อพยพ 30:22 วิจารณ์

Moses is, in this chapter, further instructed, I. Concerning the altar of incense (Exo 30:1-10). II. Concerning the ransom-money which the Israelites were to pay, when they were numbered (Exo 30:11-16). III. Concerning the laver of brass, which was set for the priests to wash in (Exo 30:17-21). IV. Concerning the making up of the anointing oil, and the use of it (Exo 30:22-33). V. Concerning the incense and perfume which were to be burned on the golden altar (Exo 30:34, etc.).

Directions are here given for the composition of the holy anointing oil and the incense that were to be used in the service of the tabernacle; with these God was to be honoured, and therefore he would appoint the making of them; for nothing comes to God but what comes from him. 1. The holy anointing oil is here ordered to be made up the ingredients, and their quantities, are prescribed, Exo 30:23-25. Interpreters are not agreed concerning them; we are sure, in general, they were the best and fittest for the purpose; they must needs be so when the divine wisdom appointed them for the divine honour. It was to be compounded secundum artem - after the art of the apothecary (Exo 30:25); the spices, which were in all nearly half a hundred weight, were to be infused in the oil, which was to be about five or six quarts, and then strained out, leaving an admirable sweet smell in the oil. With this oil God's tent and all the furniture of it were to be anointed; it was to be used also in the consecration of the priests, Exo 30:26-30. It was to be continued throughout their generations, Exo 30:31. The tradition of the Jews is that this very oil which was prepared by Moses himself lasted till near the captivity. But bishop Patrick shows the great improbability of the tradition, and supposes that it was repeated according to the prescription here, for Solomon was anointed with it (Kg1 1:39), and some other of the kings; and all the high priests with such a quantity of it that it ran down to the skirts of the garments; and we read of the making up of this ointment (Ch1 9:30): yet all agree that in the second temple there was none of this holy oil, which he supposes was owing to a notion they had that it was not lawful to make it up, Providence overruling that want as a presage of the better unction of the Holy Ghost in gospel times, the variety of whose gifts was typified by these several sweet ingredients. To show the excellency of holiness, there was that in the tabernacle which was in the highest degree grateful both to the sight and to the smell. Christ's name is said to be as ointment poured forth (Sol 1:3), and the good name of Christians better than precious ointment, Ecc 7:1. 2. The incense which was burned upon the golden altar was prepared of sweet spices likewise, though not so rare and rich as those of which the anointing oil was compounded, Exo 30:34, Exo 30:35. This was prepared once a year (the Jews say), a pound for each day of the year, and three pounds over for the day of atonement. When it was used, it was to be beaten very small: thus it pleased the Lord to bruise the Redeemer when he offered himself for a sacrifice of a sweet-smelling savour. 3. Concerning both these preparations the same law is here given (Exo 30:32, Exo 30:33, Exo 30:37, Exo 30:38), that the like should not be made for any common use. Thus God would preserve in the people's minds a reverence for his own institutions, and teach us not to profane nor abuse any thing whereby God makes himself known, as those did who invented to themselves (for their common entertainments) instruments of music like David, Amo 6:5. It is a great affront to God to jest with sacred things, particularly to make sport with the word and ordinances of God, or to treat them with lightness, Mat 22:5. That which is God's peculiar must not be used as a common thing.

INTRODUCTION TO EXODUS 30 This chapter treats of the altar of incense, its form and use, Exo 30:1 of the ransom of the Israelites, with the half shekel when numbered, Exo 30:11 of the laver for the priests to wash their hands and feet at before service, Exo 30:17 of the anointing oil, the ingredients of it, and what was to be done with it, Exo 30:22, and of the perfume, the composition and use of it, Exo 30:34.

Moreover, the Lord spake unto Moses,.... Some little time afterwards, while he was yet with him on the mount: saying; as follows.

The altar of burnt incense, Exo 30:1. Dimensions, Exo 30:2. Golden crown, Exo 30:3. Rings and staves, Exo 30:4, Exo 30:5. Where placed, Exo 30:6, Exo 30:7. Use, Exo 30:8-10. The ransom price of half a shekel, Exo 30:11-13. Who were to pay it, Exo 30:14. The rich and the poor to pay alike, Exo 30:15. The use to which it was applied, Exo 30:16. The brazen laver, and its uses, Exo 30:17-21. The holy anointing oil, and its component parts, Exo 30:22-25. To be applied to the tabernacle, ark, golden table, candlestick, altar of burnt-offerings, and the laver, Exo 30:26-29. And to Aaron and his sons, Exo 30:30. Never to be applied to any other uses, and none like it ever to be made, Exo 30:31-33. The perfume, and how made, Exo 30:34, Exo 30:35. Its use, Exo 30:36. Nothing similar to it ever to be made, Exo 30:37, Exo 30:38.

THE ALTAR OF INCENSE. (Exo. 30:1-38) thou shalt make an altar to burn incense upon, &c.--Its material was to be like that of the ark of the testimony, but its dimensions very small [Exo 25:10].

The Holy Anointing Oil. - This was to be prepared from the best perfumes ראשׁע בּשׂמים, where ראשׁע, caput, the principal or chief, is subordinate to בּשׂמים), viz., of four fragrant spices and olive-oil. The spices were, (1) liquid myrrh, as distinguished from the dry gum; - (2) קנּמן־בּשׂם, cinnamon of fragrance, the name having been introduced to the Semitic nations along with the thing itself, and then by the Phoenicians to the Greeks and Romans (κίνναμον, cinnamum): whether it came from Ceylon, the great mart of cinnamon, is very doubtful, as there is not word that can be discovered in the Indian dialects corresponding to cinnamon; - (3) cane of fragrance, the κάλαμος ἀρωματικός, calamus odoratus, of the Greek sand Romans, i.e., the scented calamus which is imported from India; - and (4) kiddah, probably cassia, and possibly the species called κιττώ in Dioscor. 1, 12, in which case קציעה (Psa 45:9) is either the generic name for cassia, or else refers to a different species. The proportion in which these spices were to be taken was 500 shekels or 14 1/2 lbs. of myrrh, half the quantity, i.e., 7 lbs, of cinnamon, and the same of calamus and cassia; in all, therefore, 21 lbs. of dry spices, which were to be mixed with one hin of oil (about 5 quarts) and 14 lbs. of liquid myrrh. These proportions preclude the supposition, that the spices were pulverized and mixed with the oil and myrrh in their natural condition, for the result in that case would have been a thick mess: they rather favour the statement of the Rabbins, that the dry spices were softened in water and boiled, to extract their essence, which was then mixed with oil and myrrh, and boiled again until all the watery part had evaporated. An artificial production of this kind is also indicated by the expressions מרקחת רקח "spice-work of spice-mixture," and רקח מעשׂה "labour (work) of the perfumer or ointment-maker."