the paradox of rest

"For if Joshua had given them rest, He would not have spoken of another day after that. So there remains a Sabbath rest for the people of God. For the one who has entered His rest has himself also rested from his works, as God did from His. Therefore let us be diligent to enter into that rest, so that no one will fall, through following the same example of disobedience." (Hebrews 4:8-11)

Drawing a connection between ourselves and the Israelites whom Joshua led into the wilderness is perhaps a bit difficult given the various gaps that lie between us. This same issue, though perhaps minimized to some degree, exists for a comparison between the original readership of the epistle to the Hebrews and those who entered into Canaan. Still, there are at least two principal relationships that we are to consider between ourselves and those whom God, through Moses, led out of Egypt to enter into His promised land, through Joshua. First, just as Paul exhorts the 1st century church at Corinth that many of the events from Egypt to the wilderness "happened as examples for us, so that we would not crave evil things as they also craved [...], and they were written for our instruction, upon whom the ends of the ages have come" (1 Corinthians 10:6, 11). Hebrews repeatedly encourages us to learn from those who fell in the wilderness, so that we do not "fall, through following the same example of disobedience" (Hebrews 4:11; see also 3:6-19; 4:1, 6-7). Second, though we live in a different place at a different time, and though many if not most of us are in no way connected to the Israelites of old in a physical sense, there is much that can (and does) wed us to those who did enter God's rest. As much of Hebrews argues, it is not the temporal or spatial/geographical or ethnic aspects that unite us, but rather faith (4:2; 10:39-11:40) and belief in (4:3), and obedience to the call of God through the Holy Spirit (3:6-11; 4:6-11). And, most importantly, since Joshua (Greek, Iesous, or "Jesus") did not (and could not) truly grant the fulness of God's rest, we are united across space and time to those who "have come to Mt. Zion"(12:22) and "to God [Himself]" (12:23) through the true Jesus "who has passed through the heavens" (4:14), granting us eternal rest in the presence of God, predicated on Christ's Person and work.

Yet, though entering in God's "rest" in Hebrews 4 entails cessation from work, rooted in the rest that God instantiated when He ceased His initial creation, we are nevertheless neither expected nor encouraged to do nothing, even though "we who have believed enter into that rest" (4:3, emphasis added). Rather than being motivated toward inaction, we are compelled to action as we are transformed by the power of God, through the indwelling of the Holy Spirit, into the image and likeness of Jesus Christ, the only begotten Son of God. The rest of God may very well be cessation from works, but it is not the absence of action. The rest of God to which we enter in through Jesus Christ is a dynamic relationship of active participation of love and adoration of the Triune Godhead, whom we worship in both this present world and the world without end. And this occurs by God's direct invitation, who has called to participate in the rest of Himself by initiating a relationship with humankind through the God-man Jesus Christ, of whom the "Jesus" of old (i.e., Joshua) was but a type. So, just as Jesus, the Son of God, is greater than the angels (Hebrews 1 & 2), and just as He is greater than Moses (Hebrews 3), so He is greater than Joshua. Therefore, Jesus alone is the "door" through which we enter into God's rest; He alone is "the way" to the Father (John 10:9). And, Jesus alone earned this entry on our behalf through His incarnation, life, death, resurrection, and ascension into heaven. For this reason, faith, belief, and obedience in Jesus Christ are paramount in establishing a lasting relationship that transcends space, time, and ethnicity in order to unite the people of God who enter His rest through the Son.

Moreover, the dynamic, participatory elements of God's rest illuminate the seeming paradox wherein we are called to "be diligent to enter that rest" (Hebrews 4:11). This exhortation appears paradoxical for at least two reasons. First, how can we enter into something to which we have already entered in (see 4:3)? Second, how can we "be diligent" or "labour" (4:11, KJV) to enter rest that has already been won/established on our behalf? Both of these relate to the the "already/not-yet" tension that we discussed in a previous post, and they also pertain to the very nature of the rest itself, mentioned above. That is, Christ, through His own eternal merits, has labored and earned for us the ability to enter God's rest. Furthermore, we experience that rest now by believing in Christ and being found in Him. Still, we "await" Christ and the "salvation" that He will usher in at His second coming (9:28, NASB). It is at this time when the life of the world to come will be realized in all of its eternal glory, filled with the "light" of the "Lord God," when we "put on immortality" and "imperishable[ness]" and are "made alive" with Christ at His "coming" (Revelation 22:5; 1 Corinthians 15:22-23, 51-53). In that interim, that is, until "we see Him just as He is" (1 John 3:2) and God "reign[s] forever and ever" (Exodus 15:18; Revelation 11:15; 22:5), we are encouraged to "be diligent to enter into that rest" (Hebrews 4:11). Our ability to do so is not even truly ours, as it is God who work in us "both to will and to work for His good pleasure" (Philippians 2:13). But, that we must do so is evident, "so that no one will fall, through following the same example of disobedience" as did the unbelievers in the wilderness (Hebrews 4:11).

The key then, to "be[ing] diligent to enter [God's] rest," is to not only hear the words of God, but to have His words "united by faith in those who heard" (4:2). Rather than exhibiting "unbelief" (3:12, 19) and being "disobedient" (3:18; 4:6, 11), we are called to believe, and to obey in love. And, as we "labour [...] to enter into that rest" (4:11, KJV), let us be ever mindful that we are "protected by the power of God through faith for a salvation ready to be revealed in the last time" (1 Peter 1:5, NASB). Jesus did not "lose" any of His disciples (John 18:9), and He will not lose us "who are called according to His purpose" (Romans 8:28). For, we give glory to God the Father,

who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, to the praise and glory of His grace, which He freely bestowed on us in the Beloved." (Ephesians 1:3-6)

We are confident to labor in order to enter into the rest of God, for we know that God, who began the "good work" in us, will "perfect it until the day of Christ Jesus" (Philippians 1:6). We who believe in Him and His words are assured entry because of the glorious Person and work of the true Jesus (see Hebrews 4:8). We know that we await the "Sabbath rest" of God, for "His works were finished" at the very moment when "He chose us in Him": "the foundation of the world" (Hebrews 4:3; Ephesians 1:4).

You are our rest, You are our peace

"...although His works were finished from the foundation of the world. For he has said somewhere concerning the seventh day: "And God rested on the seventh day from all His works"; and again in this passage, "They shall not enter My rest." Therefore, since it remains for some to enter it, and those who formerly had good news preached to them failed to enter because of disobedience, He again fixes a certain day, "Today," saying through David after so long a time just as has been said before, "Today if you hear His voice, do not harden your hearts." For if Joshua had given them rest, He would not have spoken of another day after that. So there remains a Sabbath rest for the people of God. For the one who has entered His rest has himself also rested from his works, as God did from His." (Hebrews 4:3-10).

I have to start this entry with a bit of a disclaimer on biblical hermeneutics. Taking elements from popular culture as a starting point and then working these into biblical texts is never a good idea, and this strategy often ends up as interpolation and eisegesis. Furthermore, it is generally a controversially issue as to whether popular texts can (or should) be appropriated for, say, devotional use, and, to be honest, I usually trend towards disfavoring such usage.

Notwithstanding (and a big 'notwithstanding' at that!), I wanted to share a poem by Friedrich Rückert that was transposed by Franz Schubert entitled Du Bist die Ruh ("You Are the Peace"). I think many, if not all, of us have genuinely experienced a time when we became utterly enraptured at hearing or seeing some work of art or other. For me, one of these experiences was the first hearing of Schubert's Du Bist die Ruh when listening to a classical music broadcast on the local public radio station. There is often disagreement as to whether this was originally written as a divine poem or if it was penned for a lover. Taking the latter position, the author of a June 2008 article from Harper's online magazine writes that "Rückert's language wells with passion and is plainly a composition of temporal love." Still, the article goes further, describing the composition as such:

Schubert has transposed the work into an ethereal world of spirit and faith with music which is a marvel of simplicity, classical and romantic at once–music that soothes like a balm applied to an open wound. The song is haunting.

But, you need to listen to the song for yourself in order to appreciate how unmistakably apropos this characterization actually is. Then listen again, and again, and again, and again...well, you get the picture.

The first link above to the original Harper's article has a great 1932 performance by soprano Elisabeth Schumann, conducted by Carl Alwin (available on iTunes). Dietrich Fischer-Dieskau also performs this song quite well. Below are the lyrics in German, as well as the translation that Harper's provides. Again, I suggest listening to it first, then reading the lyrics (for example, while listening to it a second time).

Du bist die Ruh,
Der Friede mild,
Die Sehnsucht du
Und was sie stillt.
Ich weihe dir
Voll Lust und Schmerz
Zur Wohnung hier
Mein Aug und Herz.
Kehr ein bei mir,
Und schliesse du
Still hinter dir
Die Pforten zu.
Treib andern Schmerz
Aus dieser Brust!
Voll sei dies Herz
Von deiner Lust.
Dies Augenzelt
Von deinem Glanz
Allein erhellt,
0 füll es ganz!

You are the calm,
The restful peace:
You are my longing and
what makes it cease.
With passion and pain
To you I give
My eye and heart
Are yours to live.
Enter here and close
Quietly behind you
the gates of your
Gentle embrace.
All other grief
You dispel from my breast:
My heart swells
With the love of you.
Your brightness alone
Lights the canopy of my eyes
Oh, fill it fully!

