Post by netchaplain on Jul 13, 2023 10:46:00 GMT -8
To be born a Hebrew or Jew was a great advantage in the world, because it brought blessings that placed them into a special class of being “God’s people! This also brought fierce reproach to the nation Israel from the world (even today), but the believers in God held to their faith, as He continually delivered them, and will eventually deliver them—one more time; when the “the fullness of the Gentiles be come in” (Rom 11:25).
“Without the camp” is always a phrase that depicted one alone, by themselves. Hence God kept the sin separate from the righteousness by commanding that the sin offering be given outside the camp (Heb 13:11). Thus the Lord Jesus was ever alone (except for His Father and the Holy Spirit being with Him) in His life, being “separate” from man (sinners - Heb 7:26).
Judaism was God’s way of beginning with mankind through the Law of God, and was in no way to be seen as an opponent to Christianity, but a companion “to bring us unto Christ” (Gal 3:24, 25). It was to show their guilt for disobedience, and blessing for obedience; but man was to believe in Him either way in order to be blessed, for all were disobedient.
All who were disobedient but believed were always in union with Him (but often out of fellowship), and it was these of whom He continually brought back to fellowship with Himself; and it was these whom He chose to reach the world through Christianity. First, man must be shown his error (Jhn 15:22, 24; 9:41), in order to incur accountability. Such was the purpose of the Law, and it could not make one complete (Heb 7:19), thus requiring another way (7:11). The new earth will be much more than it is now; but the new heaven will be beyond comparison!
NC
The great object in the Epistle to the Hebrews is to present the Lord Jesus Christ in glory as our great High Priest, bringing many sons into glory. The great theme of Hebrews chapter 13 is the place which the Lord Jesus has down here on earth. We have learned that He is with us; we have heard who this glorious Person is, who is with is; we are now to learn where He is in regard to the religious world, Christendom, in order that we may take our place with Him.
To introduce this great theme a contrast is drawn between Judaism and Christianity. In the Jewish system there was indeed an appointed way of drawing near to God outwardly, in which the Gentiles, as such, had no right to participate. Now, the altar—the way of approach to God—belongs exclusively to Christians, and of this altar those on Jewish ground have no right to partake. From 9:14, we learn that Christ “through the eternal Spirit offered Himself without spot to God,” in order that we might have our conscience purged “from dead works” to worship God.
Again, in verse 15 of chapter 13, we read, “By Him therefore let us offer the sacrifice of praise to God continually.” Christ and His Cross constitute our altar. The sacrifice which settles the question of sin is the way of approach by which the believer draws nigh to the Father as a worshiper. It is evident that those who clung to Jewish alters (after His resurrection—NC) were really despising the great sacrifice of Christ. They were clinging to the shadows and ignoring the substance (Heb 10:1, 34; 11:1). Obviously such had no right to partake of the Christian altar—Christ and His sacrifice.
The Jewish community were outwardly the people of God upon the earth, composed of the seed of Abraham. Hence to participate in this religious system, natural birth (in the line of Abraham) was the great necessity. With such, the question of new birth was not raised. In this system God was testing man as man; hence a definite appeal was made to the natural man. Its gorgeous ceremonies, elaborate ritual, and magnificent buildings, were entirely adapted to appeal to the mind and imagination of the natural man. It was a worldly religion, with a “worldly sanctuary” (Heb 9:1 – of the earth—NC), and a worldly glory (with Israel as God’s earthly representative—NC). No reproach attached to it; on the contrary, it gave man a great position in the world, and a portion on earth; but the system, as such gave men neither position nor portion in heaven (they will inherit the new earth—NC).
How completely different is Christianity! It “blesses us with all spiritual blessings in heavenly places in Christ” (Eph 1:3). It gives us a wonderful place in the brightest spot in God’s universe—a position, the infinite blessing of which can only be measured by the Lord Jesus Christ Himself, the One who appears in heaven itself before the face of the Father for us. If, however, Christianity gives us the Lord Jesus’ place in heaven, it also gives us His place on earth (but not to dwell there for the Christian will live and rule with Christ from the new heaven—NC). The riches of Christ in heaven entail the reproach of Christ on earth. The inside place with Christ up there involves the outside place with Christ down here. The Jewish system is thus the exact contrast to Christianity (Jewish earthly; Christianity heavenly—NC). Judaism gave a man a great place on earth, save one of reproach.
