FOR THE WORD OF GOD: ho logos tou theou: (13:7;
Isaiah 49:2;
Luke 8:11;
Acts 4:31;
2 Corinthians 2:17;
4:2;
Revelation 20:4)
(See Pink's
"Profiting From The Word" by A. W. Pink)
(See inductive study on
The Power of God's Word)
In the Greek sentence
the emphasis is on living (it is placed first in the sentence).
MacArthur
explains that...
The need for God’s rest is urgent. A person should diligently, with intense
purpose and concern, secure it. It is not that he can work his way to
salvation, but that he should diligently seek to enter God’s rest by
faith—lest he, like the Israelites in the wilderness, lose the opportunity.
(MacArthur,
John: Hebrews. Moody Press
or
Logos)
Word of God (3056)
(lógos)
What is the writer
referring to by the word of God? This
verse is frequently taken as a description of the
"word of God" in general which of course is not an inappropriate
application.
Indeed one can make a list of at least 5 wonderful characteristics of the
"word of God". But the careful reader
must remember that accurate
interpretation
is dependent on interpreting the text in
context
and failure to interpret "word of God" in the
context
of the writers argument is to miss his main reason for inserting this
description at this point in the book of Hebrews.
In the present context, Hebrews
3-4, the author has
been emphasizing that it is urgent that his readers enter God's "rest" ("today").
He emphasizes that the way in which one enters His rest is by faith,
faith that obeys and perseveres and holds fast until the
end (holding fast doesn't save anyone - but it does show that such a person
is saved for otherwise they would not be able to hold fast solely by their
efforts).
The immediate
context indicates that some of the readers
were in
danger of seeming to fall short of entering God's rest and even falling back
into Judaism. It is in this background that he warns the readers that the "word
of God" they have
just heard is alive and can pierce right down into the
innermost part of the heart to see if their belief is real or not.
The word of God, the Bible, describes itself and its work in many ways
Isaiah 55:11 God’s word will not return to him empty, but will do what God
desires and achieve the purpose for which he sent it.
Jeremiah 23:29 God’s word is like fire and like a hammer that can break a
rock into pieces.
John 6:63 God’s word is spirit and life.
Acts 7:38 God’s word is living.
Ephesians 6:17 (see note)
God’s word is part of the believer’s armor—the sword of the
Spirit.
Hebrews 4:12 God’s word is living, powerful, sharper than a two-edged sword,
judging people’s thoughts and intentions.
1 Peter 1:23 (see note) God’s word is living and enduring, through which people are
born again.
|
The Word is A Sword
by C H Spurgeon |
|
It may be most
accurate to interpret this passage as relating both to the Word of God
incarnate, and the Word of God inspired.
Christ and His Word must go together. What is true of the Christ is
here predicated both of Him and of His Word.
I. First let me speak CONCERNING THE QUALITIES OF THE WORD OF GOD.
It is “quick and
powerful, and sharper than any two-edged sword.”
1. The Word of God is said to be “quick.” It is a living Book.
Take up any other book except the Bible, and there may be a measure of
power in it, but there is not that indescribable vitality in it which
breathes, and speaks, and pleads, and conquers in the case of this
sacred volume. It is a living and incorruptible seed. It moves, it
stirs itself, it lives, it communes with living men as a living Word.
That human system which was once vigorous may grow old, and lose all
vitality; but the Word of God is always fresh, and new, and full of
force. Here, in the Old and New Testaments, we have at once the oldest
and the newest of books.
2. The Word is said to be “powerful,” or “active.” The Word of God is
powerful for all sacred ends. How powerful it is to convince men of
in!
How powerful it is for conversion!
3. Next, the apostle tells us that this Word is cutting, A
sword with wo edges has no blunt side: it cuts both this way and that.
The revelation of God given us in Holy Scripture is edge all over. It
is alive in every part, and in every part keen to cut the conscience,
and wound the heart. Depend upon it, there is not a superfluous verse
in the Bible, nor a chapter which is useless. Doctors say of certain
drugs that they are inert — they have no effect upon the system one
way or the other. Now, there is not an inert passage in the
Scriptures; every line has its virtues.
