Exodus 29:38–46

The continual burnt offering, for which instructions are given in Exodus 29:38, was a special burnt offering. There was no laying on of hands, no presentation of atonement for men; it was wholly for God in every way, showing us the unbroken delight of Christ's sacrifice of Himself to God.

In a word then, the special theme here is God's delight in Christ. True it is — thanks be to God, and to Jesus Christ His Son — our sin is atoned for, judged, and put away for ever; our trespasses forgiven and guilt cancelled. But above and beyond this, the heart of God is fed, refreshed, and delighted by Christ.

Because the offering before us never stopped, God laid a foundation by it on which Israel could stand and be accepted in all its fragrance and savour. So it becomes no small picture of the believer's position, showing the ground of his acceptance in the Beloved. For just as the sweet savour of the continual burnt offering always ascended to God on behalf of Israel, so Christ in all His acceptability is always before His eyes on behalf of His own. We can therefore say, "as He is so also are we in this world"; for we are in the divine presence in all the savour of His sacrifice, and in all the acceptance of His person.

It was at the door of the tent of meeting before Jehovah, "where I will meet with you, to speak to you there [the mediator]. There I will meet with the people of Israel, and it [the tent] shall be sanctified by my glory." So it stands in Ex. 29:38-46, the book of redemption. Only in this way could Jehovah dwell among them. So we can measure the daring that takes away from the Prince of the host the "daily" or continual offering (Dan. 8); for it was the removal of the visible link of acceptance between God and His people on earth — a far worse insult to God than any political oppression of His people.

It speaks of a consistent personal communion with the Lord Jesus in thankful adoration of Him as the constantly fresh sacrifice that delights the heart of the Father. This involves both His blood sacrifice (seen in the lamb) and the perfection of His lowly humanity (the fine flour), mixed with oil (the permeating presence of the Holy Spirit). Added to this, the drink offering speaks of the joy of the offerer as he dwells on the perfections of the Lord Jesus and His sacrifice. This ought to be true of every Christian life. Can we allow a morning or an evening to pass without some fresh, admiring thoughts of the Lord Jesus and His sacrifice?

That is the day when Israel's sun will never go down again. In earlier times an evening lamb was in every way fitting. Once the people were awakened to the truth, it comforted them to know that God had provided for that long, long night during which they had slept, forgetting Him who had died for that nation. But now that they are in the light of His day the evening lamb disappears, while every morning it remains as a continual burnt offering.

In a word, the special theme here is God's delight in Christ. Morning and evening, day by day, week after week, from one new moon to another, from the opening to the close of the year, it is Christ in His fragrance and preciousness to God. True it is, thanks be to God and to Jesus Christ His Son: our sin is atoned for, judged, and put away for ever. Our trespasses are forgiven and our guilt cancelled. But above and beyond this, the heart of God is fed, refreshed, and delighted by Christ.

The continual burnt offering, for which instructions are given in Exodus 29:38, was a burnt offering of a special kind. There was no laying on of hands and no presentation of atonement for people. It was wholly for God in every way, giving us to know the unbroken delight of Christ's sacrifice of Himself to God.

Since the offering before us was perpetual, God laid a foundation by it on which Israel could stand and be accepted in all its fragrance and savour. It becomes no small picture of the believer's position, showing the ground of his acceptance in the Beloved. Christ in all His acceptability is always before God's eyes on behalf of His own. We can therefore say, "as He is so also are we in this world." For we are in the divine presence in all the savour of His sacrifice, and in all the acceptance of His person.

Priests and people were to begin their day and end it with a reminder that they stood in acceptance before God only on the ground of sacrifice.

A difficulty has arisen over the phrase "between the two evenings." The Passover lamb was to be killed then, and some have thought this allowed it at any time between the evening of the 14th and the evening of the 15th of Abib. This cannot be the meaning, because none of it was to be left till the morning, and because the same phrase is used of the daily sacrifice and of lighting the lamps. The Jewish writers do not agree on how to define the expression: some suppose it falls between the beginning and the ending of sunset, others from sunset to full darkness.

