1. What Is Meant by " the Heavenly Calling"; and What Is Its Practical Bearing Upon the Walk and Worship of Believers in the Lord Jesus Christ?

"The Heavenly Calling" of the Church will be better understood as it is compared with the earthly calling of Israel;-the contrast between the two, and the distinguishing character of the blessings, promises, and worship, each serves to mark more definitely what is involved in this truth.
Converts from among the Hebrews were the most suitable persons to address upon the subject. Their history, and all the appointments under the old Covenant, furnish so many materials for explaining their new position. The scriptures, at once, could be referred to; which could not be the case when addressing Gentiles, who might not though converted, be so familiar with the scriptures as to make that mode of conveying instruction the most expressive to them.
The expression, " the Heavenly Calling," occurs only once in scripture (in Heb. 3:1); but the whole argument of that Epistle refers to it.
The subject appears to me to bear practically upon two positions of believers.
1st. That which refers to their Walk, in the world. 2ndly. That which refers to their Worship before God.
1st. Our Walk.--A brief consideration of Israel's history, keeping before the mind the calling, hopes, habits, and associations of that people, from whom the parties addressed were converted, will enable us to perceive the force of the arguments of this Epistle, and the light which the Heavenly Calling casts upon our walk.
Passing over the call of Abraham, and their bondage in Egypt, it will suffice to take them up at Mount Sinai. They were there acknowledged by God, as His peculiar people--a kingdom of priests, and a holy nation (Ex. 19.5, 6).
He promised to bring them into a place which he had prepared for them, and to bless them there with everything that gives delight and happiness to the natural desires and affections of the heart of man (Ex. 23:20-26, etc.; Deut. 28:1-13).
He sought for rest and refreshment in them, of which the Sabbath was the sign (Ex. 31:17). His rest in Creation had been broken by the sin of man; it was proved a second time, by Noah's failure, that there was no rest yet for God in the earth; but, again seeking it in Israel, the renewal of the Sabbath was appropriate and expressive of the earthly character of their dispensation.
They were then a redeemed people journeying through the wilderness, but with every provision made by God for them by the way-the visible token of His presence, and the most complete directions relative to His will and worship given to them. They had, too, the promise of a rich inheritance and rest, to animate and cheer their hearts amidst the weariness, conflicts, and perils of the wilderness.
The faithful, full of confidence and rejoicing in hope, spurned the thought of rest in the desert, and were content to be pilgrims and strangers till they possessed the land. The unbelieving and distrustful became fearful of heart, and were ready to return to Egypt, despising the glorious prospects God had set before them.
Israel's position in the wilderness then answers to the position of Christianity in the world. Redeemed to God, called to count the world in which they are as a wilderness, and to be strangers and pilgrims in it, but with a blessed and glorious hope before them.
The difference is this-that Israel was called to earthly blessings and an earthly hope; Christians are called to spiritual blessings and a heavenly hope. But the Hope separated their hearts from all around-gave the character to their walk and position in the wilderness; and thus, where faith was in exercise, they serve as a pattern and example to the saints now; or their unbelief serves as a warning lest any should fall, and so come short of God's rest.
Seeing then, as believers in the Lord Jesus, as "partakers of the heavenly calling," what kind of hope is given 'to us, we are taught that our place is "without the camp bearing His reproach" (xiii. 13). The principles of our calling will surely lead to separation from this evil world, not merely from its ungodliness, excess, and folly, but from its 'whole course and current, its schemes, politics, and glory, knowing that all is soon to be dissolved, and that our kingdom is one that cannot be moved.
We learn from this Epistle what power this heavenly hope had over the lives and conversation of these early Christians; they " endured a great fight of afflictions… were made a gazing-stock, both by reproaches and afflictions... took joyfully the spoiling of their goods, knowing" that they had "in heaven a better and an enduring substance" (10:32-34.)
The Lord brought Israel into the Promised Land, and blessed them in it, notwithstanding their forfeiture of every blessing by making the calf, and their subsequent rebellions; but for all that, it was not "His rest," nor Could it be upon the terms and covenant they agreed to take it, conditional upon their obedience; for He can find rest alone in the provisions of His own grace. This rest of God in them and the Land is yet future, and cannot be till Israel is restored, and all the promises made to Abraham are fulfilled, through the blood of the Mediator of the New Covenant.
