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Selected Verse: Hebrews 4:12 - King James
Verse |
Translation |
Text |
Heb 4:12 |
King James |
For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
For--Such diligent striving (Heb 4:11) is incumbent on us FOR we have to do with a God whose "word" whereby we shall be judged, is heart-searching, and whose eyes are all-seeing (Heb 4:13). The qualities here attributed to the word of God, and the whole context, show that it is regarded in its JUDICIAL power, whereby it doomed the disobedient Israelites to exclusion from Canaan, and shall exclude unbelieving so-called Christians from the heavenly rest. The written Word of God is not the prominent thought here, though the passage is often quoted as if it were. Still the word of God (the same as that preached, Heb 4:2), used here in the broadest sense, but with special reference to its judicial power, INCLUDES the Word of God, the sword of the Spirit with double edge, one edge for convicting and converting some (Heb 4:2), and the other for condemning and destroying the unbelieving (Heb 4:14). Rev 19:15 similarly represents the Word's judicial power as a sharp sword going out of Christ's mouth to smite the nations. The same word which is saving to the faithful (Heb 4:2) is destroying to the disobedient (Co2 2:15-16). The personal Word, to whom some refer the passage, is not here meant: for He is not the sword, but has the sword. Thus reference to Joshua appropriately follows in Heb 4:8.
quick--Greek, "living"; having living power, as "the rod of the mouth and the breath of the lips" of "the living God."
powerful--Greek, "energetic"; not only living, but energetically efficacious.
sharper--"more cutting."
two-edged--sharpened at both edge and back. Compare "sword of the Spirit . . . word of God" (Eph 6:17). Its double power seems to be implied by its being "two-edged." "It judges all that is in the heart, for there it passes through, at once punishing [unbelievers] and searching [both believers and unbelievers]" [CHRYSOSTOM]. PHILO similarly speaks of "God passing between the parts of Abraham's sacrifices (Gen 15:17, where, however, it is a 'burning lamp' that passed between the pieces) with His word, which is the cutter of all things: which sword, being sharpened to the utmost keenness, never ceases to divide all sensible things, and even things not perceptible to sense or physically divisible, but perceptible and divisible by the word." Paul's early training, both in the Greek schools of Tarsus and the Hebrew schools at Jerusalem, accounts fully for his acquaintance with Philo's modes of thought, which were sure to be current among learned Jews everywhere, though Philo himself belonged to Alexandria, not Jerusalem. Addressing Jews, he by the Spirit sanctions what was true in their current literature, as he similarly did in addressing Gentiles (Act 17:28).
piercing--Greek, "coming through."
even to the dividing asunder of soul and spirit--that is, reaching through even to the separation of the animal soul, the lower part of man's incorporeal nature, the seat of animal desires, which he has in common with the brutes; compare the same Greek, Co1 2:14, "the natural [animal-souled] man" (Jde 1:19), from the spirit (the higher part of man, receptive of the Spirit of God, and allying him to heavenly beings).
and of the joints and marrow--rather, "(reaching even TO) both the joints (so as to divide them) and marrow." Christ "knows what is in man" (Joh 2:25): so His word reaches as far as to the most intimate and accurate knowledge of man's most hidden parts, feelings, and thoughts, dividing, that is, distinguishing what is spiritual from what is carnal and animal in him, the spirit from the soul: so Pro 20:27. As the knife of the Levitical priest reached to dividing parts, closely united as the joints of the limbs, and penetrated to the innermost parts, as the marrows (the Greek is plural); so the word of God divides the closely joined parts of man's immaterial being, soul and spirit, and penetrates to the innermost parts of the spirit. The clause (reaching even to) "both the joints and marrow" is subordinate to the clause, "even to the dividing asunder of soul and spirit." (In the oldest manuscripts as in English Version, there is no "both," as there is in the clause "both the joints and . . . which marks the latter to be subordinate). An image (appropriate in addressing Jews) from the literal dividing of joints, and penetrating to, so as to open out, the marrow, by the priest's knife, illustrating the previously mentioned spiritual "dividing of soul from spirit," whereby each (soul as well as spirit) is laid bare and "naked" before God; this view accords with Heb 4:13. Evidently "the dividing of the soul from the spirit" answers to the "joints" which the sword, when it reaches unto, divides asunder, as the "spirit" answers to the innermost "marrow." "Moses forms the soul, Christ the spirit. The soul draws with it the body; the spirit draws with it both soul and body." ALFORD'S interpretation is clumsy, by which he makes the soul itself, and the spirit itself, to be divided, instead of the soul from the spirit: so also he makes not only the joints to be divided asunder, but the marrow also to be divided (?). The Word's dividing and far penetrating power has both a punitive and a healing effect.
