For the word of God is living and effectual, and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow, and is a discerner of the thoughts and intents of the heart.

“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.”

“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.”

“Above, the Apostle took up two authorities, one from Genesis 2:2, the other from Psalm 94:8, and he concluded his intention from the second authority, namely the Psalm. Here he concludes the same thing from the first. And concerning this he does two things. For first he sets down the conclusion; second he sets down the reason for the consequence, at the place, "For he who has entered." Concerning the first, it must be known that the Apostle, in the whole series of these words, makes mention of a threefold rest. The first is the rest of God from his works; the second is the temporal rest, which the children of Israel had in the land of promise; the third is the eternal rest, which is designated through these two. But the Apostle here, before he makes mention of the eternal rest, says that after the earthly rest there is still left, that is, there remains, a sabbatism for the people of God, which in the old law was represented by the sabbath, namely the eternal rest. Isaiah 58:13: "You shall be called the delicate sabbath, and holy of the Lord." Isaiah 66:23: "There shall be month from month, and sabbath from sabbath," that is, perpetual rest. And he says "sabbatism," because just as in the old law the sabbath represented the rest of God from his works, of which it is said in Genesis 2:2, so that rest will be of the saints from their works. Apocalypse 14:13: "From now on, even now, the Spirit says, that they may rest from their labors." Hence he adds, "For he who has entered into his rest," because just as God worked for six days and rested on the seventh, so through the six days the present time is signified, on account of the perfect number. He, therefore, who works perfectly, rests on the seventh from his works, just as God also rested from his; not, however, from just any works whatsoever, for there are certain perpetual works there, namely to see, to love, and to praise: Apocalypse 4:8: "They had no rest night and day, saying: Holy, holy, holy," etc. — but rest from laborious works. Isaiah 40:31: "They who hope in the Lord shall have strength, they shall take up wings as eagles, they shall run and not labor, they shall walk and not faint." Then, when he says "let us hasten," he induces to haste. And concerning this he does two things. For first he sets down the admonition; second he adds the reason concerning the entrance into that rest, at the place, "is living." Likewise concerning the first he does two things. For first he admonishes to make haste; second he shows the danger of one who delays, at the place, "lest into the same." He says therefore: since, then, a sabbatism remains, etc., let us hasten therefore to enter into that rest. And he significantly says "to enter," because it is not among the exterior goods, to which there is a going-out, but it is among the interior goods. Exodus 15:17: "You shall bring them in, and you shall plant," etc. Matthew 25:21: "Enter into the joy of your lord." There is, then, a manifold reason why one must hasten to enter. One is, because the way is far off. Proverbs 7:19: "He has gone on a very long journey." Luke 19:12: "A certain nobleman went into a far country." It is called far off on account of the distance of the state, because there is the fullness of every good, and immunity from every evil; there is also, for the one who desires, perfect vision and possession, but here all things are contrary to these. Likewise one must hasten, because time is very short. Job 14:5: "The days of man are short." Likewise, because this time, besides being short and little, is also uncertain. Ecclesiastes 9:12: "Man does not know his end." Likewise, on account of the urgent calling. For the interior calling urges us through the goad of charity. Isaiah 59:19: "When he shall come as a violent river, which the spirit of the Lord drives," etc. 2 Corinthians 5:14: "The charity of Christ urges us." Psalm 118:32: "I have run the way of your commandments." Likewise, on account of the danger of the one who delays, as is evident concerning the foolish virgins, Matthew 25:1 and following, who, coming late, could not enter. And therefore he says, "lest anyone fall into the same example of unbelief." As if to say: the ancients were not able to enter on account of unbelief. Hence let us take care, by the example of another's fault, not to be unbelieving, and by the example of the punishment, namely that we not be excluded as they were. Luke 1:39: "She went into the hill country with haste." For to this end the past punishments of others are shown to us, that we may take care. Proverbs 19:25: "When the pestilent man is scourged, the fool will become wiser." The Gloss: "It is worse, unless you take care." From this it seems that he who is not corrected by the punishment of another will be punished more gravely. But against this: for then the sin of Adam, because he did not sin by the example of another, would be less grave. I respond. It must