Ebrei 4:12 Commento

The apostle, having in the foregoing chapter set forth the sin and punishment of the ancient Jews, proceeds in this, I. To declare that our privileges by Christ under the gospel exceed the privileges of the Jewish church under Moses, as a reason why we should make a right improvement of them (Heb 4:1-4). II. He assigns the cause why the ancient Hebrews did not profit by their religious privileges (Heb 4:2). Then, II. Confirms the privileges of those who believe, and the misery of those who continue in unbelief (Heb 4:3-10). IV. Concludes with proper and powerful arguments and motives to faith and obedience.

INTRODUCTION TO HEBREWS 4 From the punishment inflicted on the unbelieving Hebrews, who died in the wilderness, and entered not into the land of rest made mention of in the preceding chapter, the apostle proceeds to caution the present Hebrews of his time, and who professed faith in Christ, lest seeing there was a rest, and a promise of entering into it, they should seem to come short of it, Heb 4:1, and the rather, since they that fell in the wilderness had the Gospel preached to them as well as they; and the reason why it did not profit was, because it was not received by faith, Heb 4:2 as also seeing it is by faith that believers now enter into rest, Heb 4:3 which rest is not the rest of the seventh day, on which God rested; nor, the rest of the land of Canaan, which Joshua led the Israelites into; for if he had entered them into the rest the apostle means, David, so many hundred years after him, would not have made mention of another rest, Heb 4:4 wherefore it follows that there is another rest for the people of God, which he that enters into ceases from his own works, as God did from his, Heb 4:9 and this is the rest that everyone that professes faith in Christ, should be solicitous and diligent to enter into, lest he should fall short of it through unbelief; as the unbelieving Israelites did of their rest, Heb 4:11 and the arguments engaging to such a concern are taken from the properties and perfections of Christ, the essential Word of God; particularly from his omnipotence and his omniscience, Heb 4:12. And seeing he is by nature the Son of God, and by office a great high priest that is entered into heaven for his people, the encouragement is great to hold fast the profession of faith in him they have made, Heb 4:14 and the rather since he is a sympathizing high priest, as he must needs be, since he has been tempted, afflicted, and has suffered every way as his people, and is in all respects like them, excepting that he has no sin, Heb 4:15 and this consideration should engage believers to come to the throne of grace with all boldness, and in expectation of having grace and mercy bestowed on them for the supply of their daily wants, Heb 4:16.

Neither is there any creature that is not manifest in his sight,.... Christ is the Lord God omniscient; there is no creature, in general, rational, or irrational, animate or inanimate, but what are known to him, and seen by him; for all creatures are made, and upheld by him, and he is omnipresent; and in particular, there is no man but is manifest to him; so "creature", is often used by the Rabbins for "man"; all men, openly profane men, who are enemies to Christ, and his people, are under his eye and notice; he knows their persons, he sees their actions, even those that are most secretly devised and performed against him, and his saints; and he takes such notice of them, as to bring them into judgment for them; he knows formal professors of religion, and upon what foot they have taken up their profession, and how they keep their lusts with their profession; he can distinguish between profession and grace; and he knows and observes the springs and progress of their apostasy: and as for true believers, he knows their persons, and knows them to be his; he sees their sins and their weaknesses; he takes notice of their graces, and observes their wants; and there is nothing in them, or belongs to them, but what is before him, even the secret desires of their souls. So Philo the Jew says (q) the divine Word reaches to, and comprehends all things, nothing escapes him: and this phrase is very commonly used of the divine Being by the Jews, , "all things are manifest before him" (r); and this being used of Christ, is no inconsiderable proof of his proper deity: but all things are naked and opened unto the eyes of him with whom we have to do. The words are an allusion to wrestlers, who exercised naked, and took each other by their necks and collars; and when one was thrown upon his back, as the word rendered "opened" is by some translated, he was publicly exposed and known: or to the putting of a creature in such a posture when sacrificed; or rather to the cutting of it up, and laying open its entrails: and especially to the manner of doing it among the Jews, with which these persons, the apostle writes to, were acquainted: and it was this; when the lamb for the daily sacrifice was slain, the priest hung it up by the foot, and skinned it; and when he came to the breast, he cut off the head; and having finished the skinning of it, he divided the heart, and took out the blood; then he cut off the shoulders; and when he came to the right leg, he cut it off, and then cut it down through the chine bone, and , "all of it was manifest before him" (s). The very phrase before used. The word here used seems to answer to which, with the Arabians, signifies, "to know", or make known; and with the Rabbins; is used for a companion, a familiar one that is well known; the theme in the Hebrew, is, the "neck". The last clause, "with whom we have to do", manifestly points at the person here spoken of, Jesus Christ: saints have a concern with him now, as their way to the Father, as their Saviour and Redeemer; they have to do with his blood for pardon and cleansing, and with his righteousness for justification, and with his fulness for every supply of grace; and with him as their King to rule over them, protect and defend them, and as their prophet to teach them, and their high priest to intercede for them. Moreover, the words may be rendered, "to whom we must give an account"; and so the Syriac version renders them, "to whom they give an account"; as all men must at the great day: and all this that is said of the Word of God should engage to care, watchfulness, and circumspection in the course of a profession of religion. (q) De Sacrif. Abel, p. 140. (r) Tzeror Hammor, fol. 122. 2. Vid. Seder Tephillot, fol. 281. 1. Ed. Basil. (s) Misna Tamid, c. 4. sect. 2.