What then is Christ’s place on earth? It is clearly brought before us in this passage by the one word “without,” used three times in verses 11-13. In verse 11 we have the expression “without the camp”; in verse 12, “without the gate,” and again, in verse 13, “without the camp.” The camp was composed of a people in outward relationship with God. “Outside the camp” is a place where there is no recognized relationship with God or man. It is viewed either as a place of judgement from God, or as the place of reproach from man.
Thus we come to the practical exhortation, “Let us go forth, therefore, unto Him without the camp” (Heb 13:13). Here, however, we must carefully note that this outside place is viewed no longer as the place of judgment from God, but as the place of reproach from man. We are not called to go outside under the judgement of God, but we are called to go outside under the reproach of men, and that to the uttermost. He suffered as the holy victim under the judgment of God: He endured as the patient martyr under the reproach of men. We cannot share His sufferings at the hand of God, but it is our privilege and responsibility to share in the sufferings He received from the hands of men (Rom 8:17; 2Ti 2:12). He went outside the camp to bear our judgment: we go outside the camp to bear His reproach.
The Christian is called to accept the place that man has given to Christ, and thus go outside the religious system that appeals to the natural man, which, in this passage, is called “the camp.” The camp, as we have seen, was composed of people outwardly in relationship with God, and with an earthly order of priests who stood between the people and God. It had a worldly sanctuary, and an ordered ritual. It is briefly summed up in Hebrews 9:1-10, where we are also told that it gave no access to God and no purged conscious to the one that did the service (v 9); and may we add, in the system there was no reproach.
In contrast with the Jewish camp, the Christian company is composed of a people not in mere outward relationship with God by natural birth, but in vital relationship by new, spiritual birth. Instead of a special class set side as priests, all believers are priests. Instead of a worldly sanctuary, the Christian has heaven itself; and, to the natural man (which all are until reborn—NC), it entirely sets aside man in the flesh (Rom 8:9), and hence carries the reproach of Christ in a world that has rejected Him (you would think most would accept Him, and it’s heart-wrenching to see it otherwise—NC).
Bearing in mind these characteristic differences between the Jewish camp and the Christian company, we can easily test the great religious systems of Christendom. Do these systems bear the characteristics of the camp or of Christianity? Alas, beyond all question, the truth compels us to admit that they are framed after the pattern of the camp. They have their worldly sanctuaries, and have their special order of ordained priests standing between the people and God. Moreover, these systems as such cannot give a purged conscious or approach to God in heaven itself (their worship was through earthly things and not open to God until Christ—NC). They recognize man in the flesh; they appealed to man in the flesh; they are so constituted as to embrace man in the flesh (instead of as a spiritual being—NC), and hence in these systems there is no reproach (no suffering for God or man - Heb 13:13—NC).
Are we to conclude then that such systems are the camp? Strictly speaking they are not. In one sense they are worse than the camp, inasmuch as they are merely imitations framed after the pattern of the camp, with certain Christian adjuncts (those who would try to duplicate the camp or Judaism—NC). In its inception the camp was set up by God, and in its corruption it was set aside by God (Heb 10:9—NC). These great systems have been originated by men (much of Judaism has been added by man in the law—NC), though, admittedly, oftentimes most sincere and pious men, acting with the best of intentions. It follows that if the exhortations to Jewish believers is to go forth without the camp, how much more incumbent is it upon the believer of today to go forth outside that which is merely an imitation of the camp (there are those who continue to mimic Judaism, though God has ended the Law - Heb 10:9—NC).
A difficulty, however, arises in the minds of many from the fact that numbers of true Christians are found in these great religious systems. It is argued “can it be wrong to remain in systems in which there are many true devoted Christians?” In reply to this difficulty we may ask, “Are we to be governed by what Christians do, or by what God says?” Surely obedience to God’s Word is the supreme obligation of every believer. If others have not the light of that Word, or the courage to face the reproach and suffering that obedience may entail, are we, therefore to remain in a position that the Word of God condemns? Surely not!