I'll briefly conclude with why I post this in association with Hebrews 4. The theme of God's "rest" resonates throughout this chapter (the word 'rest' occurs 8 times in the first 11 verses). The title of Schubert/Rückert's work has various translations, for example, as "You are the Peace" and "You are the Calm" are both mentioned above. But, the phrase is also often translated "You are the Repose" or "You are the Rest." Considered in any (and each) of these aspects, it is intriguing to me how suitable this notion is, along with the poem in its entirety, in light of the fact that Christ, our Bridegroom who "Himself is our peace," beckons us by saying, "Come to Me, all who are weary and heavy-laden, and I will give you rest" (Ephesians 2:14; Matthew 11:28, emphasis added). I won't labor to try and convince you of this, but, to me this song expresses verbally what I have before communicated to God as an unuttered prayer. Whether it is truly proper to appropriate this song in such a manner, I won't address here, but for now I am content to know that God is our peace, He is our rest, and He is both our "longing and what makes it cease."

everlasting bloom

"For we who have believed enter that rest, just as He has said, "As I swore in My wrath, they shall not enter My rest," although His works were finished from the foundation of the world. For He has said somewhere concerning the seventh day: "And God rested on the seventh day from all His works"; and again in this passage, "They shall not enter My rest." Therefore, since it remains for some to enter it, and those who formerly had good news preached to them failed to enter because of disobedience, He again fixes a certain day, "Today," saying through David after so long a time just as has been said before, "Today if you hear His voice, do not harden your hearts." For if Joshua had given them rest, He would not have spoken of another day after that. So there remains a Sabbath rest for the people of God. For the one who has entered His rest has himself also rested from his works, as God did from His." (Hebrews 4:3-10)

Though we experience tension from the aspects of salvation that are, from our perspective, "not-yet," there is a strong sense exhibited in the New Testament in which, for the believer, both the future and the past converge upon our present reality - we have access to a a future reality that is predicated upon the atoning work of Christ. This, then, both stirs in us a deep longing while simultaneously enacting (and drawing us toward) endless satiation of such. So, though we reside on this earth (albeit as "strangers" and pilgrims) we nevertheless are "seated [...] in the heavenly places in Christ Jesus" by having been "made alive" and "raised up" with Him (1 Peter 2:11; Ephesians 2:6; 1:20). Though we breathe, are alive, and are visible on this earth, still we are "d[ead] and our life is hidden with Christ in God" (Colossians 3:3). Though we belong to terrestrial nations, yet "our citizenship is in heaven, from which we eagerly wait a Savior, the Lord Jesus Christ," who will both "transform" and "reveal" us by "conform[ing]" our bodies unto His at His "glorious appearing" (Philippians 3:20-21; Colossians 3:4; Titus 2:13, KJV/NIV). Though we are scattered in cities throughout globe, yet we are gathered together because we "have come unto Mount Zion and to the city of the living God, the heavenly Jerusalem" (Hebrews 12:22, NASB). Though some have departed from us and have "fallen asleep," and though we long to see and be with God forevermore, indeed we also have come "to the general assembly and church of the firstborn who are in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, and to Jesus" (1 Thessalonians 4:14; Hebrews 12:22-24). And, as this passage in the Epistle to the Hebrews reveals, though "there remains a Sabbath rest for the people of God," yet "we who have believed enter that rest" - the rest that God alone gives (4:9, 3).

The aforementioned tension is especially prevalent in our this-world experience of the "rest" of God. Even though we recognize that "we who have believed enter [God's] rest," still we have need to bear the exhortation to "be diligent to enter into that rest" (4:3, 11). In his commentary on Hebrews, John Calvin notes, "But though the completion of this rest cannot be attained in this life, yet we ought ever to strive for it" (Calvin 1853 [1549]:99). For Calvin, this striving was a "condition" upon which the believer entered into God's rest, echoing the sentiment of the exhortation in Hebrews 4:11. With that in mind, we do well to "fear," as the author of Hebrews instructs us, so that we do not "come short of" entering the rest that God has promised, especially since the promise to enter still remains (Hebrews 4:1, 6). Those who fell in the wilderness, not to enter the rest of Canaan because of a divine oath (see Psalm 95:11; Hebrews 3:11, 18; 4:3, 5), serve as an "example of disobedience" that we, in Christ, are not to follow (4:11). Later in Hebrews, we read that we are indeed "surrounded by so great a cloud of witnesses" of those whom we are called to imitate, whose legacy is an example of obedience, of faith and faithfulness (Hebrews 11; 12:1).

Moreover, these "witnesses," including with those who did enter into Canaan led by Joshua, direct our gaze to Jesus Christ, the preeminent example of absolute obedience, who calls us to abide in Him so that we might obey in love and enter into the fulness of God's rest, of which Canaan was a type (Hebrews 12:2-3; John 15; Hebrews 4:6-11). The promised land of Canaan was not intended to remain the fulness of God's plan; its beauty, though tangible, is as Calvin describes, "evanescent." Again taking our cue from the text of Hebrews, the writer clearly argues from a hypothetical that "if Joshua had given them rest" then God, through David, "would not have spoken of another day after that" (4:8). God still spoke of the promise long after Joshua led the people of Israel into Canaan and, furthermore, "He again fixes a certain day, 'Today,'" for us to respond to His invitation by not only hearing the "good news" but having it "united by faith" (4:6-7, 2). For this reason, "there remains a Sabbath rest for the people of God" (4:9). And, "the one who has entered His rest has himself also rested from his works, as God did from his" (4:10; see also v. 4). This "rest" includes cessation from works, but it also involves a dynamic participation in the unity of God to which Christ has called us (John 17:21). Concerning verse 10 of Hebrews chapter 4, we turn once more to Calvin's exposition:

This is a definition of that perpetual Sabbath in which there is the highest felicity, when there will be a likeness between men and God, to whom they will be united. For whatever the philosophers may have ever said of the chief good, it was nothing but cold and vain, for they confined man to himself, while it is necessary for us to go out of ourselves to find happiness. The chief good of man is nothing else but union with God; this is attained when we are formed according to him as our exemplar. (Calvin 1853 [1549]:97)

Not surprisingly, since the "perpetual Sabbath" involves the "chief good" of enjoying God forever, the theme of God's rest has richly contributed to Christian worship over the centuries. I'll close with a few relatively recent examples.

Hezekiah Butterworth, in his 1875 work on "hymns that have a history," remarks that Dr. Philip Doddridge (1702-1751), after preaching on the text of Hebrews 4:9, read, as was apparently often his custom, a self-composed hymn in which he immediately related the teaching in meter (Butterworth 1875:34-35). The following is the final verse in the hymn now known as Lord of the Sabbath, Hear our Vows:

O long expected day, begin,
Dawn on these realms of woe and sin!
Break, morn of God, upon our eyes;
And let the world's true Sun arise!

According to Butterworth, this yearning for the Sabbath rest of God deeply resonated with Dr. Doddridge in the days immediately before his passing:

Dr. Doddridge, in his last years, seemed to have a spiritual foretaste of the heavenly joy and rest. Embarking for Lisbon, in the hope of benefit from warmer air, he was able to say to his wife in his cabin, when conscious that his life was almost ended, these cheerful and triumphant words: "I cannot express to you what a morning I have had. Such delightful and transporting views of the heavenly world as my Father is now indulging me with, no words can express." He died at Lisbon of consumption, at the age of fifty. He anticipated to the last the glorious rest he sings in his hymn.

May we, too, anticipate to the last, the dawn of the day which is the eternal beginning - the day which has no night - whose every waking moment is the perpetual reality of the "highest felicity" (Calvin 1853 [1549]:98), that is, union with the Triune God.

Blessed homeland, ever fair!
Sin can never enter there;
But the soul, to life awaking,
Everlasting bloom shall wear (from Frances Jane [Fanny] Crosby's Blessed Homeland)

_______
References:
Butterworth, Hezekiah. (1875). The Story of the Hymns; Or, Hymns that Have a History: An Account of the Origin of Hymns of Personal Religious Experience. New York, NY: The American Tract Society.

Calvin, John. (1853). Commentaries of the Apostle Paul to the Hebrews (J. Owen, Trans.). Edinburgh: The Calvin Translation Society. (Original work published 1549)

united by faith

"Therefore, let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it. For indeed we have had good news preached to us, just as they also; but the word they heard did not profit them, because it was not united by faith in those who heard. For we who have believed enter that rest, just as He has said, "As I swore in My wrath, they shall not enter My rest," although His works were finished from the foundation of the world." (Hebrews 4:1-3)

Are we content with merely hearing the Word of God? Perhaps, to a certain degree, we should admit, if not strive for, contentment upon solely hearing His Word. For, the divine speech is always a reminder that an all-holy God initiates a loving, communicative relationship with His creation, overcoming our sinful predicament and separation from Him; He condescends to us, speaking to us according to the rules of our language, so that we might be transformed, sanctified, and endowed with an understanding of His. But, if contentment means that when we only "hear" we are there satisfied, not to be led unto transformation, then we have not truly heard. This type of hearing is not the "one thing [that] is necessary" which Mary chose (see Luke 10:38-42). For, when it comes to the living Word of God, the type of hearing that goes no further has only registered an auditory response, instead of allowing the divine speech to run its proper course and penetrate to the depths of the body, mind, and soul. As this passage in Hebrews reminds us, we have not genuinely heard the words of God until it is "united by faith" (Hebrews 4:2). This combination (hearing + faith) results in "profit," because it results in transformation, obedience in love, and a desire to be drawn into the eternal Person whose living words bring us sweet relief and entrance into rest.

In the last chapter, we saw that the writer of Hebrews unites (to some degree or other) the concept of belief with obedience, and unbelief with disobedience. So, for example, the chapter ends by conjoining the second of these pairs:

And to whom did He swear that they would not enter His rest, but to those who were disobedient? So we see that they were not able to enter because of unbelief. (Hebrews 3:18-19, emphasis added)

That is, God disallowed entrance for those who were "disobedient" (v. 18), but the inability to enter was also predicated upon their "unbelief" (v. 19). With this in mind, the author introduces a third related concept that will reappear later in this epistle as a rather significant theme, that of "faith" (4:2). And, as we might expect, possessing faith is akin to belief and obedience, while lacking faith corresponds to unbelief and disobedience.

