Hebrews 4:12
Verse
Context
The Living Word
11Let us, therefore, make every effort to enter that rest, so that no one will fall by following the same pattern of disobedience.12For the word of God is living and active. Sharper than any double-edged sword, it pierces even to dividing soul and spirit, joints and marrow. It judges the thoughts and intentions of the heart.13Nothing in all creation is hidden from God’s sight; everything is uncovered and exposed before the eyes of Him to whom we must give account.
Sermons
Leonard Ravenhill
Norman Grubb
David Wilkerson
Oswald J. SmithLeonard RavenhillDavid WilkersonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
4:12-13 Echoing the call to hear God’s voice (3:7, 15; 4:7; quoted from Ps 95:7), the author gives a beautiful epigram on the power and penetration of God’s word. • alive and powerful: God’s word is an active, effective force. The word that created and governs the cosmos (Heb 1:2-3) can deal powerfully with people. • the sharpest two-edged sword: God’s word is able to penetrate the darkest recesses of people’s lives, exposing their innermost thoughts and desires (cp. Eph 6:17; Rev 1:16; 2:12, 16; 19:15).
Hebrews 4:12
The Living Word
11Let us, therefore, make every effort to enter that rest, so that no one will fall by following the same pattern of disobedience.12For the word of God is living and active. Sharper than any double-edged sword, it pierces even to dividing soul and spirit, joints and marrow. It judges the thoughts and intentions of the heart.13Nothing in all creation is hidden from God’s sight; everything is uncovered and exposed before the eyes of Him to whom we must give account.
- Scripture
- Sermons
- Commentary
"a.w. Tozer on Judgment"
By Leonard Ravenhill16K00:451SA 16:7PRO 16:2MAT 6:11CO 4:5HEB 4:12
This sermon delves into the importance of examining our motives behind our actions, emphasizing that we will be judged not just for what we have done but for the reasons and motives behind our deeds. It highlights the concern of missed opportunities and the significance of understanding the true intentions and heart behind our actions.
Free to Be Ourselves
By Norman Grubb12K49:45FreedomJHN 3:16JHN 5:191CO 10:132CO 4:18GAL 2:20HEB 4:121JN 1:9In this sermon, the speaker discusses three areas of understanding in relation to God's fatherhood. The first area is replacing negative seeing with positive seeing and living by faith. The second area is choosing our authority as sons of God, which is the word of faith. The third area is the privilege of the laid down life in intercession. The speaker emphasizes the importance of recognizing the power of the word of God and the need to labor to enter into rest. He encourages listeners to be themselves and to trust in God's ability to handle their lives.
A Letter From the Devil
By David Wilkerson9.3K57:04Devil2KI 19:142KI 19:35ISA 37:36MAT 6:331CO 10:11HEB 4:12In this sermon, the preacher shares a personal story about his father's struggles and how the devil tried to tempt him with thoughts of financial success. The preacher emphasizes the importance of not compromising one's faith and values for worldly gain. He warns against the devil's tactics of offering attractive opportunities to those who are down and out. The preacher also highlights the power of prayer and seeking God's guidance in times of temptation.
The Calling of God
By Oswald J. Smith9.1K35:32Call Of GodPSA 119:105MAT 28:19MRK 6:39ACT 1:8ACT 5:29ROM 10:14HEB 4:12In this sermon, the speaker tells a parable about a master who returns to his estate and rewards his servants based on their faithfulness and diligence. The master is pleased with the flowerbeds, gardens, and lawns that have been cultivated, but disappointed to find the rest of the estate in wilderness and marsh. He rewards the one servant who has been working diligently in a distant part of the estate. The speaker then challenges the listeners to invest their lives for the Lord Jesus Christ, emphasizing the need for missionary work to reach the many tribes around the world who have not yet heard the gospel.
Books I Recommend With Comments - Part 2
By Leonard Ravenhill8.3K1:00:03Book ReviewsPSA 90:12PRO 29:18MAT 6:332CO 6:2EPH 2:6HEB 4:12HEB 13:8In this sermon, the speaker reflects on his past sins and the transformation he experienced when he realized his own depravity. He mentions going to jail multiple times and living a life of disbelief in heaven. The speaker also discusses the powerful sermon by Jonathan Edwards called "Sinners in the Hands of an Angry God" and how it impacted the congregation. He emphasizes the need for preachers to weep over people going to hell and highlights the importance of studying the lives of great preachers and church history to be moved towards revival.