The mouth of the Son of God is a sharp sword because "the Word of God is living and active, sharper than any two-edged sword." … The metaphor is especially appropriate, since he did not come to bring peace on earth—that is, on the things which are corporeal and perceived by the senses—but a sword. And since he cuts, so to speak, the harmful association of soul and body that the soul may give itself to the Spirit, which wars against the flesh, and become a friend of God. This is why, according to the prophetic word, he has a mouth which is a "sword" or "like a sharp sword."

Jesus endured the cross, disregarding the shame, and therefore is seated at the right hand of God. And those who imitate him by disregarding the shame shall sit with him and rule in the heavens with him, who came not to bring peace upon the earth but upon the souls of his followers and to bring a sword upon the earth. Since "the Word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart," this word above all now bestows on our souls the prize of that peace which surpasses all understanding, which he left to his apostles. And it brings a sword between the earthly image and the heavenly in order that when he receives our heavenly image we may be made fully heavenly, if we are worthy not to be cut in two.

And Scripture calls by the name of “sword” the Word which has the power of trying and of discerning thoughts and which “extends even to the division of soul and spirit, of joints and marrow.” … Every soul at the time of the passion was subjected to a sort of test, as it were, according to the words of the Lord, who said, “You will all fall away because of me.” Simeon prophesies concerning Mary that, standing beside the cross and looking at what was happening and hearing his words—even after the testimony of Gabriel, after the secret knowledge of her divine conception, after the great showing of miracles—“Even you will flee,” he says, “a certain perplexity about your soul.” For the Lord must taste of death for the sake of all, and, being made a propitiation for the world, he must justify all people in his blood. Therefore, some doubt will touch even you yourself who have been taught from above concerning the Lord. That is the sword. “That the thoughts of many hearts may be revealed,” meaning that, after the scandal which happened at the cross of Christ to both the disciples and to Mary herself, some swift healing will follow from the Lord, confirming their hearts in their faith in him. Thus we see that even Peter, after having stumbled, clung more firmly to his faith in Christ. What was human, therefore, was proved unsound in order that the power of the Lord might be manifested.

For God says, 'I will dwell among them and walk among them, and I will be their God.' So when the fear of divine power returns to the perception of the soul, then we blush, then we desire to hide, then being placed in the thoughts of our sins, we are found in the midst of the tree of paradise where we sinned, desiring to hide, and thinking that God does not seek the hidden things. But the searcher of hearts and thoughts, penetrating even to the division of the soul, says, 'Adam, where are you?' ... But when He said, 'Where are you?' He is not seeking the place which knew His secret, for God does not have closed eyes so as not to see what is hidden. But God sees the faults of all and knows the offenses of all: he has eyes over every soul, over all hidden things. So, where are you, Adam? That is, not in what place, but in what state are you. Therefore, it is not an inquiry, but a rebuke.