Now, I don't want to give the false impression that each of these terms (faith, belief, obedience) and their negative counterparts (lack of faith/faithlessness, unbelief, disobedience) are purely synonymous. Still, depending upon our own unique preconceptions and contemporary understanding(s) of these, we may or may not be surprised that they must have at least some degree of overlap in their meanings, which, for the epistle to the Hebrews (and other NT books), makes their use at times interchangeable. Consider the following points derived from the example of the Israelites in the wilderness:

If we hear the voice of the Holy Spirit, we are not to harden our hearts as did those in the wilderness (3:7-8)

Those who did harden their hearts went "astray in their hearts" and "did not know [God's] ways" (i.e., they disbelieved and were disobedient) (3:10)

Those who disbelieved and disobeyed aroused God's anger and did not enter His rest (3:11)

God swore that those who were "disobedient" that they would not enter His rest (3:18)

But, they were not able to enter because of "unbelief" (3:19)

And, "they failed to enter because of "disobedience" (4:6)

With their example in mind, we are to "take care" that we don't have "an unbelieving heart" that causes us to "fall away" (3:12)

Also, their example cautions us against following the same "disobedience" (4:11)

Those in the wilderness "heard" the Holy Spirit's words, but their hearing was not "united in faith" (4:2)

In contrast to the "disobedien[ce]" (3:18) and "unbelief" (3:19) among those who did not enter because "hear[ing]" was not "united with faith" (4:2), those "who have believed" do "enter" into God's rest (4:3)

Again, if I am being redundant, it is for the purpose of inculcating a simple truth: faith and belief and obedience are perhaps more intimately wed than we are accustomed to consider. It is all too easy in, for example, a systematic approach to theology (which I am not against), that we engender a tendency to construct rigid, separatist conceptual boundaries around notions whose boundaries actually overlap. This is further problematized if we are not careful with the manner in which we define concepts and terms. So, one very helpful way to define something is to say what it is not. But, if we assume lacking relationships among concepts such as "faith," "belief," and "obedience" then we may incidentally define these in a manner such as "faith, whatever it is, is not in any way belief and is not in any way obedience," or "belief, whatever it is, is not in any way obedience and it is not in any way faith." Though this can method can be initially helpful in our understanding, we can take it too far and create strong conceptual divisions that are not intended by the biblical authors themselves. One of the salient features of these passages in Hebrews, then, with regard to faith and belief and obedience (and their opposites), is that (in a biblical framework) we cannot pretend to possess one without the other if indeed we desire to actually enter into the rest that God has both promised and invited us to enter into. As I cautioned above, these are not completely synonymous, and we do have a burden to make explicit the way(s) in which they correspond to each other. But, despite this, it is clear that the writer of Hebrews wished that the primary audience (and now to us by extension) understand the relatedness of these concepts and how they factor in to our ability to enter or not enter into God's rest.

From this portion of Hebrews, there are at least two significant reasons why any Christian should see the relatedness of these concepts as important. First, we are in some sense just as susceptible to "falling away" as were the Israelites in the wilderness. For this reason, Hebrews encourages us to "fear" so that we do not in any way "come short of" the promise to enter into God's rest, which is still available through Jesus Christ. It is not sufficient to say that we have merely heard the "good news," because hearing is ineffective unless it is "united by faith" (4:2). The content of the Good News is made more explicit now that Christ has come, but the action of hearing can be done by believers and nonbelievers alike. Only those that believe have, by God's grace, united faith with hearing, which is evidence that we believe the Gospel with utter conviction of its truth - and this faith and belief leads to obedience in love. Conviction is not genuine if, when provided the opportunity, it does not lead to action. The one who hears and believes in faith evidences a holy desire to do the will of God because they are constrained by the love and strength that He provides while perpetually trusting in Him and being sustained by Him. Second, if (and only if) we "have believed" (in the biblical sense), we do enter into God's rest (4:3), even though we have a call to "be diligent to enter that rest" (4:11). For the one who believes toward obedience, whose hearing is united by faith, there is a present experience of God's rest that is not diminished, but rather completed and augmented by the future reality when we will know Him just as we are known (1 Corinthians 13:12). While we must take care to understand the differences between faith, belief and obedience, we also ought to give proper priority to their relatedness, so that we can truly enter into the Sabbath rest that God has promised to those who love Him (see James 1:12; 2:5).

a healthy fear

"Therefore, let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it." (Hebrews 4:1)

Certain attitudes are indeed antithetical to the Christian life and our renewed mindset in Christ. Hatred, anger, and jealousy may be among the more obvious and commonly accepted to belong to the category of attitudes that the Christian ought to reject. Furthermore, these are typically unambiguous given the appropriate context. That is, while we may exhibit these qualities more often than we like, and while we understand that with God there is abundant forgiveness and mercy towards us despite these things, we never encounter a Scriptural exhortation along the lines of "Therefore, let us hate..." or "Therefore, let us be angry..." and so on and so forth. But what of fear? Many of us are quite familiar with St. John's beautiful statement that "There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love" (1 John 4:18). Is fear, then, never appropriate for the Christian? If we are, in and through Christ, drawn into a loving relationship with the Triune God, is any and every existence of fear a sign that we are not yet truly "perfected in love"? Can there be such thing as a healthy fear? The short answer to this last question, and one that I feel is warranted by Scripture, is "yes." A healthy fear can exist in the heart of a Christian who has been perfected in love and, therefore, is without fear. Now this of course sounds like a blatant contradiction, which is my intention. But, rather than stopping here and accepting it as such, perhaps we might be able to conclude that it is instead a paradox whose purpose is to thrust us upon the living God in whom we trust in love that is verily perfected without fear.

Now, I will assume that for the present purposes it is understood that the type of "fear" under discussion is not the more reverence-like "fear" as in "the fear of the LORD," which is, for example, "the beginning of wisdom" and "knowledge" (Psalm 111:10; Proverbs 1:7). Rather, the fear that I have in mind is closer to the concept of "being afraid" - and it is this type of fear that Christians are often discouraged from entertaining. And this is with good reason in many cases, but the questions we are undertaking are whether it is right to reject it wholesale, and what consequences may arise if we do or do not. Recall again the fact that we do not find exhortations to hatred or jealousy in Scripture. Instead, we encounter the exact opposite - we are called to love and not be jealous. And this latter point is similarly applied to fear, as we saw in 1 John 4:18. But, the seemingly odd thing is that we are actually called to fear in certain instances and contexts. For example:

[W]ork out your salvation with fear and trembling. (Philippians 2:12)

[C]onduct yourselves in fear during the time of your stay on earth. (1 Peter 1:17)

And, in addition to these, we find yet another explicit exhortation to fear in Hebrews: "Therefore, let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it" (Hebrews 4:1). The unescapable reality that the writer of Hebrews urges us towards is that a healthy type and amount of fear will serve as a successful deterrent of "unbelief" that inhibits us from entering God's rest (3:19).

But how do we reconcile this with 1 John 4:18 and other plentiful examples in Scripture that teach us not to fear? The answer is, I believe, found in balance that comes from a living relationship of loving dependency upon God and His eternal faithfulness. We need to fear because we can deny Him; we need not fear because He cannot deny Himself (2 Timothy 2:11-13).

The truth that Christ's inability to deny Himself gives us cause not to fear is the express purpose of what John is writing in his first epistle. We can see this by expanding upon the immediate textual context. John writes:

Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. We have come to know and have believed the love which God has for us. God is love, and the one who abides in love abides in God, and God abides in him. By this, love is perfected with us, so that we may have confidence in the day of judgment; because as He is, so also are we in this world. There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love. We love, because He first loved us. If someone says, "I love God," and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen. And this commandment we have from Him, that the one who loves God should love his brother also. (1 John 4:15-21)

One of the main points that John conveys in this passage is that because of God's nature - perfect love- we abide in God and His love (and He in us) if we believe "the love which God has for us" by confessing His Son, Jesus. Therefore, "we may have confidence in the day of judgment" and need not ever fear that God will somehow fail to uphold His faithfulness - an ontological impossibility because it is likewise related to His immutability. But this confession of ours, as Hebrews clearly illustrates, is something that we "must hold fast" to, not because we are ultimately faithful, but because God is and ever will be (Hebrews 10:23; see also 2 Timothy 2:11-13; Hebrews 4:14). In the epistle to the Hebrews, the writer reminds us of those who fell in the wilderness because we are really no different than they in terms of the susceptibility to disbelieve and disobey. We must fear lest we become overly self-confident and not, therefore, utterly reliant upon the grace and faithfulness of God.

