Bible Commentaries
Hebrews 4

Verses 11-16

Exhortation to Response at the Third "Call" (4:11-16)

Again exhortation and doctrine are mingled together. The section opens with exhortation: the need for the human response of the "sons" to the divine call is a constant emphasis in this book. We have already observed this at Hebrews 3:6; Hebrews 3:12 and at 4:1; we shall meet with it again (see Hebrews 6:1-8). Moreover, the "disobedience," or alternatively the "unbelief" (Hebrews 3:19) which caused it, is held up as a warning to those who experience God’s third call through Jesus Christ (vs. 11).

The discerning power of the "word of God" is presented as a first stimulus to the response required of sons (vs. 12). Only here and in Hebrews 13:7 does the phrase "the word of God" appear in this letter. But its equivalent is found in such phrases as "the promise" (Hebrews 4:1), "good news" (Hebrews 4:2), "the message which they heard" (Hebrews 4:2), "the elementary doctrines of Christ" (6:1), and possibly others. This, then, is the gospel message, and our author unites with it a number of participles and adjectives by way of defining its function and power. To begin with he says that it is "living," a favorite expression of his intended to indicate at once the power and the relevance of various aspects of the Christian faith.

The adjectives and participles which follow serve to show how this living word of God functions in relation to those to whom it comes. Because it is living, it is therefore "active," being "sharper than any two-edged sword." We are reminded of the Suffering Servant’s description of himself in Isaiah 49:2 — "He made my mouth like a sharp sword." In Revelation 1:16 the exalted Christ is also said to have "a sharp two-edged sword" proceeding from his mouth. The expression is a figurative one, indicative no doubt of the saving and condemning or judging aspects of the word, according as it is received or rejected by those who hear. Moreover, the activity of the word takes the form of "piercing to the division of soul and spirit, of joints and marrow," that is, of thoroughly searching out and exposing the innermost secrets of the sons of men, a thought also expressed in the words "discerning the thoughts and intentions of the heart." This discerning function of the word is picturesquely indicated by saying that "all are . . . laid bare" before God, an expression which refers to the twisting of the neck of the victim in sacrifice in order that the knife may be inserted, or to the bending back of the head of an opponent in a wrestling bout (vs. 13).

A second inducement to Christians to respond to the third gospel call which they have heard is to be found in the gracious character of the Son as "high priest" (vss. 14-16). This is the third time the author has used this term with reference to our Lord. In the two previous passages (Hebrews 2:17; Hebrews 3:1) it was his faithfulness in performing the function assigned to him by God that was stressed. But now a new factor is brought into prominence, that of his rich experience. For he "has passed through the heavens" (vs. 14). This idea no doubt is related to that expressed in 2:9 where we saw him "crowned with glory and honor." But here for the first time there is a suggestion of his return to earth with a view to the saving of his people. The Jewish high priest went into the sanctuary of Tabernacle and Temple and then came out to bless the people at prayer. Jesus Christ as our High Priest does the same; he, too, returns from the sanctuary on high that he may take hold of our hands and lead us "near to the throne of grace" (vs. 16).

The phrase "yet without sinning" (vs. 15) should be strengthened. The Greek reads "without sin," and is to be equated with the parallel passage at 7:26 — "separated from sinners, exalted above the heavens." Probably in both these places the reference is to the difference which sin makes in human experience. The author, then, wishes to say that Jesus was tempted in every way that man is, except for those ways in which sin itself determines the nature of the temptation. He had never given in to sin, and consequently he could not even be tempted as those who have once succumbed to sin are tempted.