Wilderness Christianity: Part 2: Hebrews
Wilderness Christianity, Part 2: Hebrews
In this series we are exploring the way in which New Testament authors draw on the wilderness tradition in order to shape Christian identity and mission.
We turn now to the letter to the Hebrews, a complex writing that draws on the wilderness texts of Genesis through Deuteronomy in a variety of ways to explain who Jesus is, what He has accomplished with his incarnation, death, resurrection, and ascension, and what this all means for Christian identity and mission. For the purposes of this brief reflection, we will focus on the ways in which the author locates followers of Jesus within the ongoing wilderness journey first experienced by the original "elect sojourners". We will focus our discussion on Hebrews 3-4, and Hebrews 11-12, where our author draws on the wilderness to explain why that disciples of Jesus continue to experience hardship after professing allegiance to Jesus Christ.
We begin in Hebrews 3, where the author reminds his readers that they share in a "heavenly calling" (3.1), inaugurated by Jesus, the final word of God's revelation (1.2), who by means of his sacrificial death, resurrection, and ascension is now seated at the right hand of the Majesty on high, having inherited a name that is above all other names (1.3-4) through his suffering and faithfulness (2.10-18). The meaning of this term "heavenly calling" is developed in Hebrews 3-4 and 11-12, as we will detail in what follows. But it is important to note that this heavenly calling is only made possible by Jesus, who is characterized as the merciful and faithful high priest who was willing to be made like his brothers in every respect (Heb 2.16-17) so that He might (1) bring many sons to glory (Heb 2.10), (2) and defeat the one who has the power of death, the devil (Heb 2.14). This Jesus was "made perfect" in suffering and thus becomes the source by which we complete our journey to our promised inheritance (Heb 2.10-11). The picture that the author of Hebrews presents both in Hebrews 2 and also Hebrews 12 is that of Jesus finishing the race by enduring ridicule and hardship, and presently representing us to the Father, atoning for our sins by offering Himself as a living and faithful sacrifice, vindicated by God in His resurrection. His faithfulness is what helps us in the midst of our wilderness temptations (Heb 2.16, 19). Thus, the term "heavenly calling" is meant to remind us that our calling is sourced or located in heaven, where Jesus has gone before us and now presently sits to make intercession for us and to help us in our time of need (Heb 4.14-16). In other words, He has gone before us; He has endured, remained faithful in temptation, and now works in and through us to bring us to glory.
With this framework, our author now moves to make one of the more surprising claims in his letter, one that differs slightly from that which Peter makes in his first letter. In Hebrews 3 our author argues that his readers (and we by extension) are still in the wilderness of wandering. He does this through careful exegesis of Psalm 95 (Hebrews 3.7-4.7), in which he argues that up to the time of David (who he regarded as the author of Psalm 95), Israel had yet to enter into the rest that God had promised. "Today, if you hear his voice, do not harden your hearts as in the rebellion, on the day of testing in the wilderness" (Heb 3.7-8/Psalm 95.7-8). The subtle point he makes in Hebrews 3-4 is that "today" we are still journeying in continuity with the original Exodus, and that faith(fulness) and obedience are still requisites for entering into the rest that God has promised (3.19; 4.2, 6, 11). He juxtaposes this with Joshua, who he reminds his readers, did not give them the rest that God envisioned (Heb 4.8)--for this reason, David has said, "Today, if you hear his voice, do not harden your hearts" (Heb 4.7/Psalm 95.7-8). He then urges his readers to "strive to enter that rest" (Heb 4.11), which he makes clear is prepared for us by our high priest, Jesus, who "has passed through the heavens" and is now providing us with the mercy and grace we need in our time of sojourning (4.15-16). Jesus has given us what Joshua was not able to provide. It is important to underscore that the author of Hebrews does not seem to link Exodus themes with the prophetic second Exodus themes found in Isaiah, Ezekiel, Hosea, and Zechariah like Peter does. Instead, he considers us to be a part of one long wilderness journey that began with Israel in Egypt.
