1. To declare of what nature our altar and sacrifice are, and thereon
of what nature and kind the duties of religion are, which proceed from
these, and depend upon them.
2. To testify that the removal of all distinction of meats by virtue of
this altar, was signified in the old institutions, which had their accom-
plishment in this altar and sacrifice.
3. To show the necessity of the suffering of Christ without the gate
of the city, from the typical representation of it; so to make way for
the declaration of the use that we are to make of it. All which will
foe evidenced in the exposition of the words.
Ver. 11. — For the bodies of those beasts, whose blood (being a sin-
offering) is brought into the sanctuary by the high priest, are burnt
without the camp.
1. An instance is given unto the ends mentioned, in a sacrifice typi-
cal of the sacrifice of Christ. And this is nspi apapnag ; that is, ' a
sin-offering.' See ch. x. 6, with the exposition.
2. Two things are affirmed concerning this sacrifice. 1. That the
blood of the beasts was brought unto the sanctuary by the high priest.
2. That the bodies of the beasts whose blood was so offered for sin,
were burned without the camp.
First. The sacrifice intended is the sin-offering. For concerning
this kind of sacrifice, and this alone, the institution is plain, Lev. vi.
30. 'And no sin-offering, whereof any of the blood is brought unto
the tabernacle of the congregation, to reconcile withal in the holy
place, shall be eaten : it shall be burnt with fire.' And that the whole
body of the beast was to be carried out of the camp, and burned in a
clean place, is ordained, ch. iv. 12. But the apostle hath especial
respect unto the sin-offering on the great day of atonement, which was
appointed by an everlasting statute, to make an atonement for the
children of Israel for all their sins once a year, Lev. xvi. 34, for it was
the blood of that sacrifice alone that was carried into the most holy
place by the high priest, ver. 14 — 17. And there was an especial in-
stitution for the burning of the bodies of the beasts, whose blood was
VER. 12.] EPISTLE TO THE HEBREWS. 735
then offered, without the camp, the words whereof the apostle doth
here repeat, ver. 27, ' And the bullock for the sin-offering, and the goat
for the sin-offering ;' that is, the bodies of the beasts, whose blood was
brought in to make atonement in the holy place by the high priests,
'shall one carry forth without the camp; and they shall burn in the
fire their skins, and their flesh, and their dung.'
It is, therefore, evident, both what sacrifice is intended, and what
are the things affirmed of it; wherein the apostle repeats two divine
institutions, the one concerning the blood, the other concerning the
bodies of the beasts that were sacrificed.
For the first of these, or the way and manner of the high priest's
carrying the blood into the holy place to make atonement, see the
Exposition of ch. ix. 6, 7.
Secondly. The burning of the bodies was ordained to be without the
camp ; namely, whilst the Israelites were in the wilderness, and abode
in tents encamped round about the tabernacle, after the priests and
Levites, who pitched immediately about it, Num. i. 53 ; the order and
manner of which encamping, is appointed and described, Num. ii.
which took up some miles in compass. Unto this camp of Israelites,
the city of Jerusalem did afterwards answer, and all the institutions
about it were applied thereunto. Wherefore, when this sacrifice was
observed in the temple, the bodies of the beasts were carried out of the
city to be burned. Hence, the apostle makes the suffering of Christ
without the gate, to answer unto the burning of the bodies of the beasts
without the camp, — the city and the camp being the same thing in this
institution. And sundry things we may here observe, as unto the pur-
pose of the apostle in this place ; as, 1. That among all the sacrifices
of the ! ., this sin-offering on the day of atonement, was the principal
type of Christ and of his sacrifice, as hath been before fully demon-
strated. 2. That the matter of this sacrifice was totally anathematized
and devoted, as that which had all the sins and uncleannesses of the
church upon it: whence he that burned the bodies of the beasts was
legally unclean, Lev. xvi. 28, to manifest how fully the Lord Christ
was made a curse for us. 3. That in this sacrifice there was no eating,
no meats, or distinction of them, or privilege about them ; all was
consumed.
Hence, the apostle proves that meats did never contribute any thing
towards the establishment of the heart before God. For there was no
use of them in br about that sacrifice, whereby atonement was made for
sin, whereon the establishment of the heart doth depend. Yea, there
was herein a clear prefiguration, that when the great atonement was
made, there should be no use of the distinction of meats left in the
church.
And hereby farther way is made for the description of our altar and
sacrifice, with the nature of the divine worship ensuing thereon.
