Exodus

In the court God meets the world (I do not speak of the world itself through which we walk:* this was the desert); but it is where those coming up out of the world draw near to God, where His people (not as priests or as saints, but as sinful men) draw near to Him. But in coming out of the world, it is an enclosure of God's, who is known only to those who enter therein. There the altar of burnt-offerings was first found; God manifested in justice as to sin, but in grace to the sinner, in His relationship with men, in the midst of them, such as they were. True, it was the judgment of sin, for without this God could not be in relationship with men; but yet it was Christ in the perfection of the Spirit of God who offered Himself a sacrifice, according to that justice, for sin, to put sinners in relationship with God. He has been lifted up from the earth. Upon earth the question was as to the possibility of men's relationship with Him who is holy and living: that could not be. On the cross He is lifted up from the earth, rejected by the world; nevertheless He does not enter into heaven. Upon the cross Christ has been raised from this world — has left it; but He still remains presented to it, the object of faith as a full satisfaction to the justice of God, as well as the witness of His love, of the love withal of Him who has glorified all that God is in this act. He is the object still, I say, to the eyes of the world, though no longer on it, if, through grace, one goes there and separates from this world, while God in justice (for where has this been glorified as in the cross of Jesus?) can receive according to His glory, and even be glorified there, by the most wretched of sinners. As regards the approaching sinner, it was for his guilt and positive sins. In itself the sacrifice went much further, a sweet savour to God, glorifying Him.
{* This would be the grace of Christianity, the seeking and saving what is lost. The figures of the tabernacle have to say to our coming to God, not to His coming to us. This is proper to Christianity. Hebrews takes up the figures we are speaking of, only with the changes introduced by Christianity even in these.}

It is here then that the altar of burnt-offerings is found, the brazen altar: God manifested in righteous judgment of sin (meeting however the sinner in love by the sacrifice of Christ) not in His being (spiritual and sovereign object of the adoration of saints), but in His relation with sinners according to His righteousness, measured* by what their sins were in His sight but where withal sinners present themselves to Him by that work in which, by the mighty operation of the Holy Ghost Christ has offered Himself without spot unto Him, has satisfied all the demands of His righteousness, and more, has glorified Him in all that He is, and has become that sweet-smelling savour** (of sacrifice) in which, in coming out of the world, we draw near to God, and to God in relation with those, sinners in themselves and owning it, who draw near to Him, but find their sins gone through the cross on their way; and, besides that, come in this savour of His sacrifice who made Himself a whole burnt-offering. It was not the sacrifice for sin burnt outside the camp: there no one approached. Christ was made sin by God, and all passed between God and Him; but here we draw near unto God.
{* Here we must remark that while final judgment refers to, and is measured by, out responsibility, forgiveness cannot be separated from our entrance into the presence of God (though in experience there may be progress as to this), because it is by a work of Christ in which the veil was rent and God fully revealed. This the great day of atonement shewed, for there the blood was brought in to God, and yet it was for sins, but sins as defiling God's presence, as well as their being all carried away. But at the brazen altar there was both the love that gave and the value of the sacrifice, so that divine favour and complacency were brought in; "therefore doth my Father love me." Here sin-offerings and burnt offerings were offered, but they both referred to acceptance, negatively and positively, not simply to the holiness of God as the blood on the day of atonement. We have redemption by His blood, the forgiveness of sins, but according to the riches of His grace.
** It is interesting to know that the word burn is not at all the same in Hebrew for the sacrifice for sin, and for the burnt-offering: in the case of the latter, it is the same as for the burning of incense.
I add here a word upon the sacrifices. In the sacrifice for sin burned outside the camp, God came out of His place to punish, to take vengeance for sin. Christ has put Himself in our place, has borne our sins, and died to put away sin by the sacrifice of Himself. In the sacrifice for sin His blood was shed, our sins washed away. But this blood, infinitely precious, has been carried by the high priest inside the holiest, and put upon the mercy-seat; and thus the sure foundation of all our relationship with God has been laid; since, as to him that comes, sin exists no longer in the sight of God. But it is not only that God has fully reached sin in judgment in the death of Christ, but the work which Christ has accomplished has been perfectly agreeable to God. "I have glorified thee on the earth." God was glorified in Him; and God owed it, in justice to Christ, to glorify Him with His own self. The very being of God, in righteousness and in love, had been fully glorified (publicly before the universe) though the eye of faith alone is open to see it, and hence it was the part of this very righteousness to place Christ in a position that corresponded to the work. The love of the Father towards Him surely did not turn from this.
Thus it was not only that the holiness which takes vengeance on sin, had already dealt with that sin in the death of Jesus, and had nothing more to do as to the putting of it away, but (for him who knows that in his Adam-nature there is no resource, and still less in the law) there is, by grace, through the faith of Jesus, the righteousness of God Himself, a justifying righteousness — not merely the putting away of sins, but the positive value of all that Christ has done as glorifying God in this. We are accepted in the Beloved. God must raise Christ in consideration of that which He had done, and place Him at His right hand; and we are cleared from our sins according to the perfectness of God, between whom and Christ alone this work was accomplished, and, He being entered in as man in virtue of that work, since He has carried His blood there, we also — objects of that work — are in virtue of it accepted as He is. Thus then the sinner, believing in God, draws near to the brazen altar where the sacrifice is offered (the way being open to him by the blood), and (now we can add, the veil being rent) draws near unto God manifested in holiness, but according to the sweet-smelling savour of the sacrifice of Christ, an expression inapplicable to the sacrifice for sin burnt outside the camp (there He was made sin), according to all the sweet-smelling savour of the devotedness and obedience of Christ upon the cross, that is to say, unto death.
Notice that, besides this, the priests draw near as priests, and even into the holy place. But of this more hereafter.}

All the manifestations of God thus arranged, we come now to the services that were rendered to Him in the courts, and in the places where He manifested Himself (Ex. 27:20). The priests were to take care that the light of the candlestick should be always shining outside the veil which hid the testimony inside, and during the night; it was the light of the grace and of the power of God by the Spirit that manifested God spiritually. It was not Himself upon the throne, where His sovereign being was keeping the treasure of His righteousness: that treasure Christ alone, in His Person and in His nature, could be Himself; nor was it righteousness in His relationship with sinful man outside the holy place, of which man's duty was the measure, and for which the law of God gave the rule; but it was a light, through which He manifested Himself in the power of His grace, but which applied itself to His relationship with man viewed as holy or set apart for service to Him, all the while that it was the manifestation of God. Essentially it was the Holy Ghost. This we see in the Apocalypse; but it might rest upon Christ as man, and that without measure; or it might act as from Him, and by His grace in others, either as the Spirit of prophecy, exclusively so before He came, or in some other way more abundant and complete, as was the case after His resurrection and glorifying, when the Holy Ghost Himself came down. But whatever these manifestations in men may have been in action, the thing itself was there before God, to manifest Him in the energy of the Spirit Himself; but the priesthood was essential here for us,* in order to maintain this relation between the energy of the Holy Ghost and the service of men in whom He manifested Himself, in order that the light might shine (Ex. 27:20-21). We find, therefore, immediately afterwards, the ordinance for the establishment of the priesthood.
{* For the full manifestation of it, in His personal and free manifestation down here, the glorifying of man (Christ) according to divine righteousness was needed, but this would take us out of our present subject. I must again recall that we have only the shadow, not the very image of the things. What is in the text refers to man under God's government down here as vessel of the Spirit. The priesthood supposes man in weakness here, and Christ, another Person for us on high.}