(The Testimony of Jesus Is the Spirit of Prophecy) Ascending the Holy Hill
By Art Katz8.0K1:11:26Personal HolinessPSA 119:105ISA 55:11MAT 4:4ROM 10:172TI 3:16HEB 4:12JAS 1:22In this sermon, the speaker emphasizes the importance of preaching and the need for it to be restored to its exalted status in the church. He shares the story of a Swiss pastor named Calbot who took his preaching obligation seriously and sought God for understanding. The speaker highlights the need for believers to spend time in the Holy Word and to contemplate its message. He also references the story of Moses ascending the mountain to receive the tablets of the law, emphasizing the significance of someone daring to make the ascent and open the gate for the King of glory to enter the world.
Are You Developing a Hard Heart
By David Wilkerson7.3K59:27Hard HeartISA 1:4ISA 1:16ISA 6:1MAT 6:33ROM 2:21HEB 4:12JAS 1:22In this sermon, the preacher discusses the passage from Isaiah 6:9-10 where God sends Isaiah on a mission to a people who will not understand or perceive his message. The preacher emphasizes the incredulity and concern of Isaiah, questioning how long a people can endure such hardness of heart. The preacher warns the congregation about developing a hard heart themselves and highlights the danger of focusing on the sins of others without addressing one's own sins. The sermon concludes with a personal anecdote about a legalistic evangelist and the importance of showing love and compassion like Jesus.
(Hebrews - Part 1): The Pupose of the Book
By A.W. Tozer7.3K33:20ExpositionalMAT 6:33ROM 3:23EPH 2:8HEB 1:1HEB 4:12JAS 2:14In this sermon, the preacher focuses on the attributes of God. He emphasizes that everything begins and ends with God, including time, space, matter, and motion. The preacher encourages the congregation to recognize that anything that does not originate from God or lead back to Him is not worthy of their attention. He also discusses the importance of different translations of the Bible, acknowledging that God can communicate His message in various ways. The sermon concludes with a reminder that Jesus is the light of the world and that refusing His light leads to darkness. The preacher urges the congregation to remember and honor Jesus' sacrifice in communion and rejects the idea that God is currently silent.
The Right Use of the Law
By Paris Reidhead6.8K56:27LawPSA 111:10MAT 5:17ROM 3:20ROM 7:71CO 15:32TI 3:16HEB 4:12In this sermon, the speaker shares his personal experience of being challenged by professors in college who tried to brainwash him against the Bible. Despite their efforts, he decided to re-read the Bible and was struck by the significance of the first four words, "In the beginning, God." This realization reaffirmed his belief in the Bible's authority. The speaker also mentions his recent involvement with computers and how he initially resisted their existence. He concludes by emphasizing the importance of preaching about the holiness, justice, and law of God to bring conviction of sin and the need for salvation.
Revival Series 4
By Leonard Ravenhill6.8K45:58RevivalPSA 119:1MAT 4:4HEB 4:12In this sermon, the speaker emphasizes the importance of focusing on God and His Word rather than being distracted by worldly desires, such as relationships with girls. He shares his own experience of prioritizing his health and exercise for the sake of his ministry. The speaker also highlights the need for believers to diligently seek God and build themselves up in faith through the Word of God. He emphasizes the refining and testing process that God uses to strengthen our faith and encourages believers to embrace challenges and combat in order to grow spiritually. The speaker references biblical passages such as Hebrews 11:6 and encourages believers to have a fixed heart and allow God to cleanse and correct them.
Christ a Stranger (1984 Conference)
By David Wilkerson6.2K49:13RebukePSA 119:105EZK 22:26ROM 8:12CO 12:91TI 6:6HEB 4:12JAS 1:12In this sermon, the preacher highlights the lack of time people have for prayer and Bible study due to their busy lives and distractions. He emphasizes the importance of prioritizing God and spending time with Him. The preacher challenges the audience to consider if they would still love and serve Jesus if they received no worldly blessings or miracles. He also references biblical stories where Jesus demonstrated his power over death and the devil, but was rejected by his own people in Nazareth. The sermon concludes with a call for a revival of Bible study and a personal testimony of a friend who experienced a spiritual transformation.
Hearing His Voice
By B.H. Clendennen6.2K1:02:45Voice Of GodMAT 13:9JHN 14:17EPH 3:20HEB 3:7HEB 3:15HEB 4:1HEB 4:12In this sermon, the speaker reflects on the changes in worship and preaching over time. He shares an experience in an English church where singing took up a significant portion of the service, leaving little time for preaching. The speaker emphasizes the importance of giving equal time to the preaching of the word of God. He then discusses the story of Joseph from the Bible as an example of someone who heard from God and was greatly used by Him. The speaker concludes by highlighting the memory left by those who preached the word of God, emphasizing that Christ is everything and that we should follow their example in sharing this message.