Still, as with many things, this can be taken too far and, if we do, it will be damaging to our spiritual health. Even in light of the aforementioned exhortations toward healthy fear, nowhere in Scripture are we expected to have our lives marked by an excessive state of fear that consumes our thought and, ultimately, our being. Excessive and unbridled fear borders upon denying the faithfulness of Christ and such fear indeed is "not perfected in love." The danger that results if we fear too much is that we fail to admit the reality of God's power to keep us unto salvation. The danger that results if we fear too little is that we fail to take into account the gravity of our sin and our potential to follow the example of the Israelites who fell in the wilderness. For the Christian, fear, even the healthy type (and, perhaps especially the healthy type), is a temporary attitude that, when exercised in a right and living relationship to the ever-faithful God actually keeps us closer to Him. Exercised properly, it keeps us mindful, when necessary, that in the present time a promise is open to enter God's rest, and we must "fear lest [... we] come short of it" (4:1). But we need only fear "while [the] promise remains," or, as St. Peter puts it "during the time of [our] stay on earth" (4:1; 1 Peter 1:17). In the life of the world to come, fear has neither place nor substantive meaning for those who have confessed the Son of God. In the interrum, however, it can indeed bind us closer to Christ and the promise of rest that we have through Him. And, if ever we are prone to take this further than we ought, we need only remember that the God and Father of our Lord Jesus Christ is indeed blessed, and:

[A]ccording to His great mercy [He] has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for [us], who are protected by the power of God through faith for a salvation ready to be revealed at the last time. (1 Peter 1:3-5, emphasis added)

"He who began a good work in [us] will perfect it until the day of Christ Jesus" (Philippians 1:6). Fear is then to be had in light of the eternal and infinite faithfulness of God. Paradox? Maybe. Contradiction? No.

with the object of obedience

"For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end, while it is said, "Today if you hear His voice, do not harden your hearts, as when they provoked Me." For who provoked Him when they had heard? Indeed, did not all those who came out of Egypt led by Moses? And with whom was He angry for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? And to whom did He swear that they would not enter His rest, but to those who were disobedient? So we see that they were not able to enter because of unbelief." (Hebrews 3:7-19)

St. Anselm, Archbishop of Canterbury (d. 1109 AD), often recognized for his ontological argument for the existence of God, coined the phrase in Latin credo ut intelligam, or "I believe so that I may understand." It is an intriguing proposition, and one on which I must admit to vacillating with regard to accepting. Still, I bring it up here to segue into the epistle to the Hebrews and use its formula as the basis for another proposition that encapsulates the thrust of much in Hebrews 3. Namely, I believe so that I may obey. As I have mentioned in a previous blog, sometimes there exists an extreme tendency in parts of Christianity to view belief and obedience as conceptually and practically antithetical. These are, clearly, distinct concepts. But, we do err if we fail to recognize the degree (however large or small that may be) of semantic overlap shared between these two terms, especially as it pertains to biblical usage. The intimate relationship between belief and obedience for those who are in Christ, with unbelief and disobedience as sharp contrasts, is clearly evinced in chapters 3 and 4 of Hebrews. The following examples illustrate these relationships:

1) We are to "take care" that we do not have an "unbelieving heart" (Hebrews 3:12)

2) God swore to those who were "disobedient" that they would not enter His rest (3:18)

3) Yet, their inability to enter was predicated on "unbelief" (3:19)
4) Those who "believe" enter into God's rest (4:3)

5) Those in the wilderness did not enter because of "disobedience" (4:6, 11; compare this with point [3] above)

6) Numerous exhortations toward particular actions implicate "obedience" (3:12, 13; 4:11, 14, 16)

The descriptions and exhortations found in these passages are entirely unambiguous: the Christian ought to seek, by the grace that God provides, to be characterized by belief and obedience. For, if we, as members of Christ's body, claim one then this will necessarily entail the other. Although we are by no means perfect, in terms of our aim neither obedience without belief nor belief without obedience profit anything. The question we might ask is why obedience is so important for the believer. The answer is that it relates directly to our identity in Christ.

This notion of Christian identity is made explicit in the phrase "For we have become partakers of Christ" (3:12). As Christians, we are claiming to be united with Christ, having been made one with Him by Him, partaking of His Body by "eat[ing His] flesh" and "drink[ing His] blood" (John 6:54). But this unification necessarily involves a process of transformation wherein we must be changed to be made more like Christ, the process that is typically termed "sanctification" by Protestants, and "deification" by Roman Catholics and Orthodox Christians (see John 17:21). As Jesus Himself declared, those who "come" to Him "will never hunger," and those who "believe" in Him "will never thirst" (6:35, emphasis added). Moreover, if we, drawn by the Father, "believe" in Jesus Christ, we will have "eternal life," and if we "eat" of His "flesh" and "drink" of His "blood" we will be granted "eternal life," for "the bread that [Jesus] give[s] for the life of the world is [His] flesh" (6:44, 47, 51). Therefore, believing in Him unto eternal life (that He both won and gives), consuming His body so that we are transformed by partaking of Him, has the effect that we abide in Him, and He in us (6:56).

At this point, especially as it pertains to the Johannine passage, we have clearly established that belief inheres to our identity in Christ, but what about obedience? Importantly, Jesus returns to the profound notion of "abiding in Him" when He is alone with His disciples before He goes to be crucified, in the section of John that is often referred to as "the upper room discourse" (John 13-17). After proclaiming that those who "believe" in Jesus "will do greater works" than He, and stating multiple times that if we truly love Him we "will keep His commandments," Jesus invites His disciples to both "abide in" Him and have Him "abide in" them (14:12, 15, 21, 23-24; 15:4). The language Christ uses harkens back to John 6, but, significantly, His invitation is related to both unification and the production of "fruit," which is obedience - "keeping" and obeying His words and His commands (15:4, 5, 10). Our claim to abide in Christ is validated by belief that produces obedience.

The lurking danger behind all this is our sinful propensity to see our obedience as a means of attaining righteousness rather than admitting to imputed righteousness through Christ. We must always remember that our ability to obey and our producing the "fruit" of good works and obedience is never purely our own. This not only keeps our pride in check, but it is an encouragement that we can be strengthened by, knowing that God Himself is granting us His ability to "work out [our] salvation with fear and trembling; for it is God who is at work in [us] both to will and to work for His good pleasure" (Philippians 2:12-13). This is why Paul writes to the church at Ephesus:

For by grace you have been saved through faith; and that not of yourselves; it is the gift of God; not as a result of works, so that no one may boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them. (Ephesians 2:8-10)

Obedience and works do not save us, and even the faith we have is a "gift of God." This is why He alone is to be worshiped and glorified for the salvation that He wrought through Jesus Christ our Lord. But, we should never lose sight of the fact that "we are [God's] workmanship," and that He has "created [us] in Christ Jesus" with the object of obedience. And these works God Himself has "prepared beforehand"; all that is required of us is that we humbly "walk in them."

With these thoughts in mind, we return to the passage at hand in Hebrews 3:14-19. Prior to these verses, the author has explicitly urged the readership towards steadfastness and obedience in contrast to the example of unbelief and disobedience of the Israelites in the wilderness who were refused entry into God's rest, the Promised Land (3:6-11). Then, the writer cautions believers to guard against an "unbelieving heart" and "encourage one another" as co-members of the body of Christ. But why should we do such things? Why should we "encourage one another" so that we will not be "hardened by the deceitfulness of sin"? Essentially, because such hardening and disbelief is contrary to the reality that Jesus Christ has obtained for us now. Jesus became God in human flesh, He lived a perfect, sinless life, He suffered, bled and died, He rose again - all for the glory of the Father and to invite us to believe in Him so that we might abide in Him and, thus, obey Him in love: if we love Him, we will keep His commandments; if we keep His commandments, we will abide in His love (John 14:15; 15:10).

For this reason the author of Hebrews refers to a present reality: "we have become partakers of Christ" (Hebrews 3:14, emphasis added; see also 3:6). Still, this, too (as with verse 6), is paired with a conditional that pertains to obedience:

[W]e have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end, while it is said, "Today if you hear His voice, do not harden your hearts, as when they provoked Me." For who provoked Him when they had heard? Indeed, did not all those who came out of Egypt led by Moses? And with whom was He angry for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? And to whom did He swear that they would not enter His rest, but to those who were disobedient? So we see that they were not able to enter because of unbelief. (3:14-19)

If we are humble and willing to obey in love, knowing that it is not truly our own doing, but Christ in us, we will realize that we have been empowered to obey as a result of our identity in Christ. However, we must choose to obey in love, and we must choose "Today," so that we are not deceived by the intangible tomorrow that belongs to a temporal framework we are not guaranteed. "Today," the Holy Spirit is speaking. "Today," we hear His voice. "Today," we must not harden our hearts as those who "provoked" God in the wilderness, never to enter His rest. "Today," we must not be "disobedient." "Today," we must not be characterized by "unbelief." "Today," God is working in us to do these things - His good will and His pleasure - so that we might walk in the good works He has wondrously and beautifully prepared for us. "Today," we believe so that we might obey, and obey in love.

one to another: the corporate Christian life

"Therefore, just as the Holy Spirit says, "Today if you hear His voice, do not harden your hearts as when they provoked Me, as in the day of trial in the wilderness, where your fathers tried Me by testing Me, and saw My works for forty years. Therefore I was angry with this generation, and said, 'They always go astray in their heart, and they did not know my ways'; as I swore in My wrath, 'They shall not enter My rest.'" Take care, brethren, that there not be in any one of you an evil, unbelieving heart that falls away from the living God. But encourage one another day after day, as long as it is still called "Today," so that none of you will be hardened by the deceitfulness of sin." (Hebrews 3:7-13)

At times I am rather perplexed at those who fell in the wilderness, not to enter into the rest of Canaan. These individuals and their ancestors had spent years (actually, centuries) as slaves in Egypt, yearning and longing for redemption that seemed to never arrive. Then, they hear of a man named Moses, along with his brother Aaron, whom God had raised up to deliver His people out of bondage. They witnessed plague after plague upon the Egyptians, while the Israelites remained unharmed. They witnessed how God worked through Moses so that Pharaoh would allow the Israelites to go and worship their God, the One True God. They witnessed how God protected them from Pharaoh and his army even after he granted them leave. They witnessed the miracles of God at the hands of Moses when he made the Red Sea as unto dry land for them to cross over to the Sinai Peninsula. They received God's protection and provision as He cared for them and met their needs, even providing their daily bread that came down from heaven in the wilderness. They witnessed the effects of the presence of God upon Mt. Sinai as God met with Moses and revealed to Moses His commands for the well-being of the people and for His own glory. And all this was firsthand witness; they saw the works of God with their very own eyes.