In the next place, lest hearing the words "after the same example," thou shouldest think that the punishment is the same, hear what he adds; "For the Word of God is quick and powerful, and sharper than any two-edged sword, and pierceth 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." In these words he shows that He, the Word of God, wrought the former things also, and lives, and has not been quenched. Do not then when hearing the Word, think of it lightly. For "He is sharper," he says, "than a sword." Observe His condescension; and hence consider why the prophets also needed to speak of saber and bow and sword. "If ye turn not," it is said, "He will whet His sword, He hath bent His bow and made it ready." (Ps. vii. 12.) For if now, after so long a time, and after their being perfected, He cannot smite down by the name of the Word alone, but needs these expressions in order to show the superiority arising from the comparison of the Gospel with the law: much more then of old. "Piercing," he says, "even to the dividing asunder of soul and spirit." What is this? He hinted at something more fearful. Either that He divides the spirit from the soul, or that He pierces even through them disembodied, not as a sword through bodies only. Here he shows, that the soul also is punished, and that it thoroughly searches out the most inward things, piercing wholly through the whole man. "And is a discerner of the thoughts and intents of the heart, neither is there any creature that is not manifest in His sight." In these words most of all he terrified them. For do not (he says) be confident if ye still stand fast in the Faith, but without full assurance. He judges the inner heart, for there He passes through, both punishing and searching out.

For lest on hearing the things that belong to the soul we should grow negligent, he adds also what concerns the body. For then it is as a king, when his officers are guilty of some great fault, first strips them (say) of their command, and after depriving them of their belt, and their rank, and their herald, then punishes them: so also in this case the sword of the Spirit works.

Then, lest any think that they will simply be deprived of rest only, he adds also the punishment, saying, "For the Word of God is quick, and powerful; and sharper than any two-edged sword, and pierceth 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." Here he is speaking of Hell and of punishment. "It pierceth" (he says) into the secrets of our heart, and cutteth asunder the soul. Here it is not the failing of carcasses nor, as there, the being deprived of a country, but of a heavenly kingdom; and being delivered to an everlasting hell, and to undying punishment and vengeance.

He did not come "to bring peace on earth … but a sword," and Scripture calls the Word of God a "two-edged sword" because of the two Testaments.

He used the phrase “laid bare to the eyes of him” as a metaphor from sacrificed beasts, which lie completely mute, the slaughter doing away with their life, and along with their life their cries. In similar manner, he is saying, when we also are judged, we behold everything done by us in ungodly or lawless fashion, whereas we receive the sentence of punishment in silence, realizing as we do its justice.

He says, “division of soul and spirit.” The soul has a special feeling for the body, but the grace of the Holy Spirit draws against the body to the heavenly things.

“The word of God is … sharper than any two-edged sword.” Now the holy depth of divine Scripture is expressed in such common language that everyone immediately takes it in. But buried within it are hidden senses of truth, so that the vital meaning must be most carefully sought out. What contributes most of all to our understanding that it is really divine is the fact that ignorant persons are known to have been able to explain most subtle things, and mortal humans eternal things, but only when filled with the divine Spirit.

John who had been exiled by the Emperor Marcion, said, ‘One day we went into Syria to see Poemen for we wanted to ask him about hardness of heart. But he did not know Greek and we did not have an interpreter. When he saw we were embarrassed, he began to speak in Greek saying, ‘The nature of water is soft, the nature of stone is hard; but if a bottle is hung above a stone letting water drip down, it wears away the stone. It is like that with the word of God; it is soft and our heart is hard, but if a man hears the word of God often, it will break open his heart to the fear of God.’

"For the word of God is living." It gradually shows that Christ alone was the one who acted in what happened concerning the children of Israel. For it is living, he says, and will live forever. But lest they think that those who sin and provoke Christ are only frustrated by the earth as the ancients were, he adds a more terrible deed. "sharper than any two-edged sword." As those who did not hear the speech might fear something more terrible, it expresses what has been said, adapting examples that are among us: for it could not be understood in any other way than what is said, cutting from both sides with any sword. "piercing to the division of soul and spirit." He says something fearful: either that the spirit separates from the soul, and leaves it desolate of the holiness that the Lord in the gospel called division; (for just as a king, when a ruler sins, is stripped of his belt and his office beforehand, and then punished; so here too the spiritual dignity is first taken away from the person, then he is punished;) or that it even reaches the incorporeal themselves. The holy Cyril certainly received in a certain place: piercing to the division of soul and spirit: He says that the preaching concerning God divides and distinguishes the parts of the soul, making them receptive and capable of the things heard. That it also reaches them, he says, of the incorporeal beings, and punishes the soul. That it works a division of soul and spirit. It is indeed fearful. In another way.

