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of the present day in Titus 2: 3: "In behaviour as becometh holiness", which word
"holiness" is hieroprepes, "proper to priests".
Such is part of the teaching of the law connected with the brazen altar, "to wash
withal". May we hear the voice of the Son of God: "If I wash thee not, thou hast no part
with Me" (John 13: 8).
#70.
The holy anointing oil (Exod. 30: 22-28).
pp. 161 - 164
The last item to be considered in this long and important section has to do with the
composition of the holy anointing oil or ointment, and of the incense to which allusion
has already been made in the description of the altar of incense.
The holy anointing oil was composed of specified quantities of myrrh, cinnamon,
calamus and cassis, compounded together with sufficient olive oil to give it proper
consistency. The incense, as we have already seen, is also specified. A prohibition
attaches to both of these--the holy anointing oil and the incense:--
"This shall be an holy anointing oil unto Me throughout your generations. Upon
man's flesh shall it not be poured, neither shall ye make any other like it, after the
composition of it: it is holy, and it shall be holy unto you. Whosoever compoundeth any
like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his
people" (Exod. 30: 31-33).
Light on sanctification.
The prohibitions concerning this anointing oil will throw some light upon the
scriptural conception of holiness. It is "holy"; therefore the first prohibition is:--
"Upon man's flesh shall it not be poured."--We read that the holy anointing oil was
poured upon the head. The Psalmist said, "It ran down the beard, even Aaron's beard",
and even to the skirts of his garment; but it was not to be poured upon man's "flesh".
There was an anointing which was a part of the everyday toilet, and an anointing that was
used as a mark of respect and favour to a guest. This was not limited to the head and
beard, but extended to the "face" (Psa. 104: 15), "feet" (John 12: 3), and "body"
(Mark 14: 8), and was used at "birth" (Ezek. 16: 9), and "death" (Mark 16: 1).
We have here a very necessary distinction which we do well to ponder. There is an
anointing that belongs to man as such. Sweetness of temper, a kindness of manner,
a natural gentleness of disposition may be very fine; they have a fragrance and a
smoothness that is all to the good. But we must never make natural qualities in any
measure parallel with spiritual graces. The Holy Spirit does not anoint man's "flesh":--