Following the Fire of Shavu’ot, Part 2
One of the things I have learned from hiking mountains is that they can play tricks on you. The first time you encounter a false summit, it feels almost unfair. You spend hours climbing toward what appears to be the peak.
The following essay is adapted from part two of a message I recently shared at Friends Community Church. It has been revised here for readers beyond that setting, though the heart of the teaching remains the same.
One of the things I have learned from hiking mountains is that they can play tricks on you.
The first time you encounter a false summit, it feels almost unfair.
You spend hours climbing toward what appears to be the peak. Your legs ache. Your lungs burn. The trail grows steeper beneath your feet. Every switchback feels like it must surely be the last one. Then, at long last, the trees begin to thin out, the grade softens, and the landscape opens up. Suddenly, there is a view.
You can see valleys below and ridgelines stretching into the distance. You stop to catch your breath. You take a drink of water. You let yourself believe that you've made it.
Then the trail bends. You realize what looked like the summit was only a ridge.
The view was real. The progress was real. The climb was real. Yet something greater still lay ahead.
Hikers call this a false summit, though the term is somewhat misleading. There is nothing false about it. A false summit is beautiful, significant, and worth celebrating. Its only limitation is that it is not the final destination.
Acts 2 can often function like a false summit within the biblical story.
That may sound strange at first. After all, Pentecost is one of the most breathtaking moments in Scripture. The Spirit descends from heaven. Tongues of fire appear. Languages break open. Three thousand people respond to Peter's message. The gospel begins moving outward toward the nations. Entire traditions have been built around this chapter, and rightly so. Acts 2 matters. But the mistake is assuming the trail of Shavu’ot ends there.
In the previous essay, I traced the trail of Shavu'ot backward through Scripture. We began in Eden, where fire first appeared at the gate of the garden, guarding the way back into God's presence. From there we followed the fire to Sinai, where God descended upon the mountain and invited His people to draw near. We walked through the tabernacle and its sacred calendar, where Israel learned to rehearse redemption through appointed times and holy rhythms. Finally, we listened to the prophets, who spoke of a coming day when God's Spirit would once again dwell among His people. Every mountain, every feast, every sacrifice, and every prophetic promise pushed the story in that direction.
The prophets, however, left us standing in a place of tension. They spoke of a coming harvest. They envisioned a day when God's Spirit would be poured out upon His people. They saw restoration, renewal, and life breaking into places long marked by death. Yet the vision remained future. The fullness had not yet arrived.
Then we arrive in Jerusalem.
For many Christians, Acts 2 feels like the moment every previous thread finally comes together. In many ways, it is. Yet we often read Pentecost so quickly that we miss the larger story unfolding beneath the surface.
In the Temple | Acts 2
Imagine stepping into the world of Acts 2 that Luke describes. The setting itself matters. Pentecost is not a random day on the Jewish calendar. It is Shavu'ot, the Feast of Weeks. Pilgrims have traveled to Jerusalem from every direction. The city is crowded. The temple is alive with worship. Priests are preparing the morning offerings. Bread representing the firstfruits of the wheat harvest is being presented before the Lord.
And while bread is being lifted toward heaven in the temple, heaven breathes again.
Luke tells us that a sound like a rushing wind filled the House of the Lord. Fire appeared. The Spirit descended. Devout Jews from every nation under heaven assembled at the temple that Shavu’ot morning heard the mighty works of God proclaimed in their own languages, right there in the courts of his earthly dwelling.
The imagery is impossible to miss if we have spent time walking the trail.
In Eden, humanity heard the sound of God and hid among the trees. At Sinai, Israel heard the trumpet and trembled at the foot of the mountain. Now another sound arrives from heaven, not to drive people away but to draw them into God's purposes.
In Eden, fire guarded the way back to God. At Sinai, fire descended upon a mountain. In Acts, fire rests upon people.
Even the gathering of nations echoes themes that have been present since the beginning. Humanity was scattered outward from sacred space. Israel was gathered at Sinai. Now Jews from every nation under heaven are gathered once again in Jerusalem, not merely to witness a miracle, but to become participants in a mission that will carry the knowledge of Israel's God back into the world.
Something extraordinary is happening. The fire has returned to the House of the Lord.
More than that, the fire is beginning to fill people.