This is yet future, as well as the heavenly inheritance of Christians, so that it can be said to us, " There remaineth therefore a rest to the people of God."
But of Israel it might be asked, Had they not rest when brought into Canaan. They had in measure; but it was not God's rest; "For if Joshua had given them rest, then would he [David] not have spoken of another day" iv. 8; and this was spoken by David at least four hundred years after Joshua had brought them into the Land, proving that God looked upon the rest as yet future. So David himself felt at the close of his career:-" For we are strangers before Thee, and sojourners as were all our fathers: our days on the earth are as a shadow, and there is none abiding" (1 Chron. 29:15). And the faith of many of the saints from Abraham onwards seemed to have looked beyond the dispensational and national promises to Israel to a heavenly hope, " a better country, that is, a heavenly"-" a city which hash foundations"-" a better resurrection," and so walked individually as pilgrims and strangers, suffering from the world, despising its pleasures and glory, and thus become a more direct example to us; but if these are not enough, let us "consider Him," even Jesus, the Prince of faith, who for the joy that was set before Him, endured the cross, despising the shame, and is set down at the right hand of the throne of God.
We have then to bear in mind, " that this is not our rest, it is polluted," and Walk accordingly, not in self-enjoyment and establishment, but basting through the world, thankful for the rest our souls have now by faith in Christ, but still waiting for the rest of God.)
2ndly. Our Worship.- The second division of the subject leads to the consideration of the bearing which the truth of " the Heavenly Calling" has upon our Worship..
Here again we must remember the prominent features of Israel's worships and the very strong hold which all the offices and ordinances connected with it had over their minds and affections. We can well understand this:--
First. Because they were of Divine appointment, and so sacred in their eyes.
Secondly. They were the tokens of God's special favor to them as His nation and people.
Thirdly. They were associated with every domestic and social thought and feeling from infancy.
Fourthly. From the strong hold which outward ordinances have over the natural mind-the tendency of the human heart, when at all exercised in conscience, to seek satisfaction and relief in that which is obvious to sense. And this is often the case, even after the soul has been long exercised, and found, through bitter experience, that it is not by works of righteousness that man can be made meet for the presence of a Just and Holy God; yet the poor heart, clinging to everything but simple faith, will turn and seek to find its rest and meetness for God in ordinances. Such was the case in the early Church. Circumcision was maintained by some to be necessary to salvation; and in our day Baptism and the Lord's Supper are declared to be as necessary-the mind of the Lord in these institutions being mistaken altogether.
Remembering, then, this tendency of the flesh, and the former habits and associations, of these Hebrews, at once we see the danger they were in, if faith declined, to turn again to those shadows and beggarly elements as they are called, and to forget how they were fulfilled and taken up by Christ in His Person, Sacrifice, and Offices.
That there were symptoms of this declension is very evident from the whole character of the Epistle, and from the solemn warnings and searching exhortations given unto them; but the Apostle does more; he takes the greatest pains to enlighten their understanding, and to give a right direction to their deep-rooted associations in all those points connected with their consciences and service.
It will be well to notice what these points were, which were so essential and absolutely necessary for conducting the worship according to the order of the tabernacle established by God.
They Were as follows, though the first and indeed the last were not immediately requisite in the routine of the worship, part of the Priest's service being to inquire of the Lord.
1. A Prophet who communicated the word of the Lord to them.
2. A High Priest who appeared before the Lord for them-the priests who ministered subordinately.
3. A Tabernacle wherein the priests ministered and wherein the Lord appeared.
4. The Sacrifice and Blood, the ground of the priest's appearing before God for them.
5. The Altar which sanctified every sacrifice and gift.
6. A Mediator, the Securer of all their hopes and blessings.
Now the Apostle does not weaken one of these associations in connection with the worship and service of God-all would be lifeless and powerless without them;-but he explains and points out to them how the sacrifice had been met by Christ, that He had become their Great High Priest, and that the place of his ministration for them was' not in the earthly tabernacle, but in heaven where they must now by faith draw nigh and worship God through Him.
This will be more clearly seen by following the argument of the Apostle upon each of these points.
