Darby's Bible Synopsis
And the LORD spake unto Moses, saying,
The following commentary covers Chapters 24 and 25.
This covenant, made on condition of the obedience of the people, was confirmed by blood [See Note #1] (chap. 24.) The blood being shed, death having thus come in as God's judgment, the elders go up to enter into relationship with God. They see His glory, and continue their human and terrestrial life; they eat and drink.
But Moses is called near to God, to see the patterns of things more excellent, of heavenly things-of things which make provision indeed for the faults and the failures of God's people, but reveal to them the perfection and varied glories of Him whom they approach as His people. Only they still carry the stamp of the dispensation to which they belong, as is true of everything which is not founded on, and characterised by, association with a glorified Christ, the fruit of eternal redemption, the eternal expression of the counsels of God. That however in which the figures do not answer to the antitypes, as we know them, is not in the things themselves, but in the liberty of access, and the way that has been opened, and we admitted to them, things connected withal with far higher privileges [See Note #2]. The form of realisation was dependent on the actual state of things. Priesthood there was, but many priests because they were mortal; we, but one, because He dies not. The veil, behind which God was and which barred the way to God, is for us rent, and the way into the holiest open, so that the holy and the most holy place are for us in spirit thrown together. Still the general figure remains, and it does not appear that there will be a rent veil in the millennium, though all the blessing depends on Christ's death. Our place is peculiar; associated with Christ as sons with the Father, and as members of His body; also heavenly in our hope and calling, as belonging to the new creation.
The glories in every way of Christ the Mediator are presented in the tabernacle; not precisely, as yet, the unity of His people, considered as His body, but in every manner in which the ways and the perfections of God are manifested through Him, whether in the full extent of the creation, in His people, or in His Person. The scene of the manifestation of the glory of God, His house, His domain, in which He displays His being (in so far as it can be seen); the ways of His grace and His glory; and His relationship through Christ with us-poor and feeble creatures, but who draw nigh unto Him-are unfolded to us in it, but still with a veil over His presence, and with God, not the Father [See Note #3]. The question is, How is man with God-can he approach? not love coming out to seek, and reception by the Father. God is on the throne justly requiring righteousness and holiness according to His own nature, not in sovereign love seeking men when in a state contrary to it. This, and the relationship of sons, make the whole basis different as to the relationship with God. But the moral ground of its possibility is found in these types, with the contrast already mentioned. Thus the tabernacle had two aspects-the glory which was His own, and the means of the relationship of God with His people. This is true even of the Lord Jesus. I can view His cross in its absolute perfectness, according to the thoughts and the heart of God; I can also find there that which answers all my wants and failures.
It would lead me too far to enter into the details of the construction of the tabernacle and its utensils, but I will make some general remarks. There is a certain appearance of disorder in the description, in that it is interrupted by the description of the vesture, and of the order of consecration, of Aaron. Thus the altar of burnt offering comes before the priest's vesture and consecration, the laver after. But this arises from what I have just said. There are things which are the manifestation of God, the place of meeting with Him and what belongs to it, others which refer to the presentation of man to God, and his service in these places; these things are linked together, for there are some manifestations of God which are the points and means of the approach of man, as the cross; for there indeed man in the height of his sin, and God in infinite love and laying the ground of righteousness, and righteousness for us, meet. It is the central point in all moral history, where every issue of good and evil was settled for eternity; and while it is the point at which man draws nigh, there is something there besides the act of drawing near, or even of serving God [See Note #4].
The description of the tabernacle presents to us, first, the things in which God manifests Himself, as the object, however, of the spiritual knowledge of human intelligence (by faith of course); and then the priesthood, and that which man does or uses in drawing near to Him who thus reveals Himself.
First, then, there are the things which are found in the holy of holies, and the holy place: the ark of the covenant, the table of the shewbread, and the candlestick with seven branches. This is what God had established for the manifestation of Himself within the house where His glory dwelt, where those who enter into His presence could have communion with Him. In result none could enter into the most holy place, for the high priest only went in to place the blood on the mercy-seat, and not for communion then, and with a cloud of incense that he might not die [See Note #5] (see Hebrews 9). But it was in itself the place of approach to God. Then we have the arrangement and structure of the tabernacle which enclosed all these things, and which was divided into two parts; and then the altar of burnt-offerings, and the court where it stood, to the end of Verse 19, chapter 27 (Exodus 27:19). We will consider these things first. It is there the first part ends.
In that which follows there is what regards the action of man therein-of the priests; and God orders certain things to be brought in for that. This it is which consequently introduces the priesthood, which acted in it, and which alone could, in fact, so act. Hence the description of the priesthood interrupts the description of the various parts and furniture of the tabernacle; what follows it refers to its exercise.