discerner of the thoughts--Greek, "capable of judging the purposes."
intents--rather, "conceptions" [CRELLIUS]; "ideas" [ALFORD]. AS the Greek for "thoughts" refers to the mind and feelings, so that for "intents," or rather "mental conceptions," refers to the intellect. |
Notes on the Bible, by Albert Barnes, [1834] |
For the word of God - The design of this and the following verse is obvious. It is to show that we cannot escape the notice of God; that all insincerity, unbelief, hypocrisy, will be detected by him; and that since our hearts are perfectly open before him, we should be sincere and should not attempt to deceive him. The sense is, that the truth of God is all-penetrating and searching, and that the real thoughts and intents of the heart will be brought to light, and that if there is insincerity and self-deception there can be no hope of escape. There has been a great variety of opinion here about the meaning of the phrase "the Word of God." Some have supposed that it means the Lord Jesus; others, the whole of the divine revelation; others the gospel; others the particular threatening referred to here. The "Word of God" is "what God speaks" - whether it be a promise or a threatening; whether it be Law or gospel; whether it be a simple declaration or a statement of a doctrine. The idea here is, that what "God had said" is suited to detect hypocrisy and to lay open the true nature of the feelings of the soul, so that there can be no escape for the guilty. His "truth" is adapted to bring out the real feelings, and to show man exactly what he is. Truth always has this power - whether preached, or read, or communicated by conversation, or impressed upon the memory and conscience by the Holy Spirit. There can be no escape from the penetrating, searching application of the Word of God. That truth has power to show what man is, and is like a penetrating sword that lays open the whole man; compare Isa 49:2. The phrase "the Word of God" here may be applied, therefore, to the "truth" of God, however made known to the mind. In some way it will bring out the real feelings, and show what man is.
Is quick - Greek ζῶν zōn - "living." It is not dead, inert, and powerless. It has a "living" power, and is energetic and active. It is "adapted" to produce this effect.
And powerful - Mighty. Its power is seen in awakening the conscience; alarming the fears; laying bare the secret feelings of the heart, and causing the sinner to tremble with the apprehension of the coming judgment. All the great changes in the moral world for the better, have been caused by the power of truth. They are such as the truth in its own nature is suited to effect, and if we may judge of its power by the greatness of the revolutions produced, no words can over-estimate the might of the truth which God has revealed.
Sharper than any two-edged sword - Literally, "two-mouthed" sword - δίστομον distomon. The word "mouth" was given to the sword because it seemed to "devour" all before it. It consumed or destroyed as a wild beast does. The comparison of the Word of God to a sword or to an arrow, is designed to show its power of penetrating the heart; Ecc 12:11, "The words of the wise are as goads, and as nails fastened by the masters of assemblies;" compare Isa 49:2. "And he hath made my mouth like a sharp sword;" Rev 1:16, "And out of his mouth went a sharp two-edged sword;" Rev 2:12, Rev 2:16; Rev 19:15. The comparison is common in the classics, and in Arabic poetry; see Gesenius, on Isa 49:2. The idea is that of piercing, or penetrating; and the meaning here is, that the Word of God reaches the "heart" - the very center of action, and lays open the motives and feelings of the man. It was common among the ancients to have a sword with two edges. The Roman sword was commonly made in this manner. The fact that it had two edges made it more easy to penetrate, as well as to cut with every way.
Piercing even to the dividing asunder - Penetrating so as to divide.
