Paul tells his readers to be sure to or give diligence to enter that rest (Hebrews 4:11), which many scholars believe to be our heavenly rest, which takes place after the death of the believer. However, this understanding doesn’t fit the context. The context seems to be that the rest of God is that rest God took just after creating mankind. He rests in that he has placed authority over his whole creation in the hands of mankind. God, then, is able to rest in and appreciate all he has done by participating in what man does with what the Lord had done (Genesis 2:1-3). The problem is that man rebelled (Genesis 3:6), wanting to decide for themselves what was good and what was evil. That is, they refused to believe or trust God. Through unbelief (disobedience) they could no longer rest in him, i.e. in his rest. As a result, their labor increased, and creation would no longer automatically submit them. Rather, through the sweat of their flesh, they would draw out their living. So, mankind’s rest was lost through unbelief.
It is interesting that Paul uses a different Greek word for unbelief in chapter 4 of his epistle than he used in chapter 3. In chapter 3 (Hebrews 3:11, 19) Paul used apistia (G570) for unbelief, but in chapter 4 (Hebrews 4:6, 11) he used apeitheia (G543). There is a huge difference between the two words. For example, the Apostles couldn’t cast out a demon because of their unbelief (G570), and a man who had a demon possessed son said he believed, but asked Jesus to help his unbelief (G570). Moreover, after Jesus’ resurrection, the Lord scolded the Apostles for their unbelief (G570), because they didn’t believe the women who saw him alive after he rose from the dead. Obviously, in each of these cases the “unbelievers” would have liked to believe, but they simply couldn’t bring themselves to fully accept what they should have believed.
The Greek word Paul chose to use in Hebrews 4:6, 11 is apeitheia (G543) and means, according to Thayer’s Greek Lexicon, “obstinacy, obstinate opposition to the divine will.” In other words it means one refuses to believe no matter what evidence is presented to the contrary. That one simply will not consider the facts. His mind is made up, and he refuses to change what he accepts as true.[1] Many versions of the Bible translate the word consistently as disobedience rather than unbelief as in the KJV. The Greek word, apistia (G570) is never translated “disobedience,” so Jesus’ disciples, though in a state of unbelief (G570) were never in a state of disobedience (G543). They wanted to believe, but simply didn’t find the means to believe in their power. The Jews of the first century AD, however, were characterized by Jesus as an evil and adulterous generation (Matthew 12:39), simply because they refused to believe (G543). They were, therefore, disobedient (G543).
Some, but not all, scholars believe the word (logos G3056) of God at Hebrews 4:12 refers to Jesus, as it does in John 1:1. However, I don’t believe this is the case here, most notably, because Christ is never referred to as a sharp sword, but the word (rhema – G4487) of God is so used (Ephesians 6:17), and Christ is described in the Apocalypse as having a sword coming out of his mouth – indicating his words are sharp and powerful (Revelation 1:16).[2] Moreover, in Paul’s Epistle to the Hebrews he refers to and describes Jesus as the Son, not the Logos (G3056). If Jesus is the Logos in Hebrews 4:12, it would be the only place in Paul’s epistle where it is so used. Yet, he uses this same Greek word elsewhere in Hebrews and in each case he refers to words spoken by angels or men.[3]
In Hebrews 4:12 Paul describes the word of God as ‘living and producing results’ and ‘it is sharper than a double-edged sword.’ That is, it is sharper than the large knife that the priests use to cut and divide the sacrifices, which is what the double-edged sword / knife was used to do.[4] The word of God will divide the joints from the marrow; that is, to divide that which can be seen from that which cannot. It will divide the soul from the spirit, and is able to discern the thoughts and intents of the heart. Finally, just as the sacrifice lying upon the altar is cut open and its innards are displayed for the priest to see whether it is pure or diseased and unclean, so ‘nothing is hidden from him, to whom we must give an account of what we do’ (Hebrews 4:13).
For the third time Paul refers to Jesus as our High Priest, calling him the Great High Priest, the Son of God, that is, the Messiah (see Psalm 2), who has passed into the heavens (cf. Daniel 7:9-14). So, since we have so great a High Priest, whose word is so effectual and reveals all to him, and, since this High Priest is also our Messiah, Paul tells us to hold fast to our profession (Hebrews 4:14), meaning what we professed, when we first believed in the Lord (cf. Matthew 16:16).
It may seem logical, because Jesus is so perfect, that he would be unable to sympathize with us, who are imperfect sinners. However, this is the very reason he became man in the first place (John 1:1, 14; Philippians 2:6-7). He became weak and able to die just like us (cf. Hebrews 2:17-18). His character was tested in the same manner in which ours is. The difference is that we have sinned, so being tested we continually fail, in that the trial exploits our weaknesses caused by sin. Nevertheless, he, not having ever sinned or known the pleasure of sin, has no moral weakness whereby the trial could take advantage (Hebrews 4:15).[5] In other words, we are now able to boldly come before his throne, knowing he will not only have compassion on us and be merciful, but we would be able to draw upon his strength in the time of our need, and be brought through each trouble justified (Hebrews 4:16). After all, he is our Apostle, sent out from among us to represent mankind (Hebrews 3:1). Therefore, the only reason for not taking advantage of so great a salvation would be that we refused to believe it (cf. Hebrews 4:1, 11).
[1] The Greek word is used in Romans 11:30, 32; Ephesians 2:2; Colossians 3:6 and Hebrews 4:6, 11.
[2] The words of God are described in scripture as having properties that are described in Hebrews 4:12-13. See: John 6:63; Ephesians 6:17; Philippians 3:21; Colossians 1:29 (cf. 2Corinthians 3:18); Revelation 1:16, 19; 19:21; Isaiah 11:4; 49:2;
[3] See: Hebrews 2:2; 4:2; 5:13; 7:28; 13:7
[4] From Thayer’s Greek Lexicon; “two-edged sword” (G3162): 1) a large knife, used for killing animals and cutting up flesh; 2) a small sword, as distinguished from a large sword.
[5] See my previous study on Hebrews 2:17-18: Made Perfect in Weakness.
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