(2.) This power of the Word is described by its effects: Arixvobuevog Cages mspiowod Luis re ral wvetwaros, cpudiv re nal wrerdvr nal xpirindg tvduunceav nal évvoidv xapd/ag. The act itself intended is in the first word, d:ixvobwevog. The object of that act is doubly expressed,—[1.]} By “soul and spirit ;” [2.] ‘‘ Joints and marrow;” and [3.] There is the extent of this act with reference unto that object, expressing the effect itself, dps wepiou0d,—* to the dividing of them.”
Asixvobuevog, “ perveniens,” “ penetrans;” “ piercing,” say we, in answer to the sharpness before expressed. The word in other authors is variously rendered by “‘pervado,” “ per- meo,” “ pervenio,” “ attingo,’—“ to pass through,” “to reach unto,” “to attain an end;” from ixw, “to come.” It is here, in the pursuit of the former allusion, used elegantly to express the power of Christ, as a sword piercing into the soul. And the meaning of the follow- ing expressions is, that it doth so into the innermost recesses, and as it were the secret chambers of the mind and heart. And this word is nowhere else used in the Scripture.
The object of this piercing is the “soul and spirit.” Some think
Asixvodutvos.
360 ‘AN EXPOSITION OF THE ~ [CHAP. IV.
that by ~ux4, the natural and unregenerate part of the soul is in- tended; and by sveiua, that which is in it renewed and regenerate. And there is some ground for that ex- plication of this distinction; for hence is a man wholly unregenerate called uyixés, 1 Cor. ii. 14; say we, “the natural man.” And though Luy7%, absolutely used, doth denote either the being of the rational “soul,” or “life,” which is an effect thereof; yet as it is opposed to the “ spirit,” or distinguished from it, it may denote the unregenerate part, as op, the “ flesh,” doth, though ab- solutely it signifies one part of the material substance of the body. From hence is an unregenerate person denominated dvéparos Luyx- z6s. So the spiritual part is frequently called rveiua, the “ spirit,” as John ii. 6; and a regenerate person svevwariaés, the “ spiritual man,” 1 Cor. ii. 15. According to this interpretation, the sense of the words is, that the Word of God, the Lord Christ, by his word and Spirit pierceth into the state of the soul, to discover who or what is regenerate amongst us or in us, and who or what is not so. The principles of these things are variously involved in the souls of men, so that they are not ofttimes discernible unto them in whom they are, as to whether of them is predominant. But the Lord Christ makes a wepiouds, a “ division” with a distribution, re- ferring all things in the soul to their proper source and original. Others judge, that whereas our apostle makes a distinction between soul and spirit, as he doth in other places, he intends by \uxj, “the soul,” the affections, the appetites, and desires; and by wvetwa, “the spirit,” the mind or understanding, the rd 7yewouxéy, the “ conducting part” of the soul. And it is most probable that he here intends the same: for setting out the penetrating power of the Word of God with reference unto the souls of men, he distributes the soul into as it were its principal constituent parts, or faculties of it; that is, the mind, that leads, conducts, and guides it; and the passions, that steer and balance it, wherein all the most secret recesses and springs of all its actings do lie. And this sense is confirmed from the fol- lowing words, wherein the same thing is asserted under a different notion,—namely, of the “joints and marrow.” That which in the soul answers the joints and marrow in the body, by way of allusion, is that which is intended. Joints and mar- row in themselves are things sensual and fleshly, that have no concern in this matter; but in the body they are doubly considerable,—
[1.] Upon the account of their use; and so they are the ligaments of the whole, the principal and only means of communication to the members from the head, and among themselves. So this use of them is translated to spiritual things, Eph. iv. 16. And by a luxation or discontinuation of them the whole body will be dissolved,
Wouxins rs xa) Tvevuaros.
“Apuoy ct * ms HOI [LUEAWY,
VER. 12, 13.] EPISTLE TO THE HEBREWS. 361
[2.] On the account of their hiddenness and secrecy. They are undiscernible unto the eye of man, and it must be a sharp instru- ment or sword that pierceth unto them so as to divide them one from the other, whereby natural life will be destroyed. As these things are in the body for use and hiddenness, with respect unto their being pierced with a sword, so would the apostle have us to understand what he speaks of in reference unto the soul, the most useful and secret parts whereof are pierced and divided by the power of Christ; whence, if it be in a way of punishment, spiritual death doth ensue. And this is yet further confirmed in the last description which the apostle gives us of the Word of God from his actings and effects,—he is ‘‘a discerner of the thoughts and intents of the heart ;” which yet he more clearly explains in the next verse, as we shall see in the opening of it. That, then, which in all these expressions is intended, is the absolute power and ability of the Son of God to judge of the rectitude and crookedness of the ways and walkings of the sons of men under their profession, from the inward frames of their minds and hearts unto all their outward duties and perform- ances, either in perseverance or backsliding.