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THE BURNT-SACRIFICES TYPICAL OF CHRIST
SUCH is the proneness of men to superstition, that they need to watch with care, lest, after having once shaken off its fetters, they be again subjected to its dominion. The Hebrew Christians in particular were liable to be drawn aside from the simplicity of the Gospel: their fond attachment to the law of Moses, seconded by the subtle arguments of Judaizing teachers, exposed them to continual danger. Hence the inspired author of this epistle cautioned them against returning to their former bondage. And, lest they should be led to think, that by renouncing the law of Moses, they deprived themselves of the blessings which were procured by their sacrifices, he tells them, that this was by no means the case; yea, that, on the contrary, they were partakers of a better altar, to which the adherents to Judaism had no access; and that the very ordinances, in which the Jews trusted, pointed out this truth in a clear and convincing manner; for not even the high-priest himself was permitted to eat of the sacrifices whose blood he had carried within the vail; whereas every true Christian was permitted to eat of that sacrifice which alone could atone for sin; and therefore, so far from there being any necessity for them to revert to Judaism in order to partake of the Jewish sacrifices, the Jews themselves must be converted to Christianity in order to obtain the full benefit even of those sacrifices which they themselves had offered [Note: This seems to be the true scope of the passage as connected with the context.].
To illustrate this more fully, we shall point out,
I. The correspondence between the death of Christ, and the ordinances whereby it was prefigured—
The most minute particulars of the death of Christ were typified under the law: but we shall fix our attention at present on that only which is specified in the text.
The sacrifices on the great day of annual expiation were to be burnt without the camp—
[The sacrifices on the great day of atonement were distinguished far above all others, and accompanied with circumstances of peculiar solemnity. Their blood was carried within the vail, and sprinkled upon the mercy-seat, as the means of propitiating the incensed Deity, and of obtaining pardon for the sins committed by the whole nation through the preceding year. A part of most other sacrifices belonged to the priest who offered them: but of this not the smallest portion was to be preserved for the use of man: all, except the fat which was consumed upon the altar, was carried without the camp (in later ages, without the city of Jerusalem) to be destroyed by fire [Note: Lev_6:30; Lev_16:27.]. Probably this was intended to exhibit God’s indignation against sin, and to shew how utterly they must be consumed by the fire of his wrath, who should not be interested in this atonement. But the words before us reflect a light on this ordinance, which it is of great importance to observe. The burning of the whole of these sacrifices shewed that no legal services whatever could entitle a person to partake of them: not even the high-priest himself, who carried their blood within the vail, had any privilege beyond the poorest and meanest of the people. They could obtain an interest in them only by faith; nor could he taste of them in any other way: though his services were the most sacred, and his access to God far more intimate than any other person, or even he himself at any other period, could enjoy, yet had he no more part in this atonement than every other person might have by the exercise of faith: and consequently they, who, under the Christian dispensation, should trust in the sacrifice of Christ, would participate the benefits, from which the high-priest himself should be excluded, if he rested in the outward services without looking through them to the great, the true atonement.]
Agreeably to this typical ordinance, our Lord suffered without the gate of Jerusalem—
[The death of Christ was that which the annual sacrifices typically represented. He died for sin, and, after he had offered himself upon the cross, entered into heaven itself with his own blood, there to present it before the Father on our behalf: and it was by this means that he “sanctified,” or consecrated to himself, a peculiar people, who should for ever enjoy the virtue of his atonement — — — But, in order that his death might produce the full effect, it was necessary that it should be conformed in every respect to the ordinances whereby it had been prefigured: hence it was accomplished “without the gate” of Jerusalem; so strictly did it accord with the most minute particulars that had been before determined in the Divine counsels.
Whether there was any mystery couched under this event, we cannot absolutely determine. We should not indeed have discerned perhaps any thing particular in it, if light had not been thrown upon it by an inspired writer. But, as we are certain that this event was a completion of the pre-existing ordinance, it is not improbable that it might have some further signification. While it shews us to what a degree “Christ became a curse for us,” it may also intimate, that the virtue of his sacrifice was not to be confined to those who were within the pale of the Jewish Church, but rather to extend to those who were without it, even to the whole Gentile world.]
