John Calvin Commentary Exodus 30:23

"Take thou also unto thee the chief spices: of flowing myrrh five hundred [shekels], and of sweet cinnamon half so much, even two hundred and fifty, and of sweet calamus two hundred and fifty," — Exodus 30:23 (ASV)

Take thou also unto thee principal spices. Although the oil discussed here was destined not only for the anointing of the priests but also of the tabernacle, the ark of the covenant, the altars, and all the vessels, yet no more fitting place is found for discussing the sacred anointing than by connecting it with the priesthood, on which it depends.

First of all, its composition is described as exquisite in both expense and fragrance, so that by its very excellence and costliness the Israelites might learn that no ordinary thing is represented by it. For we have already often seen that a splendor in sacred symbols had been set before this unrefined people, which might affect their external senses, so as to uplift them, as it were by steps, to the knowledge of spiritual things.

We must now see why the priest, as well as all the vessels and the other parts of the tabernacle, needed anointing. I conclude without controversy that this oil, mixed with precious perfumes, was a type of the Holy Spirit, for the metaphor of anointing is found everywhere when the prophets would commend the power, effects, and gifts of the Spirit. Nor is there any doubt that God, by anointing kings, testified that He would endow them with the spirit of prudence, fortitude, clemency, and justice.

From this, it is easily gathered that the tabernacle was sprinkled with oil so that the Israelites might learn that all the exercises of piety profited nothing without the secret operation of the Spirit. Indeed, something more was shown, namely, that the efficacy and grace of the Spirit existed and reigned in the truth of the shadows themselves, and that whatever good was derived from them was applied by the gift of the same Spirit for the use of believers.

In the altar, reconciliation was to be sought, so that God might be propitious to them. But, as the Apostle testifies, the sacrifice of Christ’s death would not otherwise have been efficacious to appease God if He had not suffered by the Spirit (Hebrews 9:14). And how does its fruit now reach us, except because the same Spirit washes our souls with the blood that was once shed, as Peter teaches us? (1 Peter 1:2).

Who now consecrates our prayers but the Spirit, who dictates the groans which cannot be uttered, and by whom we cry, Abba, Father? (Romans 8:15, 26). Indeed, from where comes the faith that admits us to a participation in the benefits of Christ, but from the same Spirit?

But we should especially consider the anointing of the priest, who was sanctified by the Spirit of God for the performance of his office. Thus, as Isaiah, speaking in the person of Jesus Christ, declares that he was anointed with the spirit of prophecy (Isaiah 61:1), and David affirms the same of the royal spirit (Psalms 45:7), so Daniel is our best interpreter and witness of how the sacerdotal unction was at length manifested (in Him¹⁸¹).

For when he says that the time, when by the death of Christ the prophecy will be sealed up, was determined upon to anoint the holy of holies, he plainly reminds us that the spiritual pattern, which corresponds to the visible sanctuary, is in Christ, so that believers may really feel that these shadows were not mere empty things (Daniel 9:24).

We now perceive why Aaron was anointed, namely, because Christ was consecrated by the Holy Spirit to be the Mediator between God and man; and why the tabernacle and its vessels were sprinkled with the same oil, namely, because we are only made partakers of the holiness of Christ by the gift and operation of the Spirit.¹⁸²

Some translate it in the masculine gender, where concerning the vessels it is said, whatsoever toucheth them shall be holy (verse 29), as if they were not to be touched by anyone but the priests. But it appears to me to be spoken rather for another reason, namely, that they might imbue the oblations with their own sanctity.

¹⁸¹ Added from Fr.

¹⁸² “Ou il est dit, Que tout ce que, etc., aucuns mettent legendre masculin, Celuy qui les sanctifiera;” where it is said, “Whatsoever,” etc., some put the masculine gender, “He who shall sanctify them.” This is the translation of ;” where it is said, “Whatsoever,” etc., some put the masculine gender, “He who shall sanctify them.” This is the translation of LXX. and and V..