HOLY ANOINTING OIL

A description of the holy anointing oil, which was used in

the Tabernacle of Moses, is found in the thirtieth chapter of the
Book of Exodus.

“Moreover the LORD spake unto Moses, saying,

”Take thou also unto thee principal spices, of pure

myrrh five hundred shekels, and of sweet cinna-
mon half so much, even two hundred and fifty
shekels, and of sweet calamus two hundred and
fifty shekels,

”And of cassia five hundred shekels, after the

shekel of the sanctuary, and of oil olive an hin:

”And thou shalt make it an oil of holy ointment, an

ointment compound after the art of the apothecary:
it shall be an holy anointing oil.

”And thou shalt anoint the tabernacle of the con-

gregation therewith, and the ark of the testimony,

”And the table and all his vessels, and the candle-
stick and his vessels, and the altar of incense,

”And the altar of burnt offering with all his

vessels, and the laver and his foot.

”And thou shalt sanctify them, that they may be

most holy: whatsoever toucheth them shall be holy.
 ”And thou shalt anoint Aaron and his sons, and
consecrate them, that they may minister unto me in
the priest’s office.

”And thou shalt speak unto the children of Israel,

saying, 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 composi-
tion of it: it is holy, and it shall be holy unto you.

”Whosoever compoundeth any like it, or whoso-

ever putteth any of it upon a stranger, shall even be
cut off from his people.” (Exod. 30:22-33)

The holy anointing oil is of great interest to the Christian

because the Scriptures, in speaking of the Holy Spirit, liken it to
olive oil (Matt. 25:4; Heb. 1:9; Rev. 6:6). However, here the olive
oil, instead of being pure without any ingredients, served as a
base in which four principal spices were suspended: myrrh,
cinnamon, calamus, and cassia. And there was a mathematical
proportion for each of the four spices; that is, the ingredients were
measured by weight according to a specific formula. The result
was a representation of God’s Holy Spirit in a comprehensive
manner. The olive oil base itself beautifully represents the quality
of the Holy Spirit as an unguent. Spiritually speaking, the olive
oil is soothing, comforting, and restful—it is a blessing to the
Christian.

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 The four principal spices indicate that God’s Holy Spirit can
be broken down into four primary ingredients or parts. The Lord
used myrrh in the proportion of 500 shekels to symbolize one
ingredient of the Holy Spirit. A dried gum and also a resin, myrrh
is called “the balsam of Mecca” by the Arabs. Myrrh comes from
the Hebrew word mor or mara, and in the Greek, it is the word
smurna. All of these words signify “bitter.”

The account speaks of myrrh as free-flowing or “pure.” To

be free-flowing does not mean that the myrrh was liquid, for it
was in a dried form that resembled salt, as described in an adver-
tising slogan a number of years ago: “When it rains, it pours.” In
other words, salt is specially prepared so that even in damp
weather, it pours freely. The myrrh, in a dried gum form, was put
in a mortar made of porcelain or another stonelike material and
ground with a pestle until it was very, very fine with no lumps or
unevenness so that it would freely flow as “pure myrrh.”

Myrrh comes from a shrub that yields a gummy resin. The

gum can be said to bleed in that a white or yellow substance or
globules emanate from the bark somewhat like tears. At the First
Advent, myrrh was one of the gifts the wise men gave to our
Lord Jesus as a babe (Matt. 2:11). Esther used myrrh in her ritual
of purification in preparation for the beauty contest to replace
Queen Vashti in the kingdom of Ahasuerus (Esther 2:12). Since

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myrrh has a preservative effect, it was used in preparing bodies
for burial. Accordingly, Nicodemus used that spice in connection
with Jesus’ burial and the embalming of his body (John 19:39,40).
And Psalm 45:8 speaks of Jesus’ garments in a spiritual sense as
having the fragrance of myrrh and aloes: “All thy garments smell
of myrrh, and aloes, and cassia, out of the ivory palaces, whereby
they have made thee glad.”

As a perfume, myrrh has certain qualities that represent

God’s Holy Spirit. For instance, it represents wisdom, but in what
way? The word “myrrh” basically means “bitterness,” and it is
the experience in life of being submissive to God’s providences
that has the accumulative effect over many years of producing
wisdom in the hearts of those who are rightly exercised. Even
though Jesus originally had much wisdom, which is noted in
Scripture from his birth up, he learned lessons during his minis-
try at his First Advent, and the wisdom he gained is pictured by
myrrh (Luke 2:52; Heb. 2:10). Myrrh represents wisdom based
primarily upon experience.