Note that it was "all night until the morning" (although it was perpetual). No doubt this points out that Christ is for Israel always a sweet savour to God, even during the present period of Israel's darkness and forgetfulness. In the morning Israel will know that their acceptance and blessing come through the work of their Messiah on the cross.

While the daily offering consisted of the burnt offering of a lamb, as of old it was to be prepared morning by morning, but there was no longer an evening lamb. The fitness of this is clear. It was the day when the sun of Israel would go down no more. In earlier times an evening lamb was in every way suitable. It is a comfort for the people, once awakened to the truth, to know that God had provided for that long, long night.

It was at the door of the tent of meeting before Jehovah, "where I will meet with you, to speak to you there." So it stands in Exodus 29:38-46, the book of redemption. Only in this way could Jehovah dwell among them. So we can measure the daring of taking the "daily," the continual offering, away from the Prince of the host (Daniel 8). It shut out the visible link of acceptance between God and His people on earth. That was a more shameless affront than any political oppression of His people.

Verse 42 shows a continual burnt offering at the place where God meets the people. Christ is before God day by day continually, a sweet savour. I cannot go to God without finding the savour of Christ there, in the perfect sweetness of His offering.

Since this offering never stopped, God laid a foundation by it. On that foundation Israel could stand and be accepted in all its fragrance and savour. So it is no small picture of the believer's position. It shows the ground of his acceptance in the Beloved. We can therefore say, "as He is so also are we in this world." We are in God's presence in all the savour of His sacrifice, and in all the acceptance of His person.

The continual burnt offering, with its instructions in Exodus 29:38, was unlike other burnt offerings. No one laid hands on it, and it presented no atonement for people. It was wholly for God in every way. It lets us know the unbroken delight of Christ's sacrifice of Himself to God. The morning lamb and the evening lamb provided this constant sweet fragrance before God. One day the night for Israel will be over. The Sun of Righteousness will rise with healing in His wings. Then there will be no need for the evening sacrifice, only the morning one, as Ezekiel 46:13 instructs.

In grace God let Moses meet Him at the mercy seat. But the people could not pass beyond the door of the tabernacle of the congregation. Here the burnt offering went up on the bronze altar. So this was the meeting place between God and Israel, on the ground of the sacrifice. There could be no other possible place; just as now Christ forms the only meeting place between God and the sinner. This is a truth of the first importance, especially for those who are not saved. Apart from Christ no one can draw near to God. "I am the way, and the truth, and the life. No one comes to the Father except through me."

Doors in Scripture have the idea of entrance. God wants to meet His creatures in a way that brings blessing to them. Bringing the burnt offering to the door of the tent of meeting made that possible. God would impress on His people that He truly did want to meet them. Meeting them on these terms meant He could give them blessings, on the ground of that offering in His divine favour.

There was always before the face of God the death of the Lord Jesus Christ in complete, perfect obedience to His will, bringing a sweet savour to Him. It was on this basis, and this basis alone, that God could meet Moses and the children of Israel at the place where the offering was continually burning.

The whole offering burned on the copper altar before the door of the tabernacle. There the Lord met with Israel and spoke to them. To enjoy His presence, they had to keep bringing the continual burnt offering. In this way too God would sanctify the tabernacle, the altar, and Aaron and his sons. All of this was basic to God dwelling among the sons of Israel. Today too, God saves sinners from the bondage of sin. He does it not only to relieve them from such a miserable condition, but for a far greater purpose — greater blessing for them and greater glory for Him than any of us imagines at first.

You will also notice that this glory took up its home in connection with the burnt offering. Christ's work is the basis of the Spirit's presence.

In grace God let Moses meet Him at the mercy-seat (Ex. 25:22; Num. 12:8); but the people could not pass beyond the door of the tent of meeting. The burnt-offering was presented here on the bronze altar. So this was the meeting-place between God and Israel, on the ground of the sacrifice. There could be no other possible place; just as now Christ forms the only meeting-place between God and the sinner.

Besides the two lambs offered daily... another element comes in with the altar, "I will meet you" (plural) — that is, the children of Israel — "to speak there unto thee" — Moses. God made these communications to the mediator for a people who drew near at the door of the tent of meeting, and He made them at the altar. He also spoke from within. (See chap. 25:22.)