The ark of the covenant was the throne where God manifested Himself, if any could go in in righteousness [See Note #6], and as the seat of His sovereignty over every living man-the God of the whole earth. It was also, however, the throne of relationship with His people. The law-the testimony of what He required of men-was to be placed there. Over it was the mercy-seat, which covered it in, which formed the throne, or rather the basis of the throne, as the cherubim (formed of the same piece), which were its supporters, did its sides. In itself it seems to me a marvellous connection of the human and divine righteousness in the Lord Jesus. The law was hid in it, and, in divine government of man on earth, this formed the perfect rule; it was the measure of responsibility of man as a child of Adam, in its abstract foundations, which the Lord adduces-the perfection of creature relationship with God; and we know that the law was in Christ's heart. He was perfect in human obedience and love to His Father. He lived perfectly up to the responsibility of man according to God in His inner man [See Note #7]. But He also glorified God-all that God is in love, divine righteousness, truth, majesty. All God is was glorified by the Son of man, and not only the Son of man goes righteously into the glory of God, but God is fully revealed as the place of access for us in that character: righteousness is proved by His going to His Father. The shittim-wood and the tables of the law are there, but all is clothed with the gold-God's own righteousness is there too. It is with this communion is [See Note #8], only as yet the veil hid it within. The character as yet was a judicial throne. At that time man (save Moses owned in grace) could not go in, and God did not come out. Now He has come out in grace, clothing Himself in humiliation that He in perfect grace may be with us; and man is gone into the glory according to the title of an accomplished redemption.
The cherubim, throughout the Old Testament, wherever they act, are connected with the judicial power of God, or are the executors of the will of that power; and in the Apocalypse they are generally connected with providential judgments, and belong to the throne, but the seraphic character is connected with them there, so that the throne judges, not merely in present governmental judgment, but finally according to God's.
Here, then, God manifested Himself as the Supreme God in His moral being, armed with power to enforce respect to His laws, and to keep account of all that was done. This character of God in Himself also is why the blood-witness of all that had been done for those who were thus responsible, and satisfying all the moral nature of Him who sat there-was put upon the mercy-seat; but every year, a witness that the work which did that was yet undone [See Note #9]. Nor was it exactly there that God was directly in connection with His people; but thence came forth the communications which were to be made to them: "And there will I meet with thee," said God to Moses, "and I will commune with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony, of all the things which I will give thee in commandment unto the children of Israel." Moses, who receives the thoughts of God for the people, was there to have his intercourse with Jehovah, and that without the veil [See Note #10].
It was, then, the most intimate and most immediate manifestation of God, and that which came nearest to His very nature, which does not thus manifest itself. But it was a manifestation of Himself in judgment and in government [See Note #11], it was not as yet in man, neither according to man, but within the veil. In Christ we find Him thus, and then it is in perfect grace and divine righteousness, proved by man's place, and the latter only when the veil has been rent; till then Christ remained alone, for grace was rejected as well as law broken.
Outside the veil was the table with its twelve loaves and the golden candlestick. Twelve is administrative perfection in man-seven, spiritual completeness, whether in good or evil The two are found outside the veil, inside which was the most immediate manifestation of God, the Supreme, but who hid Himself, as it were, yet, in darkness. Here was light and nourishment: God in power manifested in man; administrative power revealed amongst men, and, in historical fact, in connection with the twelve tribes. But faith recognises both in Christ, and the light of the Holy Ghost makes us know it, if priests, to enter into the holy place, before it is actually revealed in power, while all is otherwise darkness, and God is giving the light of the Holy Ghost [See Note #12]. The twelve tribes were, for the time being, that which answered externally to this manifestation. It is found in the new Jerusalem. The primary idea was the manifestation of God in the holy place in man, and by the Spirit.
Death was the penal sanction, as it was also, because such, the delivering power in grace
Hence in Hebrews you never have the Father and our relationship with Him, nor with Christ, and in what is found there is more contrast than comparison.
We see the glory unveiled in the face of Jesus Christ and approach boldly, because the glory in His face is the proof of redemption and the perfect putting away of our sins, for He who bore them has them not on Him in the glory.
We are apt to consider the cross simply in respect of our sins. In coming to God it is the only right, the only possible way. But when, at peace with God, we weigh what it is, we shall find every moral question brought to an issue there; man in absolute wickedness, that is, rejecting God in goodness with scorn and hatred; Satan's full and universal power over him; Man in perfectness in Christ-absolute obedience and absolute love to the Father; God in righteousness against sin in the highest way ("it became Him"), and infinite love to the sinner; all is brought out on the cross in Christ, and all to our blessing, and so that we should be in glory with Him, and like Him, as the fruit of the travail of His soul-a blessed portion.
