for all the following Species, which are comprehended under it. See v. 34.
Of pure Myrrhe.] 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 Myrrhe, which ſeems to be derived from the ancient word Mor. And that being the beſt which flows from the Shrub of it ſelf, Moſes is required to make uſe of ſuch Myrrhe. For the word Deror (which we tranſlate pure, or not adulterated) properly ſignifies freely flowing or dropping Myrrhe: 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 L. I. Myroth. Sacr. Elaeochriſm. c. 51, 52. & L. II. c. 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 Cinamon half ſo much.] There were two ſorts of Cinamon: one that doth not ſmell very much; another which was very Aromatick, 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 meer Cinamon, but with the addition of Boſem, which ſignifies ſweet-ſcented.
Salmaſius in his Plin. Exerc. treats of both theſe Spices.
And of ſweet Calamus two hundred and fifty ſhekels.] This Spice hath alſo 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 VI Jer. 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 Aromatick Calamus grew out of India, Plin. Exercit. p. 1052. But Bochartus very well obſerves that there was no Traffick, in all likelyhood, with India in the days of Moſes: and therefore they had it then from Arabia; where Dionyſius Periergetes, together with Frankincenſe and Myrrhe, mentions (in one and the ſame Verſe) foreign, ſweet ſmelling Calamus. See Hierozoic. P. II. L. V. c. 6.
Ver. 24. And of Caſſia five hundred ſhekels.] There is no mention of this Spice (which the Hebrews call Kidhah) but here and in XXVII Ezek. 19. where it is joyned with Calamus, and reckoned among the precious things, which were brought to the Marts of Tyre. Therefore it doth not ſignifie that Caſſia, which is now uſed among purging Medicines; but another mentioned by Pliny together with Cinamon, L. XII. c. 19. There being one ſort of it called Iſocinamomum, becauſe it was equal to Cinamon in vertue and in value. See Salmaſius in his Plinianae Exercit. in Solin. p. 1302. But this ſort of Caſſia differing but little from Cinamon, Fort. Scacchus thinks, for that very reaſon, we are here to underſtand by Kidhah that Aromatick Plant, which the Ancients call Coſtus: 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 Propertjus it was uſed by the Ancients to be burnt on their Altars, as well as Frankincenſe: Coſtum molle date, & blandi mihi thuris honores. Myrothec. Elaeochriſm. P. II. c. 11, 12.
After the ſhekel of the Sanctuary.] See v. 13.
And of Oyl-olive.] Which was clear and free from all Dregs. See XXIX. 40.
An hin.] I obſerved there that it contained a Winegallon, and two Pints, and ſomething more.
Ver. 25. And thou ſhalt make it.] From hence, and from thoſe words v. 23. Take thou unto the ſweet Spices, &c. the Hebrew Doctors conclude that Moſes made this holy Oyl with his own hands. Of which there is no certainty; 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 before-mentioned, XXXVII. 29.
An Oyl 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 Oyl is; being nothing but Oyl, with an infuſion of theſe ſtrong Spices, which made it have a comfortable ſcent. For it is obſerved by Dioſcorides, that Oyl was very proper, foreign, for the preparation of Ointments: Odours being better preſerved in Oyl, than in any other Liquor, as Pliny obſerves L. XIII. c. 2. And this Oyl, 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 Apothecary.] 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 Myrrhe, which was liquid) and then they were mixt together, and macerated in pure Water, till all the virtue of them was extracted. Which being done, the Hin of Oyl was poured upon them, and all was boiled upon the fire, till the Water was evaporated, and the Oyl alone remained. See Guil. Schickard in his Miſchpat hamelek, c. 1. p. 24.
It ſhall be an holy anointing Oyl.] Wherewith none were to be anointed, but Sacred Perſons and Things.
Ver. 26. And thou ſhalt anoint the Tabernacle of the Congregation therewith, &c.] This and the following Verſes, ſhow the uſe of the holy Oyl; 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 Peoples minds a greater fear and reverence towards God himſelf, as Maimonides his words are, More Nevoch. P. III. c. 45.
Ver. 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 Oyl, and anoint the Tabernacle, and all that is therein, &c.