Soul and spirit - The animal life from the immortal soul. The former word here - ψυχή psuchē - "soul" - is evidently used to denote the "animal life," as distinguished from the mind or soul. The latter word - πνεῦμα pneuma - "spirit" - means the soul; the immaterial and immortal part; what lives when the animal life is extinct. This distinction occurs in Th1 5:23, "your whole spirit, and soul, and body;" and it is a distinction which we are constantly in the habit of making. There is the body in man - the animal life - and the immortal part that leaves the body when life is extinct. Mysteriously united, they constitute one man. When the animal life is separated from the soul, or when the soul leaves the animated body, the body dies, and life is extinct. To separate the one from the other is, therefore, the same as to take life - and this is the idea here, that the Word of God is like a sharp sword that inflicts deadly wounds. The sinner "dies;" that is, he becomes dead to his former hopes, or is "slain" by the Law; Rom 7:9, "I was alive without the law once, but when the commandment came, sin revived, and I died." This is the power referred to here - the power of destroying the hopes of the sinner; cutting him down under conviction; and prostrating him as if a sword had pierced his heart.
And of the joints and marrow - The figure is still continued of the sword that takes life. Such a sword would seem to penetrate even the joints and marrow of the body. It would separate the joints, and pierce through the very bones to the marrow. A similar effect, Paul says, is produced by truth. It seems to penetrate the very essence of the soul, and lay it all open to the view.
And is a discerner of the thoughts - It shows what the thoughts and intentions are. Prof. Stuart, Bloomfield, and some others, suppose that the reference here is to "God" speaking by his word. But the more natural construction certainly is, to refer it to the Word or truth of God. It is true that God searches the heart, and knows the thoughts, but that is not the truth which is prominent here. It is, that the thoughts and intents of the heart are brought out to view by the Word of God. And can anyone doubt this? see Rom 7:7. Is it not true that people are made to see their real character under the exhibition of the truth of God? That in the light of the Law they see their past lives to be sinful? That the exhibition of truth calls to their recollection many long-forgotten sins? And that their real feelings are brought out when the truth of God is proclaimed? Men then are made to look upon their motives as they had never done before, and to see in their hearts feelings whose existence they would not have suspected if it had not been for the exhibition of the truth. The exhibition of the truth is like pouring down the beams of the sun at midnight on a dark world; and the truth lays open the real feelings of the sinner as that sun would disclose the clouds of wickedness that are now performed under cover of the night. Many a man has a deep and fixed hostility to God and to his gospel who might never be sensible of it if the truth was not faithfully proclaimed. The particular idea here is, that the truth of God will detect the feelings of the hypocrite and self-deceiver. They cannot always conceal their emotions, and the time will come when truth, like light poured into the soul, will reveal their unbelief and their secret sins. They who are cherishing a hope of salvation, therefore, should be on their guard lest they mistake the name for the reality. Let us learn from this verse:
(1) The power of truth. It is "suited" to lay open the secret feelings of the soul. There is not an effect produced in awakening a sinner; or in his conviction, conversion, and sanctification, which the truth is not "adapted" to produce. The truth of God is not dead; nor suited to make people "worse;" nor designed merely to show its own "weakness," and to be a mere occasion on which the Holy Spirit acts on the mind; it is in its own nature Fitted to produce just the effects which are produced when it awakens, convicts, converts, and sanctifies the soul.
(2) the truth should be preached with the feeling that it is adapted to this end. Men who preach should endeavor to understand the nature of the mind and of the moral feelings, as really as he who would inflict a deadly wound should endeavor to understand enough about anatomy to know where the heart is, or he who administers medicine should endeavor to know what is adapted to remove certain diseases. And he who has no belief in the efficacy of truth to produce any effect, resembles one who should suppose that all knowledge of the human system was needless to him who wished to perform a surgical operation, and who should cut at random - piously leaving it with God to direct the knife; or he who should go into a hospital of patients and administer medicines indiscriminately - devoutly saying that all healing must come from God, and that the use of medicine was only to show its own weakness! Thus, many men seem to preach. Yet for aught that appears, truth is just as wisely adapted to save the soul as medicine is to heal the sick; and why then should not a preacher be as careful to study the nature of truth and its adaptedness to a particular end, as a student of the healing art is to understand the adaptedness of medicine to cure disease? The true way of preaching is, to feel that truth is adapted to the end in view; to select what is best suited for that end; to preach as if the whole result depended on getting that truth before the mind and into the heart - and then to leave the whole result with God - as a physician with right feelings will exert all his skill to save his patient, and then commit the whole question of life and health to God. He will be more likely to praise God intelligently who believes that he has wisely adapted a plan to the end in view, than he who believes that God works only at random. |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
The exhortation is enforced by reference to the character of the revelation which sets forth the rest of God. The message of God which promises the rest and urges to seek it, is no dead, formal precept, but is instinct with living energy.