This was the result of the failure of the priesthood, in the person of Nadab and Abihu, which, as everything placed under man's responsibility (and all, save of course actual redemption, has been so) was immediate. So in the case of Adam, Noah, the law, here the priesthood, Solomon son of David, Nebuchadnezzar, and so, as Paul testifies, the church.
But not, I think, separate from holiness, for it was in the holiest, and could not be if God was there as His dwelling, and not taking merely duty as the measure of what was accepted. But, while God Himself was to be approached who is holy, it was a throne, and judicial, and so righteous in character. Holiness is the character of a nature delighting in purity, and which repels evil. Righteousness Judges it with authority. It was not merely man's responsibility, but what God was.
The first is the essence of creature perfection, adding the place of Son. The second, the actual responsibility of man's place measured by that place.
Only now, as already noticed, there is another relationship entered into with the Father. This is relationship, not nature, though of course that nature is necessarily involved in it. Hence, but only after His resurrection, Christ says, I go to my Father and your Father, my God and your God. There is that with God according to the character here spoken of, but there is that with the Father in the relationship and liberty in which Christ Himself is, and into which we are adopted. This difference of nature and relationship is strikingly brought out in John's writings-grace, and what the divine nature makes necessary. See John 4 as to worshippers, and 1 John 1. The Father could not be revealed but by the Son. But also the veil was rent in the cross, and we are before God in divine righteousness according to what He is as such. In the full character of this as to both, we are in Him. Elsewhere I have touched on the difference of the sense of relationship with God as sons, and the knowledge of the Father as such, personally revealed in the Son. The first is Paul's ground, and he seldom goes beyond it; the latter, John's. The epistle to the Hebrews gives direct access to God in the holiest, but the Father is not found in it.
Hence there was still an unrent veil.
The communications of the Old Testament, and all that belongs to the law come directly from God, but do not belong to a system which gives direct access to Him.
This is true; but, in its typical (or perhaps I should say spiritual) application, not in the letter, but in the spirit, there was another important element of truth in it. It was the place where God was approached not where He dealt with man's responsibility as man. This was at the brazen altar, the place of sacrifice, the first thing met, when man had to come as a sinner, when consequently what man ought to be was in question, what he ought to be for God surely, still what man ought to be as man. In coming to the mercy-seat in the holiest of all, what God is was in question. Man has to be meet for God's own presence, then, in the holiest. And in truth the rest was only testing man. He was not innocent in Paradise, and as a sinner could not come to God, according to what God is, being a sinner. It is only through the rent veil in a heavenly Paradise he can have to say to Him; though on the ground of the work then accomplished He will have an earthly people also, in whose heart the law will be written.
Therefore it is that, in another sense, we have twelve apostles attached to the Lord in the flesh, and seven churches for Him who has the seven Spirits of God.
Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering.
And this is the offering which ye shall take of them; gold, and silver, and brass,
And blue, and purple, and scarlet, and fine linen, and goats' hair,
And rams' skins dyed red, and badgers' skins, and shittim wood,
Oil for the light, spices for anointing oil, and for sweet incense,
Onyx stones, and stones to be set in the ephod, and in the breastplate.
And let them make me a sanctuary; that I may dwell among them.
According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.
And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.
And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about.
And thou shalt cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it.
And thou shalt make staves of shittim wood, and overlay them with gold.
And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them.
The staves shall be in the rings of the ark: they shall not be taken from it.
And thou shalt put into the ark the testimony which I shall give thee.
And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof.
And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat.
And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof.
And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be.
And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee.
And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.
Thou shalt also make a table of shittim wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof.
And thou shalt overlay it with pure gold, and make thereto a crown of gold round about.
And thou shalt make unto it a border of an hand breadth round about, and thou shalt make a golden crown to the border thereof round about.
And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof.
Over against the border shall the rings be for places of the staves to bear the table.
And thou shalt make the staves of shittim wood, and overlay them with gold, that the table may be borne with them.
And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: of pure gold shalt thou make them.
And thou shalt set upon the table shewbread before me alway.
And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same.
And six branches shall come out of the sides of it; three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side:
Three bowls made like unto almonds, with a knop and a flower in one branch; and three bowls made like almonds in the other branch, with a knop and a flower: so in the six branches that come out of the candlestick.
And in the candlestick shall be four bowls made like unto almonds, with their knops and their flowers.
And there shall be a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches that proceed out of the candlestick.
Their knops and their branches shall be of the same: all it shall be one beaten work of pure gold.
And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it.
And the tongs thereof, and the snuffdishes thereof, shall be of pure gold.