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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 30:22–38.
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 to God but what comes from him. 1. The holy anointing oil is here ordered to be made up the ingredients, and their quantities, are prescribed, Exo 30:23-25. 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 secundum artem - after the art of the apothecary (Exo 30:25); 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, Exo 30:26-30. It was to be continued throughout their generations, Exo 30:31. 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 (Kg1 1:39), 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 (Ch1 9:30): 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 ointment poured forth (Sol 1:3), and the good name of Christians better than precious ointment, Ecc 7:1. 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, Exo 30:34, Exo 30:35. 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 (Exo 30:32, Exo 30:33, Exo 30:37, Exo 30:38), 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, Amo 6:5. 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, Mat 22:5. That which is God's peculiar must not be used as a common thing.
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Summary
Exodus 30:29 concludes a series of divine instructions for consecrating the Tabernacle and its sacred furnishings, emphasizing their absolute dedication to God. This verse declares that once anointed and set apart, these items attain the highest degree of holiness, such that anything coming into contact with them would likewise be consecrated or require a heightened state of ritual purity, underscoring the profound reverence due to God's presence and His consecrated things.
Context
Literary Context
Exodus 30:29 serves as the powerful culmination of God's detailed commands concerning the holy anointing oil and its application. Preceding this verse, the Lord specifies the precise ingredients and preparation of this sacred oil in Exodus 30:22-25. Moses is then commanded to use this oil to anoint the Tabernacle itself, along with all its furnishings, including the Ark of the Testimony, the Table of Showbread, the Lampstand, the Altar of Incense, the Altar of Burnt Offering, and the Laver and its base (Exodus 30:26-28). The anointing ritual was not merely symbolic; it was a divine act that transformed these ordinary materials into sacred objects, setting them apart exclusively for divine service and rendering them fit for the presence of a holy God. Verse 29, therefore, functions as the definitive declaration of the profound and enduring sanctity bestowed upon these items through this consecration, establishing a principle of contagious holiness that governs interaction with these supremely set-apart objects.
Historical & Cultural Context
In ancient Near Eastern cultures, temples and their cultic objects were often considered sacred, but the Israelite concept of holiness, particularly as revealed in the Tabernacle instructions, was unique in its intensity and theological depth. The meticulous detail in Exodus 25, Exodus 26, Exodus 27, Exodus 28, Exodus 29, Exodus 30, Exodus 31 reflects God's absolute purity and His demand for separation from anything common or defiled. The Tabernacle was to be the earthly dwelling place of Yahweh, the supremely holy God, and thus everything associated with His presence had to reflect His character. The principle of "contagious holiness" mentioned in this verse (where contact with holy things could impart holiness or require heightened purity) stands in stark contrast to the more common principle of contagious defilement (where contact with unclean things transmits uncleanness, as seen in Leviticus 11). This unique aspect underscored the extraordinary sanctity of these divinely consecrated items, demanding the utmost reverence and careful handling by the priests and Israelites alike, ensuring no casual or irreverent approach to God's sacred space and objects.
Key Themes
This verse powerfully contributes to the overarching theme of God's holiness and His demand for purity in worship. The concept of "most holy" emphasizes the absolute transcendence and moral perfection of Yahweh, establishing a clear demarcation between the divine and the common. It highlights the theme of consecration and separation, demonstrating that certain objects, places, and even people must be set apart exclusively for God's service, reflecting His character. Furthermore, the declaration that "whatsoever toucheth them shall be holy" introduces the principle of contagious holiness, a unique aspect of Israelite theology that underscores the powerful, transformative nature of God's presence and His consecrated items. This theme of imparted holiness, though distinct from the New Testament concept of spiritual sanctification, foreshadows the idea that proximity to the divine necessitates a corresponding state of purity and reverence, a concept deeply explored in passages like Leviticus 10:3 where God declares, "Among those who are near me I will be sanctified."
Exposition and Analysis
Key Word Analysis
This primitive root verb signifies "to be clean (ceremonially or morally)," and causatively, "to make, pronounce, or observe as clean." In the context of Exodus 30:29, it denotes the divine act of setting apart, consecrating, or hallowing the Tabernacle furnishings. This is not merely a human declaration but a divine pronouncement and enablement that transforms ordinary materials into objects imbued with sacredness, making them fit for God's presence and service. The act of sanctifying is initiated by God's command and executed through the anointing ritual.
Derived from qâdash, this noun refers to a sacred place or thing, or abstractly, sanctity. The phrase "most holy" (Hebrew: qodesh qodashim) is a superlative construction, literally meaning "holiness of holinesses" or "holy of holies." It denotes the highest possible degree of sanctity, an absolute and unparalleled sacredness. This same superlative is used to describe the inner sanctuary of the Tabernacle (Exodus 26:34). When applied to the Tabernacle furnishings, it emphasizes that these items were not just "holy" but supremely holy, set apart for God in a unique and profound way that demanded ultimate reverence and careful handling.
This primitive root means "to touch," often implying laying a hand upon something for a specific purpose. In this verse, it refers to physical contact with the consecrated Tabernacle items. The implication is that such contact, due to the extreme holiness of the objects, would either impart a measure of holiness to the touching entity or, more likely, require that the touching entity itself be in a state of ritual purity or become subject to the laws of holiness, thus preventing defilement of the sacred. It highlights the potent and pervasive nature of the objects' consecrated status.