1. Prophet or Apostle. God had in times past spoken by the Prophets: in these last days He had spoken by His Son.
He, who was the brightness of God's glory, the Creator, Sustainer and Heir of all things, came from Heaven to declare the "great salvation." He was God's Apostle: hence the increased responsibility believers are under 'to give heed to what is spoken, and the force of the exhortation, "Wherefore, holy brethren, partakers of the Heavenly Calling," consider the Apostle... of our profession Christ Jesus."
God had communicated His Will from the Earth, but now from Heaven; so much sorer the punishment shall those be thought worthy of who turn away from such grace and condescension.
" See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on Earth, much more shall not we escape, if we turn away from Him that speaketh from Heaven" (Heb. 12.25). God speaking from Heaven by His Son as Apostle, is the first truth of " the Heavenly Calling."
He may still be considered as speaking from Heaven; for that which He first spoke by the Lord was confirmed by those who heard Him, "God also bearing them witness both with signs and wonders and with divers miracles, and gifts of the Holy Ghost" (Heb. 2:3, 4).
2. High Priest. A clear understanding of what Priesthood really is, is deeply necessary for our souls' daily experience.
The communication of the word of the Lord by a Prophet or Apostle is one thing; but the worship and intercourse between the people and the Lord is another: this was effected through the Priest.
The Prophet speaks to man from God -the Priest speaks to God for man-the Prophet had oft to plead for God with man; but the Priest had to plead for man with God.
But the most simple definition of Priesthood is given in Heb. 5:1, 2. A Priest is one " taken from among men and ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins, who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity."
A few more passages cast additional light upon this office:-
" Take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister to me in the Priest's office.... And they shall make holy garments for Aaron thy brother, and his sons"
(Ex. 28:1, 4). " Aaron shall bear their [the children of Israel's] names before the Lord upon his two shoulders for a memorial" (ver. 12) also he " shall bear the names of the children of Israel in the breastplate of judgment upon his heart when he goeth in to the Holy place, for a memorial before the Lord continually"(ver. 29). The plate of gold upon the miter " shall be upon Aaron's forehead, that Aaron may bear the iniquity of the Holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the Lord (ver. 38).
And the Lord said unto Aaron, " Thou and thy sons with thee shall minister before the Tabernacle of Witness" (Num. 18:2).
" Thou and thy sons with thee shall keep your priest's office for everything of the altar, and within the vail; and ye shall serve:... and the stranger that cometh nigh shall be put to death" (ver. 7).
Those only "whom he hath chosen will he cause to come near unto him" (Num. 16:5). "No stranger which is not of the seed of Aaron [shall] come near to offer incense before the Lord" (ver. 40). "Neither must the children of Israel henceforth come nigh the tabernacle of the congregation" (Num. 18:22).
While all the priests had constant access into the Tabernacle, the High Priest alone entered within the vail where the Lord appeared in the cloud upon the mercy-seat; and that only once every year, when reconciliation was made, "because of the uncleanness of the children of Israel" (Lev. 16).
These will suffice to show us that the priests were a favored class of the people; they had nearer access to God, than the people; they made reconciliation for them, presented their gifts. The High Priest bore their burdens, carried them on his heart before the Lord, hallowed their holy gifts; that they might be accepted-decided who were clean (Lev. 13 and 14); pronounced the blessing upon them (Lev. 9:22, and Num. 6:22-27); in fact, was the one through whom their worship and service were presented to God, and who stood as their representative before God. No wonder, then, that an Israelite should so look for and lean upon the service of the Priest. The Apostle would not weaken this dependance; but leads their minds to Christ their High Priest in the Heavens; and shows them how it is no earthly priesthood now they have to do with, " For if he were on earth he should not be a Priest." The believer, delivered now from the law, knows of no priest or order of men between him and God; or that he stands in need of any one service being performed for him.
How forcible then the exhortation, " Wherefore, holy brethren, partakers of the heavenly Calling, consider the... High Priest of our profession, Christ Jesus."
A few words as to his qualifications for this office: they are well calculated to meet the feelings, and to give confidence and comfort to the souls of believers; especially to Hebrew converts.
The Son laid aside his Glory and became a man to be an Apostle. This was also needful to fit him to be a Priest; for a priest is one "taken from among men." He has gone back into Glory, still a man, to be a Priest.