4. It is piercing. While, it has an edge like a sword, it has
also a point like a rapier. The difficulty with some men’s hearts is
to get at them. In fact, there is no spiritually penetrating the heart
of any natural man except by this piercing instrument, the Word of
God. Into the very marrow of the man the sacred truth will pass, and
find him out in a way in which he
cannot even find himself out.
5. The Word of God is discriminating. It divides asunder soul
and spirit. Nothing else could do that, for the division is difficult.
6. Once more, the Word of God is marvelously revealing to the inner
self. It pierces between the joints and marrow, and marrow is a
thing not to be got at very readily. The Word of God gets at the very
marrow of our manhood; it lays bare the secret thoughts of the soul.
II. SOME LESSONS.
1. Let us greatly reverence the Word of Cod.
2. Let us, whenever we feel ourselves dead, and especially in prayer,
get close to the Word, for the Word of God is alive.
3. Whenever we feel weak in our duties, let us go to the Word of God,
and the Christ in the Word, for power; and this will be the best of
power.
4. If you need as a minister, or a worker, anything that will cut your
hearers to the heart, go to this Book for it.
5. If we want to discriminate at any time between the soul and the
spirit, and the joints and marrow, let us go to the Word of God for
discrimination.
6. And lastly, since this Book is meant to be a discerner or critic of
the thoughts and intents of the heart, let the Book criticise us. (C.
H. Spurgeon.) |
Barnes observes
that...
The design of this and the following
verse is obvious. It is to show that we cannot escape the notice of God;
that all insincerity, unbelief, hypocrisy, will be detected by Him; and that
since our hearts are perfectly open before Him, we should be sincere, and
should not attempt to deceive Him.
The sense is, that the truth of God is
all-penetrating and searching, and that the real thoughts and intents of the
heart will be brought to light; and that if there is insincerity and
self-deception, there can be no hope of escape.
There has been a great variety of opinion
here about the meaning of the phrase the word of God. ... The word
of God is that which God speaks--whether it be a promise or a
threatening; whether it be law or gospel; whether it be a simple declaration
or a statement of a doctrine. The idea here is, that what God had said is
fitted to detect hypocrisy, and to lay open the true nature of the feelings
of the soul, so that there can be no escape for the guilty. His truth is
adapted to bring out the real feelings, and to show man exactly what he is.
Truth always has this power --whether preached, or read, or communicated by
conversation, or impressed upon the memory and conscience by the Holy
Spirit. There can be no escape from the penetrating, searching application
of the word of God. That truth has power to show what man is, and is like a
penetrating sword that lays open the whole man. Comp. Isaiah 49:2. The
phrase the word of God here may be applied, therefore, to the truth
of God, however made known to the mind. In some way it will bring out the
real feelings, and show what man is. (Albert Barnes. Barnes NT Commentary)
IS LIVING AND ACTIVE: Zon (PAPMSN)
gar ho logos tou theou kai energes: (Psalms
110:2;
119:130;
Ecclesiastes 12:11;
Isaiah 55:11;
Jeremiah 23:29;
Romans 1:16;
1 Corinthians 1:24;
2 Corinthians 10:4,5;
1 Thessalonians 2:13;
James 1:18;
1 Peter 1:23;
John 6:51;
1 Peter 2:4,5;)
Living (2198)
(zao) refers to natural physical life as opposed to death. The words
just spoken possess vital power in themselves to exert and impart vitality
to the reader's soul. The Word is not dead, inert, or powerless but
has a living power, and is adapted to produce this effect.
Living is in the
present tense describing
this trait as continually true of the word of God.
Active (1756)
(energes
from en = in + érgon = work) describes that
which is working, efficient, effective, operative or powerful. Energes
describes activity which produces results or which is effective in causing
something to happen or to come about. The somber warnings that have
reverberated through Hebrews 3-4 are working and effective words which are
able to accomplish their purpose.
Energes is only used
three times in the NT. Paul uses to describe
a wide (megas =
great, large) door for effective (energes - God opened this door) [service] (not in
the original Greek) has opened to me, and there are many adversaries
(literally = those lined up against me). (1Corinthians
16:9)
Writing to Philemon
Paul prays...
that the fellowship of your faith may
become effective (energes) through the knowledge of every good thing
which is in you for Christ's sake.