Yet Luke's imagery points us toward something else as well. At the same time the loaves of firstfruits bread are being lifted before God in the temple, faithful Jewish believers gathered at the temple are becoming firstfruits. The Spirit that raised Messiah from the dead is beginning to awaken a harvest.
And that word—firstfruits—is where I think many modern readers accidentally leave the trail.
Firstfruits are not the full harvest—they are the promise—the first sign—that the harvest is real. The first sheaf gathered from the field matters precisely because it points beyond itself. It is evidence that something larger is coming. The firstfruits are cause for celebration, but they are never mistaken for fullness.
Remarkably, that is exactly how the apostles themselves describe their experience.
Years after Pentecost, Paul writes that creation is still groaning. Humanity is still groaning. Even believers, who possess what he calls the "firstfruits of the Spirit," continue waiting for the redemption of their bodies. Elsewhere he describes the Spirit as a pledge, a guarantee, a down payment of what is yet to come.
Paul does not write like a man standing at the summit.
He writes like a man who has finally reached a ridge from which he can see it.
The Promise of the Prophets
The prophets never separated the outpouring of God's Spirit from the restoration of Israel. When they envisioned the fullness of God's promises, they did not describe a private spiritual experience detached from the world. They described Jewish exiles returning home to the land. They described Jerusalem restored. They described nations streaming toward the mountain of God; resurrection, renewal, and creation itself coming alive again.
The prophets saw a world transformed by the presence of God. Acts 2 continues that story. But it does not finish it. We must keep walking the trail and following the fire.
The apostlic community understood this.
The fire had truly returned.
The Spirit had truly been poured out.
The nations had truly begun gathering.
Yet they continued speaking of a future hope with anticipation and longing. This is why Peter can stand in the temple complex on Shavu’ot and proclaim, “This is what was spoken of by the prophets!” and also later write “fix your hope completely on the grace that is still yet to be brought to you.”
Like the prophets, the apostles knew more awaited humanity. At Sinai the Torah came forth and the Israelites feared ascent. But Isaiah sees the nations running toward the mountain (Is. 2). The summit the prophets saw was not empty. It was crowded with people from every tribe and tongue ascending the mountain of God.
Isaiah saw so much more than a moment. From atop the mountain summit, he beheld a healed world. He writes in ch. 35:
“The wilderness and the dry land shall be glad;
the desert shall rejoice and blossom like the crocus…”
The place of exile begins to bloom again.
“Strengthen the weak hands,
and make firm the feeble knees…”
Because the climb is not forever.
“Say to those who have an anxious heart:
‘Be strong; fear not.
Behold, your God will come…’”
And when He comes:
“Then the eyes of the blind shall be opened,
and the ears of the deaf unstopped;
then shall the lame man leap like a deer,
and the tongue of the mute sing for joy.”
Creation itself begins waking up.
“For waters break forth in the wilderness,
and streams in the desert…”
And then Isaiah says something remarkable:
“And a highway shall be there…
and it shall be called the Way of Holiness.”
A trail through the wilderness. A path leading home—to a summit.
“And the redeemed of the LORD shall return
and come to Zion with singing…
everlasting joy shall be upon their heads;
they shall obtain gladness and joy,
and sorrow and sighing shall flee away.”
That’s the view from the summit. That’s the future that awaits us.
The Summit Yet to Come
“The time is coming to gather all nations and tongues. And they shall come and shall see my glory…” Is. 66
On this day God says: “I will set a sign among them…” From Jerusalem, survivors go outward to the distant coastlands—declaring the glory of God among the nations. Does that sound familiar? It sounds like Acts 2. But Isaiah keeps going.
““And they shall bring all your brothers from all the nations… to my holy mountain Jerusalem… as an offering to the LORD… even as a grain offering in a pure vessel…”
Suddenly the imagery becomes unmistakable. The nations themselves become part of the Shavu’ot procession—from every direction. Just like the flame in Eden, just like the bread waved in every direction. The exiles are carried home like firstfruits. Like grain offerings—fully risen loaves, alive with the breath of Messiah—they are lifted before the Lord. The mountain of God fills with worshippers—people from all nations and tribes—and the harvest of souls finally comes in.
Every year the festival of Shavu’ot invites us back onto the trail, to rehearse that hope again, to take it all the way to the summit so we can practice longing for that view.
To strength our legs so that when the appointed time comes, we can offer ourselves.
