Hebrews 4:12-16 (NRSV)
In Hebrews 4:12-16, we have the writer focusing upon two classic biblical principles of judgment (verses 12-13), and grace (verses 14-16). It gives me an opportunity to discuss the word of God as judgment, as well as the offer of grace through Christ.
In Hebrews 4:12-13, some scholars see a poem. The point is that it is impossible for anything to hide itself from God and that it is impossible for anyone to deceive God with feigned loyalty. 12 Indeed, the word of God is living (Ζῶν[1]) a higher form or principle, not the dead word of a document, but continuing to have meaning for us in a changing world. We need to ask how this word informs our actions. The word of God is active (ἐνεργὴς), that is,effectual, even powerful, as in having energy or power to accomplish its task. Far from a passive word on a page, the word of God is active. The word of God is living and enduring (I Peter 1:23) as well. The word of God is sharper (τομώτερος) than any two-edged sword. The word of God is so sharp it gets to the significant portions of our thoughts and actions. It cuts to the chase rather than chase the shiny object. It cuts out the nonsense and silences the background noise. In fact, the word of God is piercing[2] (not just scratching the surface but also penetrating completely through) until it divides (parts or separates) soul from spirit, joints from marrow. The sword or knife is so sharp it is like fileting fish, only this time applied to soul and actions. The word of God has nuance, is sharp, and able to cut to the issues that concern us with laser like precision — no matter how leathered, scabbed or hardened. The mouth of the prophet is like a sharp sword (Isaiah 49:2). Believers are to take the sword of the Spirit, which is the word of God (Ephesians 6:17). The point is that believers need spiritual weapons. In apocalyptic imagery, the mouth of the risen Lord has a sharp, two-edged sword that came from it (Revelation 1:16). The operation the word of God is performing on us exposes us to the judgment of God. Further, the word of God is able to judge (κριτικὸς, discern,[3] or make an assessment, thus fit or skilled in judging) the thoughts and intentions of the heart. The word of God is the critic, unraveling all of our justifications and rationalizations for our behavior. The word that Jesus speaks will serve as judge for those who reject him and his word (John 12:48). Here, the sword discloses the secret thoughts of the heart of people, which may mean the image might be that of a knife.[4] This metaphor illustrates the nature of the word or voice of God, a procedure that even the most finely sharpened two-edged sword cannot accomplish. The metaphor extends to the realm of the human heart — a realm that we mistakenly believe is open to scrutiny only when we choose to reveal it. The unsettling news, however, is that “the word of God” discloses our thoughts and intentions. The word of God, which Jesus and Paul preached, can make divisions and distinctions that are impossible for human beings. While one can understand the phrase “the word of God” in a traditional interpretation as referring to the Scriptures, the context seems to point in another direction.[5] For some, an appeal to the context suggests that “word of God” refers to Christ as the “word of God.” Thus, the Jewish people could think of the all-powerful word leaping from the divine throne, bearing the sword of the decree of the Lord (Wisdom 18:14-16). With apocalyptic imagery, a sharp sword coming out of the mouth of the risen Lord can smite nations (Revelation 19:15). Thus, rather than thinking of a collection of documents as the word of God, a notion with which I have no problem, this context might suggest the word or voice of God. When God speaks through servants of the Lord, people need to pay attention and listen, for the voice of God that speaks through them is living and active rather than a dead and passive word. Moses delivered the “living oracles” of God (Acts 7:38). 13 In addition, before God, no creature can hide itself, but all are naked and lay bare (τετραχηλισμένα, at the mercy of an opponent, defenseless) to the eyes of the one to whom we must render an account (λόγος). If we are to the word in this way, we must have a posture of listening. After we have done our critical assessment of a text, all of which is important for many readers, we need to listen. We need to let the word permeate our inner life. Today, such a posture can be difficult. We are aware of historical inaccuracies, of scientific errors, of theological differences at various stages of biblical history, and differences with modern values (role of women, slavery). Those who seek to be faithful to the word of God need to learn ways of handling such matters. One can do so with proper attention to the text and with a discerning mind and heart. However, the arrogance of the modern mind is strong. Its position toward ancient texts is often one of passing judgment rather than listening. Here is the point. The text expresses the thoroughness of God's scrutiny. In sum, God can judge each one of us just as God judged the people of Israel. God can do this because nothing can hide from God. Consistent with this thought, the Lord looks down from heaven, sees humanity and observes all their deeds (Psalm 33:13-17). The eyes of the Lord examines human ways (Proverbs 5:21). The eyes of the Lord are on all their ways, for the people of the Lord cannot hide their iniquity from the divine presence (Jeremiah 16:17). No one can hide in secret places, for the Lord fills heaven and earth (Jeremiah 23:24). The Lord reveals deep and hidden things (Daniel 2:22). Thus, the argument of the author is that humans are in an unpleasant predicament. We can hide neither sinful thoughts nor deeds. We stand under divine judgment. We have an account, a responsibility, which we owe to the divine judge. Not even in the name of love can one blunt either edge of the sword of the Word of God. One cannot make the free grace of God a comfortable grace, nor transform the good Lord into a good man. One cannot disguise from people the fact that where people recognize and acknowledge the rule of God as such, it is a matter of losing one’s life to gain it, of making a right about turn. We are not concerned with the familiar religious experiment the fulfillment of which means the strengthening and heightening of their self-fulfillment.[6]
This is sobering news. It means that God not only knows what I do and say. God knows what I am thinking. God knows my fantasies. God knows my private likes and dislikes. God knows when I look with hidden disapproval, with jealously, sometimes even disdain, upon another person. Martin Luther used to beat himself with a whip because he was sure that those beatings stifled impulses and exotic longings lay bare before the Lord. He discovered that he could not receive salvation by becoming perfect. Rather, it can only be possible through undeserved grace.