Ver. 12. — Wherefore, Jesus also, that he might sanctify the people
with his own blood, suffered withottl the gate.
This is the altar which we have, this is the sacrifice on that altar,
and this is the effect of it, namely, the sanctification of the people.
736 AN EXPOSITION OF THE [CH. XIII.
And the first thing in the words, is the note of inference from what
was spoken before : Bio icai hiaovg, ' wherefore, Jesus also ;' what he
did was in compliance with the legal institutions mentioned. There
was no obligation on him from that institution ; but the end of it being
a prefiguration of what he was to do, and suffer, it was necessary that
he should comply therewith. So, although he did nothing but by his
own will and choice, yet this reason of what he did is frequently as-
signed, namely, 'that the Scriptures might be fulfilled.' Being to
fulfil all righteousness, and the whole law, what he did was regulated
by the predictions of the Scripture, and the typical representations of
what was to be done ; see ch. iii. 5, with the exposition. This is the
ground of the inference here : ' Wherefore Jesus also ;' it must so be,
because divine wisdom had given this prefiguration of it. And,
Obs. I. The complete answering and fulfilling of all types in the
person and office of Christ, testifieth the sameness and immutability
of the counsel of God in the whole work of the redemption and sal-
vation of the church, notwithstanding all the outward changes that
have been in the institutions of divine worship. — For hence it is mani-
fest, that in the whole, Jesus Christ is the same yesterday, to-day, and
for ever.
And there is not only an inference in this expression, but an intima-
tion of a similitude also, such as is between the type and the thing
typified ; as was that sacrifice or sin-offering under the law, so was
this of Christ ; ' Wherefore Jesus also.' There are sundry truths of
great importance in these words, the consideration whereof will give
us the just exposition of them. As,
1. That Jesus, in his sufferings, did offer himself unto God. This
is plain in the words. That he might sanctify the people with his
blood, tiraOe, ' he suffered ;' for in that suffering his blood was shed,
whereby the people were sanctified ; which utterly overthrows the So-
cinian figment of his oblation in heaven.
2. That in his sufferings, he offered himself a sin-offering in answer
unto those legal sacrifices, whose blood was carried unto the holy
place, and their bodies burned without the camp, which were sin-offer-
ings only. It answered indeed unto all offerings made by blood, for
blood was never used but to make atonement, Lev. xvii. 11, yet it had
a peculiar representation in the sin-offering, on the day of expiation,
Lev. xvi, as hath been before declared.
3. The end of this offering of Christ was, that he might sanctify
the people. This was, finis operis et operantis, ' the end of what was
clone, and of him who did it.' 'Iva hath respect to the final cause ;
and the object of the work wrought, is rov \aov, ' the people ;' not the
church and people of the Jews in general, for the most of them
were rejected from the benefit of this sacrifice ; and to show that he
left them herein, he suffered, and offered himself without the gate. In
the typical sacrifice of expiation, the bodies of 'he beasts were car-
ried out of the camp, and burned, to show that they were absolutely
anathematized ; but the blood was shed and offered at the tabernacle,
in the midst of the congregation, because the whole congregation was
to be sanctified thereby. But the Lord Jesus offered himself, and his
blood, without the city or the camp, because he designed not either to
VEU. !2.J EPISTLE TO THE HEBREWS. 737
confine the benefit of his offering unto that people, nor to take them
in unto it as a camp, a city, a church, or congregation. But this peo-
ple are elsewhere called 'his people,' Matt. i. 21, and church or body,
Eph. v. 25 — 27 ; that is, all the elect of God, both Jews and Gentiles,
1 John ii. 1, 2.
4. That which he designed and accomplished for this people, was
' their sanctification,' ayiaar). What it is to be sanctified by blood, as
offered, hath been before declared; and it is here manifest, by the
respect that is had unto the great sacrifice of expiation. It is to have
atonement made, or an expiation of the guilt of their sins ; an acquit-
ment obtained from the defilement of it, as separating from the favour
of God, and a sacred dedication unto him.
5. This is that which the Lord Jesus designed for his church, and he
did effect it by his own blood. When the blood of Christ is men-
tioned in this matter, it is emphatically called Eta tov iEiov eujuaroe,
his 'own blood;' purchased his church with his 'own blood,' Acts xx.