The expression "by My glory," as applied to the tabernacle, is remarkable. In only one place on earth did He show His glory — in the holy of holies, in the bright cloud, the Shekinah, the symbol of His presence. Displayed there, that glory separated the tabernacle from everything else on earth. It made it a holy place; it sanctified it. But more. His glory being there became the standard of everything presented... So we read in the letter to the Romans that "all have sinned and fall short of the glory of God." That shows we are guilty sinners unless we meet the claims of His glory — unless we could stand before the direct display of it. It goes still further. As sanctified by His glory, the tabernacle became prophetic too — prophetic of the day when the whole earth will be filled with His glory.

In Exodus 29:43 God had promised that the tabernacle "shall be sanctified by my glory." He kept His promise. When the tabernacle was set up, "Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle" (Ex. 40:34). Moses had seen the divine glory on the mountain. Now he has no cleft of the rock in which to hide. So it is recorded: "And Moses was not able to enter the tent of meeting because the cloud settled on it, and the glory of the LORD filled the tabernacle" (verse 35).

We have already seen that the cloud, or Shekinah, the visible emblem of the presence of God, was a picture of the Holy Spirit... This glory sanctified the tabernacle and set it apart for the service of God. Everything inconsistent with that glory was put out. The whole house was ordered to meet the requirements of God's holiness. You will also notice that this glory took up its abode in connection with the burnt-offering. Christ's work is the basis of the Spirit's presence.

So the believer, as temple of the Holy Spirit, is sanctified by that presence. He is marked out as belonging to God, and everything inconsistent with His holy will should find no place in the heart or life.

First, the ground on which the Lord could dwell with His people was the continual rising of the fragrance of Christ as the burnt-offering... Second, and as a result, His glory sanctified the tabernacle. God claimed the tabernacle, the altar and the priests alike on the ground of the same sacrifice, and set them apart to Himself according to all that He was as revealed... Third, the people should know the One who dwells among them as the One who had brought them out of Egypt — in fact, as the God of redemption.

Because of the sacrifice He claimed everything, and set it all apart to Himself. The tabernacle, the altar, and the priests are alike sanctified — claimed as belonging to Jehovah and for His service.

The expression "by My glory," as applied to the tabernacle, is remarkable. There alone in all the earth, in the holy of holies, was His glory shown — in the bright cloud, the Shekinah, which was the symbol of His presence. Being displayed there, it separated the tabernacle off from everything else on the face of the earth, made it a holy place, sanctified it. But there is more. His glory being there became the standard for everything presented. For everyone who came near, and for everything that was offered, the question was whether it suited God's glory. So we read in Romans that "all have sinned and fall short of the glory of God." Unless we answer the claims of that glory, and could stand before its open display, we are guilty sinners.

First, the ground on which Jehovah could dwell with His people was the never-ending rising of the fragrance of Christ as the burnt offering. In picture, the children of Israel had been redeemed. Now, because of the continual burnt offering, they stood before God in all the acceptance of Christ. So Jehovah could dwell among them. Second, as a further result, His glory made the tabernacle holy. God claimed the tabernacle, the altar and the priests alike on the basis of that same sacrifice, and set them apart to Himself according to all that He was as revealed.

God's purpose in having the Tabernacle set up is stated very plainly: "I will consecrate the tent of meeting and the altar. Aaron also and his sons I will consecrate to serve me as priests" (Ex. 29:44). Aaron and his sons were a type of Christ and the Church, brought into beautiful nearness to God. For every Christian is a living stone, and a priest as well. We see that in 1 Peter 2:5: "you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ." These two thoughts go together in Scripture. Here in Exodus you get the first hint of them: a dwelling-place for Himself, where God could have those near Him who would minister to Him, and meet His heart and mind.

The dwelling of God among the people is sanctified by His glory. The tabernacle, the altar, the priests, are sanctified, and He dwells among the people who surround Him. This was why He had brought them out of Egypt (ver. 46): a wonderful picture of how, in a far higher and better way, God dwells among us. He never dwelt with man until redemption was accomplished: not with Adam in innocence, nor with Abraham, nor with others.