A Biblical Family - a Tool in God's Hands (Part 1)
By Erlo Stegen6.2K1:24:24Biblical FamilyGEN 10:1EXO 20:2MAT 6:331TI 3:4HEB 4:12REV 1:14In this sermon, the preacher emphasizes the importance of parents sharing their personal stories of faith with their children. He encourages parents to start with their own testimonies of how they turned from sin and how God led them out of difficult situations. The preacher emphasizes the need for these stories to be shared regularly, whether during walks, at bedtime, or in the morning. He emphasizes that these stories form the foundation of children's beliefs in God and warns that without good stories to tell, parents may be lacking in their own faith. The sermon concludes with a prayer for God's grace and mercy to help parents stand for the truth in a wicked generation.
The Meaning of Life - 3. Free to Be Ourselves
By Norman Grubb6.0K49:45Meaning Of LifeMAT 6:33JHN 3:16JHN 5:19JHN 14:102CO 4:18GAL 2:20HEB 4:12In this sermon, the speaker discusses the concept of replacing negative seeing with positive seeing and believing. He emphasizes the importance of living by positive seeing and choosing the authority of the word of faith as sons of God. The speaker also highlights the role of intercession and the laid down life in understanding the operations of God in fatherhood. Additionally, he mentions that the world is filled with temptations and challenges, but as believers, we have the ability to handle and overcome them. The sermon also touches on the difference between soul and spirit and the concept of entering into God's rest.
Authority and God's Word - Part 2
By Derek Prince5.6K29:43PSA 107:20PSA 119:9PSA 119:130PRO 4:20EPH 5:25HEB 4:12JAS 1:18JAS 1:23
This sermon delves into the profound nature of God's Word as described in Hebrews 4:12, emphasizing its living and powerful essence that penetrates the deepest parts of our being. It explores the distinction between the soul and spirit, highlighting the importance of discerning between the two through the Word of God. The sermon also touches on the transformative effects of God's Word, such as faith-building, new birth, spiritual nourishment, mental illumination, physical healing, victory over sin and Satan, and sanctification.
Meet Your Psychiatrist: He Puts Life Together
By Warren Wiersbe5.6K47:35PSA 119:89PSA 119:105MAT 4:4JHN 6:35ROM 12:12CO 3:18HEB 4:12In this sermon, the speaker discusses the concept of man as a trinity, drawing from Hebrews 4:12. He explains that just as the Old Testament priest cut the sacrifice into different parts, the word of God can separate between the soul and the spirit. The speaker uses the analogy of the tabernacle in the Old Testament, which had three parts: an outer court, a tent with two parts, and the Holy of Holies. He emphasizes that our will should be controlled by our mind and emotions, and that love is the greatest power for doing good. The speaker also highlights the importance of both Jesus Christ and the Bible in our lives, as they are interconnected and provide guidance and sustenance.
1992 Missions Conference Talk - Part 1
By Richard Wurmbrand5.6K09:46PSA 127:3PRO 18:21ECC 4:2MAT 18:3MRK 12:29JHN 1:1EPH 4:29HEB 4:12JAS 1:19
This sermon emphasizes the importance of listening to God and each other, highlighting a personal story of enduring love and faithfulness through trials. It delves into the concept of innocence and the eternal destiny of unborn children, shedding light on the significance of love and understanding in relationships. The speaker also touches on the Hebrew language's unique perspective on faith and the real essence of God's word, encouraging a deeper spiritual enrichment.
The Roots of the Emergent Church
By Francis Schaeffer5.3K06:35PSA 119:105JHN 14:6JHN 17:172TI 3:16HEB 4:12
This sermon delves into the historical shift away from the early church's emphasis on the Bible as the sole authority to the Middle Ages where authority was divided between the Bible and the church. It explores the impact of Thomas Aquinas' reintroduction of Aristotle's teachings, leading to a blend of biblical and non-Christian philosophy, and the subsequent questioning of the necessity of the Bible. The sermon highlights the importance of returning to the foundational belief in the Bible as the supreme authority, as exemplified by figures like John Wycliffe and John Hus, emphasizing the centrality of Christ's work and the absolute truth found in God's Word.
Help Wanted: A Messenger
By Warren Wiersbe4.7K37:33ACT 7:59HEB 4:12In this sermon, the speaker emphasizes the importance of having a message to deliver when speaking or singing. He expresses disappointment in those who can deliver beautiful performances but lack substance in their message. The speaker also discusses the courage required to deliver a message, citing examples from the Bible where messengers faced severe consequences for their words. He concludes by challenging the audience to examine their own qualifications as messengers and emphasizes the importance of obedience in delivering God's message.