The exhortation, which the Apostle grounds upon these circumstances, leads us to point out,
II. The conformity which Christians also are to bear, both to the law and to him who fulfilled it—
Doubtless, every thing which Christ has done for us, entails on us an obligation to conform ourselves to his mind and will.
But the circumstances before considered, suggest to us some appropriate and important duties—
1. We must renounce all legal hopes, that we may depend on Christ—
[The particular injunction to go forth to Christ without the camp, intimates, that we must turn our back upon all the legal services, and trust alone in that sacrifice which he offered without the gate. The importance of this observation would he more strongly felt by an Hebrew convert, who was assailed with arguments respecting the obligations of the Mosaic law. But it is, in reality, no less important to us: for, if we do not trust in the blood of bulls and goats, we are ever ready to substitute something in the place of Jesus, as the ground of our confidence. But services, of whatever kind, whether ceremonial or moral, must be renounced in point of dependence. They must not even be blended in any degree with the atonement of Christ, as though the performance of them could procure us an interest in this. We must be “justified by his blood,” and by that alone. If St. Paul himself desired to be found in Christ, not having his own righteousness [Note: Php_3:9.], much more must we. Let us remember then what, not the Gospel only, but even the law itself, speaks to us on this subject; and let us look for a participation in the great Sacrifice, not for, or by our works, but by faith only.]
2. We must forsake all worldly lusts, that we may walk with Christ—
[What a perfect deadness to the world did Jesus manifest, when he went forth to the place of execution, giving up himself to that accursed death, from which he could have been so easily delivered! But the world had nothing that could fascinate him: its cares, its pleasures, its honours, its society, were all alike indifferent to him: He had one only wish, to fulfil his Father’s will, and finish the work he had been commissioned to perform. In turning his back on that devoted city, he felt no regret, except indeed for the blindness and hardness of the people’s hearts. Thus must we come out of the world which lieth in wickedness: we must be “crucified to the world, and the world must be crucified to us [Note: Gal_6:14.].” “All that is in the world, the lust of the flesh, the lust of the eye, and the pride of life,” must be abandoned as objects of indifference, as objects of abhorrence. The things that are dearest to flesh and blood, if they stand at all in competition with Christ, are to be hated and forsaken. Our former companions, if they will not travel with us in the heavenly road, are to be left behind; for “what communion hath light with darkness, or a believer with an unbeliever? Wherefore, saith God, come out from among them, and be separate [Note: 2Co_6:15; 2Co_6:17.].” Even father and mother, and wife and children, yea, and our own lives also, are to be of no account with us [Note: Luk_14:26.], if they interfere with our duty to God, or retard the execution of his commands.]
3. We must submit to all indignities, that we may resemble Christ—
[This is the principal point to which the text refers. Jesus, when carrying his cross from the city to Mount Calvary, was an object of universal execration. Thus, in a measure, must we also be, if we will be his disciples. The world will hate, revile, and persecute us, as soon as ever we become his faithful adherents. “If they have called the Master of the house Beelzebub, so will they those of his household.” But we must not be deterred from our duty by these things: we must “follow our Lord without the camp, not only bearing his reproach,” but esteeming it our riches [Note: Heb_11:26.], and rejoicing that we are counted worthy to suffer shame for his sake [Note: Act_5:41.]. He has told us beforehand, that “in the world we shall have tribulation,” and that, in proof of our attachment to him, we must “take up our cross daily and follow him.” Expecting this therefore, we must “count the cost;” that, if we be treated “as the filth of the world and the off-scouring of all things,” we may, like him, “endure the cross and despise the shame [Note: Heb_12:2.].” Nor should it ever seem hard to us to go in the path which he has trodden before us. On the contrary, to be conformed to him should be our highest ambition: “for if we suffer with him for a time, we shall reign also with him [Note: 2Ti_2:12.]” in glory for evermore.]