Using the related verb
energeo Paul writes to the saints at Thessalonica thanking God...
that when you
received (took hold of) from us the word of God's message, you accepted
(put out the welcome mat so to speak) it not as
the word of men, but for what it really is, the word of God,
which also performs its work (energeo -
present tense =
continually) in you who
believe. (1Thessalonians
2:13)
Regarding the Word
being active, Barnes writes that...
Its power is seen in awakening the
conscience; alarming the fears; laying bare the secret feelings of the
heart; and causing the sinner to tremble with the apprehension of the coming
judgment. All the great changes in the moral world for the better, have been
caused by the power of truth. They are such as the truth in its own nature
is fitted to effect; and, if we may judge of its power by the greatness of
the revolutions produced, no words can over-estimate the might of the truth
which God has revealed. (Albert Barnes. Barnes NT Commentary)
AND SHARPER THAN ANY TWO EDGED SWORD:
kai tomoteros huper pasan machairan distomon: (Psalms
45:3;
149:6;
Proverbs 5:4;
Isaiah 11:4;
49:2;
Acts 2:37;
5:33;
Ephesians 6:17;
Revelation 1:16;
2:16;
19:15,21)
Sharper (5114)
(tomoteros from temnô = to cut) is the comparative of
tomos which means sharp or
cutting. It is used only here in the N.T. It means finer edged.
Vincent says
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 Ps. 57:4; 59:7; 64:3; Eph. 6:17. Philo calls his
Logos the cutter, as cutting chaos into distinct things, and so creating a
kosmos.
George Whitefield, the
great 18th-century evangelist, was hounded by a group of detractors who
called themselves the “Hell-fire Club.” They derided his work and mocked
him. On one occasion one of them, a man named Thorpe, was mimicking
Whitefield to his cronies, delivering his sermon with brilliant accuracy,
perfectly imitating his tone and facial expressions, when he himself was so
pierced that he sat down and was converted on the spot.
Two-edged (1366)
(distomos from dia = through + stoma = mouth), double-mouthed like a river (Polybius), branching ways
(Sophocles), applied to sword (xiphos) by Homer and Euripides.
Barnes
commenting on "two mouthed" sword writes that...
The word mouth was given to the sword
because it seemed to devour all before it. It consumed or destroyed, as a
wild beast does. The comparison of the word of God to a sword, or to an
arrow, is designed to show its power of penetrating the heart, Ecclesiastes
12:11. "The words of the wise are as goads, and as nails fastened by the
masters of assemblies." Comp. Isa 49:2; "And he hath made my mouth like a
sharp sword."
Revelation 1:16 (note): "And out of
his mouth went a sharp two-edged sword;"
Revelation 2:12 (note);
Revelation 19:15 (note). The
comparison is common in the classics, and in Arabic poetry....The idea is
that of piercing, or penetrating; and the meaning here is, that the word of
God reaches the heart--the very centre of action and lays open the motives
and feelings of the man. It was common among the ancients to have a sword
with two-edges. The Roman sword was commonly made in this manner. The fact
that it had two edges made it more easy to penetrate, as well as to cut with
every way. (Ibid)
It is a minister of
death to those who reject it, and of life to those who receive it (cp 2Cor
2:16)
Sword (3162)
(machaira) refers to a relatively short sword (even dagger) for cutting and
stabbing. It is obviously used in the figurative sense in this verse, but is
still penetrating nevertheless!
PIERCING AS FAR AS THE DIVISION
OF SOUL and SPIRIT: kai diiknoumenos (PMPMSN) achri merismou psuchês kai
pneumatos:
Piercing (1338)
(diikneomai from diá = through +
hiknéomai = to come) means to
go through, to reach through, and so to penetrate, pierce, pass
through (One other Scriptural use in the LXX of Ex 26:28). It was used in
ancient Greek of missiles (as moving through a three dimensional space). The
figurative idea is to thoroughly penetrate.
Vincent says,
The form of the 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.