But, despite all this, they doubted the Lord, they questioned his benevolence and His presence, and they tested Him (see, for example, Exodus 17:1-7). As Hebrews states, quoting Psalm 95, the people "provoked" God and "tried [Him] by testing" Him, even though they "saw [His] works for forty years" (Hebrews 3:9; Psalm 95:9-10). The concrete horribleness of their prior experience that endured for generations began to vanish in their minds and they longed, at times begging, to return back to Egypt, back to enslavement. They feared when Moses delayed upon the mount as He met with God on behalf of the people who did not want to draw near to Him, and created idols to worship, proclaiming a golden calf that was fashioned by their own hands to be their strong redeemer out of Egypt. They disbelieved in the ability of God to fulfill His promises when they saw those who dwelled in the land of Canaan and their fortresses, ignoring God's works when He saved them from Pharaoh's destruction. Virtually every Israelite that God had tenderly brought out of Egypt, cared for and protected, failed to enter into God's rest because they refused to admit His providence, presence, and listen to His voice, although they ungratefully received His goodness and provision. They saw God's glory and the signs He performed both "in Egypt and in the wilderness," but they rejected Him and His ways, shunning His voice. Therefore, "[He] swore in [His] wrath" that they "should not enter [His] rest" (Numbers 14, especially vv. 22-23; Psalm 95:11; Hebrews 3:11).

What should this tell me when I find that I am so perplexed about these people and these events? It tells me that I perhaps still do not understand the depravity of my own heart, which is in constant need of renewal by Christ. Apart from the grace of God through Jesus Christ our Lord, my heart is "deceitful above all else and desperately sick;" like the Israelites whom God led out of Egypt, and like the scribes and Pharisees that demanded signs from Jesus, so I, too, crave signs and wonders even while refusing to listen to the voice of God (Jeremiah 17:9; Matthew 12:38-2). Still, even if I may know part of this deceitfulness, What, then, is the remedy? How do we Christians overcome the proclivity to, as the great hymn declares, "wander" and "leave the God [we] love"? In the above portion of the third chapter in Hebrews, we find that the answer is threefold (though bear in mind that these points are really quite related): 1) we must listen to God's voice and respond by obedience in love, 2) we must guard our hearts against unbelief, and 3) we must encourage one another as co-members of the body of Christ.

As we have discussed beforehand, the epistle to the Hebrews is rather unique in the New Testament in terms of its use of Scripture. That is, it is unique in the manner in which it attributes authorship to scriptural passages. In chapter 1, for example, we read that God the Father has spoken in times past, and this concept is reinforced by attributing divine authorship to the psalms which are quoted. Thus, the human author, though quite important, is typically ignored in Hebrews in order to emphasize the fact that God has spoken and is speaking, and this pattern does not appear with the same frequency outside of this book in the New Testament. In the second chapter, we see two types of Old Testament quotations: one in which the human author is dismissed (2:6), and another where the speech is attributed directly to Christ (2:11-13). In the present passage under consideration, we find yet another means of attribution of authorship wherein it is said that the Holy Spirit is speaking: "Therefore, just as the Holy Spirit says, 'Today if you hear His voice'" (3:7, emphasis added). As a result, we get a glimpse of every Person of the Triune God actively participating in God's Self-revelation through Scripture, a Trinitarian pattern that pervades the epistle to the Hebrews. This gives us blessed assurance to believe, trust, and appropriately respond to the Word of God that is being spoken.

The disbelief on behalf of the people in the wilderness that was evidenced at the waters of Meribah was but one demonstration of a constant mindset of refusal to listen to and obey the voice of God. And, it was ultimately their resolute disbelief and unwillingness to "know [God's] ways" that resulted in God's disallowing their entrance into the Promised Land, into His rest. We too, as believers in Jesus Christ, await the rest of God, the rest that Joshua could not grant (Hebrews 4:8-9). For this reason, we must "be diligent to enter into that rest, so that no one will fall, through following the same example of disobedience" as the men and women who disobeyed in the wilderness (4:11). We must hear and obey the voice of God the Holy Spirit who exhorts us toward "Today," allowing the Word of God to render its proper effect of reaching toward and transforming the depths of our being, even unto "the thoughts and the intentions of the heart" (4:12). We are indeed of the house of the Son of God "if we hold fast our confidence and the boast of our hope firm unto the end" (3:6). For this reason, if we are not to follow the example of going astray, as did those in the wilderness, if we are to not have "an evil, unbelieving heart," we must first listen to the God who has spoken and is still speaking, urging us to "Today," inviting us to respond now (and continually) in belief, and obedience in love (3:7, 10, 12).

In addition to actively listening to the words of God, we must guard our hearts against unbelief. Again the writer of Hebrews provides a strong exhortation that moves us toward action: "Take care, brethren, that there not be in any one of you an evil, unbelieving heart that falls away from the living God" (3:12). Although it is indeed true that "faith comes from hearing, and hearing by the word of Christ," we must bear in mind that in a sense we can "hear" God's words and yet fall short because we do not allow it to penetrate our innermost being (Romans 10:17). This is not something we can generate ourselves, we must continuously depend upon God Himself, and the strength and grace He provides through the Comforter that He has sent to dwell within us. The Israelites that fell in the wilderness were not deaf to the audible characteristics of God's words being proclaimed through Moses. Rather, they did not "hear" because they were unwilling and allowed their "hearts" to be "hardened" (Hebrews 3:7; Psalm 95:8). But God has "sealed us" and given us "the Spirit in our hearts as a pledge"; if we are to not "fall away from the living God," we must guard our hearts against unbelief by being washed continually by His Word, which by the New Covenant that Jesus Christ has Himself inaugurated, is written directly on our hearts (2 Corinthians 1:22; Hebrews 3:12; Ephesians 5:26; Hebrews 8:10; 10:16; Jeremiah 31:33).

The third way in which we can overcome our propensity to wander lies in the very nature of the body of Christ. In order that we not become "hardened by the deceitfulness of sin," the writer exhorts the readership to "encourage one another day after day, while it is still called 'Today'" (Hebrews 3:13). Again, reference is made to Psalm 95 by invoking the temporal present, but another crucial element is the implicit notion of corporate communion that necessarily inheres to the Christian life: "encourage one another." This is a theme that recurs later in Hebrews, since the communal aspect of Christianity relates directly to the spiritual health of both the whole and the individuals that comprise it (10:24-25). Individual belief and responsibility are indeed paramount, but we must be careful not to overemphasize these aspects by (unintentionally) negating or diminishing the corporate nature of the Christian life. The call to "encourage one another" necessarily implies that there are others to both encourage and be encouraged by; barring extreme circumstances, lone Christianity is neither supported nor advocated by biblical texts. Instead, we repeatedly encounter the opposite in the New Testament, for example:

[D]o not merely look out for your own personal interests, but also for the interests of others. (Philippians 2:4)

And concerning you, my brethren, I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another. (Romans 15:14)

For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another. (Galatians 5:13)

Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you. (Ephesians 4:32)

[B]e subject to one another in the fear of Christ. (Ephesians 5:21)

Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. (Collossians 3:16)

Bear one another's burdens, and thereby fulfill the law of Christ. (Galatians 6:2)

Perhaps, then, it should not surprise us to see emphasized this "one to another" ministry among the members of the body of Christ, the Church. These three principles we encounter in this passage of Hebrews all relate to the greatest commandments: love God and love one another (knowing that it is not possible to leave out one and in truth fulfill the other). We have a responsibility toward both God and toward each other, by God's grace believing His words and "encourag[ing] one another day after day," that is, continuously (Hebrews 3:13). Sin is ever deceitful, and so are our very own hearts if we will be humble enough to acknowledge this, inviting God to transform every facet of our being more and more into the image of His Son. God is indeed gracious to reveal Himself and to speak to us, inviting us into the sublimity of a relationship with Him through His Son Jesus Christ, "whose house we are, if we hold fast our confidence and the boast of our hope firm until the end" (3:6). But we cannot forever afford to delay; "Today" will not be such for much longer.

while it is still called 'today'

"Therefore, just as the Holy Spirit says, 'Today if you hear His voice, do not harden your hearts..." (Hebrews 3:7-8a)

