The Hebrew epistle views the nation of Israel
as being in the wilderness rather than the land and, as a
consequence, it presents the Jews as God’s chosen people within
the camp. Now being
in the camp placed Israel in a separate position apart from all
other nations—as befitted those who were recognised by God as being
His particular people (see Deut 14: 2). Furthermore, the camp was
greatly favoured by its association with the tabernacle—the tent in
which was the sanctuary where God Himself dwelt. However, despite
all this relative nearness, God’s law kept the Israelites outside of
the sanctuary, for at that time the way into the holiest had not yet
been made manifest (see Heb. 9: 8). What
access they had to the holy place was merely through the priests and
the high priest, and even that was limited, occasional and insecure.
The position of the Jew then was to be
inside the camp, but
outside the sanctuary.
The cross of Christ brought in that
which is in complete contrast with these two prominent
characteristics of the nation of Israel. On the one hand the
Christian is invited and emboldened, as sprinkled by blood from an
evil conscience and washed with pure water, to draw near into the
holiest of all (see Heb. 10: 19–22). On the other hand, he is
equally exhorted to go forth to Christ outside the camp, bearing His
reproach (see Heb. 13: 12, 13). The position of the Christian then
is to be
inside the sanctuary
but
outside the camp—a
reversal of what pertained in Israel.
Thus if God’s word governs our thoughts,
then we must recognise ourselves as being among the “holy brethren”
(Heb. 3: 1) who have been invited to draw near into the holiest of
all. But how can we? On what possible ground could any man or woman
enter into the presence of a holy God if his sins were not
completely gone? Now the Jews only knew of sacrifices which “can
never take away sins” (Heb. 10: 11), and as a consequence could not
really draw near. Christians, however, know One who “having made [by
himself] the purification of sins” has “set himself down on the
right hand of the greatness on high” (Heb. 1: 3). By His one
offering, He has “perfected in perpetuity the sanctified” (Heb. 10:
14)—you and I—and it is on that basis that we are made suitable for
the presence of God.
All is settled: there
is
nothing which can
possibly be added to what Christ has done and what God has accepted
on the Christian’s behalf. If repetition were needed, then Christ
would have “been obliged often to suffer” (Heb. 9: 26), whereas the
whole force of the teaching of Hebrews is that His work and death is
once for all. Having been thus purified in conscience (see Heb. 9:
14) the Christian can boldly enter upon the new and living way which
Christ has dedicated for us “through the veil, that is, his flesh”
(Heb. 10: 20). We can “approach with a true heart, in full assurance
of faith” (Heb. 10: 22)—into that very place where no Jew would dare
to go, save the high priest once a year, and that not without blood
(see Heb. 9: 7).
Alongside the exhortation to draw near
into the holiest is the call to go forth to Christ outside the camp.
What is this outside place? It is the place of
reproach (see Heb.
13: 13). Christians therefore, ought to seek no place of honour on
earth, no position of reputation and no outward distinction. The
Jews might once have looked for these, and rightly so. Through
unfaithfulness they have lost all (we do not meet the camp of the
saints again until Rev. 20: 9), but Christians, rather than being
promoted in their place, are called to join Him who “suffered
without the gate” (Heb. 13: 12). The Lord had no place here (see Ps.
41: 5), and therefore neither should those who now belong to Him.
The Church was not called to take the place of the camp when the
Jews lost their standing—instead, Christians are to “go forth to him
without the camp, bearing his reproach” (Heb. 13: 13). No doubt this
instruction would have a particular resonance with those that had
been Jews, but the Christian position nonetheless applies to all:
they are not only exhorted to draw near
within but also to go
forth to Him
without the camp.
The two truths flow together, and what God has
thus joined, let no man dare to separate. Indeed, receiving the
privilege of access into the holiest of all conveys with it an
obligation to follow the Lord Jesus as the One who suffered without
the gate. Thus if you value your title to draw near within the
sanctuary, then do not shrink from going forth without the camp.
Both are equally your place while journeying through the wilderness
that is this world. If your faith leads you to Christ in the true
and heavenly sanctuary, remember that to you “has been given, as
regards Christ, not only the believing on him but the suffering for
him also” (Phil 1: 29). Let us be then with Christ in faith both
inside the veil and
outside the camp.
By and large, Christendom has reversed
all this. In theological eyes it is presumptuous to speak of drawing
near into the holiest while we are on earth. God remains remote, and
is addressed in language that betrays this: ‘Almighty God’, ‘Most
High God’ and so on. The true Christian position is to know God as
my Father (see John 20: 17), and in that place of nearness, to
worship Him “in spirit and truth” (John 4: 23). Is this
presumptuous? Not at all. It is rather the obedience of faith.
Indeed, to
not approach as God
bids us is to doubt the new and living way—to say, in essence, that
we do not really believe what Christ has done.
Again, how many have any real
understanding of being “strangers and sojourners on the earth” (Heb.
11: 13)? Is it not true that many elements in the professing Church
crave instead an official place and recognition down here, and seek
acceptance as part of ‘society’ and the normal fabric of this world?
Thus, at one end of the scale, there are the ‘national’ churches,
and at the other end, are so–called ‘community’ churches. Do not all
of these, in principle, belong to the camp? How does any of this fit
with Paul’s remark as to himself and his companions that “we are
become as [the] offscouring of the world” (1 Cor 4: 13)? Our proper
position is reproach not recognition. Let me ask you, was the cross
of Christ a respectable thing? Was it looked on as such when He
suffered without the gate of Jerusalem? Beloved friends, your place
on earth is that place of scorn. Furthermore, if you really and
truly enjoy the nearness of the heavenly sanctuary, then that will
strengthen your faith to go forth to Christ without the camp. As the
Scripture says, not only was the blood was brought
into the holiest, but
the bodies were also burned
without the camp (see
Heb. 13: 11). Therefore, during the little while that you are on
earth, be not ashamed of His rejection: shrink not from the call to
be with Christ outside.
