Heb. 4:11. "lest anyone fall into the same example of disobedience."
"By the same example" – as the Israelites. For just as they, although they had already completed the greater part of the journey and endured hardships, nevertheless fell because of unbelief, so you too must watch out, lest after so many struggles which you have endured, you fall by not preserving your courage to the end. For this is truly what it means to fall.
Heb. 4:12. For the word of God is living and active and sharper than any two-edged sword.
Just as then, he says, it was not war, not the sword that destroyed them, but the word of God—for they fell of their own accord—so it will be with us as well. For the same word that punished them will also punish us: it always lives and has not perished. And in yet another sense he said "living," so that you, upon hearing "word," would not consider it an empty utterance; he says "living," that is, substantial and effective, and upon whatever soul it falls, it inflicts blows. Notice his adaptation, how he recalled the sword and the blow, things customary and familiar to us—and this in order to show us from this the superiority of the power of the word of God.
Heb. 4:12. It penetrates to the division of soul and spirit,
He says something fearsome: either that the word of God separates the spirit from the soul and leaves it deprived of the holiness that comes from it, which the Lord also called "cutting asunder" in the Gospel (Matt. 24:51). For just as a king first strips a commander who has committed a crime of his belt and rank, and only then punishes him, so too in this case a person is deprived of spiritual dignity and then punished. Or that it penetrates even bodiless beings. Some have understood this passage, in my opinion, in a way inconsistent with the apostle's own intention: that the word of God, having entered the soul, divides and dissects it into parts, making it capable of receiving and containing the mystery. For just as an arrow, by cleaving the body, penetrates into it in this way, so too the word, if it did not divide the joined parts of the soul, could not enter into it.
Heb. 4:12. joints and marrow,
Lest, hearing about the parts of the soul, they become careless in the assumption that this is an unknown punishment, he also puts forward about the bodily members. For what is more evident and open has a stronger effect.
Heb. 4:12. And judges the thoughts and intentions of the heart.
Here he shows the divinity of the Word. For it is proper to God to judge, that is, to try and to know the thoughts. "For," he says, "You try the hearts and reins, O God" (Ps. 7:10).
Heb. 4:13. And there is no creature hidden from Him,
Not only, he says, does He search and know the hearts of men, but even if you were to point to angels and archangels, to cherubim and seraphim, all things are open before Him. Nothing can be hidden from His eyes.
Heb. 4:13. But all things are naked and open before His eyes.
To illustrate more vividly how all things are naked and open before the face of the Word of God, he used a figurative expression taken from sheep when they are flayed. Just as with them, when their head is cut off, or a knife is thrust into the neck and they are slaughtered, after the skin is removed all the innards are exposed — so too all things are open before God. Some understood the word "open" (τετραχηλισμένα) in the sense of ornaments from the neck, more precisely, hanging on the neck. And others understood it in the sense of that which descends downward and bows the neck, so that one cannot gaze intently upon the glory of the Judge and your God, Jesus Christ. You should accept the first explanation.
Heb. 4:13. We will give an account to Him.
To Him, he says, we shall give our answer and account of our deeds. Do you see how he elevated the matter? Lest you, having heard "after the same example," should think that the punishment for us and for the Israelites is one and the same, he shows through this that our punishment is more fearful.
Heb. 4:14. Therefore, having a great High Priest who has passed through the heavens, Jesus the Son of God,
As if at someone's request to give us counsel so that we would not lose heart and surrender to faintheartedness, he says that what has been said is sufficient for teaching us fear and for making us more steadfast. But besides that, we also have a "High Priest" who can help us, if only we hold fast to the confession; for He is not small or insignificant, but great — He is the Son of God. And He is not like Moses. Moses neither entered into rest himself nor led the people into it; but this One, having passed through the heavens, sits with the Father and is able to give us entrance into the heavens, and has made us heirs of the promised rest.
Heb. 4:14. Let us hold firmly to our confession.
He does not attribute everything to the High Priest, but requires participation from us as well. He is able, but on the condition that we too are worthy. What confession is he speaking of here? That there is a resurrection, there is recompense, and innumerable blessings there, that Christ is God. Let us then hold fast to this confession. Let us not allow it to dry up within us. What we confessed at the beginning of faith, let us hold firmly, and all that is fearful will vanish.
Heb. 4:15. For we do not have a high priest who is unable to sympathize with us in our weaknesses,
Exhorting them with all persuasiveness, he says in confirmation of his speech that this High Priest knows our condition, not like the majority of high priests, who do not even know what suffering is; which is why they are also unable to help those who suffer. On the contrary, our High Priest experienced everything, and after having experienced it, ascended so as to be able to "sympathize."
Heb. 4:15. But Who was tempted in all things like us, yet without sin.
That is, He was subjected to persecution, spitting, slander, exile, and finally crucifixion. All this He endured in our likeness, that is, like us, yet without sin. For He committed no sin at all, and when He endured these things, He neither said nor did anything sinful. Therefore you too, while in afflictions, can keep yourselves from sin. So then, why are you set free and delivered? Some understood the expression "without sin" in the sense that He endured this not as punishment for sins.
Heb. 4:16. Let us therefore come with boldness to the throne of grace,