A.-The writer of Hebrews is addressing a peculiar remnant. They had been Jews (as living on earth, where those are who “sleep in the dust of the earth,” i.e., Jews scattered amongst the nations —Dan. 12:22And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. (Daniel 12:2)—who will by and by be gathered out of such a condition for millennial blessing), and had come in for all the blessings of a “heavenly calling.” This calling is much wider in aspect than the “Assembly which is his (Christ’s) body;” and takes in all the Old Testament saints, all of whom will have part in the Father’s Kingdom. (Matt. 13). “The Bride, the Lamb’s wife” will have a higher place in the glory, and we (alone), as “the Bride” in Spirit now, are “in Christ Jesus;” not merely “in Christ.”
There are three normal aspects in which a person may be said to be a “believer” in Scripture.
1. As one who is earthly in hope-a millennial saint, for instance.
2. As one who awaits perfection (actual) in Christ, in a glorified body: This all the Old Testament saints will have (see Heb. 11 passim); as also those who may be slain during “the great tribulation.” These receive a supplementary resurrection before Christ appears in glory.
3. As one who has lived on earth at any time from Pentecost till the rapture of the Church. Such an one, when sealed, is united to Christ above, and will (as being “in Christ Jesus”) have a portion in the glory above those who are as in the Heavenly side of the Kingdom, in the new Jerusalem.
Hebrews, then, is directly addressed to those who had been brought out of Judaism into the Church; yet much of the Epistle will suit the condition of those who will be slain during the tribulation, and even in the millennial kingdom on earth. The believer in Hebrews is seen on earth, but as looking for Him who “shall appear” (ὀφθήσεται, i.e., “be seen to the eye” apart from sin unto (εὶς) salvation” (Heb. 9:2828So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. (Hebrews 9:28)).
Luke 21 gives us this remnant; while Matt. 24, Mark 13, would include the millennial saints.
The words “holy” and “brethren” very likely refer to ch. 2:11, 12.
David’s words, “I shall go to him,” &c. (2 Sam. 12), are expressive of the thought that he would become a heavenly man, and thus a partaker of the “heavenly calling.” The heir after the flesh has passed away, and is sure above. This would bring in “the sure mercies of David.”
A.It was as if the Apostle said, in view of this denial of the resurrection which had got in amongst the Corinthians, “Well, since the object in baptism is death—for we are baptized ‘with a view’ (εὶς) to it—the very fact of our baptism marks us out for death, What fools you are, then, to have become Christians, if, when the initiatory ordinance points to death; there is no resurrection.”
As in a “forlorn hope” men step forward to fill up the ranks of those cut down in death, so was the place of those who “are baptized (or ‘over’ ὑπἔρ) the dead;” thus filling up the places, as it were, of those, perhaps, who were martyred for Christ’s sake. “Now (he goes on, as it were), if dead persons do not rise at all, it would be folly to own practically what our baptism implies.”
Look at the scope of the chapter and the arguments of the Apostle against what was amongst them at Corinth, as well as at the objective character of baptism as having death in view, and you will see the force of the verse more distinctly.