◄ Exodus 30:24 ►
500 shekels of cassia--all according to the sanctuary shekel--and a hin of olive oil.
Study Bible
500 shekels of cassia
Cassia is a fragrant spice derived from the bark of trees in the Cinnamomum family, similar to cinnamon. In biblical times, it was a valuable commodity, often used in anointing oils and perfumes. The use of 500 shekels indicates a significant quantity, emphasizing the importance and sacredness of the anointing oil. Cassia's inclusion in the holy anointing oil symbolizes purity and dedication, as it was used in the consecration of priests and sacred objects. The large amount reflects the abundance and richness of God's provision and the lavishness of worship due to Him.

all according to the sanctuary shekel
The sanctuary shekel was a standard unit of weight used in the tabernacle and later the temple. It ensured consistency and fairness in religious and economic transactions. The specification "according to the sanctuary shekel" underscores the importance of precision and adherence to divine instructions in worship practices. This standardization reflects God's order and justice, ensuring that offerings and sacred items met His exact requirements. It also highlights the integrity expected in dealings related to worship and service to God.

and a hin of olive oil
A hin is an ancient unit of liquid measure, approximately equivalent to about 3.5 liters or 0.9 gallons. Olive oil was a staple in the ancient Near East, used for cooking, lighting, and religious rituals. In the context of the anointing oil, olive oil serves as the base, symbolizing the Holy Spirit's presence and anointing. The use of olive oil in anointing signifies consecration, healing, and the Spirit's empowerment. It points to the anointing of Jesus Christ, the Messiah, whose title means "Anointed One," and the outpouring of the Holy Spirit upon believers.

Persons / Places / Events
1. Moses
The leader of the Israelites who received the instructions for the anointing oil from God.

2. Tabernacle
The portable dwelling place for the divine presence among the Israelites, where the anointing oil was used.

3. Anointing Oil
A sacred mixture used to consecrate the Tabernacle and its furnishings, as well as the priests.

4. Cassia
A fragrant spice used in the anointing oil, symbolizing purity and holiness.

5. Olive Oil
A base for the anointing oil, representing the Holy Spirit and divine blessing.
Teaching Points
Symbolism of Ingredients
Each component of the anointing oil has symbolic meaning, pointing to purity, holiness, and the presence of the Holy Spirit. Reflect on how these elements are present in your spiritual life.

Sacredness of Anointing
The anointing oil was not to be replicated for common use, underscoring the importance of treating what is holy with reverence. Consider how you can honor what is sacred in your life.

Role of the Holy Spirit
Olive oil as a symbol of the Holy Spirit reminds us of the Spirit's role in consecrating and empowering believers. Seek the Spirit's guidance and empowerment in your daily walk.

Consecration for Service
Just as the Tabernacle and priests were anointed for service, believers are called to be set apart for God's work. Reflect on how you are dedicating your life to serve God.

Obedience to God's Instructions
The precise instructions for the anointing oil highlight the importance of obedience to God's commands. Evaluate areas in your life where you need to align more closely with God's will.
Bible Study Questions
1. What does the use of specific ingredients in the anointing oil teach us about the nature of worship and service to God?

2. How can the symbolism of the anointing oil's ingredients be applied to our understanding of the Holy Spirit's work in our lives today?

3. In what ways can we ensure that we treat what is sacred in our lives with the reverence it deserves?

4. How does the concept of being "set apart" for God's purposes challenge or encourage you in your current life situation?

5. Reflect on a time when obedience to God's instructions led to a deeper understanding or experience of His presence. How can this encourage you to seek obedience in other areas?
Connections to Other Scriptures
Exodus 30:22-33
Provides the full context of the anointing oil recipe and its sacred purpose, emphasizing its exclusivity for holy use.

Psalm 45:8
Mentions cassia in the context of royal garments, symbolizing majesty and divine favor.

James 5:14
Discusses anointing with oil in the context of prayer and healing, connecting the physical act with spiritual significance.

1 Samuel 16:13
Describes the anointing of David, highlighting the role of anointing in setting apart individuals for God's purposes.
Sermons
The Golden Altar and the PerfumeJ. Orr Exodus 30:1-11, 34-38
The Laver and the Anointing OilJ. Orr Exodus 30:17-34
The Anointing OilC. Simeon, M. A.Exodus 30:22-33
The Holy Anointing OilJ. Spencer.Exodus 30:22-33
The Holy Anointing OilJ. G. Murphy, LL. D.Exodus 30:22-33
The Use of Oil in Daily Life and in the Symbolism of WorshipJ. H. Kurtz, D. D.Exodus 30:22-33
People
Aaron, Israelites, Moses
Places
Mount Sinai
Topics
Cassia, Hin, Holy, Hundred, Measured, Oil, Olive, Olive-oil, Sanctuary, Scale, Shekel, Shekels, Weight
Dictionary of Bible Themes
Exodus 30:22-25

