Jesus Christ is Superior to Aaron as God’s High Priest (Hebrews 4:14–10:18): Part 2 of 7

Need for Spiritual Maturation

Jesus is High Priest according to the order of Melchizedek, “... of whom we have much to say, and hard to explain, since you have become dull of hearing. For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food. For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:11-14, NKJV).

The Christian community to whom Hebrews was written should have been much further along in their spiritual development than they currently were. “We” (plural authors?)¹ have much to say about the Melchizedek order of priest.² But it is hard to explain (cf. Mark 4:33; John 16:12; 2 Pet. 3:16), especially to the spiritually immature and “dull of hearing” (cf. Matt. 13:15). “Dullness of hearing is a metaphor for mental sluggishness and spiritual apathy” (N. Lightfoot, Jesus Christ Today 112).

For by this time “you ought to be teachers.” Every Christian is expected to be a teacher in some sense: (a) by example (Matt. 5:13-16; Rom. 16:19; 1 Tim. 3:7; 4:12, 15; 5:25; 1 Pet. 2:11-12); (b) open confession of faith (Matt. 10:32; Heb. 4:14; 10:23); (c) defense of one’s faith (1 Pet. 3:15; Jude 3); (d) evangelistically fulfilling the “ministry of reconciliation” (2 Cor. 5:17-21; cf. Matt. 28:18-20); and (e) some will go on to develop and utilize God-given teaching talent (Rom. 12:7; Eph. 4:11).

Instead, these readers needed to be re-taught the first/elementary principles of God’s word. Spiritual “milk” is for spiritual infants (5:12c-13; 1 Cor. 3:1-2; 14:20; cf. 1 Pet. 2:2), while spiritual “meat” or “solid food” is for the mature in faith (5:12c-14; 1 Cor. 2:6; 3:1-2; 14:20; Eph. 4:13-14). Unfamiliarity with God’s word leaves one spiritually weak and vulnerable. Conversely, regular use and practice of God’s word exercises and trains the senses so the mature Christian can make wise, responsible choices (cf. Phil. 1:9-10; 1 Thess. 5:21).

Admonition and Warning: the Danger of Not Progressing

“Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God, of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. And this we will do if God permits” (Hebrews 6:1-3).

Moving on to “perfection” or “maturity” (cf. 2 Pet. 1:1-12; 3:17-18) requires progressing beyond the elementary teachings of Christ. The phrase tón tēs archēs tou Christou logon is literally “the word of the beginning of the Christ.” Rather than the objective genitive alluding to teachings “about Christ” (NASB, NIV, NRSV), the expression is better understood in the subjective genitive sense of teachings from Christ (and his inspired agents), i.e., Christ’s doctrine or the body of Christian teaching (cf. John 8:31-32, 51; 14:21, 23; 15:10, 14; 1 John 2:3-5; 2 John 9). The most basic of these teachings are listed in three sets of pairs: (1) repentance and faith; (2) baptisms and laying on of hands; (3) resurrection and eternal judgment.

The first of these is “repentance from dead works” (9:14; Acts 2:38; 3:19, 26; 26:17-20). Biblically understood, this involves at least four fundamental components: (a) godly sorrow due to sin (2 Cor. 7:9-10), (b) turning from sinful ways (Acts 3:19, 26), (c) turning to God and his ways (Acts 26:18-20), and (d) observable reformation of life (Acts 26:20).

Next is “faith toward God” (11:6; 12:2). Rather than the proverbial “blind leap in the dark,” genuine faith is built on assurance and conviction (11:1), without which God cannot be pleased (11:6). Biblical faith is neither inactive nor unresponsive nor divorced from obedience (11:8; cf. Jas. 2:14-26).

Teaching of baptísmōn concerns “baptisms” (N/KJV, NIV, NRSV), “washings” (NASB), “ablutions” (RSV) (cf. 9:10). At least seven “baptisms” are mentioned in the NT: of Moses (1 Cor. 10:1-2), of suffering (Mark 10:38-39), of fire (Matt. 3:11), Holy Spirit (Acts 1:5), for the dead (1 Cor. 15:29), John’s (Acts 18:25), and into Christ’s death, burial and resurrection (Rom. 6:3-5). The word “baptism” simply means immersion, and each of these baptisms was intended for a particular purpose and for specific individuals. The “doctrine of baptisms” could be the teaching about any or all of these. 