Because every glimpse of the Spirit—
every softened heart,
every opened eye,
every act of worship,
every movement toward obedience,
every loaf lifted toward heaven—
is a sign that the harvest is real.
But we cannot stop walking because we reached a ridge.
One day:
the wilderness will bloom,
we from the nations will stream up God’s mountain with his people in strength, song, and joy,
our sorrow and sighing will flee away,
and the Spirit of God will fill the earth like breath filling living lungs.
Until then—we keep walking. We count the days. We lift the bread. It is not our job to measure the fruit. It’s our job to follow the fire—for as long as it takes—trusting God will bring the full harvest in it’s appointed time.
May we become the kind of people who know how to live as the firstfruits while still longing for the fullness of the harvest to come.
Following the Fire of Shavu’ot, Part 1
There is a trail in Utah called Catherine’s Pass that my husband and I love to hike. It begins near the Alta Ski Area. At about 8,500 ft in elevation, the trailhead begins already high in the mountains.
The following essay is adapted from part one of a two part message series I recently shared at Friends Community Church. It has been revised here for readers beyond that setting, though the heart of the teaching remains the same.
There is a trail in Utah called Catherine’s Pass that my husband and I love to hike. It begins near the Alta Ski Area. At about 8,500 ft in elevation, the trailhead begins already high in the mountains. At first, the trail is mostly switchbacks and loose rock. Your lungs burn quickly in the elevation, and you cannot yet see where you are going. The mountain does not reveal itself all at once. You simply keep walking, trusting that if you remain on the trail long enough, eventually it will open into something beautiful.
And it does.
A bend in the path suddenly reveals a valley scattered with wildflowers. Meltwater streams through the rocks. Snow often still clings to the mountain in July.
A couple miles in, you crest a ridge into what I have always called Buttercup Valley, one of the most breathtaking places on the hike. Yellow wildflowers dot the valley floor. Indian paintbrush and lupine paint the slopes with color. Sometimes you see bighorn sheep or moose moving quietly in the distance. It’s a breathtaking part of the trail, and a needed meander through a meadow before the trail climbs again.
Eventually Catherine’s Pass opens before you, and suddenly the whole landscape stretches out in every direction.
But here’s the thing about hiking: someone could be dropped there by helicopter and still see the view. They would still witness the beauty of the mountains. But they’d miss the trail.
And the trail is the whole point.
They would miss the exhaustion of the climb, the anticipation around every bend, and the strange way suffering and beauty begin to intertwine after enough miles on the mountain. The trail changes your relationship to the summit.
Without the trail, you miss the story that makes the summit mean something.
I think this has happened for many Christians with Pentecost.
Most believers know Acts 2. We know about the rushing wind, the divided tongues of fire, the Spirit descending upon the disciples, and the proclamation of the gospel in many languages. It is one of the most dramatic scenes in the New Testament. But many of us encounter Acts 2 as though we were dropped there by helicopter. We arrive at the summit often without ever learning the trail that leads to it.
But Pentecost—Shavu’ot—is not merely an event in Acts. It is a trail of holy fire that climbs through Scripture. The story begins long before the disciples gather in Jerusalem.
Shavu’ot begin with a fire at a gate. The trail of Shavu’ot begins in Eden.
Eden
In the opening pages of Genesis, humanity lives openly in the presence of God. Heaven and earth overlap. The Spirit of God moves among humanity in the garden in the windy time of the day, and there is no barrier between divine holiness and human life. But one day, something fractures. The ruach shows up and realizes right away, something’s broken. The presence that once sustained humanity becomes dangerous to those no longer fit to dwell within it. Humanity is driven east of Eden, and at the entrance to the garden God places cherubim and a flaming sword turning in every direction to guard the way to the tree of life.
The fire at Eden is a holy boundary is being maintained. A broken humanity cannot simply casually reunite with God. And so the fire remains at the gate, guarding the way back into the presence of God.
It’s a loss.
From that moment onward, the biblical story begins asking a single question: How do we get back through the fire?
Sinai
For a long time, the answer to that question appears to be you don’t. You do not go back through the fire. You do not ascend the mountain of God.
For generations, humanity remains, wandering, east of Eden. The world continues spiraling outward into violence, exile, and death. Yet eventually God calls Abraham, raises up Israel, and rescues his people from Egypt through judgment and deliverance. Then he brings them into the wilderness, to the foot of a mountain wrapped in smoke and flame.