Ver. 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, 11. 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 Oyl, VIII Lev. 10, 11. See there.
Ver. 29. And thou ſhalt ſanctifie them.] Separate all the fore-named things from common uſes, to the Service of God alone, by anointing them with this holy Oyl.
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 them ſhall be holy.] As the Gift was made holy by the Altar, upon which it was laid. See XXIX. 37.
Ver. 30. And thou ſhalt anoint Aaron and his ſons, &c.] See XXIX. 7, 8.
Ver. 31. This ſhall be an holy anointing Oyl unto me, throughout your Generations.] The Jews underſtand this, as if it were meant of this individual Oyl 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 found 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 Garment, CXXXIII Pſal. and their Kings alſo, when there was any doubt of their Title) that this Oyl could not laſt ſo long, much leſs retain its Scent for ſo many Generations, without a Miracle, of which there was no need. For though there was near half an hundred weight of the Spices, yet there was but five or ſix quarts of Oyl; 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 v. 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 Oyl: for which one can ſee no reaſon; but that they did not think it lawful to make this Compoſition, and therefore conſecrated their High Prieſt, 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 foretel 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.
An holy anointing Oyl unto me.] There was no Rite or Ceremony ordained whereby this Oyl became holy; but it was conſecrated by this Divine Inſtitution, which appropriated it unto God alone 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.
Ver. 32. Ʋpon mans 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 mans fleſh, i. e. on common Men, who were not Prieſts, or were not appointed by God to be anointed with it. It is well known that in the Eaſtern Countries (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 are here forbidden to make uſe of this Oyl for ſuch Uſes.
Neither ſhall ye make any other like it, after the compoſition of it.] This is a ſecond Prohibition, not to make any Ointment of theſe Spices, for private and common uſe.
It is holy.] It is ſet apart for my uſe alone.
And ſhall be holy unto you.] And therefore you ſhall not imploy it to any other.
Ver. 33. Whoſoever compoundeth any like it, or whoſoever putteth any of it upon a ſtranger, &c.] That is, if any Man broke either of the foregoing Prohibitions, by making the like Compoſtion, or putting any of this upon one who was not a Prieſt, he was liable to be cut off from Iſrael. What that is, ſee XVII Gen. 14. The reaſon of theſe Prohibitions is manifeſt, as Maimonides excellently Diſcourſes, More Nevoch. P. III. c. 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 Diſſentions and Miſchiefs might have aroſe. The ſame may be ſaid concerning the Perfume, v. 37, 38.
Kings indeed are ſaid to have been anointed with this very Oyl; 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 XX Deut. 2. but I ſhould rather think, the General who commanded their Forces, in any ſudden danger, was anointed alſo with this Oyl, that he might be inſpired with Courage, when he fought as a ſacred Perſon. So that they interpret the firſt words of the foreging Verſe [upon mans 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 the Kings of Iſrael were not anointed with it, but with ſimple Balſom, as they alſo tell us.
Ver. 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 v. 23. ſave only that there he ſaith, Take to the Beſammim (with the addition of Roſch principal, or moſt excellent) and here take to the Samim, which we tranſlate ſweet Spices. How theſe two differ, Interpreters of all ſorts extreamly vary. But they both ſeem to be general words, which contain the following Species under them; and Samim to ſignifie Spices of leſs value than Beſamim. The latter of which denotes ſuch Spices as were either liquid, or moſt proper to mix with Oyl, and other liquid things, to give them a fragrancy, as Fort. Scacchus thinks; who hath diſcuſſed theſe two words with great diligence, in his Elaeochriſm. Myroth. P. II. c. 7.
Stacte.] The Hebrew word ſignifies ſomething that drops, which ſome have taken for Balſom: but the LXX. tranſlate it as we do; and Salmaſius hath ſhown that it is the liquid part of Myrrhe (not which ſlows of it ſelf) which drops from it, when it is preſſed out by Art: See Plin. Exercit. p. 520. The ſame Fort. Scacchus c. 8. obſerves out of Dioſcorides, who calls it foreign, &c. the moſt unctuous part of freſh Myrrhe, preſſed out with a little Water, c. 74. This was uſed in their Perfumes which the Heathen burnt upon their Altars, as appears by that of Euripides in Troad. where he mentions
foreign.
