The Heavenly Calling

From: Collected Writings By: Frederick George Patterson

• 3 min. read • grade level: 9

Q. “W. T.” Is the “heavenly calling” of Hebrews 3:1¹Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; (Hebrews 3:1), wider in its aspect than the Church?

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,” that is, 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).1 “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 (it is part of the first 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, that is, “be seen to the eye”) apart from sin unto (εὶς) salvation” (Heb. 11:28²⁸Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. (Hebrews 11:28)).

Luke 21 gives us this remnant, while Matthew 24, Mark 13, would include the millennial saints. The words “holy and “brethren” very likely refer to Hebrews 2:11, 12¹¹For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, ¹²Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. (Hebrews 2:11‑12).

David’s words, “I shall go to him,” etc. (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.”

1. Surely OT saints will participate in the heavenly side of the kingdom — speaking of this in contrast with the earthly side. Clearly, those under the law had an earthly calling, yet the righteous dead who had been under the law and the earthly calling will participate in the heavenly side of the kingdom. But they did not have the heavenly calling. I would suggest that Christians, and they alone, have the heavenly calling, as such. The heavenly calling has interposed the earthly calling, which will be in effect again with the remnant of the Jews formed after the rapture, for the kingdom. Participation in the heavenly side of the kingdom, which all OT saints shall, does not prove they had the heavenly calling.

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