One of the major themes of the Letter to the Hebrews is the theme of perseverance. But perseverance unto what? What is the destination toward which we are heading? Hebrews paints an extraordinarily “heavenly” picture. We share in a heavenly calling (3.1), we have tasted the heavenly gift (6.4), we desire a heavenly country (11.16), and we have come to the heavenly Jerusalem (12.22). All of this can create the impression that Hebrews replaces earthly and creational hope with an essentially spiritual, heavenly destiny. On the other hand, the strong fulfillment language found throughout the book can be pushed toward the opposite mistake, namely treating the eschatological horizon of Hebrews as if it were essentially exhausted by Christ’s first coming and other first-century events. But, in my opinion, neither of these extremes adequately captures the eschatological vision of the Book of Hebrews. Rather, Hebrews presents Christian existence as participation in an eschatological salvation that has genuinely begun through Christ’s death, resurrection, exaltation, and heavenly priesthood but awaits a future consummation at his return. That consummation cannot be reduced either to events surrounding the first century or to an immaterial heavenly existence, for Hebrews directs believers toward Christ’s future appearing, the resurrection and judgment of the dead, the final shaking of creation, and humanity’s inheritance of “the world to come.”

The author of Hebrews introduces this “world to come that we are talking about” in 2.5, and he immediately quotes from Psalm 8. Psalm 8 is a prayerful reflection on humanity’s God-given dominion over creation. In other words, it speaks of creational realities and of humanity’s God-intended vocation. The eschatological hope envisioned here is therefore not an abandonment of humanity’s creational vocation but its ultimate realization. And the author of Hebrews is clear that this vocation is fulfilled in the second Adam, Jesus Christ. Jesus fulfills humanity’s vocation, having been crowned with glory and honor because he suffered death (2.9). Yet Hebrews immediately acknowledges an obvious tension: “At present, we do not yet see everything in subjection to him.” The promise of Psalm 8 has not yet reached its complete realization in human experience. What we do see, however, is Jesus, who has already entered into the glory and dominion for which humanity was created. His exaltation therefore anticipates the destiny of those who belong to him. The “world to come” is the world in which humanity’s creational vocation, already realized in the exalted Christ, will finally become a reality for redeemed humanity. From the outset, then, Hebrews presents an eschatological hope that is both already realized in Christ and still awaiting its full realization in the world to come.

This is exactly why we can speak of the “already” in the phrase “already and not yet.” The “last days” began when the Son came incarnate to earth, died on the cross, and rose again (cf. 1.1–2). “He has appeared one time, at the end of the ages, for the removal of sin by the sacrifice of himself” (9.26). The turning of the ages, then, is not merely a future expectation; it has already occurred through the saving work of Jesus Christ. Indeed, believers have even “tasted the powers of the coming age” (6.5). This is possible because Jesus has already entered the heavenly sanctuary on our behalf (9.11–12, 24) and has taken his place at the right hand of God (1.3; 8.1). Consequently, the blessings associated with the world to come have broken into the present through the exalted Christ. Christians can presently draw near to the throne of grace (4.14–16), enter the presence of God through the blood of Jesus (10.19–22), and participate in realities belonging to the coming age. In this sense, the eschatology of Hebrews is genuinely inaugurated. The future has become present in Christ without thereby ceasing to be future.

And yet there is still a future hope. As the author writes in 9.28, “so also Christ, having been offered once to bear the sins of many, will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.” The Day is approaching (10.25), and “he who is coming will come and will not delay” (10.37). Likewise, there remains a promised rest for the people of God into which believers must still strive to enter (4.1–11). Nor is this future expectation limited to Christ’s return. Hebrews includes “the resurrection of the dead and eternal judgment” among the foundational realities of the Christian faith (6.2), while the faithful who have gone before us have “not received what was promised,” so that “they would not be made perfect without us” (11.39–40). In other words, whatever first-century fulfillments Hebrews may encompass, its eschatological horizon exceeds them. Christ has accomplished the decisive work of salvation and presently reigns at the right hand of God, but the salvation secured by his first appearing still awaits its consummation at his second. The “already” of Hebrews is therefore substantial, but it does not eliminate the “not yet.”