It is not for us to judge the motives that hold many from going forth. Ignorance of the truth, lack of simple faith, the fear of man, the dread of consequences, the prejudices of religious training and associations, not to speak of more sordid motives, may hold many back. Perhaps, however, the most powerful influence to hold saints in these systems is the natural dread that we all have of being in reproach (opposed to the Truth—NC). To take a place outside the great religious systems of Christendom in company with a rejected Christ, and the poor and weak and despised of this world, entails reproach. From this every one shrinks (but does what they can for the Truth in spite of the difficulties—NC).
Is there then no power that will enable us to overcome this shrinking from reproach? Surely there is! Does it not lie in affection for the Lord Jesus? Hence the Word is, “Set your affection on things above”; “Let us go forth therefore unto Him.” This word is of the first importance, for it gives us a positive reason for leaving the camp order of things (“camp,” unbelievers—NC). Going forth from that which we have learned to be evil is merely negative (without Christ—NC), and no one can live on negatives. “Going forth without the camp unto Him” does indeed involve separation from evil, but it is much more; it is separation unto Christ. It is a separation that gives us a positive object.
However, apart from having the Lord Jesus as an object, the act of separation would be sectarian: it would simple be leaving one camp and seeking to make an improved camp. This, indeed, is the actual history of the great dissenting movements. True Christians are awakened to the evil and corruption of that with which they were connected, and they laid hold of certain important truths: forthwith they broke their connection and formed a party to protest against evil and to maintain a truth. This, however, is only to form another camp, which in process of time becomes as evil as the camp they originally left.
However precious the truth, be it the truth of the Lord’s coming, the truth of the presence and indwelling of the Holy Spirit, or the truth of the one Body, if we separate from the religious systems around simply to maintain these great truths, we are only forming sects (putting forth truths but ignorantly not putting Christ first—NC). On every hand we see this has been done. Christians are exercised as to holiness, and directly they form a holiness movement; they are awakened as to the reality of the Holy Spirit, and they must needs frame a Pentecostal movement; they are awakened as to the truth that the Lord is coming, and they from a second advent movement; they lay hold of the truth of the one Body, and they drift into a sect to maintain this great truth.
There is one way, and only one way, whereby we can be kept in separation from evil, and maintain the truth without sectarianism, and that is by going forth “unto Him” (by not being too preoccupied with the things that concern Christ, which can detract from our putting Him first—NC). He is the Head of the Body, and all religious systems are the outcome of not holding the Head. There is much meaning and rich instruction, as well as solemn warning in that great Word of the Lord, “He that gathereth not with Me scattereth” (Luke 11:23).
In conclusion, John Darby said, “It is not Christians but Christ who is become God’s center. We may gather Christians together, but if it is not the Lord Jesus Christ in one’s spirit, it is scattering. God knows no center of union but His Beloved Son. It is Himself the object, and nothing but Christ can be the center. Whatever is not gathering around that center, for Him and from Him, is scattering (till we get back to putting Him first—NC). We are by nature so essentially sectarian, that we have need to watch against this. I cannot make Christ the center of my efforts if He is not the center of my heart and mind.
—Hamilton Smith
MJS daily devotional for July 13 (please let me know if you are usually using this devotional. Thanks and God bless!)
As the plant to the sun, we look to the Son for growth! -MJS
“What is the good of a man being ennobled, made a prince of, if he feels he has gained no more or sensible acquisition by it? This is the disappointment which souls feel without being able to account for it; and they are subject to nights of wrestling, because they have rested in their grand title, instead of in the means of supporting their titles, which is dependence on, and ever deepening acquaintance with, the One who has conferred them.” - James Butler Stoney (1814-1897)
“I cannot conceive anything more satisfying or cheering to the heart than the consciousness that I may not only draw near, but that I draw near in answer to the thought and interest that the Lord Jesus has about me, and that I draw nigh to enjoy myself in His presence where there is so much thought and interest about me. It is there my heart goes out in acknowledgment of Him in answer to His deep, gracious, and everlasting love.”
