v.1-11
1. Context
(NIVAC) Some of the hearers are marked by a casual attitude in their evaluation of the word of salvation and their estimation of the consequences of its rejection (cf. 2:1–4). The author wishes to impress on them the real opportunity that lies before those who will take God at his word and in obedience move forward to lay hold of his promise of rest. (PNTC) In the previous paragraph (3:12–19) the words of the psalm cut sharply in the warning based on the wilderness generation provoking God’s anger and perishing as a result. Now the author draws from the psalm a word of promise that is intended to give his listeners hope
2. R.W.
Rest-BDAG (1) state of cessation of work or activity, rest (2) place of rest abstract for concrete (Dt 12:9; Ps 131:14 al.; Did., Gen. 71, 4) εἰσελεύσονται εἰς τὴν κ. μου (Ps 94:11; cp. JosAs 8:11); this OT pass. is typologically interpreted fr. a Christian viewpoint Hb 3:11, 18; 4:1, 3, 5, 10f.
(BKC) The Septuagint includes notable passages where the word for rest (katapausis), in connection with Israel’s possession of the land, is clearly paralleled with the word for inheritance (klēronomia). Moses showed clearly (Deut. 3:18–20; 12:9–11) that for Israel their rest was their inheritance...the inheritance itself can hardly be divorced from his presentation of Messiah’s kingdom and His “partners‘” share in that...The rest—the messianic partnership—did indeed lie ahead: There remains, then, a Sabbath-rest for the people of God
3. Content
The exhortation to enter rest is till here. The key to enter is to have faith. v.1-3. God's offer for a resting place truly exists v.3b-5. v.6 pick up what v.3a left left off, and v.9 proclaims that God’s sabbath celebration remains for the people of God, and then the author showed how they would be able to participate in it (v. 10). The paragraph concludes v.11, as with an urgent summons, this time to make every effort to enter God’s resting place.
Summary and reflection: Rest is related to faith, obedience, and hope. God's offer was ready, but we need to enter in it by faith and by perseverance in faith/obedience.
v.12-16
1. Context
(BKC) After the 2nd warning in 3:1-6 , the author "closes this section (ch 3-4) with a reminder of the judgmental power of God’s Word (4:12–13) and with a call to seek the help available through the great High Priest (4:14–16)...This conclusion...is both sobering and comforting. God’s Word is a solemn instrument of divine judgment, but His throne is both gracious and merciful.
2. God's Word
A. 2 participles in describing the nature of God's Word: living and piercing
Living-BDAG to be life-productive, offer life (full of divine life)...10:20 a living way
+active-BDAG to practical expression of capability, effective, active, powerful
Piercing BDAG to move through a three-dimensional space, pierce, penetrate
+sharper than any double-edged sword (sharper-BDAG to having the capacity to cut efficiently, cutting)
+to the point of diving...
+able to judge....
B. R.W. And no creature is hidden from God...everything is naked and exposed...to whom we must render an account
希伯來書 4：13 (呂) 被創造者在上帝面前、沒有一個是不顯露的；萬物在我們必須和他算賬的主眼前、都是赤裸裸、捉衿肘見的。
Summary: God's Word works with God. In order for mankind to give account for Him He gave us God's Word. It gives a capable, effective way to live a life with God's life. Then it penetrates in our innermost being and able to cut efficiently and diving our thoughts and minds to judge us.
(EBC) Living and active” shows that there is a dynamic quality about God’s revelation. It does things. Specifically it penetrates and, in this capacity, is likened to a “double-edged sword” ...What the author is saying is that God’s Word can reach to the innermost recesses of our being. We must not think that we can bluff our way out of anything, for there are no secrets hidden from God. We cannot keep our thoughts to ourselves
3. The connection in v.14 Therefore
The danger of coming before God with His Words is alarming, therefore, we need our great high priest Jesus to help us to hold fast to our confession.
sympathizing with our weaknesses (weakness-BDAG Of moral deficiency...weaknesses)
to receive mercy and find grace whenever we need help-(EBC) We need mercy because we have failed so often, and we need grace because service awaits us in which we need God’s help. And help is what the writer says we get—the help that is appropriate to the time, i.e., “timely help.” The writer is urging a bold approach. Christians should not be tentative because they have the great High Priest in whom they can be confident
Summary and reflection: Jesus comes to our aid. He is sufficient and He is sympathizing for sinners who are weak morally. In our failure we need mercy for we do not deserve to be forgiven. He also gives us grace so that we can serve Him again! Those are giving in a timely manner. All we need to do is to boldly approach Him.
Am I not coming to Jesus because I do not have the giving of my account before Him in mind? Am I living according to His Words? Or do I underestimate His power of piercing ? Am I really serving God for His glory or for my glory? Do I caring other people or just to show them I am a caring person?
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