There were also ritual “washings” (baptismōn) among the pagans and Jews, and the idea here may be that of teaching the distinction between these and the baptism practiced by Christians, although in the context of Hebrews the Jewish ritual washings would seem to be more relevant (cf. 9:10; Mark 7:4). When Paul wrote his letter to the Ephesus church, there was only one valid baptism for penitent believers (Eph. 4:5): the baptism of the Great Commission (Matt. 28:19), a burial and resurrection in water (Col. 2:12; Acts 8:35 ff.), for the remission of sins (Acts 2:38), which places one into the community of the saved (Acts 2:41, 47; Gal. 3:27; etc.).

The “laying on of hands” had multiple purposes during the NT period: (a) customary sign recognizing and appointing persons for ministry (Acts 13:3; 1 Tim. 4:14; 5:22; cf. Acts 6:6; Num. 27:18-19, 23); (b) healing (Mark 5:23; 6:5; 16:18; Acts 28:8); (c) imparting miraculous power of the Holy Spirit by the apostles (Acts 6:5-8; 8:14-20; 19:6; 2 Tim. 1:6); (d) blessing (Matt. 19:13-15; cf. Mark 10:13; Luke 18:15).

Teaching about the “resurrection of the dead” (Acts 2:23-32; 3:14-15; 10:40; 1 Cor. 15:1-4, 12-20) was not accepted by everyone (Matt. 22:23; Acts 23:8; 1 Cor. 15:12). Jesus was the “firstborn” [protoktokos – ‘preeminent’] from the dead (Col. 1:18; Acts 13:34; 1 Cor. 15:1-4). Coinciding with Christ’s return (1 Thess. 4:16), the future resurrection pertains to everyone who has died, whether good or evil (John 5:28-29; Acts 24:15).

The “eternal judgment” (Acts 10:42; 17:30-31; 24:25) points to an appointed day in the future (Acts 17:31; Heb. 9:27) when God judges the world through Christ (Acts 10:42; 17:31) with everlasting rewards and punishments (Matt. 25:46). The word of Christ is the standard of judgment (John 12:48), and all are destined to stand before his judgment seat (2 Cor. 5:10).

“And this”—moving on to maturity—“we will do”—assuredly—“if God permits”—providentially according to his purpose (cf. Acts 18:21; 21:14; Rom. 1:10; 1 Cor. 4:19; 16:7; Jas. 4:13-15).

The Possibility of Apostasy and the Point of No Return

“For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame. For the earth which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from God; but if it bears thorns and briers, it is rejected and near to being cursed, whose end is to be burned” (Hebrews 6:4-8).

It is possible for a child of God to fall from grace (cf. 3:12-13; 4:1; 10:35-38; 12:15, 25; 2 Pet. 2:20-22). It is possible for an unfaithful child of God to repent and be restored to faithfulness (cf. Acts 8:21-22; Gal. 6:1; Jas. 5:19-20). It is also possible for someone to become so hardened in sin that it is impossible to renew the defiantly rebellious one again to repentance (cf. 3:12; Matt. 7:6; John 8:42-47; 2 Thess. 2:9-12; 1 Cor. 1:18). The ASV reads, “… it is impossible to renew them again unto repentance, seeing [n. ‘the while’] they crucify to themselves the Son of God afresh, and put him to an open shame” (v. 6). For this type of person, who callously disregards what the Lord has done, Jesus’s death is worthless.

Using agricultural imagery (vv. 7-8), those who accept God’s gracious provisions and are fruitful in his service are blessed, whereas those who defiantly reject his goodness and gracious offerings through Christ are unfruitful and destined for condemnation (cf. Matt. 7:16-20; John 15:1-8). Let us learn from these admonitions and continue growing in our knowledge and faith.

--Kevin L. Moore

Endnotes:

     ¹ See K. L. Moore, “Plural Authorship of Hebrews (Part 2),” Moore Perspective (20 July 2016), <Link>.

     ² NASB text and footnote: “him,” “Him,” or “this”? The phrase peri hou (neuter or masculine?) may be interpreted (a) generally, “about which matter,” (b) specifically, about the subject of Christ as high priest, (c) about Christ generally, (d) about Christ as high priest like Melchizedek, or (e) about Melchizedek (see P. Ellingworth, Hebrews 299). 