“By means of the Word, look to the Lord Jesus in faith. Exercise the blessed trust that He is yours, and that He has given Himself to you, and that you have a claim to all that is in Him. It is His purpose to work out His image in you. Behold Him with the joyful and certain expectation: the glory that I behold in Him is destined for me!” –Andrew Murry (1828-1917
www.abideabove.com/hungry-heart/
“Without the camp” is always a phrase that depicted one alone, by themselves. Hence God kept the sin separate from the righteousness by commanding that the sin offering be given outside the camp (Heb 13:11). Thus the Lord Jesus was ever alone (except for His Father and the Holy Spirit being with Him) in His life, being “separate” from man (sinners - Heb 7:26).
Judaism was God’s way of beginning with mankind through the Law of God, and was in no way to be seen as an opponent to Christianity, but a companion “to bring us unto Christ” (Gal 3:24, 25). It was to show their guilt for disobedience, and blessing for obedience; but man was to believe in Him either way in order to be blessed, for all were disobedient.
All who were disobedient but believed were always in union with Him (but often out of fellowship), and it was these of whom He continually brought back to fellowship with Himself; and it was these whom He chose to reach the world through Christianity. First, man must be shown his error (Jhn 15:22, 24; 9:41), in order to incur accountability. Such was the purpose of the Law, and it could not make one complete (Heb 7:19), thus requiring another way (7:11). The new earth will be much more than it is now; but the new heaven will be beyond comparison!
NC
Outside The Camp (Hebrews 13)
The great object in the Epistle to the Hebrews is to present the Lord Jesus Christ in glory as our great High Priest, bringing many sons into glory. The great theme of Hebrews chapter 13 is the place which the Lord Jesus has down here on earth. We have learned that He is with us; we have heard who this glorious Person is, who is with is; we are now to learn where He is in regard to the religious world, Christendom, in order that we may take our place with Him.
To introduce this great theme a contrast is drawn between Judaism and Christianity. In the Jewish system there was indeed an appointed way of drawing near to God outwardly, in which the Gentiles, as such, had no right to participate. Now, the altar—the way of approach to God—belongs exclusively to Christians, and of this altar those on Jewish ground have no right to partake. From 9:14, we learn that Christ “through the eternal Spirit offered Himself without spot to God,” in order that we might have our conscience purged “from dead works” to worship God.
Again, in verse 15 of chapter 13, we read, “By Him therefore let us offer the sacrifice of praise to God continually.” Christ and His Cross constitute our altar. The sacrifice which settles the question of sin is the way of approach by which the believer draws nigh to the Father as a worshiper. It is evident that those who clung to Jewish alters (after His resurrection—NC) were really despising the great sacrifice of Christ. They were clinging to the shadows and ignoring the substance (Heb 10:1, 34; 11:1). Obviously such had no right to partake of the Christian altar—Christ and His sacrifice.
The Jewish community were outwardly the people of God upon the earth, composed of the seed of Abraham. Hence to participate in this religious system, natural birth (in the line of Abraham) was the great necessity. With such, the question of new birth was not raised. In this system God was testing man as man; hence a definite appeal was made to the natural man. Its gorgeous ceremonies, elaborate ritual, and magnificent buildings, were entirely adapted to appeal to the mind and imagination of the natural man. It was a worldly religion, with a “worldly sanctuary” (Heb 9:1 – of the earth—NC), and a worldly glory (with Israel as God’s earthly representative—NC). No reproach attached to it; on the contrary, it gave man a great position in the world, and a portion on earth; but the system, as such gave men neither position nor portion in heaven (they will inherit the new earth—NC).
How completely different is Christianity! It “blesses us with all spiritual blessings in heavenly places in Christ” (Eph 1:3). It gives us a wonderful place in the brightest spot in God’s universe—a position, the infinite blessing of which can only be measured by the Lord Jesus Christ Himself, the One who appears in heaven itself before the face of the Father for us. If, however, Christianity gives us the Lord Jesus’ place in heaven, it also gives us His place on earth (but not to dwell there for the Christian will live and rule with Christ from the new heaven—NC). The riches of Christ in heaven entail the reproach of Christ on earth. The inside place with Christ up there involves the outside place with Christ down here. The Jewish system is thus the exact contrast to Christianity (Jewish earthly; Christianity heavenly—NC). Judaism gave a man a great place on earth, save one of reproach.