The Song of Solomon speaks of myrrh as being sweet-

smelling like lilies (Song 5:13). Jesus’ messages and his sermons to
the people were very strong in some instances, yet they had a
wholesome counsel or influence (John 7:46). There was a purify-
ing atmosphere when he spoke, and the people were aware of a

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ministration of grace. Even his criticisms were constructive, and
his counsel contained a tender solicitude that was designed to
bring good results. To such a degree was this true that if we had
lived back in our Lord’s day and had been privileged with his
fellowship, and if our hearts were rightly exercised, we would
have said: “I would like to be near him as much as possible
because his words lift me to an elevated plane.” His words then
and now are a blessing; they have a powerful effect that changes
the right-hearted. Those who submit to the Lord’s influence
become in love with him and his counsel. This intense feeling is
the love of the Bride class, who long to be joined to their Lord
(Song 2:16).

Thus myrrh represents a constructive, wholesome, blessed,

preservative influence that purifies Christians and the atmos-
phere about them. And myrrh is only one of the ingredients of the
oil of the Holy Spirit that were noticeable in our Lord’s works and
counsel and words.

The next ingredient was sweet cinnamon, in proportion half

as much as the myrrh. Coupled with the cinnamon was another
ingredient called sweet calamus, also half as much as the myrrh.
With the myrrh being 500 shekels and the sweet cinnamon and
the calamus each being 250 shekels, for a total of 500 shekels, it is
as though the Holy Spirit is telling us that cinnamon and calamus

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are to be thought of not as separate ingredients but as a combined
representation. And cassia, the last ingredient, was a quantity of
500 shekels. Therefore, the holy anointing oil really consisted of
three parts, as follows:

Myrrh - 500 shekels

Cinnamon and Calamus - 500 shekels
Cassia - 500 shekels

Whatever interpretation we give to the cinnamon and the

calamus, it is obvious that we must consider them together, as a
combined ingredient, and that there is a harmonious agreement
between the two whereby each complements the other in a very
intimate sense of the word. With the myrrh, the emphasis is on
the adjective “pure,” but with both the cinnamon and the cala-
mus, the emphasis is on the adjective “sweet.” In fact, cinnamon
is used today as a sweet spice or flavoring substance in food. In
addition, its inner bark and oil are used as a perfume, and cinna-
mon is an astringent. The Book of Proverbs mentions myrrh and
cinnamon in connection with perfume: “I have perfumed my bed
with myrrh, aloes, and cinnamon” (Prov. 7:17). And the Song of
Solomon couples calamus and cinnamon: “Spikenard and saffron;
calamus and cinnamon, with all trees of frankincense; myrrh and
aloes, with all the chief spices” (Song 4:14). What might this
calamus-cinnamon combination signify?

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 Cinnamon represents knowledge but knowledge not neces-
sarily secured from suffering. “Cinnamon” knowledge is the gift
and the privilege of understanding matters. This very satisfying
blessing to the soul can be discerned by others and is usually
acquired through study. While calamus is a closely related
thought, it is based upon instruction from another standpoint.
Calamus, a reed or sweet cane, represents discipline and hard
experiences that produce understanding. Although both
cinnamon and calamus represent knowledge, cinnamon is a
theoretical, intellectual kind of knowledge, whereas calamus is
experimental knowledge. In life, people frequently possess only
the one kind of knowledge and not the other. “Calamus” is
related to the word “calamity.”

The last ingredient, cassia, represents God’s workmanship,

as evidenced by the results that are obtained from the holy
anointing oil, that is, by the operation of the Holy Spirit on an
individual’s life and character.

Probably the best way to come to an understanding of how

the four ingredients of the holy anointing oil work together is to
consider some Scriptures where the antitypical significance is
given. In the Book of Exodus, following the account of the anoint-
ing oil, we are told that in the construction of the Tabernacle, God
placed His Spirit on an individual named Bezaleel of the tribe of

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Judah. Bezaleel was “filled … with the spirit of God, in wisdom,
and in understanding, and in knowledge, and in all manner of
workmanship” (Exod. 31:2,3). Here we have the explanation of
the meaning of the four ingredients of the holy anointing oil.
Being filled “with the spirit of God” corresponds to the olive oil
base of the holy anointing oil. “Wisdom” is the myrrh, “under-
standing” and “knowledge” are the coupling of the cinnamon
and the calamus, and “workmanship” is the cassia.

The Book of Isaiah further substantiates these explanations

in the context of Jesus’ work in the next age, that is, in the
Kingdom soon to come (Matt. 6:10). The eleventh chapter begins,
“And there shall come forth a rod out of the stem of Jesse, and a
Branch shall grow out of his roots: And the spirit of the LORD
shall rest upon him” (Isa. 11:1,2a). Just as olive oil clings to the
body, so the Holy Spirit is depicted here as an unction that rests
upon the individual. It has an abiding influence. Then chapter 11
begins to delineate what is signified by the Holy Spirit’s resting
upon the individual. It is “the spirit of wisdom and understand-
ing, the spirit of counsel and might, the spirit of knowledge and
of the fear of the LORD; And shall make him of quick under-
standing in the fear of the LORD: and he shall not judge after the
sight of his eyes, neither reprove after the hearing of his ears: But
with righteousness shall he judge the poor, and reprove with
equity for the meek of the earth” (Isa. 11:2b-4a).

