Hebräer 13:12 Kommentar

The apostle, having treated largely of Christ, and faith, and free grace, and gospel privileges, and warned the Hebrews against apostasy, now, in the close of all, recommends several excellent duties to them, as the proper fruits of faith (v. 1-17); he then bespeaks their prayers for him, and offers up his prayers to God for them, gives them some hope of seeing himself and Timothy, and ends with the general salutation and benediction (Heb 13:18 to the end).

INTRODUCTION TO HEBREWS 13 The apostle having finished the doctrinal part of this epistle, closes it with practical exhortations to these Hebrews, puts up prayers for them, and sends salutations to them. The exhortations are to brotherly love, and the continuance of it, Heb 13:1 to hospitality, by which some have entertained angels unawares, Heb 13:2, to sympathy with those that are in bonds, and in, afflictions, Heb 12:3 to purity and chastity in the honourable state of marriage, urged by the judgment of God on unclean persons, Heb 13:4 to avoid covetousness, and to be content with present things, enforced by the promises of God, which give boldness and strength to faith, Heb 13:5, to remember their spiritual guides and governors, the preachers of the Gospel to them; to follow their faith, and consider the end of their conversation, which is Christ Jesus, the same yesterday, today, and for ever, Heb 13:7. And then he cautions them from being carried about with the doctrines of men, which are divers and strange; which he urges from the profitable effect of the Gospel to establish the heart, and from the unprofitableness of meats to legal worshippers, and from the Christians having an altar, which is Christ, which those who are seeking life by the service of the law have nothing to do with, Heb 13:9. And this he illustrates in the type of burnt offerings, which were burnt without the camp, and there was nothing left for the priests to eat of, Heb 13:11. In like manner Christ, the antitype, suffered without the gates of Jerusalem, for the sanctification of his people, by his blood; and who only, and not those who seek for righteousness by the law, have an interest in, Heb 13:12. However, it becomes the saints to quit everything, and all dependence on themselves, and fellowship with others, and go forth to Jesus, believing in him, whatsoever reproach they suffer on his account; for here is nothing permanent and durable in this world; but there is a state of happiness to come, which will last for ever, Heb 13:13. And since Christ has offered himself for his people, they ought to offer up the sacrifices of praise to God by him, and to do acts of beneficence and goodness, which are sacrifices well pleasing to God through him, Heb 13:15. And to these exhortations apostle adds others; as to obey their spiritual rulers and governors, and submit unto them; since they watch for their souls, and must give an account, which to do with joy, and not with grief, is best and profitable, Heb 13:17 and to pray for the apostle, and other ministers, since they had a good conscience, and were willing to live honestly; and the rather, that he might be restored to them the sooner, Heb 13:18 and to engage them to this their duty, he sets them an example, by putting up prayers for them, Heb 13:20 and desires them to take in good part the letter he had wrote unto them, Heb 13:22 and acquaints them that Timothy was set at liberty, with whom he hoped to see them in a short time, Heb 13:23 and then closes the epistle with his own, and the salutations of others, and with his usual benediction, Heb 13:24.

Wherefore Jesus also,.... In order to answer the type of him; that he might sanctify the people with his own blood: by "the people" are meant the people who are the objects of divine love and favour; a chosen and covenant people; a distinct and peculiar people; Christ's own special people, by the gift of his Father to him: and the sanctification of them does not design the internal sanctification of them, though this is from Christ, and in consequence of his blood; nor does it so much regard the cleansing of the filth of sin, though Christ's blood sanctifies, in this sense; but rather the expiation of the guilt of sin, which Christ has fully took away; complete pardon being procured, and a perfect righteousness brought in: and this by "his own blood"; the priests sanctified, to the purifying of the flesh, with the blood of others, with the blood of bulls and goats; but Christ with his own blood, which he was, really, a partaker of; and his human nature, being in union with his divine person, as the Son of God, it had a virtue in it, to sanctify and cleanse from all sin, and to make full expiation of it; in shedding of which, and sanctifying with it, he has shown great love to his people: and, that he might do this agreeably to the types of him on the day of atonement, he suffered without the gate; that is, of Jerusalem: the Syriac version reads, "without the city"; meaning Jerusalem; which answered to the camp of Israel, in the wilderness; without which, the bodies of beasts were burnt, on the day of atonement: for so say (z) the Jews; "as was the camp in the wilderness, so was the camp in Jerusalem; from Jerusalem to the mountain of the house, was the camp of Israel; from the mountain of the house to the gate of Nicanor, was the camp of the Levites; and from thence forward, the camp of the Shechinah, or the divine Majesty:'' and so Josephus (a) renders the phrase, without the camp, in Lev 16:27 by ; "in the suburbs"; that is, of Jerusalem, where Christ suffered, (z) T. Bab. Zebachim, fol. 116. 2. Bemidbar Rabba, sect. 7. fol. 188. 3. 4. Maimon. Beth Habbechira, c. 7. sect. 11. (a) Antiqu. l. 3. c. 10. sect. 3.