What then is Christ’s place on earth? It is clearly brought before us in this passage by the one word “without,” used three times in verses 11-13. In verse 11 we have the expression “without the camp”; in verse 12, “without the gate,” and again, in verse 13, “without the camp.” The camp was composed of a people in outward relationship with God. “Outside the camp” is a place where there is no recognized relationship with God or man. It is viewed either as a place of judgement from God, or as the place of reproach from man.
Thus we come to the practical exhortation, “Let us go forth, therefore, unto Him without the camp” (Heb 13:13). Here, however, we must carefully note that this outside place is viewed no longer as the place of judgment from God, but as the place of reproach from man. We are not called to go outside under the judgement of God, but we are called to go outside under the reproach of men, and that to the uttermost. He suffered as the holy victim under the judgment of God: He endured as the patient martyr under the reproach of men. We cannot share His sufferings at the hand of God, but it is our privilege and responsibility to share in the sufferings He received from the hands of men (Rom 8:17; 2Ti 2:12). He went outside the camp to bear our judgment: we go outside the camp to bear His reproach.
The Christian is called to accept the place that man has given to Christ, and thus go outside the religious system that appeals to the natural man, which, in this passage, is called “the camp.” The camp, as we have seen, was composed of people outwardly in relationship with God, and with an earthly order of priests who stood between the people and God. It had a worldly sanctuary, and an ordered ritual. It is briefly summed up in Hebrews 9:1-10, where we are also told that it gave no access to God and no purged conscious to the one that did the service (v 9); and may we add, in the system there was no reproach.
In contrast with the Jewish camp, the Christian company is composed of a people not in mere outward relationship with God by natural birth, but in vital relationship by new, spiritual birth. Instead of a special class set side as priests, all believers are priests. Instead of a worldly sanctuary, the Christian has heaven itself; and, to the natural man (which all are until reborn—NC), it entirely sets aside man in the flesh (Rom 8:9), and hence carries the reproach of Christ in a world that has rejected Him (you would think most would accept Him, and it’s heart-wrenching to see it otherwise—NC).
Bearing in mind these characteristic differences between the Jewish camp and the Christian company, we can easily test the great religious systems of Christendom. Do these systems bear the characteristics of the camp or of Christianity? Alas, beyond all question, the truth compels us to admit that they are framed after the pattern of the camp. They have their worldly sanctuaries, and have their special order of ordained priests standing between the people and God. Moreover, these systems as such cannot give a purged conscious or approach to God in heaven itself (their worship was through earthly things and not open to God until Christ—NC). They recognize man in the flesh; they appealed to man in the flesh; they are so constituted as to embrace man in the flesh (instead of as a spiritual being—NC), and hence in these systems there is no reproach (no suffering for God or man - Heb 13:13—NC).
Are we to conclude then that such systems are the camp? Strictly speaking they are not. In one sense they are worse than the camp, inasmuch as they are merely imitations framed after the pattern of the camp, with certain Christian adjuncts (those who would try to duplicate the camp or Judaism—NC). In its inception the camp was set up by God, and in its corruption it was set aside by God (Heb 10:9—NC). These great systems have been originated by men (much of Judaism has been added by man in the law—NC), though, admittedly, oftentimes most sincere and pious men, acting with the best of intentions. It follows that if the exhortations to Jewish believers is to go forth without the camp, how much more incumbent is it upon the believer of today to go forth outside that which is merely an imitation of the camp (there are those who continue to mimic Judaism, though God has ended the Law - Heb 10:9—NC).
A difficulty, however, arises in the minds of many from the fact that numbers of true Christians are found in these great religious systems. It is argued “can it be wrong to remain in systems in which there are many true devoted Christians?” In reply to this difficulty we may ask, “Are we to be governed by what Christians do, or by what God says?” Surely obedience to God’s Word is the supreme obligation of every believer. If others have not the light of that Word, or the courage to face the reproach and suffering that obedience may entail, are we, therefore to remain in a position that the Word of God condemns? Surely not!