28 ; washed us from our sins ' in his own blood, Rev. i. 5, ix. 12, as
in this place. And three things are included therein. 1. An opposi-
tion unto the sacrifices of the high priest under the law, which was
of the blood of beasts, and not their own ; see Heb. ix. 12, with the
exposition. 2. An evidence of the unspeakable worth and value of
this offering, whereon all its efficacy doth depend. Hence it is called
' God's own blood,' Acts xx. 28 ; See Heb. ix. 14. 3. A testimony
of what it cost the Lord Jesus to sanctify the people, even ' his own
blood.'
6. The last thing in the words, is the circumstance of the suffering
of Christ ; namely, that it was £^
rrjc irvXiis, ' without the gate,' that
is, of the city; namely of Jerusalem, which answered to the camp in
the wilderness after the tabernacle was fixed therein. And sundry
things are herein included. 1. That he left the city and church state
of the Jews ; whence he denounced their destruction as he went out of
the gate, Luke xxiii. 18 — 30. 2. He put an end unto all sacrificing
in the city, and temple, as unto divine acceptance; all was now finish-
ing. 3. He declared that his sacrifice, and the benefits of it, were not
included in the church of the Jews, but were equally extended unto
the whole world, 1 John ii. 2 ; John xi. 52. 4. He declared that his
death and suffering was not only a sacrifice, but a punishment for sin ;
namely, of the sins of the people, that were to be sanctified by his
blood. For he went out of the city as a malefactor, and died the
death which by divine institution was a sign of the curse, Gal. iii. 13.
By all these things it appears how different our altar and sacrifice
are from theirs under the law; and how necessary it is from thence
that we should have a worship of another nature than what they had,
wherein in particular the distinction of meats should be of no use.
And we may observe,
Obs. II. That the church could no otherwise be sanctified, but by
the blood of Jesus the Son of God ; see ch. x. 4—7, with the exposi-
tion.
Obs. III. The Lord Jesus out of his incomprehensible love to his peo-
ple, would spare nothing, avoid nothing, deny nothing, that was need-
voi.. iv. 3 b
738 AN EXPOSITION OF THE [CH. XIII.
ful unto their sanctification, their reconciliation, and dedication unto
God. He did it with his own blood, Eph. v. 25, 26 ; Gal. ii. 20 ; Acts
xx. 28.
Obs. IV. There was by divine constitution a concurrence in the
same work of suffering and offering ; that satisfaction unto the law
and its curse might be made by it, as penal in a way of suffering and
atonement, or reconciliation with God by the way of a sacrifice or
offering.
Obs. V. The whole church is perfectly sanctified by the offering of
the blood of Christ as unto impetration ; and it shall be so actually by
the virtue of the same blood in its application.
Obs. VI. When the Lord Jesus carried all the sins of his own peo-
ple in his own body unto the tree, he left the city, as a type of all un-
believers under the wrath and curse of God.
. Obs. VII. Going out of the city as a malefactor, he bore all the re-
proach that was due to the sins of the church, which was a part of
the curse.
Ver. 13, 14. — Toivvv e^ipx^f^Oa "T^C o.vtov £^w rrje irapefifloXriQ,
tov ovEtSioyxov avTOV ({>epovTeg. Ov yap e^Ojuev toot fievovaav ttoXiv
aXXa rr]v fxeWovcrav tiriZnTOVfiev.
Ver. 13, 14. — Let us go forth therefore unto him without the camp
bearing his reproach. For we have here no abiding city, but we
seek one to come.
From the account given of. our altar in the suffering and offering of
Christ, with the manner thereof, the apostle draws an exhortation
unto that general duty, which is the foundation of all our Christian
profession, ver. 13, and gives an enforcement of the same exhortation,
ver. 14.
First. The exhortation unto the duty, is introduced by a note of in-
ference which we render ' therefore,' which is the sense of the particles
toi vw, in conjunction. Seeing the Lord Jesus hath so suffered, and
offered himself, this now is our duty ; that which thereon is required
of us ; which I therefore exhort you unto. And for the opening of
the words, we must consider, 1. What is meant by the 'camp.' 2.
How we are to ' go forth from it.' 3. How we go to him in our so
doing. 4. In what manner.