At Sinai, something astonishing happens: the fire comes down.
The imagery deliberately echoes Eden. Once again there is a holy mountain. Once again there are boundaries around sacred space. Once again humanity stands before the terrifying presence of God. But this time the story changes in an important way. At Eden, humanity is driven away from the mountain of God. At Sinai, God invites humanity toward it.
“Adonai said to Moses, “Go to the people, and sanctify them today and tomorrow. Let them wash their clothing. 11 Be ready for the third day. For on the third day Adonai will come down upon Mount Sinai in the sight of all the people. 12 You are to set boundaries for the people all around, saying, ‘Be very careful not to go up onto the mountain, or touch the border of it....But when the shofar sounds, they may ascend the mountain.” Exodus 19:10-13
Notice that the people were to:
consecrate themselves, set themselves apart for something very special
count the days—today, tomorrow, be ready for the third day, and on the third day
prepare themselves
listen for the shofar sound… then ascend
At Sinai, God invites them to ascend through the fire. The God who once guarded the mountain now calls a people toward it.
“So it came about on the third day, when it was morning, that there were thunder and lightning flashes and a thick cloud upon the mountain and a very loud shofar sound, so that all the people who were in the camp trembled. And Moses brought the people out of the camp to meet God, and they stood at the foot of the mountain. Now Mount Sinai was all in smoke because the LORD descended upon it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked violently.” Exodus 19:16-18
When the mountain begins to quake and burn, the people recoil in fear. They tremble at the thunder and stand at a distance, begging Moses to mediate instead. “Do not let God speak to us,” they say, “lest we die.”
And so they . . .
see the fire
count the days
hear the shofar
but they refuse to draw near to God. Moses alone enters the thick cloud. One man ascends the mountain while the people remain at a distance.
This occurs roughly fifty days after leaving Egypt. Fire descends from heaven. The covenant is cut, God forms a people, but they are not so sure they want to be formed. What is God to do with a people who he wants to be near, but are not sure they want to be near him?
The answer: he teaches them how to approach.
Tent
Alongside the tent in the wilderness, God gives Israel something remarkable: a sanctuary in time.
The appointed times of Leviticus 23 are not random holidays. They are holy meeting times—moedim—when God invites his people to enter into a sanctuary in time and be near him. They are rehearsals—sacred rhythms teaching Israel how to live within the story of redemption before its fullness arrives. Every feast becomes a kind of embodied prophecy. Shabbat, Passover, Unleavened Bread, Firstfruits, Shavu’ot, Trumpets, Day of Atonement, Sukkot—each one teaches Israel how to remember, anticipate, and move toward the presence of God and join him in what he is doing in the world.
At Shavu’ot, Israel is commanded to count seven weeks from Firstfruits. Fifty days. Then they are to bring before the Lord two great loaves of leavened bread made from the firstfruits of the wheat harvest.
The imagery here is extraordinary.
At Passover, leaven is removed from Israel’s homes as they remember deliverance from Egypt. Later, they will start a new culture of leaven, trusting it will become strong enough to raise the bread. And in the meantime, they count. They prepare. They eat the barley grain and trust that the choice grain—the wheat harvest—will soon come. Then, about two months later, it arrives. At Shavu’ot, fully baked, beautiful loaves of leavened, golden bread are lifted before God..
Jewish tradition holds that the bread was waved forward and backward, upward and downward, declaring that the God of Israel rules over all creation. Can you hear the echoes of Eden? At the gates of the garden, the flaming sword flashed in every direction guarding the way back into the presence of God. But now, bread from the thorny ground is lifted in every direction before him in worship.
The God who once guarded Eden with fire now invites humanity to approach the fire at the altar, at the door of the tent, waving the fruit of the earth itself before him.
Into this story, Jesus steps. “I am the bread of life!” He declares that even outside of Eden, the wheat still grows. Bread still rises and through these sacred rhythms, God teaches his people to recognize every firstfruit as a sign that exile will not last forever. That is what firstfruits are throughout Scripture: signs that more is coming.
The bread matters because it reminds us the harvest is real. Much more fruit is surely on the way.
