4:11-13 Let us then be eager to enter into that rest, lest we follow the example of the Israelites and fall into the same kind of disobedience. For the word of God is instinct with life; it is effective; it is sharper than a two-edged sword; it pierces right through to the very division of soul and spirit, joints and marrow; it scrutinizes the desires and intentions of the heart. No created thing can ever remain hidden from his sight; everything is naked to him and is compelled to meet the eyes of him with whom we have to reckon.
The point of this passage is that the word of God has come to men and is such that it cannot be disregarded. The Jews always had a very special idea about words. Once a word was spoken, it had an independent existence. It was not only a sound with a certain meaning; it was a power which went forth and did things. Isaiah heard God say that the word which went out of his mouth would never be ineffective; it would always do that which he designed it to do.
We can understand something of this if we think of the tremendous effect of words in history. A leader coins a phrase and it becomes a trumpet-call which kindles men to crusades or to crimes. Some great man sends forth a manifesto and it produces action which can make or destroy nations. Over and over again in history the spoken word of some leader or thinker has gone out and done things. If that be so of the words of men, how much more is it so of the word of God.
The writer to the Hebrews describes the word of God in a series of great phrases. The word of God is instinct with life. Certain issues are as dead as the dodo; certain books and words have no living interest whatever. Plato was one of the world's supreme thinkers but it is unlikely that there would be any public for Daily Studies in Plato. The great fact about the word of God is that it is a living issue for all men of all times. Other things may pass quietly into oblivion; other things may acquire an academic or antiquarian interest; but the word of God is something that every man must face, its offer something he must accept or reject.
The word of God is effective. It is one of the facts of history that wherever men have taken God's word seriously things have begun to happen. When the English Bible was laid bare and the word of God came to the common people, the tremendous event of the Reformation inevitably followed. When people take God seriously they immediately realize that his word is not only something to be studied, not only something to be read, not only something to be written about; it is something to be done.
The word of God is penetrating. The writer piles up phrases to show how penetrating it is. It penetrates to the division of soul and spirit. In Greek the psuche ( Greek #5590 ), the soul, is the life principle. All living things possess psuche ( Greek #5590 ), it is physical life. In Greek the pneuma ( Greek #4151 ), the spirit, is that which is characteristic of man. It is by spirit that man thinks and reasons and looks beyond the earth to God. It is as if the writer to the Hebrews were saying that the word of God tests a man's earthly life and his spiritual existence. He says that the word of God scrutinizes a man's desires and intentions. Desire (enthumesis, Greek #1761 ) is the emotional part of man, intention (ennoia, Greek #1771 ) is the intellectual part of man. It is as if he said: "Your emotional and intellectual life must alike be submitted to the scrutiny of God."
Finally the writer to the Hebrews sums things up. He says that everything is naked to God and compelled to meet his eyes. He uses two interesting words. The word for naked is the literal word (gumnos, Greek #1131 ). What he is saying is that as far as men are concerned we may be able to wear our outward trappings and disguises; but in the presence of God these things are stripped away and we have to meet him as we are. The other word is even more vivid (tetrachelismenos, Greek #5136 ). This is not a common word and its meaning is not quite certain. It seems to have been used in three different ways.
(i) It was a wrestler's word and was used for seizing an opponent by the throat in such a way that he could not move. We may escape God for long enough but in the end he grips us in such a way that we cannot help meeting him face to face. God is one issue that no man can finally evade.
(ii) It was the word that was used for flaying animals. Animals were hung up and the hide was taken off them. Men may judge us by our outer conduct and appearance but God sees into the inmost secrets of our hearts.
(iii) Sometimes when a criminal was being led to judgment or to execution, a dagger, with point upwards, was so fixed below his chin that he could not bow his head in concealment but had to keep it up so that all could see his face and know his dishonour. When that was done, a man was said to be tetrachelismenos ( Greek #5136 ). In the end we have to meet the eyes of God. We may avert our gaze from people we are ashamed to meet; but we are compelled to look God in the face. Kermit Eby writes in The God in You: "At some time or other, a man must stop running from himself and his God--possibly because there is just no other place to run to." There comes a time to every man when he has to meet that God from whose eyes nothing ever can be concealed.