Sometimes whenever I hear the topic of the word, I am stuck by the opinions believers give me. I think some believers would assume that attending Sunday church is the word and you already have the word in you, but I'm conflicted when people say that the words you need to speak will just come up when you need them. I want to be a good example as a Christian, but it feels like I am struggling to explain questions my friends have.
Heb 4:12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
1) "For the word of God is quick," (zon gar ho logos tou theou) "Because the word of God is living, life-energizing, or life-giving," referring both to Jesus Christ as a person and the word of truth, accompanied by the Holy Spirit, Joh_1:14; 2Ti_3:16-17.
2) "And powerful," (kai eneges) "And operative," works within, within the mind, heart, and emotions of men. It is called the 1) word of cleansing, Joh_15:3; John 2) word of salvation, Act_13:26; Acts 3) word of faith; 4) word of wisdom and knowledge, 1Co_12:8; 1 Corinthians 5) word of reconciliation, 2Co_5:19.
3) "And sharper than any two-edged sword," (kai tomoteros huper pasan machairan) "And sharper beyond (even than) any (every) tow-edged, (two way cutting) sword," separating in distinction between right and wrong, good and bad, moral and immoral, ethical and unethical, the way to heaven and the way to hell, Joh_14:6; Joh_10:1; Joh_10:9; Joh_10:25-30.
4) "Piercing even," (kai diknoumenos) "Even piercing," penetrating, or passing through, by the accompaniment of the Holy Spirit to prick or convict the soul, Act_2:36-37; Act_9:5.
5) "To the dividing asunder of soul and spirit," (achri merismou psuches kai pneumatos) "As far as (or to the point of) a division of soul and of spirit;” causing conflict, trouble, or conviction, cutting conviction, Act_5:33; Act_7:54; Act_24:25.
6) "And of the joints and marrow," (harmon te kai muelon) "Both of joints and marrow," causing soul and body to tremble in fear, Dan_2:2; Dan_4:5; Dan_5:5-6; Act_9:6; Act_16:29.
7) "And is a discerner of the thoughts and intents of the heart," (kai kritikos enthumeseon kai ennoin kardias) "And (it) is able to judge (evaluate) (the) thoughts and intentions of the heart," Mat_12:34; Mar_7:21; Rom_6:17; Rom_10:10; Luk_2:19.
Garner-Howes
Quick and powerful (ζῶν καὶ ἐνεργὴς)
Note the emphatic position of ζῶν living. Living is the word of God, since it is the word of “the living God” (Heb_3:12). Living in its essence. For ἐνεργὴς active, energizing, and kindred words, see on Joh_1:12; see on Php_3:21; see on Col_1:29; see on Phm_1:6. Manifesting itself actively in the world and in men's hearts. Comp. 1Pe_1:23.
Sharper than any two-edged sword (τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον)
Τομώτερος sharper from τέμνειν to cut, N.T.o. olxx. The word of God has an incisive and penetrating quality. It lays bare self-delusions and moral sophisms. For the comparison of the word of God or of men to a sword, see Psa_57:4; Psa_59:7; Psa_64:3; Eph_6:17. Philo calls his Logos ὁ τομεύς the cutter, as cutting chaos into distinct things, and so creating a kosmos. Ὑπὲρ than, is literally, above. Πᾶσαν any, is every. Δίσμοτον only here and Rev_1:16; Rev_2:12, lit. two-mouthed. In lxx always of a sword. See Jdg_3:16; Psa_149:6; Pro_5:4; Sir. 21:3. In Class. of a cave with a twofold mouth (Soph. Philoct. 16); of double-branching roads (Soph. Oed. Col. 900); of rivers with two mouths (Polyb. xxxiv. 10, 5). Στόμα mouth, of the edge of a sword, Luk_21:24; Heb_11:34. Often in lxx, as Gen_34:26; Jos_10:28, Jos_10:33, Jos_10:35, Jos_10:37, Jos_10:39; Jdg_1:8. So occasionally in Class., as Homer, Il. xv. 389. Κατεσθίειν or κατέσθειν to devour is used of the sword, Deu_32:42; 2Sa_2:26; Isa_31:8; Jer_2:30, etc. Μάχαιρα sword, in Class. a dirk or dagger: rarely, a carving knife; later, a bent sword or sabre as contrasted with a straight, thrusting sword, ξίφος (not in N.T. but occasionally in lxx). Ῥομφαία, Luk_2:35 (see note), elsewhere only in Revelation, very often in lxx, is a large broadsword. In lxx of Goliath's sword, 1Sa_17:51
Piercing (διΐκνούμενος)
Lit. coming through. N.T.o.
Even to the dividing asunder of soul and spirit and of the joints and marrow (ἄρχι μερισμοῦ ψυχῆς καὶ πνεύματος ἁρμῶν τε καὶ μυελῶν)
Μερισμὸς dividing, only here and Heb_2:4, is not to be understood of dividing soul from spirit or joints from marrow. Soul and spirit cannot be said to be separated in any such sense as this, and joints and marrow are not in contact with each other. Μερισμὸς is the act of division; not the point or line of division. Joints and marrow are not to be taken in a literal and material sense. In rendering, construe soul, spirit, joints, marrow, as all dependent on dividing. Joints and marrow (ἁρμῶν, μυελῶν, N.T.o ) are to be taken figuratively as joints and marrow of soul and spirit. This figurative sense is exemplified in classical usage, as Eurip. Hippol. 255, “to form moderate friendships, and not πρὸς ἄρκον μυελὸν ψυχῆς to the deep marrow of the soul.” The conception of depth applied to the soul is on the same figurative line. See Aesch. Agam. 778; Eurip. Bacch. 203. Attempts to explain on any psychological basis are futile. The form of expression is poetical, and signifies that the word penetrates to the inmost recesses of our spiritual being as a sword cuts through the joints and marrow of the body. The separation is not of one part from another, but operates in each department of the spiritual nature. The expression is expanded and defined by the next clause.
A discerner (κριτικὸς)
N.T.o. olxx. The word carries on the thought of dividing. From κρίνειν to divide or separate, which runs into the sense of judge, the usual meaning in N.T., judgment involving the sifting out and analysis of evidence. In κριτικὸς the ideas of discrimination and judgment are blended. Vulg. discretor.
Of the thoughts and intents of the heart (ἐνθυμήσεων καὶ ἐννοιῶν καρδίας)
The A.V. is loose and inaccurate. Ἐνθύμησις rare in N.T. See Mat_9:4; Act_17:29. Comp. ἐνθυμεῖσθαι, Mat_1:20; Mat_9:4. In every instance, both of the noun and of the verb, the sense is pondering or thinking out. Rend. the reflections. Ἔννοια only here and 1Pe_4:1. It is the definite conception which follows ἐνθύμησις Rend. conceptions.
Vincent.
Just love it to hear there is a love for scriptures on this forum.
Shalom
Johann