Vine adds that
the writer’s meaning is not merely that
the Word of God produces conviction and distinguishes between the emotions
of the soul and those of the spirit; it has power to exclude not only from
Canaan but from heaven. Let him therefore who is guilty of unbelief take
heed. Let him beware of seeking rest in the wilderness. (Vine,
W. Collected writings of W. E. Vine. Nashville: Thomas Nelson
or
Logos)
Division (3311)
(merismos from merizo = to partition, divide into parts
<> meros = part) denotes primarily a division or partition. It
refers to the act of distribution or apportionment as of spiritual gifts by
the Holy Spirit.
The word of God has an incisive and
penetrating quality. It lays bare self-delusions and moral sophistries.
Merismos is
used 2 times in the NT and 2 times in the
Septuagint (LXX)...
Joshua 11:23 So Joshua took the
whole land, according to all that the LORD had spoken to Moses, and Joshua
gave it for an inheritance to Israel according to their divisions by
their tribes. Thus the land had rest from war.
Ezra 6:18 Then they appointed the
priests to their divisions and the Levites in their orders for the
service of God in Jerusalem, as it is written in the book of Moses.
Hebrews 2:4
(note) God also bearing
witness with them, both by signs and wonders and by various miracles and by
gifts (distribution, apportionment) of the Holy Spirit according to
His own will.
Hebrews 4:12 For the word of God
is living and active and sharper than any two-edged sword, and piercing as
far as the division of soul and spirit, of both joints and marrow,
and able to judge the thoughts and intentions of the heart.
Soul and spirit
- Guthrie explains that...
The New Testament use of pneuma for the
human spirit focuses on the spiritual aspect of man, i.e. his life in
relation to God, whereas psyche refers to man’s life irrespective of his
spiritual experience, i.e. his life in relation to himself, his emotions and
thought. There is a strong antithesis between the two in the theology of
Paul.
Souls (5590)
(psuche
or psyche
from psucho = to breathe, blow, English =
psychology, "study of the soul") (Click
word study on
psuche) is
the breath, then that which breathes, the individual, animated creature.
However the discerning reader must understand that psuche is one of those Greek words that
can have several meanings, the exact nuance being determined by the
context. It follows that one cannot simply select of the three main
meanings of psuche and insert it in a given passage for it may not be
appropriate to the given context. The meaning of psuche is also
contingent upon whether one is a dichotomist or trichotomist. Consult Greek lexicons for more lengthy definitions of psuche as
this definition is only a brief overview. (Click an excellent article on
Soul
in the Evangelical Dictionary of Biblical Theology; see also ISBE
article on
Soul)
(See also
Man A Trinity = Spirit, Soul, Body)
BAGD's lexicon makes the point that...
It is often impossible to draw hard
and fast lines in the use of this multivalent word. Generally it is
used in reference to dematerialized existence or being... Without
psuche a being, whether human or animal, consists merely of flesh and
bones and without functioning capability. Speculations and views
respecting the fortunes of psuche and its relation to the body find
varied expression in our literature. (Arndt,
W., Danker, F. W., & Bauer, W. A Greek-English Lexicon of the New
Testament and Other Early Christian Literature)
Lawrence Richards adds that
as...
As with many biblical terms, the
basic meaning of psyche is established by its OT counterpart, rather
than by its meaning in Greek culture. "Soul" refers to personal life,
the inner person. Of its over one hundred NT uses, psyche is
rendered by the NIV as "soul(s)" only twenty-five times...While there
is much overlap in the NT uses of psyche and pneuma (spirit), there
seems to be some areas of distinction as well. Often the focus of
contexts in which these terms appear overlaps. Thus, both are used in
speaking of personal existence, of life after death, emotions,
purpose, and the self. But psyche is also used of one's physical life
and of spiritual growth, while pneuma is associated distinctively with
breath, worship, understanding, one's attitude or disposition, and
spiritual power (Richards,
L O: Expository Dictionary of Bible Words: Regency)
(1) One meaning is
reference to the principle of life generally, the vital force which
animates the body which shows itself in breathing, the "life
principle" (the breath of life) as found even with animals (cf Luke
12:20 "...this very night your soul is required of you...",
Acts 3:23 "every soul that does not heed that prophet shall
be utterly destroyed") . To the Greeks the psuche was
the principle of physical life. Everything which had physical life had
psuche. Everything which is alive has psuche; a dog, a cat, any
animal has psuche, but it has not got pneuma or spirit.