In Exodus 29 we learn a further truth about the tabernacle and the altar. But the great thought all through is not only that God dwells with His people. He must have them dwell with Him.

Not until redemption is accomplished does God speak of dwelling among the children of Israel. Neither with Adam the innocent nor with Abraham the faithful could God dwell. He may walk in the garden. He may pay Abraham a passing visit. But neither innocence nor faithfulness secured a place for God to live. God's dwelling among men is the fruit of redemption. There the believer becomes fit for God, and there a holy God becomes known to man.

The Lord could dwell with His people on one ground: the fragrance of Christ as the burnt offering, always rising. In type God had redeemed the children of Israel. Now, through the continual burnt offering, they stood before God in all the acceptance of Christ. So the Lord could dwell in their midst. Second, as a further result, His glory sanctified the tabernacle. The same sacrifice claimed the tabernacle, the altar and the priests alike, and set them apart to God according to all that He is as revealed. The claims of His glory had now been met. From that moment His glory became the standard for everything given to His service.

They would have the clearest evidence to persuade them that the Lord was indeed their God. He had brought them out of Egypt, not simply to set them free, but so that He might dwell among them. Today too, God saves sinners from the bondage of sin. He does not do it only to relieve them from a condition so miserable. He does it for a purpose of far greater blessing for them, and of far greater glory to Him, than any of us at first sight imagines.

The temple was the same thing in substance. It simply fitted Israel's settled state in the land, and was not the tabernacle that travelled with the Israelites up and down the wilderness. But in either case this was only an external redemption. So His dwelling was of an outward sort. It depended on their faithfulness to Him as witnesses of the one true God, placed under the responsibility of the law. The result was ruin, as it must always be for the first man.

If it was a place of blessing, it was just as surely a place of responsibility. "Command the people of Israel that they put out of the camp everyone who is leprous or has a discharge and everyone who is unclean through contact with the dead. You shall put out both male and female […] that they may not defile their camp, in the midst of which I dwell." (Num. 5:1-3.) Again, "For I am the LORD your God. Consecrate yourselves therefore, and be holy, for I am holy." (Lev. 11:44.) In one word, as these Scriptures show, God required holiness of every Israelite who camped around the tabernacle — holiness according to the nature of the One who dwelt among them.

God would have a house, a place to live. Heaven and the highest heaven cannot contain Him, yet He would dwell with men. […] Then the Lord formed the assembly as a dwelling-place. This blessed truth has not ceased even now, any more than the other fruits of redemption have. In the new heavens and the new earth, the tabernacle of God will be with men. Meanwhile it was formed on earth, a habitation of God through the Spirit.

He had brought them out of Egypt for this purpose (v. 46). It is a wonderful picture of how God dwells among us in a far higher and better way. We may also note that He never lived with man until redemption was accomplished. He did not live with Adam while innocent, nor with Abraham, nor with others. But once redemption is accomplished, He speaks of dwelling among them.

Without redemption, God's presence could only mean the destruction of men. But once redemption is known, that presence secures man's highest privilege and brightest glory.

They would have the clearest evidence to persuade them that the LORD was indeed their God. He had brought them out of Egypt, not simply to set them free, but so that He might dwell among them. Today too, God saves sinners from the bondage of sin. He does this not only to relieve them from a condition so miserable, but for a purpose of far greater blessing to them and far greater glory to Him than any of us imagines at first.

He dwelt with them for a purpose. It was that they might come into relationship with Him, and know Him as the God of redemption, the One who had brought them out of the land of Egypt… But there is more than even dwelling with them: there is also relationship. "I will be their God." Notice that this is not what they shall be to Him, though they were His people by His grace. It is what He will be to them.

So priests and people were to begin their day and end it with a reminder. They stood accepted before God only on the ground of sacrifice. Only in this way could God dwell among them, sanctify the tabernacle with His glory, and make His mind known to His people through Moses.

But in either case this was only an outward redemption. So His dwelling was outward too. It depended on their faithfulness to Him as witnesses of the one true God, placed under the responsibility of His law. The result was, as it must always be for the first man, ruin.

Now there is a true eternal redemption, and Christ as Man is at the right hand of God. So the Holy Spirit comes down and makes the assembly His dwelling-place.