The body of the beasts was an example for our Lord, and our Lord is an example for us, so that “we may go forth outside the camp,” that is, go out and become evangelists of his preaching, “and bear the abuse he endured.”

"For the bodies of those beasts whose blood is brought into the sanctuary by the High Priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered" (he says) "without the gate." Seest thou the type shining forth? "For sin," he says, and "suffered without the gate."

In the next place he takes away the sacrifice from the type, and directs his discourse to the prototype, saying, "The bodies of those beasts whose blood is brought into the sanctuary by the High Priest, are burned without the camp." Then those things were a type of these and thus Christ, suffering "without," fulfilled all. Here he makes it plain too that He suffered voluntarily, showing that those things were not accidental, but even the Divine arrangement itself was of a suffering "without." He suffered without, but His Blood was borne up into Heaven. Thou seest then that we partake of Blood which has been carried into the Holy Place, the True Holy Place; of the Sacrifice of which the Priest alone had the privilege. We therefore partake of the Truth, the Reality. If then we partake not of "reproach" only but of sanctification, the "reproach" is the cause of the sanctification. For as He was reproached, so also are we. If we go forth "without" therefore, we have fellowship with Him.

Look at the type, compare it with the reality and perceive the similarity. The law required a red heifer to be sacrificed, and the high priest to take some of its blood and sprinkle the mercy seat seven times with his finger. Burning the heifer itself outside the camp, they took the ashes and with them purified those people called impure. This acted as a type of the saving passion. The word red here means the body from Adam in the Hebrew language. He was fixed to the cross outside the gate. His blood purifies our souls; in place of the dust we have the life giving body.

“Christ, our paschal lamb, has been sacrificed,” as the apostle says. Offering himself to the Father as a new and real sacrifice of reconciliation, he was crucified—not in the temple whose due worship is now completed, nor within the enclosure of the city which was to be destroyed because of its crime, but “outside the camp.” That way, as the mystery of the ancient sacrifices was ceasing, a new victim would be put on a new altar, and the cross of Christ would be the altar not of the temple, but of the world.

"Therefore Jesus also."

This is addressed to those who would wonder, How do you say you have an altar? For what was offered upon it? And indeed, Christ himself, whom you claim was offered above and below, that he became a sacrifice for the world and an offering, was not himself sacrificed upon your altar; for it is evident that he suffered outside the city of Jerusalem. Therefore, to these, Paul says, Yes, he suffered outside, but through this it is rather established that we have an altar. For even among them, the Jews, the bodies of those being sacrificed are not burned on their altars, but outside the camp. And again, for this reason he suffered outside the gate, so that he might sanctify all, and not only the priests. If he became a sacrifice for all, how is it not also an altar? The phrase, in order to sanctify the people, gives another meaning. Paul says that those who serve at the tabernacle have no authority to eat from our altar, not because it is impossible for them, but because they consider themselves unworthy in their own opinion; since from the love of Christ, they are not only not hindered, but also have suffered for this very reason. For he says, in order to sanctify the people, not this one, or that one, but the whole people, and make them have authority to eat from his altar, he suffered outside the gate.