Psuche is that physical life which a man shares with every living
thing; but pneuma or spirit is that which makes a man different from
the rest of creation and kin to God.
(2) A second meaning refers
to the earthly, natural life in contrast to supernatural existence (Mt
6:25 "do not be anxious for your life...", Ro 11:3 "...they
are seeking my life..."). This refers to So that the
word denotes “life in the distinctness of individual existence”
(Cremer).
(3) A third meaning of
psuche is in reference to the inner nonmaterial life of man for
which the physical body serves as the dwelling place often with focus
on various aspects of feeling, thinking, etc and thus can refer
primarily to the mind, to the heart, to desire (Lu 10:27 "love the
Lord...with all your soul", Mk 14:34 "My soul is
deeply grieved...", Eph 6:6 "doing the will of God from the
heart [psuche]", Heb 12:3 "so that you may not grow weary
and lose heart"). One might say this meaning refers to the inner
self, the essence of life in terms of thinking, willing, and feeling.
Here psuche describes the seat and center of the inner human life in
its many and varied aspects.
It should be noted that there is an
additional meaning of a derivative of psuche (psuchikos) which
is used to described a "soulish" person, one who is still unregenerate
and in Adam, and thus a person whose life is dominated by the
unredeemed nature (1Cor 2:14, 15:44, 46, James 3:15, Jude 1:19)
Vincent offers the follows
thoughts on psuche
The
soul (psuche) is the principle of
individuality, the seat of personal impressions. It has a side
in contact with both the material and the spiritual element of
humanity, and is thus the mediating organ between body and
spirit. Its meaning, therefore, constantly rises above life or
the living individual, and takes color from its relation to
either the emotional or the spiritual side of life, from the
fact of its being the seat of the feelings, desires, affections,
aversions, and the bearer and manifester of the divine
life-principle (pneuma). Consequently psuche is
often used in our sense of heart (Lu 1:46;
Lu 2:35;
Jn 10:24;
Acts 14:2); and the meanings
of psuche, soul, and pneuma, spirit, occasionally
approach each other very closely. Compare
Jn 12:27 and
Jn 9:33;
Mt 11:29 and
1Co 16:18. Also both words in
Lu 1:47. In this passage
psuche, soul, expresses the soul regarded as a moral being
designed for everlasting life. See
Heb 6:19;
Heb 10:39;
Heb 13:17;
1Pe 2:11;
1Pe 4:19. John commonly uses
the word to denote the principle of the natural life. See
Jn 10:11, 15;
Jn 13:37;
Jn 15:13;
1Jn 3:16" (Vincent, M. R. Word
studies in the New Testament. Vol. 2, Page 1-400).
John MacArthur offer the following
discussion on dichotomist versus trichotomist view...
There has been a significant debate over
the years about the definition and usage of the terms spirit and soul. Some
(historically called trichotomists) believe Paul was identifying two
different, distinct categories of the nonmaterial essence of man. Those
parts, along with the body, make man a three-part being. Others
(historically called dichotomists) believe spirit and soul are
interchangeable words denoting man’s indivisible inner nature. Those
interpreters therefore view man as a two-part being, composed simply of a
nonmaterial nature (spirit and soul) and a material nature (body).
No Scripture text ascribes different,
distinct substance and functions to the spirit and soul. Trichotomists
nevertheless usually propose that spirit is man’s Godward consciousness and
soul is his earthward consciousness; however, neither the Greek usage of
spirit (pneuma) nor of soul (psuche) sustains that proposition. The
nonmaterial part of man does have myriad capacities to respond to God,
Satan, and the world’s many stimuli, but it is untenable to arbitrarily
separate the spirit from the soul. The two terms are used interchangeably in
Scripture (see notes
Hebrews 6:19;
Hebrews 10:39;
1 Peter 2:11;
2 Peter 2:8).
Spirit and soul are familiar and common synonyms that Paul used to emphasize
the depth and scope of sanctification. Some suggest that an acceptable
translation of this portion of Paul’s prayer could be, “May your spirit,
even soul and body,” in which case “spirit” would refer to the whole person,
and “soul and body” to the person’s nonmaterial and material parts.