It is not for us to judge the motives that hold many from going forth. Ignorance of the truth, lack of simple faith, the fear of man, the dread of consequences, the prejudices of religious training and associations, not to speak of more sordid motives, may hold many back. Perhaps, however, the most powerful influence to hold saints in these systems is the natural dread that we all have of being in reproach (opposed to the Truth—NC). To take a place outside the great religious systems of Christendom in company with a rejected Christ, and the poor and weak and despised of this world, entails reproach. From this every one shrinks (but does what they can for the Truth in spite of the difficulties—NC).
Is there then no power that will enable us to overcome this shrinking from reproach? Surely there is! Does it not lie in affection for the Lord Jesus? Hence the Word is, “Set your affection on things above”; “Let us go forth therefore unto Him.” This word is of the first importance, for it gives us a positive reason for leaving the camp order of things (“camp,” unbelievers—NC). Going forth from that which we have learned to be evil is merely negative (without Christ—NC), and no one can live on negatives. “Going forth without the camp unto Him” does indeed involve separation from evil, but it is much more; it is separation unto Christ. It is a separation that gives us a positive object.
However, apart from having the Lord Jesus as an object, the act of separation would be sectarian: it would simple be leaving one camp and seeking to make an improved camp. This, indeed, is the actual history of the great dissenting movements. True Christians are awakened to the evil and corruption of that with which they were connected, and they laid hold of certain important truths: forthwith they broke their connection and formed a party to protest against evil and to maintain a truth. This, however, is only to form another camp, which in process of time becomes as evil as the camp they originally left.
However precious the truth, be it the truth of the Lord’s coming, the truth of the presence and indwelling of the Holy Spirit, or the truth of the one Body, if we separate from the religious systems around simply to maintain these great truths, we are only forming sects (putting forth truths but ignorantly not putting Christ first—NC). On every hand we see this has been done. Christians are exercised as to holiness, and directly they form a holiness movement; they are awakened as to the reality of the Holy Spirit, and they must needs frame a Pentecostal movement; they are awakened as to the truth that the Lord is coming, and they from a second advent movement; they lay hold of the truth of the one Body, and they drift into a sect to maintain this great truth.
There is one way, and only one way, whereby we can be kept in separation from evil, and maintain the truth without sectarianism, and that is by going forth “unto Him” (by not being too preoccupied with the things that concern Christ, which can detract from our putting Him first—NC). He is the Head of the Body, and all religious systems are the outcome of not holding the Head. There is much meaning and rich instruction, as well as solemn warning in that great Word of the Lord, “He that gathereth not with Me scattereth” (Luke 11:23).
In conclusion, John Darby said, “It is not Christians but Christ who is become God’s center. We may gather Christians together, but if it is not the Lord Jesus Christ in one’s spirit, it is scattering. God knows no center of union but His Beloved Son. It is Himself the object, and nothing but Christ can be the center. Whatever is not gathering around that center, for Him and from Him, is scattering (till we get back to putting Him first—NC). We are by nature so essentially sectarian, that we have need to watch against this. I cannot make Christ the center of my efforts if He is not the center of my heart and mind.
—Hamilton Smith
MJS daily devotional for July 13 (please let me know if you are usually using this devotional. Thanks and God bless!)
As the plant to the sun, we look to the Son for growth! -MJS
“What is the good of a man being ennobled, made a prince of, if he feels he has gained no more or sensible acquisition by it? This is the disappointment which souls feel without being able to account for it; and they are subject to nights of wrestling, because they have rested in their grand title, instead of in the means of supporting their titles, which is dependence on, and ever deepening acquaintance with, the One who has conferred them.” - James Butler Stoney (1814-1897)
“I cannot conceive anything more satisfying or cheering to the heart than the consciousness that I may not only draw near, but that I draw near in answer to the thought and interest that the Lord Jesus has about me, and that I draw nigh to enjoy myself in His presence where there is so much thought and interest about me. It is there my heart goes out in acknowledgment of Him in answer to His deep, gracious, and everlasting love.”
“By means of the Word, look to the Lord Jesus in faith. Exercise the blessed trust that He is yours, and that He has given Himself to you, and that you have a claim to all that is in Him. It is His purpose to work out His image in you. Behold Him with the joyful and certain expectation: the glory that I behold in Him is destined for me!” –Andrew Murry (1828-1917
www.abideabove.com/hungry-heart/