     4466   herbs and spices
     5615   weights

Exodus 30:22-28

     4486   myrrh

Exodus 30:22-29

     5183   smell

Exodus 30:22-33

     4492   olive
     7304   anointing

Exodus 30:23-25

     4490   ointment

Exodus 30:23-33

     4488   oil

Library
The Altar of Incense
'Thou shalt make an altar to burn incense upon.' --EXODUS xxx. 1. Ceremonies are embodied thoughts. Religious ceremonies are moulded by, and seek to express, the worshipper's conception of his God, and his own relation to Him; his aspirations and his need. Of late years scholars have been busy studying the religions of the more backward races, and explaining rude and repulsive rites by pointing to the often profound and sometimes beautiful ideas underlying them. When that process is applied to Australian …
Alexander Maclaren—Expositions of Holy Scripture

Ransom for Souls --I.
Then shall they give every man a ransom for his soul.' --EXODUS xxx. 12. This remarkable provision had a religious intention. Connect it with the tax-money which Peter found in the fish's mouth. I. Its meaning. Try to realise an Israelite's thoughts at the census. 'I am enrolled among the people and army of God: am I worthy? What am I, to serve so holy a God?' The payment was meant-- (a) To excite the sense of sin. This should be present in all approach to God, in all service; accompanying the …
Alexander Maclaren—Expositions of Holy Scripture

Ransom for Souls --ii.
'The rich shall not give more, and the poor shall not give less than half a shekel....'--EXODUS xxx. 15. This tax was exacted on numbering the people. It was a very small amount, about fifteen pence, so it was clearly symbolical in its significance. Notice-- I. The broad principle of equality of all souls in the sight of God. Contrast the reign of caste and class in heathendom with the democracy of Judaism and of Christianity. II. The universal sinfulness. Payment of the tax was a confession that …
Alexander Maclaren—Expositions of Holy Scripture

"Whereby we Cry, Abba, Father. "
Rom. viii. 15.--"Whereby we cry, Abba, Father." As there is a light of grace in bestowing such incomparably high dignities and excellent gifts on poor sinners, such as, to make them the sons of God who were the children of the devil, and heirs of a kingdom who were heirs of wrath; so there is a depth of wisdom in the Lord's allowance and manner of dispensing his love and grace in this life. For though the love be wonderful, that we should be called the sons of God; yet, as that apostle speaks, …
Hugh Binning—The Works of the Rev. Hugh Binning

Jesus Pays the Tribute Money.
(Capernaum, Autumn, a.d. 29) ^A Matt. XVII. 24-27. ^a 24 And when they were come to Capernaum, they that received the half-shekel came to Peter, and said, Doth not your teacher pay the half-shekel? [The law of Moses required from every male of twenty years and upward the payment of a tax of half a shekel for the support of the temple (Ex. xxx. 12-16; II. Chron. xxiv. 5, 6). This tax was collected annually. We are told that a dispute existed between the Pharisees and Sadducees as to whether the payment …
J. W. McGarvey—The Four-Fold Gospel

How a Private Man must Begin the Morning with Piety.
As soon as ever thou awakest in the morning, keep the door of thy heart fast shut, that no earthly thought may enter, before that God come in first; and let him, before all others, have the first place there. So all evil thoughts either will not dare to come in, or shall the easier be kept out; and the heart will more savour of piety and godliness all the day after; but if thy heart be not, at thy first waking, filled with some meditations of God and his word, and dressed, like the lamp in the tabernacle …
Lewis Bayly—The Practice of Piety

The Copies of Things in the Heavens
'And the Lord spake unto Moses, saying, 2. On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation. 3. And thou shalt put therein the ark of the testimony, and cover the ark with the vail. 4. And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof. 5. And thou shalt set the altar of gold for the incense before the ark of the testimony, and put …
Alexander Maclaren—Expositions of Holy Scripture

Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This …
J. W. McGarvey—The Four-Fold Gospel

Annunciation to Zacharias of the Birth of John the Baptist.
(at Jerusalem. Probably b.c. 6.) ^C Luke I. 5-25. ^c 5 There was in the days of Herod, the king of Judæa [a Jewish proselyte, an Idumæan or Edomite by birth, founder of the Herodian family, king of Judæa from b.c. 40 to a.d. 4, made such by the Roman Senate on the recommendation of Mark Antony and Octavius Cæsar], a certain priest named Zacharias, of the course [David divided the priests into twenty-four bodies or courses, each course serving in rotation one week in the temple …
J. W. McGarvey—The Four-Fold Gospel

The Last Events in Galilee - the Tribute-Money, the Dispute by the Way, the Forbidding of Him who could not Follow with the Disciples, and The
Now that the Lord's retreat in the utmost borders of the land, at Cæsarea Philippi, was known to the Scribes, and that He was again surrounded and followed by the multitude, there could be no further object in His retirement. Indeed, the time was coming that He should meet that for which He had been, and was still, preparing the minds of His disciples - His Decease at Jerusalem. Accordingly, we find Him once more with His disciples in Galilee - not to abide there, [3743] nor to traverse it …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought. …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering …
Thomas Watson—The Ten Commandments

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament

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