unto Him without the camp, bearing His reproach. For here have we no continuing city, but we seek one to

come' (Heb. 13:10-14).

We may be assisted in the understanding of this passage by the following subdivision:

A

Grace not meats. We have an altar.

B

Bodies ... blood ... without the camp.

A

Jesus, that He might sanctify.

B

His own blood, suffered without the gate.

A

Let us go forth unto Him.

B

Without the camp.

A

His reproach bearing.

B

We have no continuing city.

We have here two alternating themes, one dealing with sanctification, the other pointing outside the camp or

gate. Sanctification is dealt with as something beyond the ceremonial and typical separation involved in `meats': it

has to do with `grace', and an altar totally distinct from Israel after the flesh. Some have taught that the words, `we

have an altar', refer to the Lord's Supper, a doctrine so foreign to the context that there is no need to waste space in

confuting it. Others teach that our altar is the cross. The cross throughout the New Testament is spoken of as a

symbol of shame, and in Galatians 3:13 the death on the tree is a death under the curse of the law. Matthew 23:19

declares that the altar is greater than the gift upon it, and that the altar sanctifies the gift. We never read that the

cross was greater than the glorious offering of Christ, neither is there the remotest suggestion that the cross

sanctified the sacrifice of Christ. Full well we know the reverse is the case.

When we read the Old Testament directions concerning the altar and its treatment, we are not left in doubt as to

the altar that `we have'. The altar built of stone had to be left untouched by the tool of man, for that would pollute it

(Exod. 20:25). The altar was cleansed, atoned for, anointed and sanctified, and it was most holy (Exod. 29:36,37).

There is no difficulty to faith in believing that the Lord, in the offering of that one Sacrifice, became both the

redeeming Passover Lamb, the whole Burnt Offering for acceptance, and the Sin Offering under the curse, and, not

only so, but that He, at once the Sacrifice and Sin Bearer, was at the same time High Priest, Altar and Mercy Seat,

combining the Sin Offering, burnt to ashes without the camp, with the blood of atonement taken within the veil.

The apostle here in Hebrews 13:11, refers to the offering on the Day of Atonement, which also figures in

Hebrews 9, and he quotes Leviticus 16:27. The actual law upon which he builds his argument is expressed in

Leviticus 6:30. `And no sin offering, whereof any of the blood is brought into the tabernacle of the congregation to

reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire'.

The position `without the camp' and `without the gate' puts an end to Judaism and the old Covenant. Those who

have `boldness to enter into the holiest by the blood of Jesus' (Heb. 10:19), will also have grace given to go to Him

without the camp, leaving behind the types and shadows that could never bring to maturity nor touch the conscience.

There is a word of warning here that it may not be unprofitable to give and to heed. Hebrews 13:13 does not

say: `Let us go forth without the camp'. There are many who, by temperament, are `separatists'. Three clauses need

to be added to the above quotation to make it true:

(1) The addition of `therefore'.

(2) The placing of `unto Him' before `without the camp'.

(3) The closing phrase, `bearing His reproach'.

`Therefore'. Our removal from `the camp' or organized and carnal religion must be based upon the work of

Christ, and not upon our own inclinations. Further, we go out `unto Him'; if He is rejected and outside the camp,

then we go there too; but in itself, the position of being `outside' has no attractions for us. We go there because it is

`unto Him'. Then, the added clause, `bearing His reproach', teaches us that we are not dealing with words, but

realities, and Hebrews 11:24-27 reveals the seriousness of the step. The experiences of Hebrews 10:32-35 are the

experiences of His `reproach', and are not to be entered upon lightly.