Verse Breakdown
"And thou shalt sanctify them,"
This is a direct, imperative command from God to Moses, indicating the divine authority behind the consecration of the Tabernacle furnishings. The act of "sanctifying" is not a human initiative but a response to God's instruction, highlighting that true holiness originates from God and is imparted by His decree. This process involves the anointing with the holy oil, setting these objects apart from all common use and dedicating them exclusively to sacred service.
"that they may be most holy:"
This clause states the purpose and result of the sanctification. The items are consecrated in order that they might attain the highest possible level of holiness. This "most holy" status signifies their complete and exclusive dedication to God, reflecting His own transcendent purity and demanding the utmost reverence in their handling and use. It establishes their sacred character as permanent and absolute, distinct from anything common or profane.
"whatsoever toucheth them shall be holy."
This declaration introduces the principle of "contagious holiness." Unlike the more common Old Testament principle where contact with defiled things transmits defilement, here, contact with these supremely holy objects could, in certain contexts, impart a measure of holiness or, more critically, require a heightened state of ritual purity from anything or anyone that came into contact with them. This was not a magical transfer of holiness but a divine declaration that emphasized the profound sacredness of the anointed items, requiring that anything associated with them also be treated with corresponding reverence and purity. It served as a vital safeguard against casual or irreverent interaction with God's consecrated property, ensuring the sanctity of His dwelling place.
Literary Devices
The verse employs Hyperbole and Symbolism. The phrase "most holy" (Hebrew: qodesh qodashim) is a superlative form, an emphatic way of expressing the absolute and ultimate degree of sanctity. While technically a superlative, its use here borders on hyperbole to stress the unparalleled sacredness of these items, emphasizing that their holiness is beyond ordinary measure and demands extraordinary reverence. This linguistic intensity serves to underscore the profound respect required for God's presence. Furthermore, the entire verse functions as Symbolism. The physical act of anointing and the subsequent declaration that "whatsoever toucheth them shall be holy" symbolizes the transformative power of God's presence and His consecration. It illustrates that God's holiness is so potent and pervasive that it can, by divine decree, extend to and set apart that which comes into contact with His consecrated things, demanding a corresponding state of purity and reverence. This principle foreshadows the spiritual reality of being set apart by God's Spirit and the transformative power of His divine nature.
Theological and Thematic Connections
Exodus 30:29 profoundly illustrates God's absolute holiness and His demand for purity in all that pertains to His worship. The meticulous instructions for the Tabernacle and its furnishings, culminating in their designation as "most holy," underscore that God is utterly distinct from His creation and from human sinfulness. This concept of holiness is not merely ritualistic but points to God's moral perfection and His desire for a people set apart for Him. The principle that contact with these holy objects imparts holiness (or demands purity) foreshadows the transformative power of God's presence and His sanctifying work, where proximity to the divine results in a call to greater purity and dedication. It establishes a foundational truth: God's nature is holy, and everything associated with Him must reflect that holiness.
Reflection and Application
While believers today do not engage in the literal anointing of physical objects for worship, the profound principles embedded in Exodus 30:29 remain profoundly relevant for the Christian life. This verse serves as a powerful reminder of God's transcendent holiness and His call for His people to reflect His character. As New Testament believers, we are declared holy in Christ and called to live out that holiness in every aspect of our lives. Our bodies are temples of the Holy Spirit, and our lives are to be living sacrifices, set apart for God's purposes. This means approaching our worship, our service, our relationships, and our daily conduct with a deep sense of reverence and intentional purity, recognizing that we are consecrated to the Most Holy God. Everything we offer to God, whether our time, talents, or resources, should be approached with the utmost seriousness and a desire for excellence, reflecting the holiness of the One we serve. The principle of "whatsoever toucheth them shall be holy" can be spiritually applied: as those consecrated by God, our lives should be a source of sanctification, impacting our surroundings for good and reflecting the purity of Christ.
Questions for Reflection
FAQ
What is the significance of "most holy" (qodesh qodashim) in this verse?
The phrase "most holy" (Hebrew: qodesh qodashim) signifies the highest possible degree of sacredness. It is a superlative construction, literally meaning "holiness of holinesses" or "holy of holies." This designation is also used for the inner sanctuary of the Tabernacle where the Ark of the Covenant resided (Exodus 26:34). Its use here for the anointed Tabernacle furnishings emphasizes that these items were not merely set apart but were imbued with an unparalleled sanctity, demanding ultimate reverence and careful handling because they were exclusively dedicated to the supremely holy God. It underscores the profound separation between the divine and the common, requiring absolute purity in all that pertains to God's presence.
Christ-Centered Fulfillment
Exodus 30:29, with its emphasis on consecrated objects becoming "most holy" and imparting holiness through contact, finds its ultimate fulfillment in Jesus Christ. He is the true and ultimate "Most Holy" One, the perfect Lamb of God without blemish or spot (1 Peter 1:19). Just as the Tabernacle items were set apart by anointing, Christ was uniquely set apart by the Holy Spirit for His redemptive mission, receiving the Spirit without measure (Luke 4:18; John 3:34). In the Old Covenant, physical objects were made holy through ritual; in the New Covenant, believers are made holy and righteous through their union with Christ and His finished work on the cross (1 Corinthians 1:30). The "contagious holiness" of the Tabernacle items foreshadows the transformative power of Christ's presence and His Spirit within us. Through faith in Him, we are not merely touched by holiness but are indwelt by the Holy Spirit, becoming temples of God (1 Corinthians 6:19). Our sanctification is a continuous process, flowing from our initial setting apart in Christ to our ongoing transformation into His likeness, enabling us to approach the Most Holy God with confidence through His blood, entering into the true Holy of Holies (Hebrews 10:19-22).