References from Paul’s other epistles provide clear evidence that he was a
dichotomist (Romans
8:10; 1 Cor. 2:11; 5:3,
5; 7:34; 2 Cor. 7:1; Gal. 6:18;
Colossians 2:5;
2 Timothy 4:22).
Some claim
Hebrews 4:12 (note),
“For the word of God is living and active and sharper than any two-edged
sword, and piercing as far as the division of soul and spirit, of both
joints and marrow, and able to judge the thoughts and intentions of the
heart,” supports a trichotomist view of man’s essence because it suggests
splitting soul and spirit. But a careful look at the verse’s language
refutes that contention. The writer did not say the sword of the Word
penetrates a person’s inner being and separates his soul from his spirit. He
said only that the sword cuts open the soul and the spirit of the person. He
used a second metaphorical expression “piercing … both joints and marrow” to
further depict the deep penetration God’s Word makes into the inner person.
This verse poses no special difficulty for the dichotomist position. (MacArthur,
J. 1 & 2 Thessalonians. Chicago: Moody Press.)
Spirit (4151)
(pneuma from pnéo = to breathe) refers to the immaterial part
of the human personality in contrast to the outward and visible aspects of
flesh and body.
Ryrie adds
that...
The meaning is that the Word pierces to
the depths of soul and spirit, not between the two. They stand for the
innermost facets of our immaterial nature, just as joints and marrow the
material aspect. Both soul and spirit can be involved in what pleases or
displeases God. (For soul, see Mark 12:30 and 1 Peter 2:11; for spirit, see
1 Cor. 2:11 and 2 Cor. 7:1). Also see note on 1 Thess. 5:23-24. (The
Ryrie Study Bible: New American Standard Translation: 1995. Moody Publishers)
Believer's Study
Bible writes that...
The capabilities of the word of God are
clearly featured here. The nature of God's word is that of life-giving
communication. The word here translated "powerful" (energes) is the source
of the English word ''energy." Furthermore, God's word is sharp and
penetrating, acting as a critic of the thought-life and the motivations or
purposes of the human heart. Note that the word of God has the unique
ability not merely to discover the merit of men's actions but also to reveal
hidden motivations. Thus, "all things are naked and open to the eyes of Him
to whom we must give account" (v. 13).
(Criswell,
W A. Believer's Study Bible: New King James Version. 1991. Thomas Nelson)
OF BOTH JOINTS AND MARROW: harmôn
te kai muelôn:
Joints (719)
(harmos from arô = adjust, join properly together. Found
only here in NT) refers to articulation of body = joint
Marrow (3452)
(muelos from muô = shut. Found only here in NT)
This
surgeon goes into and through the joints and marrow, not cleaving between them. The expressions of "joints
and marrow" serve to convey effectively the
notion of the extreme power of penetration of the Word of God, to the very
core of man's being.
AND ABLE TO JUDGE THE THOUGHTS
AND INTENTIONS OF THE HEART: kai kritikos enthumêseôn kai ennoiôn kardias:
(Psalms
139:2;
Jeremiah 17:10;
1 Corinthians 14:24,25;
Ephesians 5:13;
Revelation 2:23)
Able to judge
(2924)
(kritikos = verbal adjective -ikos, from krino = to
divide, separate, to judge, to sift out and analyze evidence) means related to judges,
fit for judging, skilled in judging. The Word is able to discern or decide as the surgeon has to be and able to
decide on the instant what to do. God's word like His eye sees the secret
lurking doubt and unbelief "of the thoughts and intents of the heart".
Vine writes
that kritikos
signifies possessed of a power to judge.
The Word of God, which is God’s own voice, scans, and sits in judgment, for
instance, upon, the unbelief which leads to departure from the Living God.
God’s Word is the perfect discerner, the perfect
kritikos (English
= critic, critical).
It not only analyzes all the facts perfectly, but all motives, and
intentions, and beliefs as well, which even the wisest of human judges or
critics cannot do. The sword of His Word will make no mistakes in judgment
or execution
We never see Israel or Moses arguing with God's verdict of
"guilty" of always going astray in your hearts leading to the sentence that
they "shall not enter My rest." All disguises are be ripped off by God's
Truth. God had given them the motivation (Land of milk and honey) and the
Truth (His Law) and a leader (Moses) yet they still willfully, obstinately
choose GRUMBLING, UNFAITHFULNESS, REBELLION, SPURNING...