be said that these expressions are always to be understood with other things being equal. For it happens that two sins, considered in themselves, are not one graver than the other, yet on account of some accompanying circumstance, one is aggravated and not the other: just as two acts of adultery are in themselves equal, yet that which is from deliberate malice is graver than that which is from passion or weakness. And likewise an idle word is graver, when it is done from deliberate malice. But how one must hasten, the Apostle teaches in 1 Corinthians 9:25, because he who runs, and he who competes, abstains from all things. One must hasten, therefore, by laying aside impediments, not only that we abstain from sins, but also that we avoid the occasions of sins. Proverbs 4:11: "I will lead you through the paths," etc. But against this, Proverbs 19:2: "He who is hasty of foot shall stumble." I respond. Haste is twofold: namely, of precipitation, and this is reprehensible; the other, of slightness and speed, and this is praiseworthy. For, as the Philosopher says, all men ought to deliberate long, but to carry out the things deliberated swiftly; therefore when haste takes away deliberation, then it precipitates, and it is vicious, and according to this the objection is verified; but the haste which is in the execution of things deliberated is virtuous, and is praised, and to this the Apostle here exhorts. Then, when he says, "For the word of God is living," etc., he sets down the reason for the aforesaid admonition, and especially as regards the danger. But this reason is taken from the side of Christ. In him, however, there is a twofold nature: one, namely divine, according to which he is the Word of the Father; the other is human, according to which he is the priest offering himself on the cross. First, therefore, he sets down the reason taken from the side of the divinity; second, the reason taken from the side of the humanity, at the place, "having, therefore." Concerning the Son of God, he says three things. For first he assigns his power, because the word of God is living; second his knowledge, at the place, "and a discerner"; third his authority, at the place, "to whom is our account." He shows his power in three ways. First as regards nature; second as regards power, at the place, "and effectual"; third as regards operation, at the place, "and more penetrating." He says, therefore, "The word of God is living." This text in itself seems to have a difficulty, yet considering another translation, it is plainer. For where we have "sermo," in the Greek there is "logos," which is the same as "verbum." Hence "sermo," that is, "Word." And thus Augustine also expounds that saying of John 12: "The word which I have spoken," that is, I myself who am the Word. Wisdom 18:15: "Your almighty word, O Lord, leaping down from heaven, from the royal thrones, came." And likewise here "the word of God is living," that is, the living Word of God. For the Word of God, conceived from eternity, is in the paternal intellect the primordial word, of which it is said in Ecclesiasticus 1:5: "The word of God on high is the fountain of wisdom." And because it is primordial, therefore from it all other words are derived, which are nothing other than certain conceptions expressed in the mind of an angel, or our own. Hence that word is the expression of all words, as it were a certain fountain. And those things which are said of that word are in a certain way fitted to other words, according to their own manner. Of that word, however, it is said that it is living. But a thing is called living, so long as it has its own motion and operation. For just as a spring welling up is called living, so also is that word which has perpetual vigor. Psalm 118:89: "Forever, O Lord, your word remains in heaven." John 5:26: "For as the Father has life in himself, so he has given to the Son also to have life in himself." Or it can be referred to the human nature. For he is living, although he is reckoned dead by others, because since he has risen, he now dies no more. Apocalypse 1:18: "I was dead, and behold I am living forever and ever." Likewise also the word of Scripture is living and unfailing. Romans 9:6: "But not as though the word of God has fallen away." Consequently, when he says "and effectual," he shows his power. But the word is called effectual on account of the greatest power and the infinite effective force which it has. For through him all things were made, John 1:3, and Psalm 32:6: "By the word of the Lord the heavens were established." Likewise it is effectual because from it all words uttered by God, through the mediation of an angel or a man, have their efficacy. Ecclesiastes 8:4: "His word is full of power." Isaiah 55:11: "The word which shall go forth from my mouth shall not return to me void, but it shall do whatever I have willed," etc. Then, when he says "and more penetrating," he shows his operation. And concerning this he does two things. First he sets down his operation; second he explains it, at the place, "and reaching." He says, therefore, "and more penetrating." That is properly said to penetrate which enters into the depths of a thing. But this can happen