The word of God (ὁ λόγος τοῦ θεοῦ)
That which God speaks through any medium. The primary reference is to God's declarations concerning his rest. The fathers explained it of the personal Word as in the Fourth Gospel. But in the Epistle there is no approach to any definite use of λόγος with reference to Christ, not even in the description of his relation to God in Heb 1:1-14, where, if anywhere, it might have been expected. In Heb 6:5 and Heb 11:3 we find ῥῆμα. Everywhere in the Epistle Christ appears as the Son, not as the Word. In this passage, the following predicates, ἐνεργὴς, τομώτερος, κριτικὸς, would hardly be applied to the Logos, and in Heb 4:14 he is styled Jesus the Son of God.
Quick and powerful (ζῶν καὶ ἐνεργὴς)
Note the emphatic position of ζῶν living. Living is the word of God, since it is the word of "the living God" (Heb 3:12). Living in its essence. For ἐνεργὴς active, energizing, and kindred words, see on Joh 1:12; see on Phi 3:21; see on Col 1:29; see on Plm 1:6. Manifesting itself actively in the world and in men's hearts. Comp. Pe1 1:23.
Sharper than any two-edged sword (τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον)
Τομώτερος sharper from τέμνειν to cut, N.T.o. olxx. The word of God has an incisive and penetrating quality. It lays bare self-delusions and moral sophisms. For the comparison of the word of God or of men to a sword, see Psa 57:4; Psa 59:7; Psa 64:3; Eph 6:17. Philo calls his Logos ὁ τομεύς the cutter, as cutting chaos into distinct things, and so creating a kosmos. Ὑπὲρ than, is literally, above. Πᾶσαν any, is every. Δίσμοτον only here and Rev 1:16; Rev 2:12, lit. two-mouthed. In lxx always of a sword. See Jdg 3:16; Psa 149:6; Pro 5:4; Sir. 21:3. In Class. of a cave with a twofold mouth (Soph. Philoct. 16); of double-branching roads (Soph. Oed. Col. 900); of rivers with two mouths (Polyb. xxxiv. 10, 5). Στόμα mouth, of the edge of a sword, Luk 21:24; Heb 11:34. Often in lxx, as Gen 34:26; Jos 10:28, Jos 10:33, Jos 10:35, Jos 10:37, Jos 10:39; Jdg 1:8. So occasionally in Class., as Homer, Il. xv. 389. Κατεσθίειν or κατέσθειν to devour is used of the sword, Deu 32:42; Sa2 2:26; Isa 31:8; Jer 2:30, etc. Μάχαιρα sword, in Class. a dirk or dagger: rarely, a carving knife; later, a bent sword or sabre as contrasted with a straight, thrusting sword, ξίφος (not in N.T. but occasionally in lxx). Ῥομφαία, Luk 2:35 (see note), elsewhere only in Revelation, very often in lxx, is a large broadsword. In lxx of Goliath's sword, Sa1 17:51
Piercing (διΐκνούμενος)
Lit. coming through. N.T.o.
