We have now arrived at the brazen altar, which stood at the door of the tabernacle; and I would call my reader's most particular attention to the order of the Holy Ghost in this portion of our book. We have already remarked that from chapter xxv. to the nineteenth verse of chapter xxvii. forms a distinct division, in which we are furnished with a description of the ark and mercy-seat, the table and candlestick, the curtains and the vail; and, lastly, the brazen altar and the court in which that altar stood. If my reader will turn to chapter xxxv. 15, chapter xxxvii. 25, and chapter xl. 26, he will remark that the golden altar of incense is noticed, in each of the three instances, between the candlestick and the brazen altar; whereas, when Jehovah is giving directions to Moses, the brazen altar is introduced immediately after the candlestick and the curtains of the tabernacle. Now, inasmuch as there must be a divine reason for this difference, it is the privilege of every diligent and intelligent student of the Word to inquire what that reason is. Why, then, does the Lord, when giving directions about the furniture of the "holy place," omit the altar of incense, and pass out to the brazen altar which stood at the door of the tabernacle? The reason, I believe, is simply this: He first describes the mode in which He would manifest Himself to man, and then He describes the mode of man's approach to Him. He took His seat upon the throne, as "the Lord of all the earth." The beams of His glory were hidden behind the vail--type of Christ's flesh (Heb. x. 20.); but there was the manifestation of Himself in connection with man, as in "the pure table," and by the light and power of the Holy Ghost, as in the candlestick. Then we have the manifested character of Christ as a man down here on this earth, as seen in the curtains and coverings of the tabernacle. And, finally, we have the brazen altar as the grand exhibition of the meeting-place between a holy God and a sinner. This conducts us, as it were, to the extreme point, from which we return, in company with Aaron and his sons, back to the holy place, the ordinary priestly position, where stood the golden altar of incense. Thus the order is strikingly beautiful. The golden altar is not spoken of until there is a priest to burn incense thereon, for Jehovah showed Moses the patterns of things in the heavens according to the order in which these things are to be apprehended by faith. On the other hand, when Moses gives directions to the congregation (chap. xxxv.), when he records the labors of "Bezaleel and Aholiab" (chap. xxxvii. and xxxviii.), and when he sets up the tabernacle (chap. xl.), he follows the simple order in which the furniture was placed. The prayerful investigation of this interesting subject, and a comparison of the passages above referred to, will amply repay my reader. We shall now examine the brazen altar.