I have a quaint memory from my younger days of a certain bar sign displayed in a restaurant that my family ate at every once and a while. Albeit, this may seem strange for a "childhood memory," but, nevertheless I'll proceed with the description: this sign hooked its viewer with the enticing phrase "Free beer tomorrow" prominently displayed in large, bold lettering. What was the catch? Just a minor caveat detailed in the fine print towards the bottom: "Tomorrow never comes." Now, this is, of course, no starting point for developing a robust philosophy of time, but it still resonates with me regarding the subtle deceptiveness of supposed future expectations and fulfillments. This last statement needs qualification; it should not be taken as though the future holds nothing for which we might long, and this is especially the case for the believer in Christ. For, the imminent, but (from our perspective) still future prospect of His glorious return provides the Christian with an unparalleled sense of hope at the thought of being united with Him in an even fuller sense than we now know, that of seeing Jesus "just as He is" (1 John 3:2). We have great and enduring hope in Him who we will soon see "face to face" with utter lucidity, and not as in a "dim mirror" (1 Corinthians 13:12). And, assuredly, "this hope we have as an anchor of the soul, a hope both sure and steadfast and one which enters within the veil, where Jesus has entered as a forerunner for us" (Hebrews 6:19-20a).
But this is in no way what I have in mind by invoking "supposed future expectations and fulfillments." The assuredness of Christ's future return and our being gathered together with Him (in perfect fulfillment of His High Priestly prayer [see John 17, especially verse 21]) are not merely "supposed," they are grounded in Christ's eternal faithfulness, which He can never deny as it would be a denial of His eternal Self (2 Timothy 2:13). The type of expectations to which I am referring are not so grounded, for they are ultimately based in a false sense of reality. That is, often we hold ourselves as principally sovereign individuals in control over our own "destiny." As such, we feel we have more or less a "right" of individual self-determination, including, say, putting off certain decisions under the pretense that we can in some way validly enact a guarantee of the future. If we were to carefully consider our own lives, I'm sure that we would discover that the tendency to delay some particular action - the attitude of "I'll get to it on the dawn of the evasive tomorrow" - hauntingly pervades much of what we fail to do. Fortunately, most of these instances we would find to be rather mundane and, taken individually and in isolation, to be of little or no consequence (except as it might pertain to our character). But, What is the consequence of applying this mindset toward weightier matters? What is the consequence of applying this mindset toward perhaps the weightiest matter that pertains to us as individuals - the response of a believing heart that falls into the hands of the living God?
This mindset that I speak of is at the root of those that harden their hearts against God and do not hear the Holy Spirit's invitation to hear God's voice today. This mindset evidences an attitude of unbelief and disobedience (see Hebrews 3:7-19). This is the mindset which the epistle to the Hebrews urges its original readership, and urges us today, not to participate in. Why is it so dangerous? Primarily, because it deafens us to hearing and accepting the purposes for which God has created us; it numbs us to the ability to, by God's grace, be a part of Christ's "house' (3:6). One striking feature of this particular verse is the content of its conditional nature. We ought to note carefully that it reads, "if you hear," and not "if He speaks." The implication, which accords with the reality, is that, God the Holy Spirit has already spoken and continues to speak today. We are strangely quick to admit that we would believe or obey God if He were to speak, but we do this to the betrayal of our consciences. Furthermore, we do this to the explicit denial of God and His Self-revelation. This is why failure to "hear" in Hebrews 3 is equated to a hardening of the heart. Here it is important to recall that the primary audience are already believers in Christ. Therefore, it is not due to an inability to hear that the heart is hardened, it is rather a direct refusal that makes the whole of our being callous to the voice of God. Still, He speaks, He reveals, He beckons, He draws; and all while it is still called "Today" (3:13).
Somewhat recently, I heard a sermon from Pastor Alistair Begg who mentioned the following rather astute observation:

"The devil's favorite word is 'tomorrow'; the Bible's exhortation is always 'today'" (Begg 2010)

Additionally, C. S. Lewis expands on this notion (though in a completely different manner) by communicating the idea of the devil's desire that we should idolize the future so that we may forget the present:

To be sure, the Enemy[1] wants men to think of the Future too - just so much as is necessary for now planning the acts of justice or charity which will probably be their duty tomorrow. The duty of planning the morrow's work is today's duty; though its material is borrowed from the future, the duty, like all duties, is in the Present. This is not straw splitting. He [that is, Christ] does not want men to give the Future their hearts, to place their treasure in it. We do. His ideal is a man who, having worked all day for the good of his posterity (if that is his vocation), washes his mind of the whole subject, commits the issue to Heaven, and returns at once to the patience or gratitude demanded by the moment that is passing over him. But we want a man hag-ridden by the Future - haunted by visions of an imminent heaven or hell upon earth - ready to break the Enemy's commands in the present if by so doing we make him think he can attain the one or avert the other - dependent for his faith on the success or failure of schemes whose end he will not live to see. We want a whole race perpetually pursuit of the rainbow's end, never honest, nor kind, nor happy now, but always using as mere fuel wherewith to heap the altar of the future every real gift which is offered them in the Present. (Lewis 1943:78-79)

Thus, we must remember that we have an adversary that is all too willing (and wanting and waiting) to perpetuate our propensity to wait. The devil wishes us to be so enraptured by the future because, if we are, it will draw us away from that which God has presently given to us, including the words that He speaks. The devil wants us to begrudge the elusive nature of "today" (for it will not always be called such) so that we become fixated upon a future that overlooks what God has given to experience and obey now. But, God is stronger, and it is of great encouragement to remember that "greater is He who is in you than he who is in the world" (1 John 4:4). Despite this elusive nature of "today," which will soon become yesterday, it is (at present) the very temporal vehicle through which we experience God's presence and promises, and through which we respond in obedience by grace through faith. When it comes to calling of God in our lives that we, by His strength, remain faithful to the end, the stakes are too high to give in to the weak tempter whom Christ has already definitively defeated and made an open spectacle through His victorious cross. We have no overbearing burden to seek and grope after God in the dark; He has shined His glorious light and illuminated our hearts (John 1:4-5). He has revealed Himself, and He has indeed spoken. Even the temporal reality itself that presently bears upon us all urges us to respond to the loving God who is there and is not silent. Today, we must make a decision; then, we will rest in the faithfulness of God, who has and does keep us, in the eternal day without evening which is to come.

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Footnotes:
[1] For those who have not read Lewis' The Screwtape Letters, it is crucial to note here that he is writing from the perspective of a demon/devil named Screwtape training his nephew, Wormwood. In this unique context, then, "the Enemy" refers to Christ (as the enemy from Satan's perspective).

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References:
Begg, Alistair. (2010). Who Do You Say that I Am?, Part A. (ID# 0117). Aired on July 20, 2010.

Lewis, C. S. (1943). The Screwtape Letters. New York: NY, The MacMillan Company.

firm until the end

"But Christ as a Son over His house; whose house we are, if we hold fast the confidence and the rejoicing of the hope firm unto the end." (Hebrews 3:6)

I have noticed that, among the (small subset of) Christians that I have either talked with or read their works or listened to their letures or sermons, discussion about the place of obedience and steadfastness in relation to the Christian life is often reduced to and exclusively treated in regards the relationship between obedience and (initial) salvation. Put another way, when we hear terms such as 'obedience' and 'faithfulness' it is all too easy to synonymize this with "works" and, thus, especially in Protestant discourses, focus exclusively on the role or non-role of works in (initial) salvation. This is, indeed, quite warranted, given the various extremes that have been expressed and held in the history of the Church. Yet, if we (purposefully or otherwise) hold to such an exclusive treatment of this element in relation to Christian life as only pertinent to entry into life in Christ (even in light of the importance of such discussions), we potentially lose sight of its continual significance after the event we (that is, some of us) refer to as "salvation." This often creates a bit of a confusion among many (at times, myself included) Christians when we encounter exhortations towards obedience, faithfulness, steadfastness, perseverance, and the like, which abound in the New Testament. To give a concrete example, Jesus tells His disciples during the "upper room discourse," "If you love Me, you will keep my commandments" (John 14:15, emphasis added). Soon after, He reiterates this principle by emphasizes not only "having" His commandments, but "keeping" them, and this is evidence of our love towards Him (see 14:21, 23-24; 15:10). But, so many times we are at a loss with regards to how these apply for the Christian who believes in Christ, since we relegate things like "obedience" and "steadfastness" and "faithfulness" to the category of "works" that is not necessary for "salvation." This can result in an extreme position of rejecting these mindsets in our lives, since we fear that we might espouse a "works-based salvation" (again, referring mainly to initial salvation with disregard to its processual characteristics [see, for example, Philippians 2:12; 1 Timothy 4:16; Hebrews 9:28; 1 Peter 1:5, 9; 2:22]). Thus, without an understanding of obedience in love (see John 14:15), many of us are or have been in the position of those in the 1st century church in Rome, to whom Paul was obliged to pen the now infamous rhetorical question, "Are we to continue in sin so that grace may increase?" (Romans 6:1). We are (often), therefore, utterly ignorant of how to apply the biblical concept of obedience in the Christian life, which, by God's grace, we enter in through Christ ("by grace through faith," see Ephesians 2:8).
With this in mind, I would like to pause briefly on the conditional clause "if we hold fast" in Hebrews 3:6. For, similar to prior exhortations aimed at encouraging obedience and perserverance (see 2:1; 3:1), it sets a trend for a series of content similar exhortations to "believe" and "obey" (or "not disbelieve/not disobey") in the third chapter and beyond. Hebrews specifically, and the New Testament generally, are rife with such exhortations, which out to impel us to seek God for an understanding of how this ought to operate in regards to the life He has given us in Christ, which we now presently experience. The conditional element "if we hold fast" relates back to the expression that we who believe in Jesus are part of His/God's "house." Therefore, we can perhaps maintain that this type of steadfastness and, in a sense obedience by faith (which becomes clear as we read on in Hebrews), is extremely important if not to some degree necessary for being counted among those who comprise Christ's house. This imagery is explained in greater detail by Peter in his first epistle:

And coming to Him as a living stone which has been rejected by men, but is choice and precious in the sight of God, you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. For this is contained in Scripture: 'Behold, I lay in Zion a choice stone, a precious corner stone, and he who believes in Him will not be disappointed.' This precious value, then, is for you who believe; but for those who disbelieve, 'The stone which the builders rejected, this became the very corner stone,' and, 'a stone of stumbling and a rock of offense;' for they stumble because they are disobedient to the word, and to this doom they were also appointed. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light. (1 Peter 2:4-9, emphasis added)

