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Heb 4:12. Ζῶν γὰρ, for quick, lively) The efficacy of the word of GOD and the omniscience of GOD Himself is described as saving to those in the case of whom the word of GOD is mixed with faith on their part [Heb 4:2], but as terrible to those who are obstinate: comp. 2Co 2:15.-ὁ λόγος τοῦ Θεοῦ) the word of God that is preached, Heb 4:2, and which is the Gospel-word, ib., and is joined with threatening, Heb 4:3. For Christ, the hypostatic Word, is not said to be a sword, hut to have a sword (comp. Jos 5:13, to which passage this passage, relating to Joshua, Heb 4:8, seems also to refer); nor is He called κριτικὸς, judicial, but κριτὴς, the Judge. The appellation of Sword, given to God, Deu 33:29, is suitable to the song, not to the ordinary style of epistolary writing.-τομώτερος) more cutting, sharper.-διικνούμενος ἄχρι μερισμοῦ, piercing even to the dividing) Its parallel presently, κριτικὸς, judicial, judging, discerning.-ψυχῆς τε καὶ πνεύματος, of soul and spirit) Hence it is evident that soul and spirit are not synonymous, but the spirit is in the soul. Man, contemplated according to his nature, consists of soul and body, Mat 10:28 : but when he has in him the working of GOD’S word, he consists of spirit, soul, and body. The inmost parts, and the recesses in the spirit, soul, and body of man, are called by Synecdoche[27] ἁρμοὶ καὶ μυελοὶ, joints and marrow (marrows). Moses forms the soul, Christ the spirit, 2Co 3:6. The soul attracts (draws with it) the body, the spirit both, 1Th 5:23. The spirit is divided from the soul by the efficacy of the word of GOD, when the former is claimed for GOD; the latter is left to itself, in so far as it either does not attain to, or does not follow the spirit. And as the joints are not only divided from the marrow, but the joints and marrow respectively are divided into their own parts: nor are the intentions only distinguished from the thoughts, but the intentions themselves, as well as the thoughts themselves, are discerned [decided upon]: so, not only is the soul divided from the spirit, but as it were a part of the spirit is divided from part of the spirit, a part of the soul from part of the soul: Luk 2:35. Flesh and spirit are also separated: 1Pe 4:6, note.-ἐνθυμήσεων καὶ ἐννοιῶν, of the intentions and thoughts) He comes from the greater parts as soul and spirit, and from the less as joints and marrow, to the faculties of the mind. Ἐνθύμησις, intention, involves feeling; there follows by gradation ἔννοια, thought, which expresses something simpler, previously existing and internal. Both nourish and foster either good or evil. Θυμὸς, from θύω, ὁρμῶ· νόος from νέω, κινοῦμαι.
[27] A part for the whole. Append.-ED.