1. Consider what is meant by the 'camp/ eKo) tj?c Trapefi(5oXt}g.
The apostle, in all this Epistle, hath respect unto the original institu-
tion of" the Jewish church state and worship in the wilderness. There-
fore he confines his discourse to the tabernacle, and the services of it,
without any mention of the temple, or the city wherein it was built,
though all that he speaks be equally applicable unto them. Now the
camp in the wilderness was that space of ground which was taken up
by the tents of the people, as they were regularly pitched about the
tabernacle. Qut of this compass the bodies of the beasts for the sin-
offerings were carried and burned. Hereunto afterwards answered the
city of Jerusalem, as is evident in this place. For whereas in the fore-
VER. 13, 14.] EPISTLE TO THE HEBREWS. 7'SU
going verse, Christ is said to suffer without the gate, here he is said
to be without the camp ; those being all one and the same, as to the
purpose of the apostle. Now the camp and the city was the seat of
all the political and religious converse of the church of the Jews. To
be in the camp, is to have a right unto all the privileges and advan-
tages of the commonwealth of Israel, and the whole divine service of
the tabernacle. For if any lost that right by any means, though but
for a season, they were removed out of the camp, Lev. xiv. 3, xxiv. 23 ;
Num. v. 2, xii. 15.
2. How were the Hebrews on the account of this sacrifice of Christ,
and the sanctification of the people by his own blood, to ' go out' of
this camp ? t^Q^wfitBa. For it is all one whether we read the word,
'go out of the camp unto him,' or 'go forth unto him without the
camp,' namely who there suffered. Now it is not a local departure
out of the city which is intended in the first place ; though I am apt to
think from the next verse, that the apostle had some respect also there-
unto, For the season was now approaching wherein they were so to
depart out of the city before its final destruction. This the apostle
may now prepare them for. But that which principally is intended
is a moral and religious going forth from this camp. There was nothing
that these Hebrews did more value, and more tenaciously adhere unto,
than that political and religious interest in the commonwealth of Israel.
They could not understand how all the glorious privileges granted of
old unto that church and people, should so cease as that they ou"ht to
forsake them. Hereon most of them continued in their unbelief of
the gospel, many would have mixed the doctrine of it with their old
ceremonies, and the best of them found no small difficulty in their re-
nunciation. But the apostle shows them, that by the suffering of
Christ without the gate or camp, this they were called unto. As,
Obs. I. All privileges and advantages whatever, are to be foregone,
parted withal, and renounced, which are inconsistent with an interest
in Christ, and a participation of him; as our apostle shows at laro-e
Phil. iii. 4—10. °
3. They were thus to go forth 7rpoc avrov, 'unto him.' He went
forth at the gate, and suffered, and we must go forth after him and
unto him. And it denotes, 1. A relinquishment of all the privileges
of the camp and city for his sake. Leave them, and go to him. 2.
A closing by faith with his sacrifice, and sanctification thereby, in
opposition unto all the sacrifices of the law. 3. The owning of him
under all that reproach and contempt which was cast upon him in his
suffering without the gate, or a not being ashamed of his cross. 4-.
The betaking ourselves unto him in his office, as the king, priest, and
prophet of the church, as unto our acceptance with God, and in his
worship ; as the apostle directs, ver. 15.
4. In our thus doing, we are ' to bear his reproach,' tov ovziSktuov
avrov (jiEpovrtQ. See for the exposition hereof, ch. xi. 26, where the
same thing is ascribed unto Moses. In brief, the reproach of Christ
is cither the reproach that was cast on his person, or the reproach that
is cast on our persons for his sake. The first was in the cross, with
all the shame, contempt, and reproach wherewith it was accompanied.
3 b2
740 AN EXPOSITION OF THE [CH. XIII.
This was that great scandal at which the unbelieving world of Jews
and Gentiles stumbled and fell. This reproach of Christ we bear
when we own him, believe in him, and make profession of his name,
despising this reproach through a spiritual view of the power of God,
and the wisdom of God in his cross. The reproach of Christ in the
latter sense, is all that contempt, scorn, and despite, with revilings,
which are cast upon us for our faith in him, and profession of his name ;
see ch. x. 33, with the exposition. This we bear when we patiently
undergo it, and are not shaken in our minds in what we suffer by it.
In these things consist the first general duties of our Christian pro-
fession, which we are called and directed unto by his offering himself,
and the manner of it; namely, 1. In a separation from all ways of
religious worship not appointed by himself. 2. In a relinquishment
of all civil and political privileges which are inconsistent with the pro-
fession of the gospel. 3. In avowing the wisdom of grace, and power
of God in the cross, notwithstanding the reproaches that are cast upon
it. 4. In giving up ourselves unto him in the discharge of his whole
office towards the church. 5, In conformity unto him in self-denial
and suffering. All which are comprised in this apostolical exhortation.
