"Without the camp."
These words occur repeatedly in this passage; and, used as a motto, they express appropriately the nerve-thought which pervades it. Indeed, the entire Epistle may be described as an urgent and affectionate exhortation to the Hebrews to "go forth unto Jesus without the camp, bearing his reproach." We are required to withdraw from the polity and life of Judaism—
I. AS REGARDS DOCTRINE. (Hebrews 13:9) The reference here seems to be to the Levitical distinctions between clean and unclean "meats," and perhaps also to the traditional customs on the same subject which had been elevated to equal authority with those. The apostle reminds his readers that all such precepts are only "carnal ordinances," which the coming of Jesus Christ has rendered no longer necessary, and the observance of which can now have no influence upon a man's spiritual life. Christ has "made all meats clean" (Mark 7:19). The principle and power of his religion consists in "grace," and not in fanciful distinctions connected with food. "The kingdom of God is not eating and drinking" (Romans 14:17). No consciousness of external observances can ever "profit" a man spiritually. Only the "grace" of God, given by his Spirit, can regenerate and ennoble the human soul. We must therefore forsake the materialistic "teachings" of Judaism for the spiritual doctrines of Christianity.
II. AS REGARDS OUR SIN OFFERING. (Hebrews 13:10-13) Our "Altar" is Christ (Hebrews 13:10), and he is also our Sacrifice "for sin" (Hebrews 13:12). He is at once High Priest, Altar, and Victim. Under the Levitical law, while the priests were allowed to partake of many of the sacrifices, there were certain sin offerings of which they were expressly forbidden to eat (Leviticus 6:30). Those, e.g. which were presented on the great annual Day of Atonement were wholly consumed by fire "without the camp." This ordinance typified the fact that Christ, the true Sin Offering, was to suffer for us "without the gate" of Jerusalem; and that, if we would participate in the atonement which he has made, we must voluntarily renounce the Jewish Church from which he was expelled. The law of the tabernacle forbade those who remained in connection with the camp of Judaism to eat of the flesh of any sin offering the blood of which had been presented within the tabernacle; but every one who worships before the true altar which has been set up on Calvary is encouraged freely to partake of the flesh of Christ, which he has "given for the life of the world." To cleave to the Law, therefore, is to reject the gospel. If we would eat of the real sin offering which has been provided under the new covenant—i.e., obtain the blessings of pardon and peace, of access and sanctification, which the atonement of Jesus has purchased—we must "go forth unto him without the camp."
III. AS REGARDS OUR THANK OFFERINGS. (Hebrews 13:15, Hebrews 13:16) These are not to be presented any longer through the medium of the Aaronical priesthood and of the Levitical oblations. Christ's people are to offer them "through him" as Mediator, and depending for their acceptance upon his atonement and intercession. So soon as we partake of the New Testament sin offering, we are ourselves constituted "a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ" (1 Peter 2:5). The great substantive thank offering which the believer presents is himself (Romans 12:1; 2 Corinthians 8:5). But the man who has given himself to the Lord will also offer:
1. Words of praise. (Hebrews 13:15) The most direct means by which we can honor God is publicly to "make confession to his Name" in words of faith and songs of adoration. When the spirit of praise takes root within the soil of the heart, it will spread its buds and blossoms over all the soul, and adorn the "lips" with its "fruit."
2. Works of piety. (Hebrews 13:16) These are spiritual sacrifices also. Christianity is eminently a practical religion, and regards every deed of charity done for Jesus' sake as a sweet and holy psalm. The truly grateful heart is always generous, and "willing to communicate" for the relief of brethren who are in need. And "God is well pleased" with every act of beneficence done out of gratitude for his grace. He accepts such as a "sacrifice" offered to himself.
IV. AS REGARDS OUR SPIRITUAL CITIZENSHIP. (Hebrews 13:14) Very soon, now, Jerusalem and its temple were to be razed to their foundations; and the entire Jewish polity, both civil and ecclesiastical, thus to be brought to a perpetual end. But that event would entail but small loss upon the Christian Hebrews, if only they remained steadfast in the faith. For, in embracing the gospel, they had transferred their affections from the earthly Jerusalem to the heavenly. Not only so, but all believers—Jew and Gentile alike—must "go forth unto Jesus without the camp," in the sense of living a life of separation from the prevailing spirit of the world. The believer is to cultivate habits of reserve in reference to earthly pursuits and interests. His "citizenship is in heaven" (Philippians 3:20). He looks beyond even the kingdom of grace to that of glory.
He knows that the whole visible order of things in this world shall pass away, and just as completely as the Jewish polity has already done. And he anticipates for himself a permanent home in the New Jerusalem that shall "come down out of heaven from God."
CONCLUSION. Seeing we possess such transcendent privileges "outside the camp," let us bear patiently the "reproach" of Christ. We must be content to appear "singular" for his sake. We must be willing to be ostracized by the world on account of our love for him. The spirit of devotion to Jesus will be always diametrically opposed to the prevailing spirit of the ungodly. But what an honor to be permitted to suffer with him! And "if we endure, we shall also reign with him."