Outside The Camp

by J. Drain, Derby | Category: Themes From Hebrews | Nov 1980

In an earlier article in this series an exposition was given of the amazing privileges enjoyed by God's people, in this dispensation, of entrance into the heavenly sanctuary, the holies, to worship God. The words of Hebrews 13 remind us that as well as the inside place of glory and privilege there is an outside place with which are associated rejection and shame.

When emphasizing this facet of spiritual experience the writer of the epistle to the Hebrews makes use of a historical fact in the sacrificial law which God gave to His people Israel. The blood of certain sacrifices was taken by the high priest into the holies and sprinkled there according to divine instructions. The carcases of such victims were taken outside the camp and disposed of by burning. Christ was put to death and buried outside the city of Jerusalem and so we read, "Jesus also... suffered without the gate".

One of the reasons why Christ suffered in the outside place was that as a result of His death He might sanctify a people for God. As a consequence of the rejection of Christ by the Israel nation that people was for the time being nationally rejected by God. In God's purposes a new people was to come into being a new nation standing to Him in a relationship based on the terms of a New Covenant. Involved in the abrogation of the Old Covenant was the separation of the New Covenant people from the rejected Old Covenant people, their law, their ordinances and their place of worship.

On the day of Pentecost Peter exhorted those who listened to his message, "Save yourselves from this crooked generation". And so "Jesus also, that He might sanctify the people through His own blood, suffered without the gate". From one standpoint we may see the Lord Jesus as being led forth by His executioners. It is also true, and designedly so, that "He went out, bearing the cross for Himself, unto the place called The place of a skull, which is called in Hebrew Golgotha" (John 19:17). Part of the reproach which Christ had to suffer was to be taken outside the city to a place where malefactors were put to death. But with deliberation the Lord Jesus went out of Jerusalem to die. No longer did that city contain the house of God, though it had the magnificent temple buildings. No longer was it the place of the Name where the people of Israel could gather to worship God, though it still retained the formality of the priestly functions. No longer was it the seat of divine government and rule, though it boasted its Sanhedrin. No longer was Israel God's people. Outside all that Jerusalem at that time represented, Christ, the Messiah, suffered the painful, shameful death of crucifixion.

This outside place was to become an important factor in the constitution of the New Covenant people of God. The collective sanctification of a people involves personal responsibilities of response. The focal point for the grouping of disciples of the Lord Jesus Christ was "without the camp". The term, "the camp" brings to our minds the conception of controlled and orderly arrangement such as was manifested in the Israel encampment in the wilderness of Sinai. In Hebrews 13 "the camp" is obviously used with a specific reference to the city of Jerusalem and its organized activities. In an extended application of the term we may think of it as indicating the world as an entity organized in opposition to and rejection of the will of God. To the disciple of the Lord Jesus there comes the call, "Let us therefore go forth unto Him without the camp, bearing His reproach". He, the rejected One, went forth to the outside place. His disciples should go forth unto Him. It should be observed that it is not just a matter of going forth to a place. We go out unto Him.

In that outside place we shall find others who have heard the call to be outside with the One whom men refused and cast out Perhaps we can use as an illustration the experiences of Joseph of Arimathea and Nicodemus. We do not know with certainty that Joseph was at Golgotha when the Lord was nailed to the tree, but we do know that he was aware of what was happening. It is, we believe, reasonable to conclude that Joseph saw Christ in His sufferings upon the cross and we feel persuaded that the sight moved the deepest emotions of the man's being. After the Lord Jesus had died Joseph was in the city of Jerusalem. There he had access to the Roman governor, Pilate, and he enjoyed sufficient prestige to ask for the body of Jesus so that it might have a reverent burial. We watch the influential, well-known, wealthy councillor of honourable estate as he walked through the gate out of the city and made his way to Golgotha. There he took his place beside the middle cross, proclaiming by action something that spoke louder than words, that his loyalty was with and for the rejected One. Many may have sneered and jeered as they saw that noble man with loving gentleness remove from the cross the marred body of his Saviour and Lord. The vision of the cross and love for the Crucified drew Joseph to the outside place. But Joseph found that he was not alone. He was joined by another man of high standing. Nicodemus, impelled by the same motives that moved Joseph, and perhaps strengthened by Joseph's example, shared with him the sad task of attending to the dead body of the Christ. Thus too did the teacher of Israel identify himself with the Messiah whom Israel despised and rejected. True disciples of the Lord will meet and unite outside the world order of things and will strengthen each other in bearing His reproach.

The world has many areas of activity. We think of the world of politics, the world of sport, the world of entertainment, the world of social life, the world of religion. The present order of things in the secular world is very highly and skilfully organized and is not lacking in subtlety. What should be the attitude of the disciple of Christ to the world? The specious argument has been advanced that the Christian should actively participate in worldly activities and seek by good influence to raise standards accepted in such activities. Many have engaged in these things to their spiritual ruin. Christ taught His disciples, "Ye are not of the world, but I chose you out of the world..." (John 15:19). Later, speaking to His Father, He said, "They are not of the world, even as I am not of the world... As Thou didst send Me into the world, even so sent I them into the world. And for their sakes I sanctify Myself, that they themselves also may be sanctified in truth" (John 17:16,18,19). In the world but not of it this is an apt description of the relationship of the disciple of the Lord to the world. He is in it primarily to witness for Christ, his Lord, though he may use lawfully things that are necessary and desirable for him as a human being. Because he is not of the world the disciple should sanctify himself, taking his place with Christ outside the camp of systematized hostility to God's will.

What does the city, the camp offer? It can provide many facilities for human advancement and prestige. In the city we may find relative ease and the pleasures of friendships and popularity. Fame and influence may be secured. And, of course, in the city cultural projects abound.

What is offered without the gate, outside the camp? In Heb. 13:13 the answer is found in one word, "reproach". Outside the camp there are ignominy, shame, disgrace. Who suffered these things? Christ did. Note the phraseology, "Bearing His reproach". We are exhorted to go forth bearing His reproach.

When the truth of the cross entered the mind and heart of the proud and ambitious Saul of Tarsus it brought great changes in the life of that young man. No longer did the world and its prospects hold any attraction for him, and he realized that no longer did the world have any use for him. He could say, "Far be it from me to glory; save in the cross of our Lord Jesus Christ, through which the world hath been crucified unto me, and I unto the world". He was outside the camp, and he was outside with others who had heard the same call.

We close with a simple soliloquy. I have accepted Christ as my Saviour and yet I realize that I am very much in the world and the world is in me. Over the wall there, in the outside place, is a Man stripped of His garments and nailed to a cross. He has suffered indescribable torture inflicted by men.

He died crushed beneath the load of the wrath and curse of God. Why? For my sins. He is my Saviour and Redeemer. What am I going to do? The challenge is compelling. I can stay in the city, in the camp, and enjoy its advantages. But where is my Saviour? He is out there, the despised and rejected Man of sorrows and reproach. I see the gate that leads to the outside place. Shall I go out to Him for present reproach and future reward? Or shall I remain in the camp of the world for present gain and future loss? What will the answer be?

J. Drain, Derby | Nov 1980
Themes From Hebrews