What was the significance of anointing spices in the Bible?

The oil symbolizes the Spirit of God (Zech. 4:2-6, 12), He by whom the Lord Jesus was anointed at the River Jordan (Matt. 3:16), and by whom all believers of this present age are anointed (1 John 2:20, 27). This anointing oil, however, was not confined to olive oil, but was compounded of special spices mixed with olive oil. These fragrant spices speak of the fragrances of the Lord Jesus, of which the Spirit of God bears beautiful witness. We must fully believe that all of them are deeply important, whether or not we understand their significance. Myrrh, the first ingredient, is obtained by an incision in the tree, and it exudes in drops, like drops of blood or teardrops. It is sweet-smelling, but bitter to the taste. Therefore it symbolizes the sufferings of Christ, He enduring the bitterness of the cross, and we reaping the sweetness of its results.

As well as myrrh, there were included in the making of the anointing oil sweet smelling cinnamon, sweet smelling cane and cassia. These are all typical of other fragrances that are found in the Lord Jesus, to which the Spirit of God bears witness. Likely involved in these are the eternal deity of His person, His perfect Manhood and His walk of pure devotion to God, though we may not be able to distinguish which spice speaks of what virtue in this all-glorious Son of God.

The oil of holy ointment is given first. It was compounded, according to divine direction, from myrrh, cinnamon, sweet calamus, and cassia in their several proportions, mixed with an hin of olive oil. (vv. 23, 24.) The Psalmist, speaking of the Messiah, says, "All Thy garments smell of myrrh, and aloes, and cassia;" and in the preceding verse he says, "God, Thy God, hath anointed Thee with the oil of gladness above Thy Fellows." (Ps. 40:7-8.) This will help us to understand the typical meaning of the holy anointing oil. The spices, then, speak of the graces of Christ. His very garments smell of these sweet perfumes. But they were mingled with oil, and oil, as has been frequently stated, is a figure of the Holy Ghost. Combining, then, these two things together, we learn that the graces of Christ — the moral fragrance of His excellencies — were expressed in the power of the Holy Ghost.

We have here a description of the holy ointment which was to be put upon all parts of the tabernacle; and in the same chapter (vers. 34- 38) a description of the incense which was to be put upon the golden altar before the veil. The ingredients in both of these were four; do these suggest to us again our four Evangelists?

Without doubt, the sweet spices are a symbol of Him who was ever fragrant unto God. We know that the unction of the Spirit upon our Lord was but the setting forth of His own preciousness, and similarly the ointment upon the tabernacle reminds us of Him all of whose garments smell of myrrh and cassia and aloes. In like manner the daily offering up of the incense as a sweet savor to God is a figure of the presentation of the excellences of Christ. All true worship is the offering up to God of this sweet savor.

This precious ointment, the holy anointing oil, is described for us in Exodus 30. If we read from the 22nd verse to the 33rd, we shall find how definite and particular were the instructions given by God to Moses regarding it. And we learn that it was to be for God's sanctuary alone. It had not to be imitated nor had any of the Israelites to have it in their houses. God reserved it for Himself and His own pleasure. He surrounded Himself with its fragrance in His own dwelling, and the reason for this was that it told forth in a type the preciousness of Christ to God as He lived His life of holy devotedness to Him on earth. From the start of His life to the close of it, it was all beautiful and fragrant: every moment of it, on all occasions, in public and in private, entirely and altogether it was perfect. His words and works that men could hear and see, and the thoughts and the feelings behind the words and works that men could not see, yielded alike infinite delight to the Father's heart. We can understand that. We delight to know that that was so — we are assured that nothing but that could be true.