This passage serves as the substance by which Peter urges his readership towards faithfulness and obedience (see, for example, the rest of chapter 2), although their relationship with Christ (being in Him) is not predicated on such. Note the similarity in language between Peter's epistle and the epistle to the Hebrews: just as we are the "house" of Christ "if we hold fast the confidence and the rejoicing of the hope firm unto the end," as in Hebrews, so we are "built up as a spiritual house" with Christ as the chief cornerstone so that we might "offer up spiritual sacrifices" and "proclaim the excellencies" of God. In short, both of these passages resonate with the importance of, to use Jesus' language in the book of John, "keeping" His "words" and "commands" if indeed we love Him. Does this in any way mean that our initial salvation, our entrance into Christ and His body, depends upon obedience and faithfulness, which is perhaps to say, "works"? I maintain that biblical Christianity will clearly and definitively dictate that the answer to this is "no." For, as Paul writes, we are not justified by works of the Law (Romans 3:20, 28; Galatians 2:16). Or, to use the quintessential Pauline example, we agree that Abraham was justified by faith since he believed God (see Romans 4).
But this begrudgingly brings us back to our original predicament: What is the role of obedience in the life of a Christian if it is not necessary for (initial) salvation? If we do not understand the answer to this question as properly as is possible for us, we will not understand the exhortations in Hebrews (and elsewhere in the NT) which are directed toward believers in Christ to persevere and obey. Not without irony, I believe the resolution to our conflict is found in a somewhat paradoxical passage in James that appears to be in direct opposition to Pauline soteriology. Speaking of the relationship between faith and works, James writes that "faith, if it has no works, is dead, being by itself" (James 2:17). And he pushes the relationship further still, declaring that "a man is justified by works and not by faith alone" (2:24). If you didn't catch the supposed contradiction, reread that verse along with Romans 4, and then return to James' discussion of Abraham, of whom it is said that "as a result of [his] works, [his] faith was perfected" (2:22).
This last verse gives us a glimpse of hope in understanding this issue (to the degree that we can), maybe not by "resolving" it per se, but allowing for the mystery and admitting the mutual compatibility of these passages in a biblical framework. Justification is truly grounded in faith (and that in Christ), but the genuineness of our faith is manifest and, in some way as James indicates, "perfected" by works and obedience. Therefore, it is not surprising that, as we read Hebrews and consider its original audience who appear to be believers in need of encouragement and perseverance, we find multiple exhortations aimed at producing steadfastness and obedience that relates to our being part of Christ's "house." We, just as they, who are believers in Christ who are saved "by grace through faith," have continual need to press on "firm until the end;" we need to "take care" that we do not, by an unbelieving heart "fall away from the living God;" we need to not follow an example of "disobedience" (Hebrews 3:12, 14, 18-19; 4:11). And, lest we think that we have anything in and of ourselves about which to boast, we must always remember that, as did Abraham and all the great "cloud of witnesses" before us, we too should "work out [our] salvation with fear and trembling; for it is God who is at work in [us], both to will and to work for His good pleasure" (Hebrews 12:1; Philippians 2:12-13). This second aspect, which itself has primacy, can never be forgotten when we consider the importance of the former part. Everything in our life as Christians - belief, initial salvation, love for God, sanctification, obedience, steadfastness, faithfulness, holiness, etc. - is recursively dependent and saturated with God's grace and mercy.

of our confession

"Therefore, holy brethren, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession..." (Hebrews 3:1)

Before having first read (or just read) the above verse, How would you have filled in the blank for the following?:

Jesus is the Aposlte and High Priest of our __________ .

There are several quite reasonable (and perhaps many more quite unreasonable) responses, but again let me turn to the question, What would we answer? Consider a few options, such as:

1) Jesus is the Apostle and High Priest of our salvation
2) Jesus is the Apostle and High Priest of our lives
3) Jesus is the Apostle and High Priest of our faith
4) Jesus is the Apostle and High Priest of our God

Perhaps there is a good degree of truth in some or all of these options, but we must consider why these (or any others) are not chosen by the author of the epistle to the Hebrews. When I read the verse Hebrews 3:1, though this may be due to my more nondenominational, Evangelical background, the answer there provided is, to me, rather striking. In much of the Evangelical world the main emphasis is on initial conversion (though this is, of course, not the only truth proclaimed), and therefore, confession is frequently associated with this single event, often referred to as "salvation" (though, this indeed has processual and transformative elements and is not merely a distinct point in our own past). In all honesty, not having read this at some prior point, I doubt I would have answered the aforementioned question by placing "confession" in the blank. I would most likely be apt to answer (1) above, sort of in line with an important thought already expressed in Hebrews, namely, that Jesus is the "author" of our "salvation" (2:10). I have to admit that in certain ways this concept of "confession," of which Jesus Himself is "the Apostle and High Priest," is very foreign to my life in Christ (in the sense that it is typically not a primary emphasis for me), though in reality it ought to be central to it.
There are several meanings of "confession" that are both in use today and have more traditional, historical roots. For example, in the 4th century, Augustine inaugurated a sense of writing that is typified by a more personal journal/diary style (e.g., Augustine's Confessions). Prior to that, within the Church there were several applications of the term that were not unrelated to one another: confession of sin(s) in either a public or private manner (e.g., the Confiteor, or confessing our sins one to another [James 5:16], or confessing our sins to God [1 John 1:9], or what some consider the sacrament of penance, or confession and renouncing of sins at baptism, etc.), or confession as a statement and assertion/articulation of belief(s) (e.g., the Apostle's Creed, the Nicene Creed) that was held individually and corporately, and often expressed publicly. These two aspects, confession of sins and profession of belief/faith, are quite related because any true confession of sins is always a confession of Christ, for in Him and through Him alone is there forgiveness and remission of sins. This is why in many Christian traditions, for example, one both renounces sin and confesses Christ at baptism.
Interestingly, confession in the Christian framework has an inherently personal dimension, and we can see this in the following four elements: 1) we often confess to one another or in the presence of one another as members of the Body of Christ, 2) we ultimately confess to the Person of God who hears us through Christ, 3) the nature of our confession places (in a sense) some burden on the one who confesses, and 4) the value of our confession relates to the One whom we confess. These last two points are especially relevant to the content of the one we are exhorted to "consider" in Hebrews 3:1. That is, again (as discussed beforehand in other posts) we should bear in mind as we read the entire epistle how many instances of encouragement and exhortation we come across, for it is evident that the author wishes that the reader remember the foundation that was laid upon the Person and work of Christ, and their belief in Him. So we read:

For this reason we must pay much closer attention to what we have heard (2:1)

[C]onsider Jesus, the Apostle and High Priest of our confession (3:1)

Take care, brethren, that there not be in any one of you an evil, unbelieving heart that falls away from the living God (3:12)

[L]et us be diligent to enter into that rest, so that no one will fall (4:11)

[L]et us draw near with confidence to the throne of grace, so that we may receive mercy and find help in time of need (4:16)

[L]eaving the elementary teaching about the Christ, let us press on to maturity (6:1)

[S]ince we have confidence to enter the holy place by the blood of Jesus [...] let us draw near with a sincere heart in full assurance of faith (10:19, 22)

Let us hold fast to the confession of our hope without wavering (10:23)

[D]o not throw away your confidence (10:35)

[Y]ou have need of endurance (10:36)

Though we could include a wealth of other exhortations in Hebrews, these help us to understand that the concern of the writer was to constantly remind these believers of the confession that they had made. Thus, it makes sense that here we find it said of Jesus that He is "the Apostle and High Priest of our confession," because this places to some degree the burden on those who have and do confess in order to remind them of the firm foundation and anchor that stabilizes their souls, Jesus Christ (3:1; 6:19; 10:39).
As alluded to above, the second point we might note about this verse, which itself actually has primacy, is that our confession is deeply rooted in the One whom we confess, who presides over it as "the Apostle and High Priest." When we consider confession in the sense of "confession of sin(s)," as Christians we cannot separate this action from the very Person from whom we expect forgiveness of sins (and our expectation is predicated upon and validated by His faithfulness; see 1 John 1:9). Jesus is the One who was sent by God (thus, Jesus is the Apostle) to mediate (as High Priest) between God and humankind so that He might voluntarily offer Himself for the life of the world as the propitiation for our sins. Moreover, when we consider confession in the sense of "profession of faith," neither can we truly separate this from the One in whom all faith is placed. This type of confession is not merely intellectual assent to a set of abstract principles, nor is it purely a past event. Confession can and does refer to a past event, but it is also an ongoing process; it is something we actively and continually participate in and engage. Our admission of "the faith which was once for all handed down to the saints," that is, our confession of that faith, is rooted deeply and intimately united to the very Person who Himself serves as the substance of that faith (Jude 1:3).
The value of our confession, therefore, is no greater than the value of the One confessed. And we know that Christ, who is Himself fully human and fully divine, is by virtue of His deity the highest being that exists. We rest in the derived value of our confession that is conferred by His intrinsic value, rooted in His eternal nature. When we, as Christians, maintain and declare that, among other things, we believe that "for our sake and for our salvation" Jesus "came down from heaven" to become incarnate, we profess His Apostleship. When we, as Christians, maintain that we believe that He was born, lived, died, crucified and was buried, but rose again and ascended into heaven, "for the remission of sins," we acknowledge His role as the Great and eternal High Priest, who, "[w]hen He had made purification for sins, He sat down at the right hand of the Majesty on high" (Hebrews 1:3). He is the Apostle because He was and is God's most perfect messenger, revealing the things that the Father spoke and taught with utmost fidelity (John 8:28, 38; 20:21). He is exalted as High Priest because, having been seated, His work of defeating death and sin is forever and definitively finished, forever and definitively established - it is indeed "once for all" (Romans 6:10; Hebrews 7:27; 9:12; 10:10; 1 Peter 3:18). With all this in mind, then, if we find ourselves in the circumstances like those to whom Hebrews was written, we, too, can be encouraged by the exhortation to "consider Jesus, the Apostle and High Priest of our confession."

faithful in all things

"Therefore, holy brethren, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession; He was faithful to Him who appointed Him, as Moses also was in all his house. For He has been counted of more glory than Moses, by just so much as the builder of the house has more honor than the house. For every house is built by someone, but the builder of all things is God. Now Moses was faithful in all His house as a servant, for a testimony of those things which were to be spoken later; but Christ was faithful as a Son over His house..." (Hebrews 3:1-6a)