The good news is that God also knows our sadness and our disappointments, and, most important, God can peer deeply into our psychic being where we ourselves are unable to see. Yes, God knows all my private sins. God created me and knows why I am the way I am. God understands my childhood, my genetic identity, my inherent weaknesses and strengths. I do not believe God will ever be disappointed in me, or any of us, so long as I am earnestly trying to be better than I am. When I became a Christian, I saw the model toward which I am to strive. I will not get closer in this life. Paul said when we die we will be like him. Of course, we will not be exactly like Jesus in his love for God and humanity. Yet, we will be closer in the future than we are now. It does not embarrass me that God sees me in my total humanity. My embarrassment comes when I choose not to try to emulate Jesus Christ. However, I must never forget that God sees me as I am. Nevertheless, through prayer, and the guidance of the Spirit, I can become what I am here to become. As one elderly woman said, “I ain’t what I oughta be, I ain’t what I’m gonna be. But thanks to the good Lord, I ain’t what I used to be.”
The Word of God can have this same uncomfortable, scrutinizing effect upon us. It reveals us as we are, candidly exposes us‑‑just as a scalpel lays bare our innermost selves, and uncovers that which needs light and healing. There is a story in the Bible about a "Bible" that was lost many years ago and then was found again. We read about it in II Kings 22. In those days there were very few copies of God's Word available, and, besides that, it contained only the first five books of the Bible as we have it today, the Books of the Law (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). For many years, nobody knew where that "Bible" was. It was lost. That was a real tragedy, for "Bibles" were scarce in those days. You could not just go to a church or a Bible Society and get a copy of it. Therefore, it was no wonder that King Josiah and his people knew little about what God required of them. They had not read his Book for many years, and it seems that most of the people had practically forgotten about it. Moreover, their ignorance was dragging them down to a low spiritual and moral level. What else would you expect? If they did not know the corrective Word of God, how could they know the will of God? How did they rediscover the “Bible" in the days of King Josiah? Well, that is the strangest part of it all. It was really an accident. They really were not looking for it at all. The king had decided to clean up the temple and repair it. It was high time, for they had sadly neglected the house of God. That was one of the results of losing that "Bible." At any rate, when the king and his people began the work of restoration and reconstruction, they found the "Bible" right there in the temple, probably under a big pile of rubbish. Imagine their surprise. Imagine their embarrassment as well. When they cleaned house in the house of the Lord, they found the long-lost book. Moreover, the priest who saw it first exclaimed with great excitement, "I have found the book of the law in the house of the Lord!" Yes, it is possible to lose the Bible right in the church‑‑and in many ways. It is lost when the people of God do not heed it, when we dull its sharp edges, when we try to make it say what we want it to say. We, in the church, have received the gift of God's Word, not only to keep it from getting lost, but also to keep it from becoming dull and ineffective.[7]
Hebrews 4:14-16 has the theme of Jesus as high priest. It repeats the point in 2:17-18. In fact, one can read 4:14-7:28 as an exposition of Psalm 110:4. Thus, although each of us will give an account of our thoughts and deeds before God, if we listen to the word of God, we have hope. Here is the grace of God. 14 Since, then, we have a great high priest, the highest office in the Judaism of the time, who has passed through the heavens, like the smoke of sacrifice piercing the heavens or a reference to the ascension, Jesus, the Son of God (king), let us hold fast to our confession (the faith we profess). The redeemed people of God have an advocate who intercedes for them. This passage is a skillfully written exhortation that encourages believers to “hang on!” and never give up. In order to achieve this objective, the writer builds his thesis on two classic biblical principles — judgment (4:12-13) and grace (4:14-16). Specifically, the passage admonishes believers to both hear and obey God’s voice. If they fail to observe God’s instructions, judgment waits (4:12-13). He is now ready to describe what happens if they do listen and obey the word of God (4:15-16). Thus, the author does not abandon his readers to the dire circumstances described in verses 12-13. He does not allow his readers to languish in their perilous situation. He exhorts them to persist in living out their confession of faith. If they listen to the word of God, they do have hope as they give an account of their thoughts and deeds. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, and thus detached from us, but we have one who in every respect has been tested as we are.