Exile
The tabernacle eventually becomes a temple. The fiery glory of God fills his house. Jerusalem becomes the center of worship and sacrifice. But the human hear is still fractured. Violence, oppression, idolatry, and injustice continue poisoning the land until eventually the prophets begin warning that exile is coming once again.
Then the unthinkable happens. In Ezekiel’s vision, the glory of God rises from the temple and departs from Jerusalem. The divine fire leaves God’s house. The story circles painfully back the gate outside of Eden again. Once again humanity stands outside sacred space.
The people of God find themselves scattered, exiled, and the land that once provided the harvest of the firstfruits to be celebrated in the sancturary in time lies desolate and forsaken.
But the prophets refuse to despair.
Ezekiel promises that God will give his people a new heart and place his Spirit within them (Eze. 36:26-27). Isaiah declares that the Spirit of God will not depart forever (Is. 59:21). Joel envisions a day when the Spirit will be poured out lavishly upon all flesh (Joel 2:28-29). What starts in Israel will renew the whole world.
These promises are not abstract spirituality or private religious experiences. They are covenant promises. They are the restoration of the bride God married at Sinai, under that veil of thick cloud and fiery glory. The prophets foresee a day when the breath that moved through Eden will once again fill all creation with life.
The restoration of Israel becomes the beginning of something larger, where those among the nations streaming upward toward the mountain of God. Gentiles willingly ascending saying “Come on! Let’s go! Let’s ascend the mountain of God so that we can learn his instructions.”
Learning to Walk the Trail
We may wonder, when does this happen? When will God pour out his Spirit? When do we reach the summit of this trail?
Shavu’ot is a trail of holy fire moving steadily toward restoration. From Eden, to Sinai, to the tabernacle and temple, to the prophets longing for the Spirit to return, the fire keeps drawing near.
And all along the trail, there are signs of the harvest. Little glimpses. Firstfruits. Pockets of golden buttercups at the foot of the long grind to the summit we can’t yet see. Moments where creation seems to whisper:
There is more coming.
Keep walking.
Stay on the trail.
The story is not over yet.
That’s what Shavu’ot is. It is a rehearsal of hope.
Shavu’ot is a trail of holy fire that awakens us to the firstfruits of a coming harvest.
Walking this trail strengthens our bodies, our souls. It’s training us how to follow the cloud by day, the fire by nigh—until the harvest yet to come arrives in full. We can continue to follow the fire into the New Testament. We’ll look at Acts 2, and keeping following the fire even from there. Because even Acts 2 isn’t the full harvest—it’s just the beginning of what God is doing for Israel and for the nations. And we are invited by God to join him in that work.
Until then, may we become a people who learn how to walk the trail, who learn how to count the days.
To lift the bread. To keep following the fire and practicing hope.
Because every Shabbat, every festival, every act of worship, every small movement toward the presence of God is training us for the kingdom and the world that is coming.
A world where:
the exile ends,
the tent is filled,
the mountain is ascended,
the gate of Eden is wide open,
and the Spirit of God fills the earth like breath in living lungs.
Until then—we must to learn to live as people of the firstfruits. People who are disciplined enough turn towards this story and ask God tohelp us follow the fire that fills his house and opens our eyes to all he is doing.
Repentance from Dead Works
Hebrews 6 contains one of the most overlooked lists in the New Testament: the elementary principles of faith in Christ.
The following essay is adapted from a message I recently shared at Friends Community Church. What began as a teaching for a gathered local body has been revised here for readers beyond that setting, though the heart of the teaching remains the same.
As I considered what to share today, I found it difficult to ignore the wider moment in which we are living. Ours is a fractured and unsettled generation—marked by division and a steady erosion of trust. It is a season that demands discernment. And in such moments, novelty is not what the church most needs. There are times when Christians do not require new ideas so much as a renewed grasp of old ones.
Wouldn’t it be something if Scripture offered a clear list of the foundational elements of our faith—those teachings so basic that they form the backbone of what it means to follow Jesus? Well, we are in luck. Hebrews 6 provides precisely such a list.
The chapter opens with an arresting claim. The author urges his readers to “leave the elementary teaching of the Christ and go on to maturity,” then proceeds to list what he considers foundational aspects of faith in Christ:
repentance from dead works
faith toward God
instruction about washings
laying on of hands
resurrection of the dead
and eternal judgment.
These were not considered advanced theological concepts meant for scholars. They are described as basic—assumed knowledge for first-century believers who are trying to follow Christ. That assumption should give modern readers pause.