Related Posts: Hebrews 4:14–5:10

 

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Jesus Christ is Superior to Aaron as God’s High Priest (Hebrews 4:14–10:18): Part 1 of 7

“Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Hebrews 4:14-16, NKJV).

We Have a Great High Priest

Jesus as “High Priest,” introduced in 2:17; 3:1, is a major theme of Hebrews (cf. 4:14-15; 5:1, 5, 10; 6:20; 7:26-28; 8:1-3; 9:7, 11, 25; 13:11). The original reading audience would no doubt have been aware of the Jewish high priests leading up to and including the approximate time Hebrews was written.¹ Jesus the Christ, however, now holds this position in God’s house forevermore. He has passed through the heavens, both coming and going (7:26; 9:24; cf. Acts 1:9; 2:34; 1 Pet. 3:22). 

Note the gradual identification in Hebrews of “a Son” (1:2), God’s Son (1:5, 8), “Jesus” (2:9), “Christ Jesus” (3:1), “Jesus the Son of God” (4:14). Because of our great High Priest, “let us hold fast” [krateō] (cf. 6:18) the “confession” [homologia] (cf. 3:1; 10:23; 2 Cor. 9:13; 1 Tim. 6:12),² the opposite of being ashamed, a secret disciple, forsaking the Lord, denying the Lord, or giving up (apostasy).

Our High Priest can sympathize with (lit. “suffer with”) our human weaknesses (4:15). He became one of us in order to:

o   Suffer and die for us, providing spiritual blessings (2:9-15).

o   Help us in the human plight (2:16, 18).

o   Be a merciful and faithful High Priest (2:17; cf. 1 Tim. 2:5-6), mediating between us and God.

o   Sympathize with our weaknesses, struggles, and temptations (2:18; 4:15).

He was tempted in all respects as we are (cf. 2:17; 1 John 2:16). After the forty days of temptation in the wilderness (Luke 4:1-13), the devil didn’t stop but merely “departed from him until an opportune time.” Even so, Jesus conquered the devil’s allurements “without sin” (cf. 9:28; 2 Cor. 5:21; 1 Pet. 2:22; 1 John 3:5) as he relied on the heavenly Father’s spiritual strength (John 5:30; 6:38; 8:29; Luke 5:16).

“Therefore” (4:16), let us approach the throne of grace “boldly” (NKJV) or “with confidence” (NASB) (cf. 3:6, 14; 6:19; 10:19). This is only possible through Jesus Christ, who grants us access to God (Eph. 3:12; cf. 1 Tim. 2:5; 1 John 2:1). Because of him the judgment seat becomes a “throne of grace.” But without accompanying faithfulness, rather than confident assurance there can only be fear (cf. 2:3; 3:12; 4:1). Whenever we need God’s help, we have full access to him through our High Priest (cf. 7:25; John 14:6; Phil. 4:6-9).

Qualifications of High Priest

“For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness. Because of this he is required as for the people, so also for himself, to offer sacrifices for sins. And no man takes this honor to himself, but he who is called by God, just as Aaron was” (Hebrews 5:1-4).

The Jewish high priest was taken from among men, “appointed for” (NKJV), “to act on behalf of” (ESV). In representing the people before God, the high priest himself must be humanly connected (cf. 2:17; 1 Tim. 2:5). He offers both gifts and sacrifices for sins (cf. 8:3-4; 9:9; 11:4), i.e., various offerings and animal sacrifices required by the law (Lev. 1–5).

He can “have compassion on” (NKJV) or “deal gently with” (ESV) those who go astray through ignorance,³ sympathizing with human frailties. The OT makes a distinction between two types of sinning. (a) Sin that is willful, intentional, presumptuous, defiant, and rebellious (Num. 15:30-31). This kind of sinner was to be “cut off” from among his people. In the context of Hebrews this would involve apostasy (cf. 3:12; 6:4-6; 10:26). (b) Sin that is done unwittingly, in ignorance, unintentionally (cf. 9:7; Num. 15:22-29). The Jewish high priest can be sympathetic because he himself is also subject to weakness (cf. 7:28; Ex. 32:1-5, 21-24; Num. 12:1-9; Lev. 10:1-2). Because of his shortcomings, he is also required to offer sacrifice for his own sins (Lev. 9:7; 16:6, 17).