Of course, as I stated above, Hebrews paints an extraordinarily heavenly picture of salvation. However, it is important that we distinguish between the heavenly location and source of our salvation and the ultimate nature of our salvation. A heavenly sanctuary does not imply eternal disembodiment, nor does present access to heaven require an ultimate escape from creation. As we saw in Hebrews 2 and its quotation of Psalm 8, our salvific destiny concerns humanity and “the world to come.” The goal is the realization of humanity’s God-given vocation over creation, a destiny already realized in the exalted Christ but not yet realized in us. Moreover, Hebrews 6.2 explicitly retains “the resurrection of the dead” as part of its eschatological expectation. Even Abraham’s desire for a “better country—a heavenly one” (11.16) must be read within this broader eschatological horizon rather than as a Greek-style escape from embodiment. The country is heavenly because it is prepared by God and belongs to the order of his promised salvation, not because salvation requires the abandonment of created existence. Indeed, Hebrews immediately associates this heavenly country with the city that God has prepared for his people. In other words, Hebrews has a heavenly Christology without an ethereal eschatology.

This is made clear when the author quotes Haggai 2.6: “Yet once more I will shake not only the earth but also the heavens” (Heb 12.26). In other words, final judgment has cosmic dimensions. God’s eschatological purpose is not merely private souls arriving in heaven. It involves the shaking of the created order and “the removal of what can be shaken—that is, created things—so that what is not shaken might remain” (12.27). Significantly, the emphasis is not simply upon destruction, but upon what remains after the shaking. As believers, we are therefore “receiving a kingdom that cannot be shaken” (12.28). The contrast is between the present order, which remains subject to God’s eschatological shaking and judgment, and the permanent kingdom that God will establish beyond that judgment. This is the “world to come” toward which the author has been directing our attention: the promised order in which the purposes of God, already realized in the exalted Christ, reach their final and unshakable realization. The consummation envisioned by Hebrews therefore encompasses creation, judgment, kingdom, and the destiny of redeemed humanity. Its hope is not escape from the created order, but participation in the permanent order that remains when God finally shakes heaven and earth.

This already-but-not-yet tension explains why Hebrews so frequently describes the Christian life in terms of pilgrimage and perseverance. Abraham looked forward to “the city that has foundations, whose architect and builder is God” (11.10), while the patriarchs confessed that they were “strangers and temporary residents on the earth” because they desired the better and heavenly country God had prepared for them (11.13–16). Christians similarly have no enduring city here but “seek the one to come” (13.14). Yet this pilgrimage does not mean that believers are searching for a salvation they have not yet encountered. Jesus has already entered the heavenly sanctuary as our “forerunner” (6.19–20), opening the way into God’s presence for those who belong to him. Christians therefore live between promise and consummation. We already possess access to the heavenly realities secured by Christ, but we still journey toward the final inheritance of those realities in the world to come. This is precisely why perseverance matters so much in Hebrews. Christians belong to the world to come before the world to come has arrived in its fullness. We therefore press forward in faith because the destination toward which we journey has already been secured by the Christ who has gone before us.

So, we return to the opening question: perseverance unto what? Hebrews calls believers to persevere because the salvation inaugurated by Jesus Christ has not yet reached its consummation. We await his second appearing, the resurrection of the dead and final judgment, the promised rest, the city that is to come, the unshakable kingdom, and ultimately the “world to come” over which redeemed humanity will share in the destiny already realized in Jesus Christ. Hebrews therefore allows us neither to collapse its eschatological expectations into events surrounding the first century nor to transform its heavenly language into the hope of an immaterial existence removed from creation. Instead, its eschatology is grounded in what Christ has already accomplished and directed toward what God has yet promised to accomplish. Hebrews 2 captures this tension remarkably well: “At present, we do not yet see everything subjected to him,” but “we do see Jesus” already crowned with glory and honor (2.8–9). Christians therefore look upward because Jesus is already enthroned in heaven, but we also look forward because the world over which the enthroned Son reigns has not yet become what God has promised it will be. Until then, we persevere, following our forerunner and awaiting the world to come.