Having passed through all the circumstances of suffering which sin had entailed upon man, " made flesh and blood," " encompassed with infirmity" and weakness; " tempted though without sin," " tasted death," "having learned obedience by the things which he suffered," known what it was to " offer up prayers and supplications with strong crying and tears"; he is in every respect personally qualified for his office, for "he can have compassion on the ignorant, and on them that are out of the way"; and thus in all things " made like unto his brethren", can be reckoned on as a merciful and faithful High Priest.
An Israelite could have had no confidence in a priest not "called of God." "So also Christ glorified not himself to be made a High Priest."…but was "called of God an High Priest after the order of Melchisedec" (Heb. 5:10). There was much in this high order of Priesthood to give more confidence and security to the believer than in Aaron's.
In the first place, it was of higher order; for Melchizedec was greater than Abraham. He was both King and Priest-it was an unchangeable Priesthood-therefore able to save to the end, "ever living to make intercession":-made "after the power of an endless life" by the Oath of God (7)-the surety also of a better covenant than that of the Law.
The poor weak failing or defiled Israelite had oft to turn to the Priest, to be cleansed and fitted to resume his place in the camp, or his service before the Tabernacle; and oft indeed has the believer in Jesus to turn to him, his High Priest in the heavens, for sympathy and grace to help, for healing and restoration of soul, and renewed communion with God.
The heavenly Priesthood of Christ is the second prominent truth of "the Heavenly Calling."
Tabernacle.-But where does Jesus exercise this service of Priesthood? Not upon earth: " for if he were on earth he should not be a Priest" (8:4); but " on the right hand of the throne of' the Majesty in the Heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man" (8:1,2); " he is passed into the heavens" (iv. 14).,The Lord no longer appears in the cloud in the earthly tabernacle (Ex. 25:22; 29:43-45; 40:34-38; Lev. 16:2). His Glory has been withdrawn from thence, where he was wont to meet his people (Ezek. 1 and x.); and now the only meeting-place is in heaven, where in Faith the worshipper through Jesus must draw nigh.
The Sacrifice and Blood.-But there is now an essential point to be considered in connection with this office. What was his title to stand in the presence of God for others? The proof that their sin was put away. The 16th of Lev. explains all this in type; and the 9th of Heb. is the application of that chapter to Christ and his work.
The High Priest under the Law had every year to make atonement for the sins of the people; and he could only appear within the vail before the Lord with blood, which he sprinkled upon the Mercy-seat: but Christ entered in once by his own blood, having obtained redemption, not for a year, but eternal redemption for us.
" Once in the end of the world hath he appeared, to put away sin by the sacrifice of himself."
Jesus the Son of God, in virtue of his own righteousness, had ever free access into Heaven and the throne of God; but if he is to appear there as the representative of others, he must produce the proof of their sins being put away, that the sacred Holiness of God may be maintained while he thus deals in mercy with the sinner. Hence the need of atonement and the accomplished redemption of the people, before the priest could appear in the presence of God for them.
Jesus' own blood is his full and perfect title to exercise this position and service for his people before God; and by it He will also reconcile the heavens and the earth (Heb. 9:23; Col. 1:20).
There is still another point that the soul of the worshipper needs to be set at rest about. He may be satisfied as to the perfect qualifications of Christ for the office-that he was duly " called of God" to it-of its high order, dignity, and peculiar power-of his full title to execute it; but what is all this to one who is in any uncertainty about his own personal condition before God. This was felt under the law: the conscience had not rest, neither of priest nor people, "it could not make him that did the service perfect as pertaining to the conscience" (Heb. 9:9). They never made "the corners thereunto perfect, because, if once purged, [they] should have had no more conscience of sin" (Heb. 10:1,2).
Now, how is, this met? We learn from Acts 26 who the sanctified are, " sanctified by faith that is in me." Whenever there is faith in Jesus, that person is sanctified. By the will of God " we are sanctified through the offering of the body of Jesus Christ, once for all," and forever. " For by one offering he hath perfected forever them that are sanctified" (Heb. 10:10,14).
Here we learn who are sanctified-those who believe in Jesus; through what means they are sanctified-the offering of His body; and then, lest a fear might arise as to the loss of this blessing, it is written, "perfected forever." The conscience purged, and the testimony of the Holy Ghost, "their sins and iniquities will I remember no more."
Then these two things are provided for the worshipper. The blood of Jesus as his personal confidence to enter; and Jesus Himself, with all the proof that He has put away sin, standing there ready to receive him. Oh then the force of the word, "Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed in pure water." Let us as duly consecrated priests, enter even within the veil, and, through our great High Priest, worship our God with reverence and godly fear.