The high priest was “called by God,” not taking the lofty position for himself. Korah and his cohorts wanting to take over the priesthood was a rebellion against God (Num. 16). In the first century AD the office of high priest was more of a political position than a purely religious one (cf. John 18:13, 24; Acts 4:6; 5:27-28; 7:1). Aaron and his sons were called by God for special service (Ex. 28:1 ff.; Num. 20:23-29; 25:10-13; Psa. 105:26), so not all Levites were priests, but all priests in the old-covenant system were Levites of the family of Aaron.

Jesus Christ is Amply Qualified to Serve as High Priest

“So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: ‘You are My Son, Today I have begotten You.’ As He also says in another place: ‘You are a priest forever According to the order of Melchizedek’” (Hebrews 5:5-6).

Christ did not give honor to himself to serve as High Priest (cf. John 8:54), the implication being that God appointed him. For the second time (cf. 1:5) Psalm 2:7 is quoted: “You are My Son, Today I have begotten you.” This prophetic psalm is applied not to Christ’s birth but to his resurrection (Acts 13:33) and here to his consequent exaltation. For the second time (cf. 1:13) Psalm 110:4 is quoted: “You are a priest forever According to the order of Melchizedek” (see also 5:6, 10; 6:20; 7:1-21). These quotes show Christ’s inseparable sonship and priesthood. He is qualified for priestly service in heaven rather than on earth (cf. 7:11-16) because he is God’s Son.

Christ’s Suffering as a Human

Jesus Christ, “who in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear, though He was a Son, yet He learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation to all who obey Him, called by God as High Priest ‘according to the order of Melchizedek’” (Hebrews 5:7-10).

“In the days of his flesh” refers to his existence on earth as a human being (cf. 2:9-18; 10:5, 20). Jesus qualifies as high priest in that he was human subject to weakness (cf. vv. 1-2). He “offered up prayers and supplications, with vehement cries and tears” (5:7b). While this may seem descriptive of the scene in Gethsemane (cf. Matt. 26:36-44; Mark 14:32-40; Luke 22:39-46), it also portrays his prayer life in general (cf. Luke 5:16; 6:12; Matt. 14:13, 23).

God was able to save him from death (cf. Matt. 26:39, 53), and Jesus was heard because of his godly fear/reverence/piety (cf. John 11:22, 41, 42). It was according to his own will that the Father heard and answered every prayer of his Son (cf. Matt. 26:39; John 5:30; 12:27-28; cf. 1 John 5:14). Although Jesus was a Son (cf. 1:2, 5, 8; 4:14), he had to learn obedience (5:8). Obedience, even for Jesus, is not something that comes naturally or just happens without intention and effort. It has to be learned (cf. 2:17; Luke 2:51-52).

Obedience was learned through suffering (cf. Phil. 2:8). Christ’s human suffering “perfected”⁴ or qualified him as High Priest (5:9; cf. 2:17-18). He thus became the author/source of eternal salvation (cf. 2:9; 10:10). But not unconditionally. Being saved eternally is reserved for all who obey him (cf. Matt. 7:21; John 3:16, 21, 36; Rom. 6:16-18; 2 Thess. 1:6-9; 1 John 2:3-4).

Christ was chosen/called by God (cf. v. 4), “according to the order of Melchizedek” (v. 10), quoting Psalm 110:4 (cf. v. 6; 6:20; 7:1-21). Since the Aaronic priesthood is terminated (7:12), it is not required that Christ be a physical descendent of Aaron or even Levi. Christ is priest according to a different order.

--Kevin L. Moore

Endnotes:

     ¹ Ishmael ben Fabus (58-62), Joseph Cabi ben Simon (62-63), Ananus ben Ananus (63), Joshua ben Damneus (63), Joshua ben Gamaliel (63-64), Mattathias ben Theophilus (65-66), Phannias ben Samuel (67-70).

     ² Note also the verb “confess” [homologeō] (Heb. 11:13; 13:15; Matt. 10:32-33; Rom. 10:9-10; 1 Tim. 6:12).  

     ³ The expression tois agnousin kai planōmenois is lit. “the ignorant and wayward” (one article), a hendiadys (cf. N. Lightfoot, Jesus Christ Today 106 n. 3). 

     ⁴ The verb teleióō means to complete, finish, fulfill, perfect (5:9; 7:19, 28; 9:9; 10:1, 14; 11:40; 12:23); the noun teleíōsis means fulfillment, perfection (7:11); the noun teleiōtēs means perfecter, consummator (12:2); the verb teleutáō means to come to an end, to die (11:22); the noun télos means the end (3:6, 14; 6:8, 11; 7:3).