Onycha.] The Hebrew word Secheleth is tranſlated by Jonathan, Ceſeth; which the famous Bochartus proves by many Arguments to be ladanum, which was one of the principal Aromaticks 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. P. II. Lib. V. cap. ult. He obſerves alſo P. I. L. III. c. 1. that there was ſuch a Shell-fiſh in Babylonia, which was nearer to the Jews than the Indian. 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 joyns the next word (which we tranſlate ſweet Spices) unto Galbanum: as if he had ſaid, Aromatick 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, L. XII. c. 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 was LXX. pound 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 Cinamon, and Caſſia, and Crocus; in ſhort of XIII. ſeveral Spices, which Joſephus (L. VI. Haloſeos, c. 6.) aſſirms were in this Compoſition. Of which Moſes, they ſay, made in the whole CCCLXVIII. pound; 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 High Prieſt, Praecept. CI.
Ver. 35. And thou ſhalt make it a perfume.] Some think the laſt words of the foregoing Verſe ſignifie, that each ſort of Spices 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 Aromatick foreign among the Egyptians, which was burnt Morning and Evening on their Altars, ſaith it was not put together, foreign, on any faſhion, or as it hapned; foreign, &c. but the Sacred Books were read to thoſe who compounded it, when it was mixed, L. de Iſid. & Oſiride.
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 foreign, i. e. Sacrifice (as Porphyry ſaith L. II.) being derived foreign: the firſt Men making a Fume, by burning parts of Trees and Shrubs and Seeds and Fruits. And the ſweeter their ſcent was, the more grateful they fancied the Fume was unto their Gods. So that though at firſt they contented themſelves with ſimple Herbs and Plants, and Moſes here preſcribes only ſome few Spices fetcht from Foreign Countries, yet in after-times they increaſed them to a greater number: for that Aromatick Mixture I mentioned before among the Egyptians, called foreign, was a Compoſition of ſixteen things, which Plutarch reckons up in the forenamed Book. And Sophocles brings in Clytemneſtra (in his Electr. v. 637.) calling for foreign, Fumes of all ſort of Seeds to be offered to Apollo, that ſhe might be delivered from her Terrours.
Ver. 35. And thou ſhalt beat of it very ſmall.] Reduce it to powder.
And put it before the Teſtimony.] Burn it upon the Altar of Incenſe, which was placed before the Ark, as we read v. 6. This ſeems to be the meaning; and not that he ſhould put it in a Diſh upon the Table, ready to be burnt: for the Table did not ſtand before the Ark of the Teſtimony.
Where I will meet with thee.] See XXIX. 42.
It ſhall be unto you most holy.] Imployed only in the worſhip of God, before the moſt Holy Place.
Ver. 36. And as for the perſume which thou ſhalt make, &c.] Or rather, And the perſume which thou ſhalt make, you ſhall not make to your ſelves according to the compoſition thereof. For any private uſe; which is imported in theſe words, to your ſelves.
It ſhall be unto thee holy for the LORD.] Intirely ſeparated to the Divine Worſhip; and therefore not to be touched by any but the Prieſts, and that when they miniſtred in the Sanctuary, before the Mercy-ſeat.
Ver. 38. Whoſoever ſhall make like unto that, to ſmell thereto.] For his own pleaſure. See v. 33. R. Levi of Barcelona hath well explained this: No Man was to make this Compoſition with the ſame Spices, and the ſame weight, and with an intention to burn it. So he interprets thoſe words, to ſmell thereto: that is, to make a Perſume with it, by burning it, Praecept. CXI. yet if any Man (as Maimonides obſerves) did ſmell this Perfume, but did not make it, he was not guilty of being cut off.
Shall even be cut off from his People.] See v. 33. Their opinion is not improbable, who think by this is meant not only the Exciſion of the Tranſgreſſor, but of his whole Race; none of which ſhould remain to keep up his Name in Iſrael. By which ſevere threatning, the People were deterred from prophaning theſe holy Things.