Even to the dividing asunder of soul and spirit and of the joints and marrow (ἄρχι μερισμοῦ ψυχῆς καὶ πνεύματος ἁρμῶν τε καὶ μυελῶν)
Μερισμὸς dividing, only here and Heb 2:4, is not to be understood of dividing soul from spirit or joints from marrow. Soul and spirit cannot be said to be separated in any such sense as this, and joints and marrow are not in contact with each other. Μερισμὸς is the act of division; not the point or line of division. Joints and marrow are not to be taken in a literal and material sense. In rendering, construe soul, spirit, joints, marrow, as all dependent on dividing. Joints and marrow (ἁρμῶν, μυελῶν, N.T.o ) are to be taken figuratively as joints and marrow of soul and spirit. This figurative sense is exemplified in classical usage, as Eurip. Hippol. 255, "to form moderate friendships, and not πρὸς ἄρκον μυελὸν ψυχῆς to the deep marrow of the soul." The conception of depth applied to the soul is on the same figurative line. See Aesch. Agam. 778; Eurip. Bacch. 203. Attempts to explain on any psychological basis are futile. The form of expression is poetical, and signifies that the word penetrates to the inmost recesses of our spiritual being as a sword cuts through the joints and marrow of the body. The separation is not of one part from another, but operates in each department of the spiritual nature. The expression is expanded and defined by the next clause.
A discerner (κριτικὸς)
N.T.o. olxx. The word carries on the thought of dividing. From κρίνειν to divide or separate, which runs into the sense of judge, the usual meaning in N.T., judgment involving the sifting out and analysis of evidence. In κριτικὸς the ideas of discrimination and judgment are blended. Vulg. discretor.
Of the thoughts and intents of the heart (ἐνθυμήσεων καὶ ἐννοιῶν καρδίας)
The A.V. is loose and inaccurate. Ἐνθύμησις rare in N.T. See Mat 9:4; Act 17:29. Comp. ἐνθυμεῖσθαι, Mat 1:20; Mat 9:4. In every instance, both of the noun and of the verb, the sense is pondering or thinking out. Rend. the reflections. Ἔννοια only here and Pe1 4:1. It is the definite conception which follows ἐνθύμησις Rend. conceptions. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
For the word of God - Preached, Heb 4:2, and armed with threatenings, Heb 4:3. Is living and powerful - Attended with the power of the living God, and conveying either life or death to the hearers. Sharper than any two - edged sword - Penetrating the heart more than this does the body. Piercing - Quite through, and laying open. The soul and spirit, joints and marrow - The inmost recesses of the mind, which the apostle beautifully and strongly expresses by this heap of figurative words. And is a discerner - Not only of the thoughts, but also of the intentions. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
For the word of God is quick, and powerful - Commentators are greatly divided concerning the meaning of the phrase Ὁ λογος τον Θεου, the word of God; some supposing the whole of Divine revelation to be intended; others, the doctrine of the Gospel faithfully preached; others, the mind of God or the Divine intellect; and others, the Lord Jesus Christ, who is thus denominated in Joh 1:1, etc., and Rev 19:13; the only places in which he is thus incontestably characterized in the New Testament. The disputed text, Jo1 5:7, I leave at present out of the question. In the introduction to this epistle I have produced sufficient evidence to make it very probable that St. Paul was the author of this epistle. In this sentiment the most eminent scholars and critics are now agreed. That Jesus Christ, the eternal, uncreated Word, is not meant here, is more than probable from this consideration, that St. Paul, in no part of his thirteen acknowledged epistles, ever thus denominates our blessed Lord; nor is he thus denominated by any other of the New Testament writers except St. John. Dr. Owen has endeavored to prove the contrary, but I believe to no man's conviction who was able to examine and judge of the subject. He has not been able to find more than two texts which even appeared to look his way. The first is, Luk 1:2 : Us, which - were eye witnesses, and ministers του λογου, of the word; where it is evident the whole of our Lord's ministry is intended. The second is, Act 20:32 : I commend you to God, and to the word of his grace; where nothing but the gracious doctrine of salvation by faith, the influence of the Divine Spirit, etc., etc., can be meant: nor is there any legitimate mode of construction with which I am acquainted, by which the words in either place can be personally applied to our Lord. That the phrase was applied to denominate the second subsistence in the glorious Trinity, by Philo and the rabbinical writers, I have already proved in my notes on John 1, where such observations are alone applicable.