The division that the Gospels threaten, the Fathers understood as the complete abandonment of the Holy Spirit. Therefore, I think it is now a day that causes the separation of the Holy Spirit, and it removes itself from the soul, after which all good things will subsequently follow and be taken away.

"of joints and marrow." So that, having heard the things of the soul, they do not become careless, as if the punishment were unclear, having spoken of the incorporeal, he also speaks of the corporeal; for the more visible things strike with greater fear. "and discerning the thoughts." To distinguish and examine the very thoughts themselves, and the invisible concepts of the heart. Here the divinity of the Word is shown; for it is God who examines, that is, who tests and knows the thoughts; he says "God searches the hearts and kidneys." (Jer. 17:10).

Do you not shudder when you hear God each day saying to you through the whole of the divine Scripture, “Let no evil speech come out of your mouth”? For truly I say to you for any idle word you will give an account, and for every cup of cold water you will receive a reward. Have you not heard that God is the judge of the “thoughts and intentions of the heart”? What does it say? “He who looks at a woman with desire has already committed adultery with her in his heart.” Do you not see how he who looks with desire upon someone is considered an adulterer? Know then, surely, that those who strongly desire wealth are considered greedy, even if they have acquired nothing at all. Those who strive for many costly foods are gluttons, even if because of poverty they survive on only bread and water. They are sexually immoral who imagine many defiling encounters, even if they never look at another person. So too is it with those who say in their heart, “This has gone badly and become unreasonable” and “Why has this happened?” or “Why has that not happened?” Let them not be deceived, they are slanderers and will be judged as those who condemn, even though not a word comes out of their mouths nor does anyone hear them.

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. 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. 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. 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).