When understanding the meaning of any particular passage, it is indeed beneficial to consider the intended audience so that we might arrive more closely at the author's intention. In this way, we can (by one among many methods) guard against eisegesis - importing our own ideas into the text as apposed to drawing the truth out - and ultimately work towards overcoming one of the many "gaps" that loom in between us and the Bible (though, unfortunately, they are all too often ignored). This is an important point to recognize and admit, since, whether we like it or not, we all come to the text of the Bible (or any text) as interpreters. Moreover, since we are dealing with a rather unique book, that is, one inspired by God through human agencies, then it is necessary to understand His divine purposes and truths in Scripture as well as taking into account the author's original intention(s), as far as we can recover them. With regard to the Epistle to the Hebrews, we have little explicit internal evidence as to the identity of the initial readership, except perhaps most obviously in the phrase "to the Hebrews" as indicated by the title. Further internal signposts evidenced by various exhortations to the primary audience, descriptions of their spiritual circumstances/condition, and commentary on their social milieu (such as the possibility of temple worship still in place or experience of persecution; see, for example, Hebrews 8:4; 10:32-34) pairs well with external evidence to paint a clearer picture of the first recipients of this letter. Namely, a theme that resonates in many commentaries is the proposition that these Christians to whom this letter was first written and sent were Jewish believers in Jesus Christ that had undergone mild persecution (thus, most likely before Nero) and were considering abandoning the Christian Gospel in favor of its (and their) Jewish heritage. Thus, we should not be surprised to encounter exhortations toward perseverance and steadfastness and the need to not "shrink back" or reject the all-sufficient voluntary Self-offering of Christ (10:39). As the writer states at one point later in the epistle, "you have need of endurance, so that when you have done the will of God, you may receive what was promised" (10:36). Though the object of their faith was not wavering, their faith in Him was, and so they were encouraged to consider the nature of His Person and work so that their faith might be strengthened by the (re-?)realization of what Jesus accomplished and fulfilled.
If these inferences are correct, then it is apparently the burden of the author to convince the audience of the excellencies of Christ, but also with special attention paid to how principles established/revealed in the Old Covenant are in actuality shadows that relate to a greater and more meaningful substance, Jesus (8:1-5; 9:23-24; 10:1; Colossians 2:16-17). With this in mind it is no surprise that the first two chapters of this epistle are largely doctrinal, with heavy Christological emphasis. As has been discussed in previous posts, the author definitively maintains both the deity and the humanity of Christ in accordance with His hypostatic union. But, returning to the points mentioned above, we might ask the following: If the author is indeed trying to convince unstable Christians who are contemplating returning to Judaism (and thus denying Jesus as both Messiah and God), what arguments could the writer propound in order to turn their hearts and minds to the truth found in Jesus? The answer to this question, as it pertains to the epistle to the Hebrews, is really quite similar to a dilemma that Jesus Himself posed to certain Jews that doubted His validity:

You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me (John 5:39, emphasis added)

Yet the dilemma itself is not truly presented in the above statement. Instead, it appears in the loving criticism that follows: "and you are unwilling to come to Me that you may have life" (5:40, emphasis added). This is the question with which these readers were confronted, and one that we, too, must answer - Am I willing to come to Jesus, the One of whom the Scriptures testify, so that I may have life?
Consequently, in chapter 3 the author of Hebrews embarks upon a journey through prominent people and principles in the Scriptures (the Old Testament) in order to assure the readership of the supremacy of Jesus Christ. Interestingly, rather than focusing on the temple (which may have still stood at the time of writing), the writer chooses to highlight a more unifying concept and one that essentially possesses primacy, that of the tabernacle and its "regulations of divine worship", such as the Levitical priesthood, the various articles in the tent, and the sacrificial system (Hebrews 9:1). All these necessarily relate to the Covenant that God established with His people on Mt. Sinai, when Moses was called by God to mediate between Himself and the people of Israel. Therefore, the first verses in chapter three involve a comparison between the Person and work of Jesus, and the person and work of Moses. In a sense, then, we might say that the writer begins this portion of the argumentation by inviting the reader to consider what or whom they are really left with if they abandon Christ.
Recall that in the prior chapter, the author urges the believers to whom the letter is written to "pay much closer attention to what we have heard, so that we do not drift away from it" (2:1). What "we have heard" is the testimony of "so great a salvation" that is found in Jesus alone. Moreover, we might infer that the in some way the readers were being tempted by their doubt, and thus were in need of hearing about the infinite ability of Jesus "to come to the aid of those who are tempted" evidenced by the incarnational reality of Jesus' suffering. The proposed remedy for ensuring stability (i.e., not drifting) and overcoming temptation is strikingly simple: "consider Jesus, the Apostle and High Priest of our confession" (3:1). Why consider Him? The answer that comes makes sense to a believer in Christ who has a Jewish background: "He was faithful to Him who appointed Him, as Moses also was in all His house" (3:2, emphasis added). At this point it seems as though the writer is only concerned with (roughly) equating Jesus' ministry with that of Moses, that is, just as Moses was faithful over God's house, so was Jesus. But the writer presses on to a greater truth with even greater immediacy, namely, that Jesus "has been counted worthy of more glory than Moses" (3:3). The force of this second claim in the context of a Jewish Christian audience - especially one considering departing from Christianity - should not be easily overlooked. The comparison is not arbitrary, and neither is the declaration of Christ's supreme glory.
The point, however, is not so much to diminish the importance and significance of preeminent individuals such as Moses (Jesus, for example, constantly referred to Moses and Moses' authority as proof of the validity of His claims). Rather, major the point is to understand their importance and significance in relation to the Person and work of Jesus Christ "who fills all in all" (Ephesians 1:23). That is, Jesus Himself is the locus of understanding Moses and his ministry, and the subsequent covenant which God established with Israel through him. Turning again to the Gospels, we find that Jesus clearly did not diminish the persons of the Old Testament along with its laws, but Jesus always centered them around the supreme Person of Himself, the work He came to do, and the covenant that He inaugurated. For example, Jesus declared that He was greater than both King Solomon and the prophet Jonah (Luke 11:31-32). He also expressed His eternality when He claimed that He actually preceded the patriarch Abraham (John 8:58). Moreover, in another passage, we find God declaring in an audible voice the exclusive preeminence which Jesus held over and above Moses and Elijah:

Jesus took with Him Peter and James and John, and brought them up on a high mountain by themselves. And He was transfigured before them; and His garments became radiant and exceedingly white, as no launderer on earth can whiten them. Elijah appeared to them along with Moses; and they were talking with Jesus. Peter said to Jesus, "Rabbi, it is good for us to be here; let us make three tabernacles, one for You, and one for Moses, and one for Elijah." For he [Peter] did not know what to answer, for they [the disciples] became terrified. Then a cloud formed, overshadowing them, and a voice came out of the cloud, "This is My beloved Son, listen to Him!" All at once they looked around and saw no one with them anymore, except Jesus alone. (Mark 9:2-8)

Again, this is not to depreciate the value of any individual like Moses, but God helps us understand the proper value of any person by situating them in relation to Christ. Moses was indeed faithful in things pertaining to God's house, but Christ was more faithful still. Moses' disobedience was quite rare and not characteristic of his ministry, but Jesus "always do[es] the things that are pleasing to [the Father]" (Numbers 20:8-12; John 8:29). Moses was faithful "as a servant," Christ is faithful "as a Son" (Hebrews 3:5-6). Moses was a member of the house, Christ, being a Person of the Triune God, is its builder and architect. Moses served "for a testimony of those things which were to be spoken later," Christ is the content of that speech which is the Christian Gospel (3:5). As Jesus said, "if you believed Moses, you would believe Me, for he wrote about Me" (John 5:46). Admitting the reality of Christ's supremacy does not negate Moses, but rather believes him. "If [we] do not believe [Moses'] writings, how will [we] believe [Jesus'] words?" (see John 5:47). Moses was "made perfect" by the same means as we who presently believe in Jesus, for Moses "consider[ed] the reproaches of Christ greater riches than the treasures of Egypt; for he was looking to the reward" (Hebrews 11:40, 26, emphasis added). Moses "endured, as seeing Him who is unseen" (11:26).
At this point, perhaps many of us who do not individually come from a Jewish background may struggle to grasp the relevance of this passage (and, thus, what follows, as well) to our own lives. The relevance and application, however, can be made manifest by considering three points. First, we might state the obvious that since Jesus was Jewish it ought to matter to us. If we consider the words of Christ in the Gospels, or the entirety of the New Testament, we can only understand the Gospel with greater fullness by understanding the significance of Moses and his writings. Still, as both Jesus and the New Testament writers urge us toward, we must interpret Moses (and others) in light of Jesus now that He has come. Second, Moses as a key figure of Judaism would be an example of what the readers would be left with if they rejected Christ and returned to their Jewish heritage, ignoring the reference to Him. As we are aware, Moses indeed pointed to Christ, but this group was potentially going back to Moses without considering the One to whom he directs them. The author makes clear that they are losing infinite worth by departing from Christ and, consequently, not really going back to Moses in the fullest and truest sense. For us, we might do well to contemplate the value of what we are left with if we reject Jesus, for who or what would be left to fill such an amazing void? The reality we must face is that there is no one and no thing left to turn to; only Christ has the "words of eternal life" (John 6:68). The third point is that, since Moses is one example of a shadow whose substance is Christ, we must consider what the consequence will be if we overemphasize the shadows and deemphasize the substance (e.g., the law or the Levitical system of worship in comparison to the New Covenant and the once-for-all sacrifice of Christ). This cannot be succinctly answered here, but is the focus of much to come in the epistle to the Hebrews. And, as we read in Hebrews 3:1, the way to rightly (re)orient ourselves is constant, we must "consider Jesus."