in two ways. In one way, because it operates in the inmost parts of the thing. Isaiah 26:12: "For you have wrought all our works in us." In another way, because it knows the inmost parts of the thing. John 2:25: "He did not need that anyone should bear witness concerning man, for he himself knew what was in man." Ecclesiasticus 24:45: "I will penetrate the lower parts of the earth." For the operation of God and his knowledge reach and penetrate the inmost parts of a thing. Hence he says, "more than every two-edged sword." For among all things a sword is more penetrating on account of its sharpness, and especially a two-edged sword, which namely is sharp on both its sides. And therefore, because the word of God is sharp, both for operating and for knowing, it is therefore compared to a two-edged sword. Ephesians 6:17: "And the sword of the Spirit, which is the word of God." Isaiah 27:1: "In that day the Lord will visit with his hard, and great, and strong sword," etc. Or it is called two-edged as regards operation, because it has an edge for promoting goods and destroying evils. Apocalypse 1:16: "Out of his mouth went a sword sharp on both sides." Or as regards knowledge; and it is said to be more penetrating than every two-edged sword, that is, than every human intellect, which is called two-edged, because it has a way to either side of the conclusion, until it comes to the end of its inquiry, and there it fixes its point, namely in the truth. For in the order of causes we see that the prior cause always operates more inwardly than the posterior cause. Hence that which nature produces is more inward than that which is produced through art. Since, therefore, God is the first cause absolutely, therefore by his operation is produced that which is most inward to the thing itself, namely its being. Consequently, when he says "and reaching," etc., he makes manifest what he had said about the operation. And concerning this he does two things, for first he shows this as regards spiritual things, second as regards bodily things, at the place, "of the joints also and of the marrow." For according to the Apostle there are three things in man, namely body, soul, and spirit. 1 Thessalonians 5:23: "Your whole spirit, and soul, and body," etc. What the body is, indeed, is known. The soul, however, is that which gives life to the body; but "spirit," in bodily things, is said of something subtle, and therefore it signifies immaterial substances. Isaiah 31:3: "Egypt is man, and not God; and their horses flesh, and not spirit." Spirit, therefore, in us is called that by which we communicate with spiritual substances. But soul is that by which we communicate with brute animals. And thus spirit is the human mind, namely intellect and will. From this, however, some say that there are different souls in us. One, namely, which perfects and gives life to the body, and this is called soul properly; but the other is the spirit, having the intellect by which we understand, and the will by which we will. And therefore these two are called substances rather than souls. But this has been condemned in the book On Ecclesiastical Dogmas. And therefore it must be said that the essence of the soul is one and the same, which by its essence gives life to the body, and by its power, which is called intellect, is the principle of understanding. And by this it understands eternal things. How this is, is evident as follows. For we see that the more perfect a form is, the less its operation is subjected to matter; as is evident that the forms of the elements, because they are most imperfect, do not extend beyond matter. Since, then, the soul is the noblest among all forms, it must have some operation, and especially the rational soul, which entirely exceeds the power of matter. And this operation we call understanding, upon which follows its inclination, namely willing. But there is a threefold difference among the operations of the soul, such that it is called "soul" as regards those powers by which the soul operates with the body; but "spirit" as regards those by which it operates without the body. The first difference, however, between these powers and the operations proceeding from them, is that of reason itself as against sensuality, which is the power by which the soul operates with the body, because reason apprehends immaterial things, but sensuality material and sensible things. The second difference is of the parts of sensuality, because sensuality has one state and order according as it tends to its proper object from its own nature, and another according as it is regulated by reason. For the concupiscible power itself is considered in one way as it is a certain force ordered to its own object, and in another way as it participates in reason. The third difference is of the parts of reason itself, according to its diverse objects, because it either tends toward God, and this is the highest thing in it; or toward spiritual effects, or toward temporal effects. But the word of God works and discerns all these divisions and differences, namely how sensuality is distinguished from reason, and also the difference of sensuality in itself, and also the difference of the parts of