Most Christians today can articulate personal salvation, God’s grace, and God’s love. But repentance from dead works? Washings? Escatology? These are not typically things we explicitly teach to new believers. Maybe we should.
Hebrews is not scolding ignorance for ignorance’s sake, but it is diagnosing a problem: maturity is impossible when foundations haven’t been mastered. Yet the times we live in call for maturity. As believers, we are expected to not simply know the things on this list, but to be able to teach them to others. The author of Hebrews was particularly frusterated by this, “By now you should be teachers, yet you have need of someone to feed you milk and not solid food!”
If repentance from dead works stands first in this list of elementary principles, then it deserves our careful attention today. Repentance was the primary message of Jesus and of John the Baptist. They seemed to understand that repentance was critical to the coming kingdom and to faith in the Messiah who rules that kingdom. So today, we too head back to basics. Our focus will be to ask and answer this question: what does repentance from dead works mean to this author and his audience?
What is Repentance?
Repentance in Scripture is not primarily emotional. The Hebrew word, shuv, simply means “to turn.” It describes a reorientation of direction, allegiance, and future. Repentance is not about remorse or feeling bad; it is about changing course.
John the Baptist preached repentance as his core message, a tradition our Master adopted as well. John’s call was urgent and concrete: Repent! Turn around, quit sining, obey God, align your life with his Torah, because the kingdom is drawing near.
One of the best biblical examples of repentance comes to us from Jonah 3.
Jonah is an Israelite prophet to the nations. God sends him to Nineveh, a city famous for violence and wickedness. The city’s outcry had reach God, and he needed to confront it with judgement and justics. So God tasks Jonah with giving the Ninevite’s a stark warning: “Yet forty days, and Nineveh shall be overturned.”
Jonah goes through the city announcing this, with no promise of mercy attached to the message. Amazingly, the people of Nineveh respond:
“The Ninevites believed God. A fast was proclaimed…’Let everyone urgently call on God. Let them turn from their wicknedness and from the violence in their hands. Who knows? Maybe God will turn and have compassion and relent from his feirce anger so that we will not perish.’” Jon. 3, selected verses
They fast. They abandon violence. They turn from their evil ways. Their repentance, in this account, is public, behavioral, and communal.
Then comes the surprising turn: God repents!
Jonah 3 states plainly that when God saw what the Ninevites did—how they turned from their evil ways—he turned from the destruction he had planned. The Hebrew verb used here, nacham, is often translated “relent,” “be moved to compassion,” or even “repent.” This is not an isolated occurrence. The same language is used of God after Moses’ intercession in Exodus 32. Jeremiah 18 explicitly lays out the principle: if a nation turns from evil, God relents of judgment; if it turns toward evil, He relents of blessing. Joel describes God as gracious and merciful, “relenting from disaster.”
This is not an embarrassment in Scripture. It is a declared covenant pattern.
God’s character does not change.
God’s purposes do not change.
God’s righteous standards do not change.
But God is responsive to human behavior. We can change. He can change us.
What changes is the relational outcome when human beings alter their direction. God is responsive—not because he was wrong, but because obedience and repentance are always his preference.
Jonah understands this perfectly, which is why he is furious in the following chapter. “I knew that you are a gracious God and merciful,” he protests. Jonah is not surprised by God’s mercy; he is angry because God has been faithful to his character.
Repentance, then, is directional. It asks not whether sufficient remorse has been generated, but where a given path leads. This brings us back to Hebrews and its phrase: “repentance from dead works.” If repentance means to turn, what dead works are we meant to turn from?
What are “Dead Works?
Modern readers often assume that “dead works” refers to Jewish law, ritual, or Torah observance—a legacy of post-Reformation, supersessionist categories rather than first-century realities. When the author of Hebrews speaks of “repentance from dead works,” we should resist the assumption that he is criticizing Torah or Jewish obedience.
The audience of this letter was made up largely of Jewish believers in Jesus—people who had grown up shaped by the Scriptures of Israel. They were still praying, gathering at the temple, and living within those rhythms. They did not view God’s instruction as lifeless or obsolete. We know all this from Acts. Luke does not even try to hide this information from us. In the first-century world of faith in the Messiah, the Torah was described as the way of life. And Jesus did not contradict this.