This is spoken to those who would still be at a loss, asking, “How do you say, ‘you have an altar’? For what was offered on it?” It is Christ himself whom you neglect above and below and fail to see that he was sacrificed, since his sacrifice and offering took place for the world, although he himself has not been sacrificed on your altar. For it is manifest that “he suffered outside” the city of Jerusalem. Therefore he says to them, “Yes, he suffered outside, but through this very fact it has rather been accomplished that ‘we have an altar.’ For even among you ‘the bodies’ of the sacrificial victims ‘are burned’ not on the altars themselves, but ‘outside the camp.’ And still for this reason ‘he suffered outside the gate,’ so that he might sanctify all and not merely the priests. And if the sacrifice took place for all, how could it not have been an altar?” But the statement “in order to sanctify the people” gives a different interpretation. He says, “I said that ‘those serving the temple do not have authority to eat’ from our altar, not because this is impossible for them, but because in their opinion they reject themselves as unworthy, since—due to the mercy of Christ—not only is it not forbidden, but for this very reason he once suffered.” He says, “ ‘He suffered outside the gate to sanctify the people,’ not this people or that one but all the people and to grant them to have the authority to eat also from this altar.”

Having shown that what the Jews venerated served as a foreshadowing of our worship, he says that the sacrifices in which the people could not participate were nothing; but in our sacrifice, even the high priests of the Old Testament law have no share, for those sacrifices served as a foreshadowing of this one. For just as the high priest brought into the sanctuary the blood of the animals offered for the sins of the people, while the bodies were burned outside the camp, so also Christ, having suffered for the sins of the world, brought His Blood into the sanctuary to the Father as High Priest, while the body was crucified outside the gates. Therefore, performing the remembrance of that sacrifice, our high priests bring the Blood of the Lord into our sanctuary and upon the altar, as into heaven. For this reason, the high priests of the Old Testament law may not partake from this altar, as being foreigners and as not contemplating that which is above this world; but we are not such.

Wherefore, Jesus also, that he might sanctify the people by his own blood, suffered outside the gate. He adapts what was prefigured in the New Testament to the figure of the Old Testament, so that there might be agreement between them. Hence he says, Wherefore, Jesus also, that he might sanctify the people by his own blood, suffered outside the gate. This is clear.

Exhortations to hospitality to Strangers, Heb 13:1, Heb 13:2. Kindness to those in bonds, Heb 13:3. Concerning marriage, Heb 13:4. Against covetousness, Heb 13:5, Heb 13:6. How they should imitate their teachers, Heb 13:7, Heb 13:8. To avoid strange doctrines, Heb 13:9. Of the Jewish sin-offerings, Heb 13:10, Heb 13:11. Jesus suffered without the gate, and we should openly confess him and bear his reproach, Heb 13:12, Heb 13:13. Here we have no permanent residence; and while we live should devote ourselves to God, and live to do good, Heb 13:14-16. We should obey them that have the rule over us, Heb 13:17. The apostle exhorts them to pray for him, that he might be restored to them the sooner, Heb 13:18, Heb 13:19. Commends them to God in a very solemn prayer, Heb 13:20, Heb 13:21. Entreats them to bear the word of exhortation, mentions Timothy, and concludes with the apostolical benediction, Heb 13:22-25.

That he might sanctify the people - That he might consecrate them to God, and make an atonement for their sins, he suffered without the gate at Jerusalem, as the sin-offering was consumed without the camp when the tabernacle abode in the wilderness. Perhaps all this was typical of the abolition of the Jewish sacrifices, and the termination of the whole Levitical system of worship. He left the city, denounced its final destruction, and abandoned it to its fate; and suffered without the gate to bring the Gentiles to God.

EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25) brotherly love--a distinct special manifestation of "charity" or "love" (Pe2 1:7). The Church of Jerusalem, to which in part this Epistle was addressed, was distinguished by this grace, we know from Acts (compare Heb 6:10; Heb 10:32-34; Heb 12:12-13). continue--Charity will itself continue. See that it continue with you.

Wherefore Jesus--In order that the Antitype might fulfil the type. sanctify--Though not brought into the temple "sanctuary" (Heb 13:11) His blood has been brought into the heavenly sanctuary, and "sanctifies the people" (Heb 2:11, Heb 2:17), by cleansing them from sin, and consecrating them to God. his own--not blood of animals. without the gate--of Jerusalem; as if unworthy of the society of the covenant-people. The fiery ordeal of His suffering on the cross, answers to the burning of the victims; thereby His mere fleshly life was completely destroyed, as their bodies were; the second part of His offering was His carrying His blood into the heavenly holiest before God at His ascension, that it should be a perpetual atonement for the world's sin.