Then (v. 12) he gives the reason for this advice, and especially in regard to the danger. But this reason is taken on the part of Christ in Whom there are two natures: one is the divine according to which he is the Word of the Father; the other is the human according to which He is the high priest offering Himself on the Cross. First, therefore, he gives the reason based on the divinity; secondly, the reason based on the humanity (v. 14). He says three things about the Son of God: first, he describes His power; secondly, His knowledge (v. 12); thirdly, his authority (v. 13b). But he shows his power in three ways: first, its nature, secondly, its vigor (v. 12b); thirdly its action (v. 12c). He says, therefore, The word of God is living. This text is difficult, although it is clearer than another text: for where we have sermo the Greek has logos, which is the same as verbum, 'word'; hence a saying, i.e., a word. This is the way Augustine explains John's statement: 'The word that I have spoken', i.e., I who am the Word: 'Your almighty word leapt down from heaven from the royal throne' (Wis. 18:15). Similarly here, the word (sermo) of God is living, i.e., the living Word (Verbum) of God. For the Word of God conceived from all eternity in the intellect of the Father is the primordial Word of which Sirach (1:5) says: 'The word of God on high is the fountain of wisdom.' And because it is primordial, all other words are derived from it; these words being nothing more than certain conceptions expressed in the angelic mind or ours, hence, that Word is the expression of all words, being their font. And what is said of that Word is somehow applied to the other words according to their mode. But it is said of that Word that it is living. But a thing is called living, when it has its own movement and activity. For as a gushing fountain is called living, so, too, that Word has eternal vigor: 'For ever, O Lord, your word stands firm in heaven' (Ps. 118:89); 'For as the Father has life in himself, so he has given to the Son also to have life in himself' (Jn. 5:26). Or it can be referred to His human nature, for it is living, although others may regard it as dead; because it rose no more to die: 'I was dead, and behold, I am living for ever and ever' (Rev. 1:18). Similarly, the word of Scripture is living and unfailing: 'Not as though the word of God had miscarried' (Rom. 9:6). Then when he says, and active [effectual], he shows its vigor. But the word is said to be effectual because of its supreme power and the infinite force it has: for all such things were made by it: 'By the word of the Lord the heavens were established' (Ps. 32:6); it is also effectual, because all the words uttered by God and delivered by angels or man draw their efficacy from it: 'His word is full of power' (Ec. 8:4); 'The word which shall go forth shall not return to me void, but it shall do whatsoever I please, and it shall prosper in the things for which I sent it' (Is. 55:11). Then (v. 12b) he shows its action. In regard to this he does two things: first, he describes its action; secondly, he explains this (v. 12c). He says, therefore: And more piercing than any two-edged sword. But this is said to pierce which enters the depths of a thing. But this can take place in two ways: in one way, because it acts on the inmost recesses of a thing: 'You have wrought all our works for us' (Is. 26:12); in another way, because it knows the innermost parts of a thing: 'He needed not that any should give testimony of man: for he knew what was in man' (Jn. 2:25); 'I will penetrate to all the lower parts of the earth' (Sir. 24:43). For God's action and knowledge reach into the inmost parts of a thing; hence, he says, than any two-edged sword. For a sword is more penetrating, because it is sharp; and this is especially true of a two-edged sword, which is sharp at both ends. And because the word of God is sharp in its action and its knowledge, it is compared to a two-edged sword: 'And the sword of the spirit which is the word of God' (Eph. 6:17); 'In that day the Lord with his hard and great and strong sword shall visit Leviathan' (Is. 27:1). Or it is called two-edged in regard to its activity, because it is sharp enough to promote good and destroy evil: 'From his mouth came out a sharp two-edged sword' (Rev. 1:16). Or in regard to its knowledge, and it is said to be more piercing than any two-edged sword, i.e., than any human intellect, which is called two-edged, because it is open to either part of a conclusion, until it comes to the end of its scrutiny and fixes its point there, namely, in the truth. For in the ordering of causes we see that a prior cause works at a greater depth than a subsequent one. Hence, that which nature produces is more profound than that which is produced by art. Therefore, because God is the first cause, by His action is produced that which is most inward in a thing, namely, its being. Then when he says, and piercing the division of the soul and of the spirit, he manifests what he had said above about its action. In regard to this he does two things: first, he shows this in regard to spiritual things; secondly, in regard to material things (v. 12d). According to the Apostle there are three things in man: body, soul, and spirit: 'That you wholly spirit and soul and body may be preserved blameless in the coming of our Lord' (1 Th. 5:23). For we know what the body is. But the soul is that which gives life to the body; whereas the spirit in bodily things is something subtle and signifies immaterial substance: 'Egypt is man and not God: and their horses, flesh, and not spirit' (Is. 31:3). Therefore, the spirit in us is that by which we are akin to spiritual substances; but the soul is that through which we are akin to the brutes. Consequently, the spirit is the human mind, namely, the intellect and will. This has led some to assert that there are different souls in us: one which perfects and vivifies the body and is called a soul in the proper sense; another is the spirit, having an intellect by which we understand and a will by which we will. Consequently, those two are called substances rather than souls. But this opinion was condemned in the book, The Dogmas of the Church. Therefore, we must say that the essence of the soul is one and the same, and by its essence it vivifies the body, and by its power, which is called the intellect, it is the principle of understanding eternal things. How this is possible will be clear. For the more perfect a form is, the less its activity depends on matter. Thus the forms of the elements, because they are most imperfect, do not extend beyond matter. Therefore, since the soul is the most noble of forms, it should have an action which altogether transcends the power of matter. That action is called understanding, on which follows its natural inclination, namely, willing. But there is a triple difference among the actions of the soul: first of all, the soul is that to which pertain the powers by which the soul acts in conjunction with the body; whereas the spirit is that to which pertain the powers by which it acts without the body. But the first difference between those powers and the actions proceeding therefrom is the difference between reason and sensibility, which is a power through which the soul acts with the body; because reason apprehends universals, but the sensibility material and sensible things. The second difference is between the parts of the sensibility, because the sensibility has one state insofar as it tends to its proper object according to its nature, and another state insofar as it is regulated by reason. For the concupiscible appetite is considered one way when it is regarded as a force relative to its object, and another way when it is regarded as partaking of reason. The third difference is between the parts of reason itself relative to its different objects: because it either tends to God, and this is supreme in it; or to spiritual effects, or to temporal effects. The Word of God effects and distinguishes between all those divisions and species, namely, how the sensibility is distinguished from reason; also, the species of the same sensibility in itself; also, the species of the function of reason, and what arises in the rational soul from the consideration of spiritual and earthly things. Or it can be explained according to a Gloss in two ways: so that the soul refers to carnal sins which involve bodily pleasures, such as lust and gluttony; but the spirit refers to spiritual sins, which involve an act of the mind, such as pride, vain glory, and the like. Or by soul is understood evil thoughts, and by spirit good thoughts. Then the sense is this: reaching, i.e., discerning, unto the division of the soul and the spirit, i.e., between carnal and spiritual sins, or between good and evil thoughts. Then when he says, of joints and of marrow, he declares what he had said about God's activity in regard to temporal things. But it should be noted that something fails to penetrate something else for two reasons: one is due to juncture and the other to concealment. But neither of these can impede the word of God. There are in us, of course, certain joints, namely, of nerves and arteries; and there are parts which are enclosed and hidden, such as the marrow enclosed in the bones. But all these are open to the divine gaze; consequently, there is nothing too difficult for Him to penetrate. Or by joints can be understood the union of the soul's parts to one another, as soul to spirit. As if to say: Not only does He reach to a knowledge of the difference and division of the soul and spirit, but to a knowledge of how they are joined. For he knows how the sensibility is ruled by reason. But marrow can be taken to mean that which is concealed in the reason and sensibility: 'Fear him that can send both body and soul to hell' (Mt. 10:28). Then (v. 12d) he treats of the Word's knowledge. In regard to this he does two things: first, he shows that all things are subject to His knowledge; secondly, how He knows (v. 13b). There are two reasons why a thing is not known: either because it is concealed within something; this is the way the secrets of the heart are concealed, because it is very deep and inscrutable: 'The heart is perverse above all things and inscrutable' (Jer. 17:9). In the heart thoughts are concealed, but the Word of God knows them: 'Take away the evil of your devices from my eyes' (Is. 1:16). Therefore, in regard to this he says, a discerner of thoughts. In another way, something is not known, because it is altogether unknown and invisible; which is the way the things of the will are unknown. But in the will is one's intention, which is invisible of its very nature. For what a man does or thinks is revealed in his work, but the intention for which he does it is utterly uncertain. But not even these are hidden from God; hence, he continues, and intentions of the heart: 'The searcher of hearts and reins', i.e., of thoughts and intentions (Ps. 7:11). But it should be noted that the word, penetrating, can refer to an action, as has been said: then penetrator and discerner differ: but if it refers to thought, then the phrase, discerner of thoughts, explains it. As if to say: You say that it is more penetrating than any two-edged sword; this is true, because it is a discerner of the joints and the marrow, i.e., of thoughts and intentions. For joints are junctures, and, thus, thought in which there is a juncture of terms can be called a joint, when it passes from one thing to another: 'Loose the bands of wickedness' (Is. 58:6); 'Woe to you that draw iniquity with cords of vanity and sin as the rope of a cart' (Is. 5:18). Also, marrow is something that lies within and is concealed in the bones: 'His bones are moistened with marrow' (Jb. 21:24).