Related Posts: Hebrews 4:1-13, Hebrews 5:11–6:8

 

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Jesus Christ is Superior to Joshua as God’s Rest-Provider (Hebrews 4:1-13)

Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it. For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it. For we who have believed do enter that rest, as He has said: “So I swore in My wrath, ‘They shall not enter My rest,’” although the works were finished from the foundation of the world. For He has spoken in a certain place of the seventh day in this way: “And God rested on the seventh day from all His works”; and again in this place: “They shall not enter My rest.” (Hebrews 4:1-5, NKJV)

Entering God’s Rest is Conditional

“Therefore,” in view of the fact that the unbelieving/disobeying Israelites did not enter God’s physical rest in Canaan (3:16-19; cf. 3:11), a promise remains of entering God’s spiritual rest. “Today,” referenced five times in this section (3:7, 13, 15; 4:7), applies to what is currently relevant. While inheriting the Promised Land was denied to those who were rebellious and disobedient, it was given to the next generation (Josh. 3:14-17; 21:43-45; cf. Acts 7:2-5, 17, 45). Now an even better rest is available.

“Let us fear” [phobéō], not merely “be careful” (NIV) but be fearfully anxious, “lest any of you seem to have come short of it” (cf. 2:3; 3:12). The noun phóbos describes fear, dread, terror (2:15), although another connotation is reverential fear (of God) (cf. Rom. 3:18; 8:15; 2 Cor. 7:1). Those drifting away from Christ ought to be fearfully anxious, while the faithful should also fear for them but not necessarily for themselves (cf. Phil. 4:6; 2 Tim. 1:7).

 

The verb rendered “the gospel was preached” (NKJV) is euēggelisménoi, meaning, “we have had good news proclaimed.” The ancient Israelites also had “good news” (NASB) proclaimed to them with respect to their temporal rest, whereas the good news Christians have received involves a superior rest.

The Israelites did not profit from the good news they received because it was not mixed or united with “faith” [pístis]¹ (cf. Num. 13:31–14:4, 11); “they were not united by faith with those who listened” (ESV). They did not trust in God’s promise to give them the blessed inheritance, so they refused to do what God expected them to do in order to receive it. Instead they wanted to return to their former life in Egypt.

Their lack of faith meant they did not obey God (cf. v. 6, 11; 3:18-19). In contrast, we the “believing [or ‘faithful’] ones” [pisteúsantes] are entering the rest (4:3-5). The participial expression “believing [or ‘faithful’] ones” is not a statement of what we have done but is descriptive of who we are (cf. Acts 2:41, 44; 16:33, 34). We are entering [eiserchómetha] (present tense), currently. This could be in reference to the spiritual rest and peace we now enjoy in Christ (cf. Matt. 11:28; John 14:27; Eph. 2:14). Contextually, however, it seems to be alluding to the future rest in heaven (cf. vv. 1, 9, 11), which is so certain, based on God’s promise, it can be spoken of as a present reality, but only for those who are faithful (cf. 1 John 2:25; 5:13). Scriptural confirmation is given (cf. 3:11) by repeating Psalm 95:11.

God’s works of creation were completed “from the foundation of the world,” alluding to his “rest” (cessation of creative activity) as he retired into heaven following the formation of the universe. All who are faithful have the assurance of entering God’s rest. Two OT quotations, Genesis 2:2 and for the third time Psalm 95:11, confirm that God’s rest has been prepared from the beginning, although forfeited by faithless Israelites.

Some Must Enter God’s Rest

“Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience, again He designates a certain day, saying in David, ‘Today,’ after such a long time, as it has been said: ‘Today, if you will hear His voice, Do not harden your hearts’” (Hebrews 4:6-7).

Those to whom it was first proclaimed (v. 2) did not enter God’s rest because of “disobedience” [apeítheian] (cp. 3:18-19). Again Psalm 95:7-8 is quoted, being spoken by the Holy Spirit (3:7) through David (4:7). The significance of “Today” is that God’s promised rest is currently valid but is also conditional: “if you will hear His voice, do not harden your hearts.”

The New Heavenly Rest

“For if Joshua had given them rest, then He would not afterward have spoken of another day. There remains therefore a rest for the people of God. For he who has entered His rest has himself also ceased from his works as God did from His” (Hebrews 4:8-10).

