The following commentary covers Chapters 30 and 31.
Provision
for the communion and service of a redeemed people
Having thus established
the priesthood, and the relationship of the people with
God who dwelt in the midst of them, the intercession of
Christ in grace (all that was in Him ascending as a sweet
savour to Jehovah), is presented (chap. 30: 1-10); and
His service in making the manifestation of God in the
Spirit shine forth (ver 7). The people were identified
with this service through redemption (vers. 11-16). They
could neither be there, nor serve [1]; but they were all represented as redeemed.
We then have the laver between the brazen altar and the
tabernacle—purification [2] for communion with God, and for service to
Him therein: the hands and feet (for us only the feet, as
our walk alone is concerned), every time they took part
in it.
The oil and
incense
Finally, we have the oil
and the incense, the fragrant oil, which were for priests
only: the nature of man, as man, or his natural condition
in the flesh could not partake of it. The incense
typifies the precious perfume of the graces of Christ,
the savour of divine graces manifested, and a sweet odour
in the world in man. He alone answers to it, though we
may seek of and from Him to walk in them.
The sabbath
associated with the tabernacle: God's people partakers of
God's rest
The institution and
obligation of the sabbath was associated with the
tabernacle of the congregation, as a sign, as it had been
with every form of relationship between God and His
people: for to be made partakers of God's rest is what
distinguishes His people.
In fine, God gave Moses
the two tables of the law.
[1]
The places were seen; but not our entrance into them,
with all the rent veil brings with it.
[2] It was the washing of water by the
word, the purification of the worshipper (first, of the
heart) to constitute him one by being born again of the
word. But this was not the laver. The priests had their
bodies washed first to be such, but it is not said this
was in the laver. There they washed their hands and their
feet, when they had come into priestly service by the
sacrifices, being already washed as to their bodies. That
is, they were priests already when they washed their
hands and feet in the laver; their bodies had been
washed, and the consecrating sacrifices offered; and then
in respect of practice, according to the purity of divine
life by the Spirit, there was the washing through the
word, and especially if they had failed (compare John
13). For communion requires not only acceptance but
purification. Without this the presence of God acts on
the conscience, not in giving communion, but in shewing
the defilement. Christ, even as a man, was pure by
nature, and He kept Himself by the words of God's lips.
With us, this purity is received from Him; and we must
also use the word to purify ourselves. The idea and
measure of the purity are the same for Christ and for us:
"he that saith he abideth in him ought himself also
so to walk, even as he walked"—"to purify
himself, even as he is pure." For the ordinary
relationship of the people, looked at as worshippers, it
was the red heifer (Num. 19); its ashes, which typified
this purification on failure, were put into running
water; that is, the Holy Spirit applied, by the word, to
the heart and conscience, the sufferings of Christ for
sin to purify man; sufferings which could have all their
moral and purifying power, since the ashes of separation
shewed forth that sin had been consumed in the sacrifice
of Christ Himself for sin, as to imputation, by the fire
of the judgment of God. The blood of the heifer had been
sprinkled seven times before the door of the
tabernacle—the place where, we have just seen, God
met the people; but to worship and serve there must be
the actual purification according to the standard of
Christ: at least as far as realised, so that the
conscience be not bad. This being in His presence, and
the judgment of failure, is the means of progress also.
Note, the rules as to the red heifer, shew that however
it came (for there were cases viewed merely humanly which
were inevitable, but, they shew that however it came),
God could not have impurity in His presence.
Exodus 31 Bible Commentary
John Darby’s Synopsis
Provision for the communion and service of a redeemed people
Having thus established the priesthood, and the relationship of the people with God who dwelt in the midst of them, the intercession of Christ in grace (all that was in Him ascending as a sweet savour to Jehovah), is presented (chap. 30: 1-10); and His service in making the manifestation of God in the Spirit shine forth (ver 7). The people were identified with this service through redemption (vers. 11-16). They could neither be there, nor serve [1]; but they were all represented as redeemed. We then have the laver between the brazen altar and the tabernacle—purification [2] for communion with God, and for service to Him therein: the hands and feet (for us only the feet, as our walk alone is concerned), every time they took part in it.
The oil and incense
Finally, we have the oil and the incense, the fragrant oil, which were for priests only: the nature of man, as man, or his natural condition in the flesh could not partake of it. The incense typifies the precious perfume of the graces of Christ, the savour of divine graces manifested, and a sweet odour in the world in man. He alone answers to it, though we may seek of and from Him to walk in them.
The sabbath associated with the tabernacle: God's people partakers of God's rest
The institution and obligation of the sabbath was associated with the tabernacle of the congregation, as a sign, as it had been with every form of relationship between God and His people: for to be made partakers of God's rest is what distinguishes His people.
In fine, God gave Moses the two tables of the law.
[1] The places were seen; but not our entrance into them, with all the rent veil brings with it.
[2] It was the washing of water by the word, the purification of the worshipper (first, of the heart) to constitute him one by being born again of the word. But this was not the laver. The priests had their bodies washed first to be such, but it is not said this was in the laver. There they washed their hands and their feet, when they had come into priestly service by the sacrifices, being already washed as to their bodies. That is, they were priests already when they washed their hands and feet in the laver; their bodies had been washed, and the consecrating sacrifices offered; and then in respect of practice, according to the purity of divine life by the Spirit, there was the washing through the word, and especially if they had failed (compare John 13). For communion requires not only acceptance but purification. Without this the presence of God acts on the conscience, not in giving communion, but in shewing the defilement. Christ, even as a man, was pure by nature, and He kept Himself by the words of God's lips. With us, this purity is received from Him; and we must also use the word to purify ourselves. The idea and measure of the purity are the same for Christ and for us: "he that saith he abideth in him ought himself also so to walk, even as he walked"—"to purify himself, even as he is pure." For the ordinary relationship of the people, looked at as worshippers, it was the red heifer (Num. 19); its ashes, which typified this purification on failure, were put into running water; that is, the Holy Spirit applied, by the word, to the heart and conscience, the sufferings of Christ for sin to purify man; sufferings which could have all their moral and purifying power, since the ashes of separation shewed forth that sin had been consumed in the sacrifice of Christ Himself for sin, as to imputation, by the fire of the judgment of God. The blood of the heifer had been sprinkled seven times before the door of the tabernacle—the place where, we have just seen, God met the people; but to worship and serve there must be the actual purification according to the standard of Christ: at least as far as realised, so that the conscience be not bad. This being in His presence, and the judgment of failure, is the means of progress also. Note, the rules as to the red heifer, shew that however it came (for there were cases viewed merely humanly which were inevitable, but, they shew that however it came), God could not have impurity in His presence.