But after the form of hallowing the priests, the Spirit prescribes in Exodus 29:38-46 the end of the sacrifice of the daily lambs which presented the continual acceptance of the people of God, with the renewed and most express assurance of His dwelling among them. Chapter 30 resumes the account, for a reason already explained, of the various vessels of the sanctuary which had to follow the priesthood, and pursue the truth meant by it, namely, the means of access to God.
Among the vessels of the sanctuary the altar of incense stands first (Ex. 30:1-10). Who does not know that this was to secure the people always being acceptable before God? It is the type of Christ interceding for us, and along with this the high priest’s work that the manifestation of the Spirit be not hindered.
In Exodus 30:11-16 is introduced the ransom money of the people, rich and poor alike, as an offering to Jehovah, their atonement money for the service of the sanctuary (for this is the great point here), the link of all with the priests who actually entered on their behalf.
But there was another requisite next set forth. The brazen laver judged sin by the word of God, just as the brazen altar judged it sacrifically. We need “the washing of regeneration” and generally the washing of water by the word. This follows here.
The former in its scriptural usage is not merely, I apprehend, that we are born of God, but goes beyond new birth. It is the putting the believer into an entirely new place before God, which is a different thought from his receiving a new nature. As being a position, it may have so far a more external sound, but it is a real deliverance, which grace now confers on us in Christ Jesus, not merely the communication of a life which hates sin, but the putting one according to the new place of Christ Himself before God. With this goes also the action of the Spirit of God in dealing with us day by day according to such a beginning. This we need, the application of the word of God by the Spirit to deal with every kind of impurity. Just as in the type the priests had not only to be washed completely in the laver in order to be consecrated; but whenever they entered into the presence of God, they washed their hands and feet. We have what answers to it. Let us not forget it.
Then we have the holy anointing oil, which also had to do with fitting the priests for drawing near to God. It was the power of the Spirit. It was not merely a new nature or a new position, but it was a corresponding power of the Spirit of God. For the bare possession of a new nature or place would not enable us to do the will of God. It would make us feel what ought to be done, but gives not of itself the power to do it. The Spirit given to the Christian is of power, love, and a sound mind. A new nature finds its great characteristic in dependence – in weakness, or sense of weakness certainly; but the Holy Spirit gives the consciousness of power, though no doubt exercised in dependence. The new nature accordingly has right affections and gracious desires; but there is power in the Spirit through Christ Jesus. God “hath not given us the spirit of fear, but of power, and of love, and of a sound mind.”
The last of these types is the holy perfume. Here it seems to be not so much what we have by Christ, but that fragrance in Christ Himself of which God alone is the adequate judge, and which rises up before Him in all its perfection. How blessed for us! It is for us, but it is only in Him before God.