The Hebrew name “Joshua” corresponds to the Greek name “Jesus.” The physical rest in Canaan under Joshua’s leadership was not all that God had in store for his people in view of “another day.” “There remains therefore a [sabbath] rest for the people of God” (cf. John 14:1-6; Phil. 3:20). The Greek term sabbatismós (“sabbath rest”), its only occurrence in the NT, is not a reference to the day of rest but the type of rest. When God’s rest is entered, we will cease from our earthly labors and toils.

Diligence in Entering God’s Rest

“Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience. For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account” (Hebrews 4:11-13).

We are to “be diligent” [spoudázō], “to be especially conscientious in discharging an obligation, be zealous/eager, take pains, make every effort, be conscientious” (BDAG 939).² We have not yet arrived. It is not the time to sit back and slumber. We must diligently strive and eagerly march forward to enter God’s rest.

Why is this so important? Lest anyone fall³ according to the same example of disobedience (cf. v. 6; 3:16-19). “For” [gár] God’s written word, which speaks of Israel’s foolish defiance, has a powerful effect on those who are receptive to it. The word of God is “living,” not a detached, lifeless document of mere paper and ink (cf. 1 Pet. 1:23, it “lives and abides”). The Holy Spirit gives life and relevance to the inspired message (cf. 3:7; 10:15-16; Rev. 2:1, 7, 8, 11, etc.)

God’s word is therefore “powerful” (NKJV), “active” (NASB) [energēs], i.e., effective, able to sufficiently accomplish what the Lord intends (Isa. 55:11; 2 Tim. 3:16-17). It is “sharper than any two-edged sword” (cf. Eph. 6:17; Rev. 1:16; 2:12; 19:15), cutting in every direction, to the innermost depths of a person’s being. God’s word is able to intricately dissect what appears to be inseparable.

The word of God affects the entire person. It pierces to the division of “soul and spirit,”⁴ the spiritual part of man (cf. 1 Thess. 5:23),⁵ whereas “joints and marrow” represent the physical part of man. It also discerns/judges the “thoughts and intents of the heart,” the intellectual part of man. God’s word effectively transforms one’s “heart” [kardía] and thereby transforms the whole person (cf. 1 Cor. 14:24-25; 1 Thess. 2:13).

The source of this living and powerful word is God himself, who sees, hears, and knows all things (Psa. 33:13-15; 147:5; Prov. 15:13; Rom. 11:33). We are therefore accountable to him (Rom. 2:16; 2 Cor. 5:10).

--Kevin L. Moore

Endnotes:

     ¹ This is the first appearance of pístis in Hebrews (not counting 3:12, 19), used thirty-two times in the epistle, plus the adjective pistós five times, verb pisteúō twice, apistia (“unbelief”) twice, for a total of the pístis word group in Hebrews forty-one times.

     ² Eph. 4:3; 2 Tim. 2:15; 2 Pet. 1:10; 3:14.

     ³ Cf. Heb. 3:12-13; 4:1; 12:15, 25; 10:35-38; Gal. 5:1-4; 2 Pet. 2:20-22.

     ⁴ The word “soul” [psuchē] is used in a variety of senses: (a) person (Acts 2:41; 1 Pet. 3:21); (b) life force (Psa. 78:50), (c) inner spirit (Acts 2:27; Jas. 1:21; Rev. 6:9; Psa. 77:2-3; 143:4-11). The word “spirit” [pneuma] also has various meanings: (a) wind or breath (John 3:8; 2 Thess. 2:8); (b) the inner person (Luke 8:55; Acts 7:59; 1 Cor. 5:5) or (c) mind/heart (Matt. 5:3; 26:41; 1 Cor. 2:11); (d) attitude/disposition (Rom. 8:15; 11:8; 1 Cor. 4:21); (e) angel (Heb. 1:7, 14); (f) evil spirit (Matt. 8:16; Mark 5:2); (g) Holy Spirit (Mt. 1:8; 4:1).

     ⁵ T. Hewitt makes a distinction here between soul and spirit: “It penetrates into the deepest and most hidden parts of a man’s life and dissects his lower animal life with its desires, interests and affections, from his higher spiritual life with its aspirations for spiritual communion with God” (Hebrews 90).

Related Posts: Hebrews 3:1-19, Hebrews 4:14–5:10

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