We are so created that fragrant odors have a peculiarly pleasing effect upon us, and this is certainly intended to teach us that the Creator Himself takes delight in that which is spiritually fragrant. Ointment is plainly symbolic of the worship of the heart, as Mary's anointing of the feet of the Lord Jesus shows (John 12:3). Moses was commanded to make an ointment of precise amounts of various ingredients. It was not to be poured upon man's flesh, nor was it to be imitated in any way (Ex. 30:22-33 ). Its use was for the anointing of the priests and the vessels of the tabernacle, that sphere in which was expressed the worship of Jehovah alone. This is followed by instructions as to the making of perfume, and this too was entirely for God: it was not to be imitated. God can neither share His glory with man, nor can He allow anything similar to worship to be accorded to any creature (Ex. 30:34-38). The spices whether in the ointment or the perfume speak of the many fragrances of the Person of Christ, delightful to the heart of God. The oil added for the ointment speaks of the living operation of the Spirit of God. In our verse then, worship is the subject of the first part. Is this not followed by communion? "The sweetness of one's friend is the fruit of hearty counsel." Candid whole-hearted taking counsel together will have effects that are sweet. How deeply true in reference to communion with God, and true also where there is honest, hearty confidence among the saints of God.

The practice of anointing is frequently spoken of in scripture. The holy oil was largely used in the Jewish worship. Their prophets, priests and kings were consecrated and inaugurated with it. It formed an important ingredient in the offerings; even the vessels of the tabernacle were to be anointed with the "holy anointing oil." As compounded according to divine directions (Ex. 30) it was, no doubt, an expressive type of the Holy Spirit in His many and various operations; and in its noiseless flow through the golden pipes (Zech. 4) may represent His silent, unseen working in the soul.

Except in Ex. 30:25 (where the Hebrew words are mishchah and roqach, and may be translated "an oil of holy ointment, a perfume"), and in 1 Chr. 9:30; Job 41:31 (where the words are derived from roqach), the Hebrew word is shemen, which is constantly translated 'oil.' It is used for 'fatness, oil, spiced oil,' and hence 'ointment,' with which on joyful occasions the head was anointed, Ps. 133:2, and is elsewhere called the 'oil of gladness.' Ps. 45:7: cf. Prov. 27:9, 16; Ecc. 7:1; Ecc. 9:8; Amos 6:6. As an emollient it was applied to wounds or bruises. Isa. 1:6. In the N.T. the word is μύρον, 'oil mingled with fragrant spices:' with such Mary anointed the Lord, and its perfume filled the house, John 12:3, 5; it was also used by a woman 'which was a sinner.' Luke 7:37-38. The ointment would be more or less costly according to the ingredients.

This was compounded of pure myrrh, sweet cinnamon, sweet calamus, cassia and olive oil. With it was anointed the whole tabernacle with all its vessels. Aaron and his sons also were anointed and consecrated to the priest's office. No one was allowed to make or to use such an ointment. After speaking of Aaron arid his sons, this remarkable injunction is given: "Upon man's flesh shall it not be poured:" that is, not upon man as man, only upon Aaron and his sons as priests. Ex. 30:22-33. It is typical of the Holy Spirit, with whom only the Lord Jesus and believers are anointed. Acts 10:38; 1 John 2:20, 27; cf. Lev. 8:24, 30.

While oil olive clearly formed the basis of the holy anointing oil, the spices speak to us of the Holy Spirit as "the Spirit of Christ" (Rom. 8:9; 1 Peter 1:11). Many attempts have been made to iden­tify these spices, and to give them a typical meaning. We can all give our hearty assent to the fact that they speak of the graces and the moral beauties of the Saviour. The inclusion of the myrrh defi­nitely speaks of His sufferings, of which we so much love to sing, "Love that on death's vale its sweetest odours spread." As we have been anointed as a family of priests, may something of these graces be seen in our lives and service too.

1890 191 Directions followed for making the holy ointment with which the tabernacle and its appurtenances were to be anointed. The chief component is the olive oil, which, being mingled with certain fragrant and medicinal qualities, typifies the unction of the Holy One who sanctifies by His presence the true Tabernacle of God.

Spices for anointing oil.—Graces in Christ displayed, and communicated, in the power of the Holy Spirit.