7. Wherefore this court was a type of practical worship, and so of our praying, hearing, and eating, before God. There belonged to this court several gates, an east, a south, and a north gate; and when the people of the land went into this court to worship, they were not to go out at that gate by which they came in, but out of the gate over against it, to show that true Christians should persevere right on, and not turn back, whatever they meet with in the way. 'He that entereth in by the way of the north gate to worship, shall go out by the way of the south gate; and he that entereth in by the way of the south gate, shall not return by the way of the gate whereby he came in, but shall go forth over against it' (Eze 46:9).
8. These courts were places of great delight to the Jews, as both feigned and sincere profession is to those that practice therein. Wherefore, when the Jews did enter into these, they did use to do it with praise and pipe, as do both hypocrites and sincere one. So then, when a man shall tread in both these courts, and shall turn what he seems to be, into what he should be in reality; then, and not till then, he treads them as he should; for then he makes the outward court, and his treading there but a passage to that which is more inward and sincere. But he that stays in the outward one is but such an one as pleases not God, for that he wants the practice of what he professes with his mouth.
XI. Of the great brazen altar that stood in the inner court of the
Temple.
1. In the inner court stood the great brazen altar which Solomon made. This is evident; for that when he kneeled upon the scaffold there to pray, he kneeled before this altar. See Exodus 40:6, 29; 2 Chronicles 6:13; 2 Kings 16:14; Joel 2:17.
2. This altar seems to be placed about the middle of this court over against the porch of the house; and between it and the temple was the place where Zechariah was slain. This altar was called 'the altar of burnt-offering,' and therefore it was a type of Christ in his divinity. For Christ's body was our true burnt-offering, of which the bodies of the sacrificed beasts were a type; now that altar upon which his body was offered was his Divinity or Godhead; for that, and that only, could bear up that offering in the whole of its suffering; and that therefore, and that only, was to receive the fat, the glory. Hence it is said he, 'through the eternal Spirit, offered himself without spot to God' (Heb 9:14).
3. For Christ is priest, and sacrifice, and altar, and all. And as a priest he offered, as a sacrifice he suffered, and as God he supported his humanity, in that suffering of all the pains it underwent (Gal 1:4, 2:20; 1 Peter 3:18; Heb 9:14).
4. It was then Christ's Godhead, not the tree, that was the altar of burnt-offering, or that by which Christ offered himself an offering and a sacrifice to God for a sweet-smelling savour.
5. That it was not the tree, is evident, for that could not sanctify the gift, to wit, his body; but Christ affirmeth, 'that the altar sanctifieth the gift.' And by so saying, he affirmeth that the altar on which he offered his offering was greater than the offering itself (Matt 23:19). Now the body of Christ was the gift; for so he saith, I give my flesh for the life of the world (John 6).
But now, what thing is that which is greater than his body, save the altar, his Divinity on which it was offered? The tree then was not the altar which sanctified this gift, to make it of virtue enough to make reconciliation for iniquity (John 6:51, 17:19; Heb 9:14; Col 1:19-21). Now, since this altar of burnt-offering was thus placed in the inner court, it teaches us several things:
First, That those that come only into the outward court, or that rest in a bare appearance of Christianity, do not, by so doing, come to Jesus Christ; for this altar stands not there. Hence John takes notice only of the temple and this altar, and them that worship therein, and leaves out the outward court, and so them that come no farther (Rev 11:1,2).