And we may observe unto our own instruction,
Obs. II. That if it were the duty of the Hebrews to forsake these ways
of worship, which were originally of divine institution, that they
might wholly give up themselves unto Christ in all things pertaining
unto God, much more is it ours to forego all such pretences unto re-
ligious worship, as are of human invention. And,
Obs. III. Whereas the camp contained, not only ecclesiastical, but
also political privileges, we ought to be ready to forego all civil accom-
modations also in houses, lands, possessions, converse with men of the
same nation, when we are called thereunto on the account of Christ
and the gospel.
Obs. IV. If we will go forth unto Christ as without the camp, or
separated from all the concern of this world, we shall assuredly meet
with all sorts of reproaches.
The sum of all is, that we must leave all to go forth unto a cruci-
fied Christ.
Secondly. An enforcement of this exhortation, or an encouragement
unto this duty, the apostle adds in the next words. ^
Ver. 14. — For we have here no continuing city, but we seek one to
come.
See the exposition of ch. xi. 10 — 16.
The argument is taken from the consideration of the state of be-
lievers in this world, which is such as calls and directs them to go out
of the camp unto Christ. This is our duty, seeing we have here no
continuing city, unless we intend to be without rest or refuge.
Two things are asserted in this description of the present state of
believers. 1. That they have here no continuing city. 2. That they
seek for one to come. It seems therefore that a city is necessary unto
all; and those who have none at present, must seek for one to come.
And,
VER. 14.] EPISTLE TO THE HEBREWS. 741
First. It is declared where they have it not ; wSe, ' here ;' that is, in
this world, in this life. Their interest in the city of Jerusalem was
gone, after the Lord Jesus went out of the gate to suffer ; and if it had
continued, yet was not that an abiding city; for neither could they
long continue in it; nor was the city itself to be of any long continu-
ance, but was speedily to be destroyed.
Secondly. They had not iro\iv, * a city.' A city is the centre of
men's interests and privileges, the residence and seat of their conversa-
tion. Hereby are they freed from the condition of strangers and pil-
grims ; and have all that rest and security whereof in this world they
are capable. For those who have no higher aims nor ends than this
world, a city is their all. Now it is not said of believers absolutely
that they belonged to no city, had none that was theirs in common
with other men ; for our apostle himself pleaded that he was a citizen
of no mean city. But it is spoken on other accounts.
1. They had no city that was the seat of divine worship whereunto
it was confined, as it was before unto Jerusalem. This the Jews boast-
ed of, and the apostle acknowledgeth, that the Christians had none
such. The Roman pretences of their sacred city were yet unforged.
2. They had no city wherein they did rest, or which was the seat of
their 7roXtTeujua, (Phil. iii. 20.) or conversation ; for that is in heaven.
Not such a city as should give them their state and rest ; the things
which they did ultimately aim at. No such city as wherein their lot
and portion did lie ; such as by whose laws and rules their conversa-
tion was regulated.
3. They had n&pfievovaav, ' an abiding' city. Whatever conveni-
ences they might have here in this world for a season, yet they had no
city that was to abide for ever, nor which they could for ever abide in.
And probably herein the apostle shows the difference, and opposi-
tion between the state of the Christian church, and that under the
Old Testament. For they, after they had wandered in the wilderness,
and elsewhere, for some ages, were brought to rest in Jerusalem ; but
saith he, with us it is not so ; we have no city unto such an end, but
we seek one that is to come.
See the description of the state of pilgrimage here intended, in the
exposition of ch. xi. 9, 13 — 16.
The second thing in the description given of the present state of
believers is, that nri%riTov[itv, ' we are seeking' one (a city) to come.
They are seeking after it, not as a thing unknown or hard to be found,
but endeavouring to attain it, to come to it. The use of the way and
means to this end is intended, and that with diligence and desire, as
the words import.
And it was such a city they sought, as they neither did, nor could
possess whilst they were in this world ; it was one that was yet rrjv
fitWovaav, ' to come,' as to them and their enjoyment of it. Ttjv
utWovaav, ' that city.' Not one indefinitely, but that city which was
to be their eternal habitation. And it is said to be ' to come,' not mere-
ly because it was future as to their state and inteiest in it, but with
respect to their certain enjoyment of it on the account of divine desig-