Calmet, who had read all that either the ancients or moderns have said on this subject, and who does not think that Jesus Christ is here intended, speaks thus: "None of the properties mentioned here can be denied to the Son of God, the eternal Word; he sees all things, knows all things, penetrates all things, and can do all things. He is the ruler of the heart, and can turn it where he pleases. He enlightens the soul, and calls it gently and efficaciously, when and how he wills. Finally, he punishes in the most exemplary manner the insults offered to his Father and himself by infidels, unbelievers, and the wicked in general. But it does not appear that the Divine Logos is here intended,
1. Because St. Paul does not use that term to express the Son of God.
2. Because the conjunction γαρ, for, shows that this verse is an inference drawn from the preceding, where the subject in question is concerning the eternal rest, and the means by which it is to be obtained.
It is therefore more natural to explain the term of the word, order, and will of God, for the Hebrews represent the revelation of God as an active being, living, all-powerful, illumined, executing vengeance, discerning and penetrating all things. Thus The Wisdom of Solomon 16:26: 'Thy children, O Lord, know that it is not the growing of fruits that nourisheth man, but that it is thy word that preserveth them that put their trust in thee.' See Deu 8:3. That is, the sacred Scriptures point out and appoint all the means of life. Again, speaking of the Hebrews who were bitten with the fiery serpents, the same writer says, 16:12: 'For it was neither herb nor mollifying plaster that restored them to health, but thy word, O Lord, which healeth all things;' i.e. which describes and prescribes the means of healing. And it is very likely that the purpose of God, sending the destroying angel to slay the firstborn in Egypt is intended by the same expression, The Wisdom of Solomon 18:15, 16: 'Thine almighty word leaped down from heaven out of thy royal throne, as a fierce man of war into a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death.' This however may be applied to the eternal Logos, or uncreated Word.
"And this mode of speech is exactly conformable to that of the Prophet Isaiah, Isa 55:10, Isa 55:11, where to the word of God, spoken by his prophets, the same kind of powers are attributed as those mentioned here by the apostle: For as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my Word Be that Goeth Forth Out of My Mouth: it shall not return unto me void; but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. The centurion seems to speak a similar language, Luk 7:7 : But say in a word, (αλλα ειπε λογῳ, speak to thy word), and my servant shall be healed." This is the sum of what this very able commentator says on the subject.
In Dr. Dodd's collections we find the following: -
"The word of God, which promises to the faithful, an entrance into God's rest in David's time, and now to us, is not a thing which died or was forgotten as soon as it was uttered, but it continues one and the same to all generations; it is ζων, quick or living. So Isaiah says: The word of our God shall stand for ever; Isa 40:8. Compare Isa 51:6; Isa 55:11; 1 Esdras 4:38; Joh 3:34; Pe1 1:23. And powerful, ενεργης, efficacious, active; sufficient, if it be not actually hindered, to produce its effects; effectual, Plm 1:6. See Co2 10:4; Th1 2:13. And sharper than any two-edged sword; τομωτερος ὑπερ, more cutting than. The word of God penetrates deeper into a man than any sword; it enters into the soul and spirit, into all our sensations, passions, appetites, nay, to our very thoughts; and sits as judge of the most secret intentions, contrivances, and sentiments of the heart. Phocylides has an expression very similar to our author, where he says, of reason, 'that it is a weapon which penetrates deeper into a man than a sword.' See also Isa 40:4; Eph 6:17; Rev 1:16; Rev 2:16.