reason, and what arises in the soul from the consideration of spiritual and earthly things. In another way it can be expounded according to the Gloss, in two ways: that by "soul" are understood carnal sins, which occur by act and delight of the body, such as lust, gluttony, and the like; but by "spirit," spiritual sins, which occur by act of the mind, such as pride, vainglory, and the like. Or by "soul" are understood evil thoughts, but by "spirit," good ones. And thus the sense is: "reaching," that is, discerning, unto the division of soul and spirit, that is, between carnal and spiritual sins, or between good and evil thoughts. Consequently, when he says "of the joints also and of the marrow," he declares what he had said about the operation of God, as regards temporal things. It must be known, however, that something cannot, by penetrating, reach something else, on account of two things: one is on account of a binding-together, the other is on account of an enclosure. Neither of these can impede the word of God. In us, indeed, there are certain bindings-together, namely of sinews and arteries. Certain things also are deeply enclosed and hidden, such as the marrow which is enclosed in the bones; but all these things are manifest and subject to the divine gaze. And therefore nothing is difficult for it to penetrate. Or by "joints" can be understood the conjunction which exists between the parts of the soul with one another, as between soul and spirit; as if to say: it not only reaches to knowing the difference and division of soul and spirit, but also to knowing how they are joined. For it knows how sensuality is ruled by reason. But "marrow" can be understood as that which lies hidden in reason and sensuality. Matthew 10:28: "Fear him who can send both soul and body into Gehenna." Then, when he says "and a discerner of thoughts," he treats of the knowledge of the word. And concerning this he does two things. For first he shows that all things are subject to his knowledge; second he shows how he knows, at the place, "but all things are naked." From two things, however, it happens that something is not known: namely, either because it is hidden within something. And thus especially hidden are those things which lie hidden in the heart, because it is very deep and unsearchable. Jeremiah 17:9: "The heart of man is depraved and unsearchable"; but according to the Septuagint interpreters it is thus: "The heart of man is deep," etc. But thoughts lie hidden in the heart. These, however, the word of God knows. Isaiah 1:16: "Take away the evil of your thoughts from my eyes"; and therefore as regards this he says "discerner of thoughts." In another way something is not known, because it is entirely unknown and invisible, and thus the things that are in the will are unknown. But in the will is the very intention of the end, which by its own nature is invisible. For what a man does or thinks is made manifest through the deed, but with what intention he does it is utterly uncertain. These things, however, are not hidden from God. Therefore he adds "and of the intentions of the heart." Psalm 7:9: "Searching hearts and reins," that is, thoughts and intentions. It must be known, however, that what he says, "penetrating," can be referred to operation, as has been said. And thus "penetrating" and "discerner" differ. But if it be referred to thought, then what he says here, "and a discerner," is an explanation of that former statement, as if to say: you say that it is more penetrating, etc.; it is true, because it is also a discerner of the joints and the marrow, that is, of thoughts and intentions. For "joints" are called certain bindings-together; and thus a thought, in which there is, as it were, a certain binding-together of terms, can be called a "joint," while it tends from one thing to another. Isaiah 58:6: "Loose the bonds of wickedness." Likewise Isaiah 5:18: "Woe to you who draw iniquities with the cords of vanity." Likewise marrow is the innermost thing lying hidden in the bones. Job 21:24: "His bones are watered with marrow." Then, when he says, "and there is no creature invisible in his sight," he shows that that which by nature is invisible is not hidden from God. For the reason something is not seen by us is that it is simpler and more subtle than our eye, whether bodily or intellectual: such as are the separated substances, which we cannot see in this life. But nothing is simpler or more subtle than the divine intellect; therefore no creature is invisible in his sight. But does he know only in the universal, as some have held? No, but all things are naked and open to his eyes. But by "eye" is understood the cognitive power. For spiritual things are understood through sensible things. But he significantly says "eyes" in the plural, on account of the diversity of things understood, because he does not know only one thing, but also a multitude of things. He also says "naked and open." For something is known in two ways. In one way, on the surface; in another way, in depth, just as a naked man is seen on the surface, but not one who is clothed; but all things are manifest to God, which are seen on the surface. For there is nothing external