Keith Miller told of the time a man came to him for counseling, troubled by a problem having to do with jealously. The man was terribly upset; convinced he was a bad Christian. Keith told of the fact that he had been guilty of the very same fault that very day. As he listened to the man pour out his sad tale, Keith said his temptation was only to listen. To admit his guilt might lead to the man not trusting him. However, not to admit his own flaw would be dishonest. Finally, Miller told the man the truth. He himself had also been guilty of hidden jealously. He wrote that he expected the man to walk out of his office. Instead, the man began to cry. He said he was so grateful to learn that someone else struggled with the same problem. Until this moment, he had had felt completely alone. We all have memories that we will not tell to just anyone. We have some memories that we will not tell to even our closest friends. We tell them only to ourselves. In fact, the more decent we are, the greater will be the number of such things.[8] There are people all around us who will never express their pain because it is too deep and threatening to face. Yet, God sees us as we are, as we can one day become, and we are partners along the path of life.
Yet, our High Priest, Jesus, the Son of God, is without sin. Philo claimed that the high priest became half-divine on the Day of Atonement, free from sin. How can we as readers know that the continuing ministry of the risen Lord before the Father sill be efficacious? How will Jesus be able to intervene and prevent us from receiving the condemnation we deserve? Why should the Father listen to the advocacy of the Son our behalf? Frankly, the Father did not think Moses worthy of entering the Promised Land (4:3)! Why should we believe that we would escape wrath before the discerning work of the word of God? Of course, the answer is that Jesus is without sin. He overcame temptations. He passed the test of life. He knew no sin (I Corinthians 5:21). The Father sent the Son in the likeness of sinful flesh (Romans 8:3). Jesus committed no sin, nor was a deceitful person (I Peter 2:22). His listeners cannot convict him of sin (John 8:46). In Christ was no sin (I John 3:5). Of course, one must not make the mistake of dissolving Christology into a reflection on the moral perfection of Jesus, as did Schleiermacher.[9] Yet, the point is an important one. He exhibited reverent submission and learned obedience through what he suffered (5:7-9). For all these reasons, the Father listens to the Son, who intercedes for us even now. 16 Let us therefore approach, in the context of priestly service at the temple, the throne of grace (not judgment as in verses 12-13) with boldness (saying everything freely), so that we may receive mercy and find grace to help in time of need. Through the high priest, who intercedes for them, the people could approach God. The type of “help” they receive is entry into the Promised Land.
John Chrysostom, in commenting on this passage, meditates on the need to be earnest in living the Christian life. Although the passage does not use the image of running, he is in touch with the theme of this letter, that weariness on the part of the readers is a real danger. He reflects on his observation that one who runs a race does not look upon other runners, nor pays much attention to the meadows or dry spots, or looks upon spectators. The runner looks upon the prize. Whether rich, poor, mocked, praised, insulted, plundered, or having a family, one thing occupies the runner, and that is to gain the prize. One who runs does not stand still, for if the runner does, the race is lost. One who runs will pick up speed toward the end. He has apparently heard some older Christians say that in their younger days, they had spiritual discipline, but as older people, they are careful. He does not advise lessening the speed spiritually as you near the end of the race. This race needs a thoroughly awakened soul, which should be full of vigor in old age.
[1] The Greek word here is not bios.
[2] The word here is the only occurrence in the NT. It’s from two words meaning “to go through.”
[3] The Greek word for “discerning” is only here in the New Testament.
[4] Michaelis, TDNT, Volume 4, 526-527.
[5](See also William L. Lane, Hebrews: A Call to Commitment [Peabody, Mass.: Hendrickson, 1985], 66-71. Although Lane initially seems to concur with this assessment, he later qualifies his position during his concluding remarks and reverts to a more traditional perspective.)
[6] Barth, Church Dogmatics, IV.3, 71.5, 627-8.
[7] Pulpit Resource, October-December 1997.
[8] Dostoyevsky, in Notes from the Underground.
[9] Pannenberg (Systematic Theology, Volume 2, 306)
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