"Piercing even to the dividing asunder of soul and spirit. - When the soul is thus distinguished from the spirit, by the former is meant that inferior faculty by which we think of and desire what concerns our present being and welfare. By spirit is meant a superior power by which we prefer future things to present, by which we are directed to pursue truth and right above all things, and even to despise what is agreeable to our present state, if it stand in competition with, or is prejudicial to, our future happiness. See Th1 5:23. Some have thought that by the expression before us is implied that the word of God is able to bring death, as in the case of Ananias and Sapphira; for, say they, if the soul and spirit, or the joints and marrow are separated one from another, it is impossible that life can remain. But perhaps the meaning of the latter clause may rather be: 'It can divide the joints and divide the marrow; i.e. enter irresistibly into the soul, and produce some sentiment which perhaps it would not willingly have received; and sometimes discover and punish secret, as well as open wickedness.' Mr. Pierce observes that our author has been evidently arguing from a tremendous judgment of God upon the ancient Israelites, the ancestors of those to whom this epistle is directed; and in this verse, to press upon them that care and diligence he had been recommending, he sets before them the efficacy and virtue of the word of God, connecting this verse with the former by a for in the beginning of it; and therefore it is natural to suppose that what he says of the word of God may have a relation to somewhat remarkable in that sore punishment of which he had been speaking, particularly to the destruction of the people by lightning, or fire from heaven. See Lev 10:1-5; Num 11:1-3, Num 16:35; Psa 78:21. All the expressions in this view will receive an additional force, for nothing is more quick and living, more powerful and irresistible, sharp and piercing, than lightning. If this idea be admitted, the meaning of the last clause in this verse will be, 'That the word of God is a judge, to censure and punish the evil thoughts and intents of the heart.' And this brings the matter home to the exhortation with which our author began, Heb 3:12, Heb 3:13; for under whatever disguise they might conceal themselves, yet, from such tremendous judgments as God executed upon their fathers, they might learn to judge as Moses did, Num 32:23 : If ye will not do so, ye have sinned against the Lord; and be sure your sin will find you out." See Hammond, Whitby, Sykes, and Pierce.
Mr. Wesley's note on this verse is expressed with his usual precision and accuracy: -
"For the word of God - preached, Heb 4:2, and armed with threatenings, Heb 4:3, is living and powerful - attended with the power of the living God, and conveying either life or death to the hearers; sharper than any two-edged sword - penetrating the heart more than this does the body; piercing quite through, and laying open, the soul and spirit, joints and marrow - the inmost recesses of the mind, which the apostle beautifully and strongly expresses by this heap of figurative words; and is a discerner, not only of the thoughts, but also of the intentions."
The law, and the word of God in general, is repeatedly compared to a two-edged sword among the Jewish writers, חרב שתי פיפיות chereb shetey piphiyoth, the sword with the two mouths. By this sword the man himself lives, and by it he destroys his enemies. This is implied in its two edges. See also Schoettgen.
Is a discerner of the thoughts - Και κριτικος ενθυμησεων και εννοιων καρδιας· Is a critic of the propensities and suggestions of the heart. How many have felt this property of God's word where it has been faithfully preached! How often has it happened that a man has seen the whole of his own character, and some of the most private transactions of his life, held up as it were to public view by the preacher; and yet the parties absolutely unknown to each other! Some, thus exhibited, have even supposed that their neighbors must have privately informed the preacher of their character and conduct; but it was the word of God, which, by the direction and energy of the Divine Spirit, thus searched them out, was a critical examiner of the propensities and suggestions of their hearts, and had pursued them through all their public haunts and private ways. Every genuine minister of the Gospel has witnessed such effects as these under his ministry in repeated instances.
But while this effect of the word or true doctrine of God is acknowledged, let it not be supposed that it, of itself can produce such effects. The word of God is compared to a hammer that breaks the rock in pieces, Jer 23:29; but will a hammer break a stone unless it is applied by the skill and strength of some powerful agent? It is here compared to a two-edged sword; but will a sword cut or pierce to the dividing of joints and marrow, or separation of soul and spirit, unless some hand push and direct it? Surely, no. Nor can even the words and doctrine of God produce any effect but as directed by the experienced teacher, and applied by the Spirit of God. It is an instrument the most apt for the accomplishing of its work; but it will do nothing, can do nothing, but as used by the heavenly workman. To this is the reference in the next verse. |
13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.
27 The spirit of man is the candle of the LORD, searching all the inward parts of the belly.
25 And needed not that any should testify of man: for he knew what was in man.
19 These be they who separate themselves, sensual, having not the Spirit.
14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
17 And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces.
17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
8 For if Jesus had given them rest, then would he not afterward have spoken of another day.
15 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:
16 To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?
2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.