After detailing the way in which Jesus serves as a better priest, administering a better covenant in the better tabernacle (Hebrews 5-10), our author picks up once again this theme of journeying in the wilderness in Hebrews 11-12. Pointing to several paradigmatic "strangers and exiles" (11.13) in Hebrews 11, our author points out that they died in faith, not having received the things promised but rather greeting them from afar; they were "seeking a homeland", a "better country, that is, a heavenly one" (Hebrews 11.14, 16). These paradigmatic figures were characterized by their willingness to endure hardship rather than enjoying the treasures of Egypt (Hebrews 11.26-28). What they all have in common is that they did not receive what was promised (Heb 11.39). Why did they not receive it? Our author makes the astonishing claim that it is because we are also called to join with them in the wilderness journey; their journey is not complete (or made perfect), until we finish the race that is set before us (Hebrews 11.40). And so we are urged to look at the way they faithfully endured in the wilderness as encouragement for our journey. But we are also called to look to Jesus, who is characterized as the faithful sojourner par excellence (Heb 12.3).
In Hebrews 12, endurance becomes a key word for encapsulating our calling as wilderness Christians. "Let us run with endurance the race that is set before us" (Heb 12.1); "looking to Jesus...who for the joy that we set before him endured the cross" (Heb 12.2); consider him (Jesus) who endured from sinners such hostility" (Heb 12.3). "It is for discipline that you have to endure. God is treating you as sons" (Heb 12.7).
Echoing Deuteronomy 8.5, a text that in which Moses is preparing God's people to enter into the Promised Land, the author of Hebrews reminds his readers that as a father disciplines a son, so God disciplines his people. Here the author reorients his readers to think of their suffering and hardship, their alienation and marginalization as the means by which God trains (paideia) them for their heavenly calling, their place of rest, their inheritance or Promised Land. This is what endurance is for; so that we can be prepared, made ready for the kingdom that cannot be shaken (12.28). "For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it." (Heb 12.11) The author is claiming that we ought to look at our wilderness time not as a form of punishment but rather as an instructional time, a time in which we are being trained by God so that we can enter into the heavenly Jerusalem (Heb 12.22). Difficulties, alienation, suffering, being misunderstood and mistreated because of our allegiance to Jesus should not to be interpreted as signs that we have done something wrong, but instead should be interpreted as godly, fatherly discipline that perfects or completes us for better things to come.
It is within this framework of wilderness endurance (or resistance) that the author of Hebrews offers the following sobering exhortations to:
1. Pay much closer attention to what Jesus has revealed to us, lest we drift away (Heb 2.1);
2. Take care lest there be in any of us an evil, unbelieving heart, leading us to fall away from the living God (Heb 3.12);
3. Exhort one another every day so that none of us may be hardened by the deceitfulness of sin (Heb 3.13);
4. Strive to enter the rest that Jesus has provided for us so that no one may fall by the same sort of disobedience as was displayed in the wilderness rebellion (Heb 4.11);
5. Draw near to the throne of grace (where Jesus is seated) with confidence so that we may receive mercy and find grace to help in time of need (Heb 4.16);
6. Have full assurance of hope until the end, so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises (Heb 6.11-12);
7. Draw near with a true heart in full assurance of faith (Heb 10.22);
8. Hold fast the confession of our hope without wavering, for he who promised is faithful (Heb 10.23)
9. Stir up one another to love and good works, not neglecting to meet together, but encouraging one another, and all the more as we see the Day drawing near (10.24-25);
10. Not throw away your confidence, so that when you have done the will of God you may receive what is promised (10:36);
11. Not refuse him (Jesus) who is speaking (Heb 12.25);
12. Be grateful because we are receiving a kingdom that cannot be shaken (Heb 12.28);
13. Bear the reproach that Jesus endured (Heb 13.13);
14. Bear with the author's word of exhortation (Heb 13.22).
And all of these exhortations are anchored by the reminder at the end of Hebrews that this is all made possible by Jesus, whom God brought again from the dead, the great shepherd of the sheep by the blood of the eternal covenant. This God will equip us with everything good so that we may do His will; He is working in us that which is pleasing in His sight through Jesus, who has gone in faithfulness before us, and who is now in glory (Heb 13.20-21).
"For here we have no lasting city, but we seek the city that is to come." (Heb 13.14)
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