As the Christian rest is to be obtained by faith, we should beware of unbelief lest we lose it, as the Hebrews did theirs, Heb 4:1. The reason why they were not brought into the rest promised to them, Heb 4:2. The rest promised to the Hebrews was a type of that promised to Christians, Heb 4:3-10. Into this rest we should earnestly labor to enter, Heb 4:11. A description of the word of God, Heb 4:12, Heb 4:13. Jesus is our sympathetic High Priest, Heb 4:15. Through him we have confidence to come to God, Heb 4:16.

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.

THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST. (Heb. 4:1-16) Let us . . . fear--not with slavish terror, but godly "fear and trembling" (Phi 2:12). Since so many have fallen, we have cause to fear (Heb 3:17-19). being left us--still remaining to us after the others have, by neglect, lost it. his rest--God's heavenly rest, of which Canaan is the type. "To-day" still continues, during which there is the danger of failing to reach the rest. "To-day," rightly used, terminates in the rest which, when once obtained, is never lost (Rev 3:12). A foretaste of the rest Is given in the inward rest which the believer's soul has in Christ. should seem to come short of it--Greek, "to have come short of it"; should be found, when the great trial of all shall take place [ALFORD], to have fallen short of attaining the promise. The word "seem" is a mitigating mode of expression, though not lessening the reality. BENGEL and OWEN take it, Lest there should be any semblance or appearance of falling short.

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.