The Altar.--Every sacrifice and gift, under the law, was brought to the altar. It was there the blood was shed, and from thence the sweet savor ascended. It sanctified every gift-Whatsoever toucheth it shall be holy (Ex. 29:37; Matt. 23).
Now the Apostle skews, that those who serve the Tabernacle have no right to the Altar, which the believer in Jesus has communion with. That He might sanctify the people by His own blood, He suffered without the gate. Jesus Himself is the altar now; and He it is that sanctifies us, and every gift that is presented to God. No worship or service of any amount is accepted but through Him and His work. His is the true altar: " By Him, therefore, let us offer the sacrifice of praise to God continually; that is, the fruit of our lips, giving thanks to His name; but to do good and to communicate forget not, for with such sacrifices God is well pleased" (Heb. 13.10-16).
Mediator.--A few brief remarks before closings upon the Mediatorship of Christ.
We read that a change in the order of the priesthood necessarily made a change of the law; that there was a disannulling of it, because it made nothing perfect; but then there was the bringing-in of a better hope (Heb. 7.12, 18, 19). This is secured in Jesus-a Priest after the order of Melchisedec-who has entered within the veil, and is made the surety of a better covenant.
The Jews ought to have been expecting this new covenant: for, if a new was spoken of, they should have been prepared for the passing away of the old (Heb. 8.6).
This covenant was strictly made with the house of Israel, and with the house of Judah (Heb. 8.8); and in whatever measure Christians may share some of its blessings, it applies to Israel, and will be confirmed to them upon their restoration, " when the Redeemer shall come to Zion." The Apostle appears to refer to it here to draw the minds of the Jewish converts away from the old covenant and its ordinances, and to lead them to see that Jesus is the Mediator of the new covenant; " and that, by means of death [His death] for the redemption of the transgressions that were under the first covenant, they who are called might receive the promise of eternal inheritance."
I have now gone through what appears to me to be the prominent characteristics of " the heavenly calling," and have endeavored to show its practical bearing both upon the walk and worship of believers in the Lord Jesus Christ.
How entirely this truth grounds our souls in grace! We are exhorted to hold fast grace, and encouraged to put confidence in God as the God of grace, under all afflictions, contradiction of sinners, and chastenings of his loving hand; and to remember that we are not come unto the mount where He was displaying Himself as a consuming fire, and in all the tokens of terrible majesty; but that we are come "unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem," etc.
It gives, then, the character to our supports and consolations under affliction and suffering-furnishes us with clear principles to regulate our walk; and while it forbids us to think of rest or settlement in the world, and points out our path as pilgrims and strangers in it, without the camp, bearing Christ's reproach, it presents to us, as our hope, a kingdom which cannot be moved-a heavenly inheritance.
We are called, then, to walk by faith, and to worship God in faith. When this is understood, there will be no attempt to frame the worship after the pattern of Jewish observances.
Those who minister the word, will neither wish to take, or be forced into the position of the priests of old, and form a distinct class, or order of men between the congregation and God; but all worship together in the privilege of that universal priesthood and liberty, alike common to all believers.
The feeling of veneration towards the building which affords convenience to the assembly, will vanish along with its usual appellation, " the house of God;" and the thoughts will be carried upward, within the veil, to the building not made with hands-even heaven itself, the throne of the Majesty on high. No visible altar will be needed. Christ within the veil hallows the worship; and by Him we offer praise and thanksgiving and good works, the only sacrifices which we know are acceptable to God through Jesus Christ.
Many of the Lord's people do not see the injurious tendency of these external things; but I am satisfied they tend to weaken faith in invisible objects. They may assist the imagination, and produce feelings of veneration, but will not quicken the conscience in the presence of God. Without them, the worship will doubtless be less imposing and attractive to the natural mind, but will be more " in spirit and in truth."
The Heavenly Calling overturns them all, by presenting to our faith the Object to which they point.
If this blessed truth is clearly understood, the perfect acceptance and everlasting security of the believer are known, for the priesthood of Christ involves them; also, full deliverance from the law, whether as to justification, or as a rule of life-Christ being, not only our Savior, but perfect pattern and example. May we know more of him, and what it is to be " partakers of the Heavenly Calling!"