14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.
2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.
11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.
7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
9 For I was alive without the law once: but when the commandment came, sin revived, and I died.
23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
2 And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me;
15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.
16 Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.
12 And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;
16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.
2 And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me;
11 The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.
2 And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me;
1 Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?
20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.
4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?
4 God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?
51 Therefore David ran, and stood upon the Philistine, and took his sword, and drew it out of the sheath thereof, and slew him, and cut off his head therewith. And when the Philistines saw their champion was dead, they fled.
35 (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.
30 In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion.
8 Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited.
26 Then Abner called to Joab, and said, Shall the sword devour for ever? knowest thou not that it will be bitterness in the latter end? how long shall it be then, ere thou bid the people return from following their brethren?
42 I will make mine arrows drunk with blood, and my sword shall devour flesh; and that with the blood of the slain and of the captives, from the beginning of revenges upon the enemy.
8 Now the children of Judah had fought against Jerusalem, and had taken it, and smitten it with the edge of the sword, and set the city on fire.
39 And he took it, and the king thereof, and all the cities thereof; and they smote them with the edge of the sword, and utterly destroyed all the souls that were therein; he left none remaining: as he had done to Hebron, so he did to Debir, and to the king thereof; as he had done also to Libnah, and to her king.
37 And they took it, and smote it with the edge of the sword, and the king thereof, and all the cities thereof, and all the souls that were therein; he left none remaining, according to all that he had done to Eglon; but destroyed it utterly, and all the souls that were therein.
35 And they took it on that day, and smote it with the edge of the sword, and all the souls that were therein he utterly destroyed that day, according to all that he had done to Lachish.
33 Then Horam king of Gezer came up to help Lachish; and Joshua smote him and his people, until he had left him none remaining.
28 And that day Joshua took Makkedah, and smote it with the edge of the sword, and the king thereof he utterly destroyed, them, and all the souls that were therein; he let none remain: and he did to the king of Makkedah as he did unto the king of Jericho.
26 And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem's house, and went out.
34 Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.
24 And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.
4 But her end is bitter as wormwood, sharp as a twoedged sword.
6 Let the high praises of God be in their mouth, and a twoedged sword in their hand;
16 But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh.
12 And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;
16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.
17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
3 Who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words:
7 Behold, they belch out with their mouth: swords are in their lips: for who, say they, doth hear?
4 My soul is among lions: and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword.
23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.
6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.
29 Whereunto I also labour, striving according to his working, which worketh in me mightily.
21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.
12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.
14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.
3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.
5 And have tasted the good word of God, and the powers of the world to come,
1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.
5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.
8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.
9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.
10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:
11 They shall perish; but thou remainest; and they all shall wax old as doth a garment;
12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.
13 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?
14 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?
3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.
2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
29 Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces?
3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.
2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
23 But if ye will not do so, behold, ye have sinned against the LORD: and be sure your sin will find you out.
13 But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.
12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.
21 Therefore the LORD heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel;
35 And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense.
1 And when the people complained, it displeased the LORD: and the LORD heard it; and his anger was kindled; and the fire of the LORD burnt among them, and consumed them that were in the uttermost parts of the camp.
2 And the people cried unto Moses; and when Moses prayed unto the LORD, the fire was quenched.
3 And he called the name of the place Taberah: because the fire of the LORD burnt among them.
1 And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not.
2 And there went out fire from the LORD, and devoured them, and they died before the LORD.
3 Then Moses said unto Aaron, This is it that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.
4 And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp.
5 So they went near, and carried them in their coats out of the camp; as Moses had said.
23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
16 Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.
16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.
17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
4 Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:
13 For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.
4 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;)
6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.
23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.
34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.
11 So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.
6 Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished.
8 The grass withereth, the flower fadeth: but the word of our God shall stand for ever.
7 Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.
11 So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.
10 For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater:
3 And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live.
32 And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.
2 Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;
7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.
13 And he was clothed with a vesture dipped in blood: and his name is called The Word of God.
1 In the beginning was the Word, and the Word was with God, and the Word was God.