So when Hebrews speaks of “dead works,” it’s not attacking covenant faithfulness or Jewish practices. It’s referring to actions and ways of living that lead to death—patterns shaped by sin, injustice, idolatry, or rebellion. And repentance is about turning from one road to the other.
The Scriptures themselves are unambiguous on this point. Deuteronomy 30 records God’s declaration: “I have set before you life and good, death and evil… therefore choose life.” Life and death in the Torah are not merely destinations after death. They are covenantal trajectories. Life is alignment with God’s instruction; death is the consequence of turning away from it—often experienced long before physical death occurs.
The book of Proverbs develops this framework with relentless consistency. It speaks of paths, ways, and roads. “The path of the righteous is like the light of dawn,” growing brighter with time, while “the way of the wicked is deep darkness.” There is a way that seems right, Proverbs warns, but its end is death. Death is not merely imposed later as punishment; it is embedded in certain ways of living. Actions carry trajectories. Habits form destinations.
Crucially, Proverbs describes God’s instruction itself as the way of life. “The commandment is a lamp… and the reproofs of discipline are the way of life.” Turning away from Torah is not portrayed as liberation but as corruption. Even prayer, Proverbs insists, becomes distorted when God’s instruction is rejected.
Against this backdrop, the phrase “dead works” becomes clearer. Dead works are not acts of obedience, earning one’s salvation, or even participating in Jewish worship. They are actions, habits, and allegiances that carry death within them—ways of living that align with injustice, idolatry, violence, or rebellion, even when they appear productive, respectable, or religious. Something can look righteous and still lead away from life.
This is why repentance is foundational. It is the act of leaving a road whose end is death and turning toward the path of life God has revealed.
The Kingdom and Repentance—Why It Matters
Jesus’ own preaching confirms this orientation. “Repent, for the kingdom of God is near.” Repentance is not the result of the kingdom’s arrival, but the doorway into it. The kingdom Jesus proclaimed was not an abstract spiritual realm but a promised future marked by restoration, healing, resurrection, judgment, and blessing to the nations. Hebrews shares this vision. Its elementary principles all concern a real, tangible future world promised to those who place faith in the Messiah.
Repentance from things that lead to death prepares people to inherit what is coming.
This raises uncomfortable but necessary questions for us. We need to ask ourselves what ways of life hasour culture normalized that lead us toward death? Are there paths we are walking now that we need to repent of and change direction?
What’s on our screens and speaks? What images and voices shape our day? After scrolling, are we walking away with more love and wisdom? Or more anger, anxiety, and division? Do we put down our phones and feel like we love our enemies even more?
What about the pace of life have we accepted as “normal”? Is it producing patience and love—or exhaustion and irritability? Personally, this is an area I have to constantly evaluate in my own life. Have I weighed the costs of hustle-culture against the structure required to go deep into understanding who we are as images of God? To raising children within that structure? Things can look good and well-intentioned on my schedule, but is it robbing me of the valuable time I need to build a family-culture around these things? Do I need to repent and make changes there?
What do our financial habits suggest we believe life actually is—and have those beliefs delivered what they promised?
These questions extend even into Christian culture. Are there habits we cling to because they are perceived as “religious” or “Christian” that are not leading us into God’s ways? Are we showing up to services, studies, or events—but remaining unchanged in our behaviors? In an age of nearly endless information, wre we blindly consuming sermons, podcasts, or books at the expensive of personal study and meditation on the Bible? Psalm 1 says blessed is the one who meditates on the Torah day and night, not blessed is the one who has a pastor that meditates on the Torah day and night. Are we truly committing ourselves to becoming disciples of the Word of God? What about prayer? Are we using prayer primarily to manage our own anxieties rather than to seek and agree with God’s will and purposes? Does how we pray agree with Scripture, and how God plans to make his name great among the nations?
None of these questions are accusations, but we do ourselves no favors by ignoring the hard truths. These are diagnostic questions God invites us to ask. The biblical concern is not whether something looks faithful on the surface, but whether it leads to life.
Hebrews reminds its readers—and us—that the first step in following Jesus is repentance from anything that leads away from life and toward death. Turning from obvious sin matters. But repentnance is not a one-time thing. Maturity involves more than that.
As believers, we are offered the gift to keep turning, again and again, as we follow the Messiah and become people fit and ready for the kingdom he is bringing.