(John - Part 25): He departed...into a Mountain Himself Alone
By A.W. Tozer4.4K52:04ExpositionalPSA 139:1ISA 43:2MAT 4:4MAT 14:22MAT 28:20EPH 1:22HEB 4:12In this sermon, the speaker emphasizes that the word of God has multiple meanings and adapts itself to the needs of different individuals. The story of Jesus walking on water is presented as a divine drama, showing his power and authority over the church. The speaker urges the audience not to apologize for or soften the gospel, as Jesus is the head of the church and holds it in his hand. The sermon concludes by highlighting Jesus as the supreme poet, artist, and musician, emphasizing that everything he does is extraordinary and not common.
Not With the Sword of Man
By David Wilkerson4.2K43:27MAT 6:33JHN 16:13ROM 6:111CO 10:112TI 2:15HEB 4:12In this sermon, the preacher emphasizes the importance of learning from the examples in the Old Testament. He encourages the audience to seek the keys to overcoming sin, flesh, and the devil. The preacher invites those who are backslidden or do not know Jesus to come forward and believe in the Lord for a lasting change. He emphasizes the need to lay down our own efforts and trust in God for miracles and victories in our lives.
(John - Part 18): He That Is of the Earth Is Earthly (Futility of Resting on Men)
By A.W. Tozer4.0K48:31ExpositionalJHN 1:1JHN 3:13JHN 7:46JHN 8:12ROM 1:16HEB 4:121JN 1:9In this sermon, the preacher emphasizes that the world we live in is fallen and filled with darkness and ignorance. He criticizes the daily press, radio, and television for being earthly and blind to the truth. The preacher acknowledges that although people may have different heights and abilities, ultimately, everyone is on the same level in this fallen world. He concludes by stating that our only hope is to look to God for help and salvation, as humanity is trapped in a valley of decay and death.
The Conflict of Two Wisdoms - Part 1
By Art Katz3.8K53:29Wisdom Of GodEZK 20:35MAT 6:33ACT 13:2EPH 6:10EPH 6:12HEB 4:121PE 5:8In this sermon, the speaker reflects on his personal journey of being stripped and exposed to the nations by the Lord. He emphasizes the importance of being broken and losing our humanistic perspectives in order to meet with broken and dejected people who have lost their orientation. The speaker highlights the danger of valuing temporal and transient things over eternal truths and the ultimate purpose of existence. He calls for a shift in focus towards the church being a demonstration of God's defeat of the powers of darkness, free from the influence of worldly culture. The sermon also raises the question of who will resist the forces of fear and intimidation, even in the face of suffering and death.
Being Filled With the Holy Spirit
By Gerhard Du Toit3.8K44:42Holy SpiritPSA 119:11MAL 3:2MAT 6:33HEB 4:12HEB 12:2REV 1:17In this sermon, the speaker begins by inviting the congregation to share any testimonies or words that God has spoken to them. They emphasize the power of the Word of God, describing it as quick, powerful, and sharper than any two-edged sword. The speaker then reflects on the Apostle John's encounter with Christ in the Book of Revelation, where John fell as dead at His feet. They highlight the importance of finishing the race well and keeping our focus on Jesus. The sermon concludes with a prayer for thankfulness and a desire to have a vision of the risen Christ in our lives.
A Godly Pattern
By Bill McLeod3.6K57:00Godly PatternMAT 6:33MRK 11:221TI 4:122TI 3:16HEB 4:12JAS 1:221PE 4:12In this sermon, the speaker discusses the trials and sufferings that believers may face in their lives. He emphasizes the importance of having faith and not complaining, as everything is in the hands of God. The speaker also highlights the verse that states that the sufferings of this present time are not worthy to be compared with the glory that will be revealed in believers. He encourages listeners to be content with food and clothing and to not neglect the needs of others. The sermon concludes with the reminder that believers are constantly being watched and should strive to live in a way that reflects their faith.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
4:12-13 Echoing the call to hear God’s voice (3:7, 15; 4:7; quoted from Ps 95:7), the author gives a beautiful epigram on the power and penetration of God’s word. • alive and powerful: God’s word is an active, effective force. The word that created and governs the cosmos (Heb 1:2-3) can deal powerfully with people. • the sharpest two-edged sword: God’s word is able to penetrate the darkest recesses of people’s lives, exposing their innermost thoughts and desires (cp. Eph 6:17; Rev 1:16; 2:12, 16; 19:15).