Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
12. that he might sanctify the people with his own blood ]Lit. “through,” or “by means of His own blood.” The thought is the same as that of Tit 2:14, “Who gave Himself for us that He might redeem us from all iniquity, and purify unto Himself a peculiar people.” This sanctification or purifying consecration of His people by him by the blood of His own voluntary sacrifice corresponds to the sprinkling of the atoning blood on the Propitiatory by the High Priest. For “the people,” see Hebrews 2:16.
suffered without the gate ] Hebrews 9:26; Matt 27:32; John 19:17-18.
Source: The Cambridge Bible for Schools and Colleges
Wherefore, Jesus also, that he might sanctify the people with his own blood – That there might be a conformity between his death for sin and the sacrifices which typified it. It is implied here that it was voluntary on the part of Jesus that he suffered out of the city; that is, it was so ordered by Providence that it should be so. This was secured by his being put to death as the result of a judicial trial, and not by popular tumult; see the notes on Isaiah 53:8. If he had been killed in a tumult, it is possible that it might have been done as in other cases (compare the case of Zacharias son of Barachias, Matt 23:35), even at the altar. As he was subjected, however, to a judicial process, his death was effected with more deliberation, and in the usual way. Hence, he was conducted out of the city, because no criminal was executed within the walls of Jerusalem.
Without the gate – Without the gate of Jerusalem; John 19:17-18. The place where he was put to death was called Golgotha, the place of a skull, and hence, the Latin word which we commonly use in speaking of it, Calvary, Luke 23:33; compare notes on Matt 27:33. Calvary, as it is now shown, is within the walls of Jerusalem, but there is no reason to believe that this is the place where the Lord Jesus was crucified, for that was outside the walls of the city. The precise direction from the city is not designated by the sacred writers, nor are there any historical records, or traditional marks by which it can now be known where the exact place was. All that we know on the subject from the New Testament is, that the name was Golgotha; that the place of the crucifixion and sepulchre were near each other; that they were without the gate and night to the city, and that they were in a frequented spot; John 19:20. This would favor the conclusion that the place was probably upon a great road leading from one of the gates: and such a spot would only be found upon the western or northern sides of the city, on the roads leading toward Joppa or Damascus. See the question about the place of the crucifixion examined at length in Robinsons Bibli. Research., vol. ii. pp. 69-80, and Bibliotheca Sacra, No. 1.
Source: Albert Barnes’ Notes on the Bible
see each other 12. 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 he suffered without the gate to bring the Gentiles to God.
Source: Adam Clarke’s Commentary and Critical Notes on the Bible
Because that sacrifice for sin was burnt without the camp, therefore Jesus, to fulfill the type,
suffered without the gate; and as they might not eat of that expiatory sacrifice, so neither of this. Jesus, therefore, to fulfill this type, suffered without the gates of Jerusalem, upon Mount Calvary, where skulls and bones of cursed creatures were scattered; as the expiatory sacrifices were burned without the camp, when Israel was tabernacled within it; without the gates, when Israel dwelt in cities. As the high priest carried the expiatory blood into the holiest of all, on the day of atonement; so Christ with his own blood from him entered the holiest in heaven, and by it obtained pardon of sin, peace of conscience, and renewing by the Holy Ghost, for all people who repent, believe, and will come unto God by him. Therefore those who will still Judaize, have no right to eat of his sacrifice, no more than of the expiatory one, which was wholly burnt: so that they were not to be justified by meats and ceremonies, but by the blood of Christ alone, the truth of all the sacrifices, Romans 3:25; 5:9; John 1:29.
Source: English Annotations on the Holy Bible by Matthew Poole
12. Wherefore Jesus In order that the Antitype might fulfill the type.
sanctifyThough notbrought into the temple “sanctuary” (Heb13:11) His blood has been brought into the heavenly sanctuary, and “sanctifies the people” (Hebrews 2:11;Hebrews 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 from him 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 Hisoffering was His carrying His blood into the heavenly holiest beforeGod at His ascension of him, that it should be a perpetual atonement for theworld’s sin.