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 The “spirit of wisdom,” which corresponds with the myrrh,
is the pure, wholesome, purgative influence and the mature
judgment of Christ that will be manifest to his subjects in his
Kingdom reign. But why are the spirit of “wisdom” and the spirit
of “understanding” coupled together in this text? The answer is
that the design of Jesus’ wisdom is not to destroy his subjects but
to extend a tender solicitude or understanding to them.

The next quality of Jesus is described as the “spirit of

counsel and might,” that is, the spirit of workmanship, which
corresponds with the cassia. (Although the sequence of Jesus’
qualities in Isaiah chapter 11 differs from that in the Exodus
account of the ingredients of the holy anointing oil, the lessons
are the same.) A person may possess wisdom—and others may
even admire that wisdom—but the individual may not have the
ability to transmit his wisdom to others and thus bless them by it.
Hence the “spirit of counsel and might” represents the ability of
Jesus to impart his wisdom to others in a way that is constructive
and helpful. Others can thus do certain things because of the
wisdom he has given them. Jesus works his will in individuals by
giving them knowledge in a sense that enables them to work out
in their own lives blessings that they crave.

The “spirit of knowledge and of the fear of the LORD”

corresponds to the cinnamon and the calamus together, the

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“spirit of knowledge” being the cinnamon and the “fear of the
LORD” being the calamus or the discipline. By being under God’s
tutelage at the First Advent, Christ learned obedience (Heb. 5:8).
Of course he was not previously disobedient, but he learned the
lesson of obedience under great strain or trial. To obey when
conditions are very favorable is one thing, but to obey under
conditions of duress and hardship is a much different matter.
Jesus’ experience and example have proved to be a blessing to
others.

In summary, the eleventh chapter of the Book of Isaiah is a

prophecy of the wonderful qualities Jesus would possess in the
office of King. In his own person, he has all of these beautiful
characteristics, which will be a great blessing to his subjects.
Indeed he has all the intellectual knowledge of the world.
Imagine the tremendous knowledge and wisdom Christ has just
from a theoretical standpoint, and then, because of his experience
and discipline down here at his First Advent, he learned things
firsthand. He took upon himself the human flesh that we possess,
being made of the seed of men. God designed that by this experi-
ence, His Son would become a very sympathetic High Priest, as
revealed in Hebrews 2:17; 4:15. The discipline gave Jesus special
insight into the experiences and trials of humanity so that he
would be tender and considerate of them and not too strict in his
judgment.

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 All of these qualities—the spirit of wisdom and understand-
ing (myrrh), the spirit of counsel and might (cassia), the spirit of
theoretical knowledge coupled with experimental knowledge
called the fear of God (cinnamon and calamus)—are together in
Jesus to such a superlative degree that they combine to make him
“of quick understanding in the fear [reverence] of the LORD
[Jehovah].” The literal meaning of the term “quick understand-
ing” is “quick scent or smell.” Possessing all of the qualities, Jesus
can instantly see through any situation that might arise. To such
an extent is this true—and in view of his faithfulness, reward,
ascension to heaven, and glorification to the divine nature as the
highest created being underneath Jehovah—that it is as though
Messiah now begins to possess a quality almost like that of his
Father, namely, intuitive knowledge. This ability of quick
understanding in the fear of God means that excelling qualities in
Jesus’ being enable him to intuitively judge a matter and correctly
ascertain a situation—an ability that only Jehovah previously had.
In the Kingdom, therefore, Messiah will not judge “after the sight
of his eyes, neither reprove after the hearing of his ears,” but will
judge with righteousness and equity all who have ever lived.

There is no Christian, let alone anyone in the world, who has

not at some time in his life done or said something he would not
want the Master to know about, and to have the wrong disclosed
to others would be very shameful. Therefore, it is comforting to

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realize that Jesus knows our heart condition and the motivation in
back of our problems. Despite our shortcomings, he knows if we
really love God and desire to serve Him. Even though we make
errors in judgment, actions, and words that could condemn us,
Jesus searches deep into our heart and life to discern our true
intent and, accordingly, judges us in the most favorable light
possible. If he reproved or corrected us according to our deeds,
we would all fail and come short of the glory of God (Rom. 3:23).

Isaiah 9:6,7 tells how the people in the next age will reflect
upon Jesus and his ability to judge.

“For unto us a child is born, unto us a son is given:

and the government shall be upon his shoulder:
and his name shall be called Wonderful, Counsel-
lor, The mighty God, The everlasting [age-lasting]
Father, The Prince of Peace.

“Of the increase of his government and peace there

shall be no end, upon the throne of David, and
upon his kingdom, to order it, and to establish it
with judgment and with justice from henceforth
even for ever. The zeal of the LORD of hosts will
perform this.”

Frank Shallieu

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USA

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