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

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

Heb. 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:

"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 Heb. 11: 24-27 reveals the seriousness of the step. The

experiences of Heb. 10: 32-35 are the experiences of His "reproach", and are not to be

entered upon lightly.

The statement in verse 14: "For here we have no continuing city, but we seek one to

come" turns us back to 11: 8-16, where Abraham and his seed, though heirs of God,

voluntarily became strangers and pilgrims on the earth, declaring plainly by their

withdrawal outside the camp "that they seek a country, wherefore God hath prepared for

them a city". This is true separation and sanctity, and is set over against the "meats and

drinks, and divers baptisms, and carnal ordinances" that obtained during the time of type

and shadow. "Christ being come" (Heb. 9: 11) has made the difference. Christ has

suffered without the gate and has ascended to the right hand of God. These facts give us

our two-fold position: "Let us draw near!" "Let us go forth!" Hebrews recognizes no

middle course.

"Outside the camp" and "within the veil" find their equivalent in the prison epistles

where we are seated together in the heavenlies. We find our citizenship in heaven,

counting all things but loss for the excellency of the knowledge of Christ, having no room

for the elements of the world, or for its attempts at sanctity. We, too, shall find that, as

we set our minds on things above where Christ sitteth at the right hand of God, there will

be a corresponding mortifying of the members that are on the earth.