Source: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 from him; nor does it so much regard the cleansing of the filth of sin, though Christ’s blood sanctifies him, in this sense; but rather the expiation of the guilt of sin, which Christ has fully taken 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 from him, which he was, really, a partaker of; and his human nature of him, being in union with his divine person of him, as the Son of God, he 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 from him: 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 then forward, the camp of the Shechinah, or the divine Majesty:”
and so Josephus a renders the phrase, without the camp, in
Le 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. 7th sect. 11th Antiqu. l. 3. c. 10. sect. 3.
Source: John Gill’s Exposition of the Entire Bible
Wherefore Jesus also ( ). The parallel is drawn between the OT ritual and the better sacrifice of Jesus already discussed (9:13-10:18). The purpose of Jesus is shown ( , and the first aorist active subjunctive of to sanctify), the means employed ( by his own blood), the place of his suffering (as in 5:8) is also given ( outside the gate, implied in John 19:17) which phrase corresponds to “outside the camp” of verse eleven.
Source: Robertson’s Word Pictures in the New Testament
That he might sanctify the people . Agiazein to sanctify had a peculiar significance to Jews. It meant to set them apart as holy. Hence, the Israelites were called agioi, as separated from other nations and consecrated to God. Our writer extends the application of the word to Christians. For Christ’s work he claims the same efficacy which the Jew claimed for the special call of God to Israel, and for the operation of the Jewish sacrificial system. The office of his atoning work of him is to sanctify; to make for himself a holy nation a people “prepared for the Lord” (Luke 1:17); a true Israel of God. O laov the people, or laov my people, occurs constantly in OT as a designation of Israel, and also in NT See, in this epistle, ch. Hebrews 5:3; Hebrews 7:5, eleven, 27; Hebrews 9:7, 19. The NT extends the title to all who, under the new dispensation, occupy the position of Israel. see 1Pe 2:10; Mt 1:21; Luke 2:10; Hebrews 4:9; Hebrews 8:10; Hebrews 10:30; Hebrews 11:25.
With his own blood . In contrast with the blood of animals – sacrifices. Comp. ch. Hebrews 9:12, 28.
suffered . Used of Christ in Hebrews, 1st Peter, and Acts, but not in Paul, who, however, has paqhmata tou Cristou sufferings of Christ, 2Co 1:5; Phi 3:10 .
Without the gate . Gate is substituted for camp (ver. 11), as more appropriate to a city.
Source: Vincent’s Word Studies in the New Testament
1) “Wherefore Jesus also,” (dio kai iesous) “Wherefore Jesus even,” as well, also, the antitype, in fulfillment of the type of burning carcasses and stoning of criminals, both of which were required by the law, as cited above, Lev 6:30; Lev 9:11; Lev 16:27.
two) “That he might sanctify the people,” (hina hagiase ton laon) “In order that he might sanctify the people; Tit 2:14; redeem, cleanse, set apart a special people, shed his blood from him, bearing our sins in his own body, on the tree, on Calvary without the gate, apart from any connection with the Law sacrifices and altars, 1Pe 1:18-19; .
3) “With his own blood,” (dia tou idiou haimatos) “Through (or by means of) his own blood; It became and becomes our propitiation, through faith, Romans 3:24-25; Eph 1:7.
4) “Suffered without the gate,” (eksotes pules epathen) “He (also) suffered without the gate,” the Eastern Gate, without the holy city, among the heathen, where thugs and murderers were crucified or stoned, John 19:17-18; Gal 3:13; numbered or identified with the transgressors in his death of him, Isaiah 53:12; Mar 15:27-28; Luke 22:37.
Source: Garner-Howes Baptist Commentary
(12) The sin-offering was burned without the camp. Jesus who in all other points fulfilled the law of atonement fulfilled it in this point also, in that He suffered without the gate (Matt. 27:32; Joh. 19:20). The two expressions answer to one another, each denoting that which lay beyond the sacred precincts, outside the special dwelling-place of Gods people. The people, see Heb. 2:17; sanctify, Heb. 2:11; Heb. 9:13; Heb. 10:10.
Source: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Jesusthe antitype, in like manner suffered without the gate. Herein was pictured the divine secession from Judaism. The true sacrifice was…