The surgeon carries a bright and powerful light for every dark crevice and a
sharp knife for the removal of all the pus revealed by the light. It is a
powerful picture here drawn. Capable of making a decision, discerning, able
to judge. Refers to the action of the affections and is related to the will.
THOUGHTS = the idea of pondering or thinking out. The word “reflections” is
an accurate translation.
Thoughts (1761)
(enthumesis
from en = in + thumos =
strong feeling, passion, mind, thought) means an inward reasoning or deliberation and conveys the idea of pondering or thinking out. Our
English word “reflection” is an accurate translation. Westcott notes that
the word refers to the action of the affections and is related to the will.
There are 4 uses of
enthumesis in the NT (no uses in the LXX)...
Matthew 9:4 And Jesus knowing
their thoughts said, "Why are you thinking evil in your hearts?
Matthew 12:25 And knowing their
thoughts He said to them, "Any kingdom divided against itself is laid
waste; and any city or house divided against itself shall not stand.
Acts 17:29 "Being then the
offspring of God, we ought not to think that the Divine Nature is like gold
or silver or stone, an image formed by the art and thought of man.
Hebrews 4:12 For the word of God
is living and active and sharper than any two-edged sword, and piercing as
far as the division of soul and spirit, of both joints and marrow, and able
to judge the thoughts and intentions of the heart.
Intentions (1771)
(ennoia from en = in + noús = mind) means literally
that which takes place in the mind. Ennoia describes a mental
conception that follows consideration or deliberation. It is closely allied to
enthumesis for both refer to the act of consideration or reflection. Like
phroneo, ennoia relates to thought, especially to the development of a
perspective that will provide insight and so shape our attitude and guide
our actions.
Intention (The
road to hell is paved with good intentions) is a determination to act in
a certain way and describes what one intends to accomplish or attain.
Intention represents the deliberate exercise of the will with reference to
the consequences of an act attempted or performed. In Logic intentions
describe conceptions formed by directing the mind towards an object.
There are 12 uses of
ennoia in the
Septuagint (LXX),
all in Proverbs (Prov. 1:4; 2:11; 3:21; 4:1; 5:2; 8:12; 16:22; 18:15; 19:7;
23:4, 19; 24:7)
Regarding the uses of
ennoia in Proverbs NIDNTT writes that...
All the Hebrew equivalents mean
understanding, wisdom, knowledge, and so ennoia retains its sense of
reflection, insight, perception, wisdom, though not the theoretical meaning
of concept. (Brown,
Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan)
The only other NT use
of ennoia is in
1 Peter 4 :1 (note)
Therefore, since Christ has suffered in
the flesh, arm yourselves also with the same purpose (ennoia - way of
thinking, purpose describes a more settled determination), because he who
has suffered in the flesh has ceased from sin.
Vincent writes
that ennoia
is the definite conception which follows
enthumesis
Barclay
compares enthumesis and ennoia writing that the former
is the emotional part of man, (while)
intention (ennoia) is the intellectual part of man. It is as if he said:
“Your emotional and intellectual life must alike be submitted to the
scrutiny of God.” (Barclay,
W: The Daily Study Bible Series. The Westminster Press
or
Logos)
God's inspired Word
reveals all a person is and can become. It judges every person in
relationship to God's will and way. The judgment centers on potential,
plans, and attitudes, not simply on individual acts.
Heart (2588)
(kardia)
(Click
word study on
kardia) 6 of 12 uses of "heart" are in
chapters 3 and 4 of Hebrews, the pivotal chapters on true belief leading to
His rest (see all uses below)
In Hebrew thinking, the
heart represents the entire person and their inner motivation. Study
the uses of heart in Hebrews...
Hebrews 3:8 (note)
- DO NOT HARDEN YOUR HEARTS AS WHEN THEY PROVOKED ME, AS IN THE DAY
OF TRIAL IN THE WILDERNESS,
Hebrews 3:10 (note)
- "THEREFORE I WAS ANGRY WITH THIS GENERATION, AND SAID, 'THEY ALWAYS GO
ASTRAY IN THEIR HEART, AND THEY DID NOT KN