that impedes the knowledge of God, as a garment impedes a man from being seen. And therefore he says "naked." Job 26:6: "Hell is naked before him." He also says "open," because nothing is so hidden in a thing that it escapes the knowledge of God. But against this, Habakkuk 1:13: "Your eyes are clean, that you should not see evil, and you will not be able to look upon iniquity"; therefore not all things are naked. I respond. It must be said that in God there is the knowledge of simple understanding, and the knowledge of approval. In the first way he knows all things, even evil things, and those things which are not; in the second way he knows good things, as regards those things which are. Consequently he shows the perfection of his authority, when he says, "to whom is our account." This authority, however, is the authority of judging. Acts 10:42: "He it is who was appointed by God judge of the living and the dead." To him, therefore, is our account, namely that we render a reckoning of our works. 2 Corinthians 5:10: "We must all be made manifest before the judgment seat of Christ, that each one may receive the proper things of the body, according as he has done, whether good or evil." And therefore, because he is thus powerful, thus knowing, and thus great, let us hasten therefore to enter, etc. For to render judgment three things are required: first, indeed, the power of coercing subjects. Ecclesiastes 7:6: "Do not become a judge, unless you are able by strength to break through iniquities." And this belongs to Christ, according to that saying of Matthew, last chapter: "All power is given to me," etc. Second, zeal for righteousness is required, namely that someone pronounce judgment not out of hatred or envy, but out of love of justice. Proverbs 3:12: "Whom the Lord loves, he chastises, and as to a father," etc. And this love of justice is present most of all in Christ. Isaiah 11:5: "And justice shall be the girdle of his loins," etc. Third, wisdom is required, according to which judgment is formed. Ecclesiasticus 10:1: "A wise judge shall judge his people," etc. But Christ is the power of God, and the wisdom of God, 1 Corinthians 1:24. But this judiciary power belongs to Christ according as he is man, John 5:27: "He gave him power to execute judgment, because he is the Son of Man," not, indeed, on account of the condition of nature, according to Augustine, because then all men would have this kind of power, but on account of the grace of headship, which Christ received in his human nature. But judiciary power belongs to Christ in this way according to his human nature, on account of three things: first, on account of his fittingness and affinity to men. For just as God operates through intermediate causes, as being nearer to the effects, so he judges men through the man Christ, that the judgment may be sweeter. For we do not have a high priest who cannot have compassion, etc., as has been said. Second, because in the final judgment, as Augustine says on John, there will be a resurrection of the bodies of the dead, which God raises up through the Son of Man, just as through that same Christ he raises up souls, inasmuch as he is the Son of God. Third, because, as Augustine says in the book On the Words of the Lord, it was right that those to be judged should see the judge. But those to be judged are the good and the wicked; it remains, therefore, that in the judgment the form of man should be shown to the good and the wicked, and the form of God should be reserved for the good alone. But this power belongs primarily to the man, both on account of the divine person, and on account of the dignity of headship, and on account of the fullness of habitual grace; and he also acquired these things by his merits. This indeed was fittingly done, that he who fought for the justice of God and conquered should be judge according to the justice of God, and that he who was unjustly judged should condemn the guilty with justice. Apocalypse 3:21: "I have overcome, and have sat down on the Father's throne"; by which is understood the judiciary power. Psalm 9:4: "Sitting on the throne, you who judge justice." Augustine, On the Words of the Lord: "He will sit as judge, who stood under a judge; and he will condemn the guilty, who was falsely made guilty."”

“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.”

“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.”

“For the word of God is living, &c. Some understand by the word of God, the eternal word, or Son of God: (to whom may apply all in the 12th and 13th verses) but others rather expound it of the words, promises, and menaces of God, either foretold by the prophets, or preached by the apostles. (Witham) — All this language is metaphorical, but perfectly well understood by the Jews. In their sacrifices, the Levites made use of a two-edged knife to separate from the victim what was for God, what was for the priests, and what was for the people. Thus in sacrificing sinners to the justice of God, Jesus Christ, like a two-edged knife, will separate what is for God, and what is for man; i.e. whatever is good or evil in the whole of man’s conduct.”

“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.”