Exodus 30:22 Study Bible: Moreover the LORD spoke to Moses, saying,

◄ Exodus 30:22 ►

Then the LORD said to Moses,

Then
The word "then" serves as a temporal marker, indicating a sequence of events. In the context of Exodus, it follows the detailed instructions given to Moses regarding the construction of the Tabernacle and the consecration of the priests. This word signifies a continuation of God's direct communication with Moses, emphasizing the ongoing revelation and guidance provided by God to His chosen leader. It reminds us of the importance of divine timing and order in the unfolding of God's plans.

the LORD
The term "the LORD" is a translation of the Hebrew name "YHWH," often vocalized as Yahweh. This is the covenant name of God, signifying His eternal, self-existent nature and His faithfulness to His promises. In the context of Exodus, it underscores God's role as the deliverer and sustainer of Israel. The use of this name highlights the personal relationship between God and His people, as well as His authority and sovereignty over all creation.

said
The verb "said" indicates direct communication from God to Moses. In the Hebrew text, the word used is "אָמַר" (amar), which conveys the act of speaking or declaring. This emphasizes the personal and intimate nature of God's interaction with Moses. It is a reminder that God is not distant or silent but actively engages with His people, providing guidance, instruction, and revelation.

to Moses
Moses is the central human figure in the book of Exodus, chosen by God to lead the Israelites out of Egypt and to receive the Law on their behalf. His name, derived from the Hebrew "מֹשֶׁה" (Moshe), is traditionally understood to mean "drawn out," reflecting his rescue from the Nile as an infant. Moses' role as a mediator between God and the Israelites is crucial, and this phrase highlights the unique relationship and responsibility bestowed upon him. It serves as a reminder of the importance of faithful leadership and obedience to God's calling.

Persons / Places / Events

1. The LORD (Yahweh)
The covenant name of God, emphasizing His eternal, self-existent nature and His relationship with Israel.

2. Moses
The prophet and leader chosen by God to deliver the Israelites from Egyptian bondage and to receive the Law on Mount Sinai.

3. Mount Sinai
The place where God communicated His laws and instructions to Moses, including the details for the construction of the Tabernacle and its furnishings.

Teaching Points

God's Direct Communication
God speaks directly to His chosen leaders, emphasizing the importance of listening to His voice and obeying His commands.

Holiness in Worship
The instructions for anointing oil underscore the need for purity and holiness in approaching God, reminding believers of the sacredness of worship.

Symbolism of Anointing
Anointing oil represents the Holy Spirit's presence and empowerment, encouraging believers to seek the Spirit's guidance and strength in their lives.

Leadership and Obedience
Moses' role as a mediator between God and the people highlights the importance of godly leadership and the responsibility to faithfully convey God's instructions.

Continuity of God's Plan
The anointing practices in the Old Testament foreshadow the anointing of Jesus as the Messiah and the anointing of believers with the Holy Spirit, showing the continuity of God's redemptive plan.

Bible Study Questions

1. How does God's direct communication with Moses in Exodus 30:22 reflect His relationship with His chosen leaders today?

2. In what ways does the concept of anointing in the Old Testament connect to the work of the Holy Spirit in the New Testament?

3. How can we apply the principles of holiness and purity in worship from Exodus 30:22 to our personal and corporate worship experiences?

4. What lessons can we learn from Moses' obedience to God's instructions that can be applied to our own leadership roles within the church or community?

5. How does the practice of anointing in the Old Testament foreshadow the anointing of Jesus and the anointing of believers with the Holy Spirit? How can this understanding impact our daily walk with God?

Connections to Other Scriptures

Exodus 25-31
These chapters provide the broader context of God's instructions to Moses regarding the Tabernacle, its furnishings, and the priestly garments, emphasizing the holiness and order required in worship.

Leviticus 8
Describes the anointing of Aaron and his sons, connecting the use of anointing oil as a symbol of consecration and setting apart for God's service.

1 Samuel 16
The anointing of David by Samuel, illustrating the continuation of the practice of anointing as a sign of God's chosen leadership.

Psalm 133
Highlights the unity and blessing associated with the anointing oil, symbolizing the Holy Spirit's presence and the harmony among God's people.

Sermons

The Golden Altar and the Perfume	J. Orr	Exodus 30:1-11, 34-38
The Laver and the Anointing Oil	J. Orr	Exodus 30:17-34
The Anointing Oil	C. Simeon, M. A.	Exodus 30:22-33
The Holy Anointing Oil	J. Spencer.	Exodus 30:22-33
The Holy Anointing Oil	J. G. Murphy, LL. D.	Exodus 30:22-33
The Use of Oil in Daily Life and in the Symbolism of Worship	J. H. Kurtz, D. D.	Exodus 30:22-33

People

Aaron, Israelites, Moses

Places

Mount Sinai

Topics

Moreover, Saying, Spake, Speaketh, Spoke

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

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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