How can the Word of God divide soul and spirit (Hebrews 4:12)?

The apostle then sets before us the instrument which God employs to judge the unbelief and all the workings of the heart which tend, as we have seen, to lead the believer into departure from the position of faith, and to hide God from him by inducing him to satisfy his flesh and to seek for rest in the wilderness.

To the believer who is upright in heart this judgment is of great value, as that which enables him to discern all that has a tendency to hinder his progress or make him slacken his steps. It is the word of God, which — being the revelation of God, the expression of what He is, and of all that surrounds Him, and of what His will is in all the circumstances that surround us — judges everything in the heart which is not of Him. It is more penetrating than a two-edged sword. Living and energetic, it separates all that is most intimately linked together in our hearts and minds. Whenever nature — the "soul" and its feelings — mingles with that which is spiritual, it brings the edge of the sword of the living truth of God between the two, and judges the hidden movements of the heart respecting them. It discerns all the thoughts and intentions of the heart. But it has another character, coming from God (being, as it were, His eye upon the conscience), it brings us into His presence; and all that it forces us to discover, it sets in our conscience before the eye of God Himself. Nothing is hidden, all is naked and manifested to the eye of Him with whom we have to do.

"For the Word of God is living and operative, and sharper than any two-edged sword, and penetrating to the division of soul and spirit, both of joints and marrow', and a discerner of the thoughts and intents of the heart" (N. Trans.). How this transcends all human writings. which become mere stagnant pools in contrast to the constantly flowing freshness of this river of the water of life. Its every part is full of fresh vitality, ready to meet every demand of faith upon it, for if we fail to find fresh blessing, wisdom, encouragement, from any part, this is our own failure, for the living truth is there. Moreover, it is pregnant with energy that begets active response and results where there is faith: it is operative.

More than this, however, it cuts: it is no respecter of persons. A two-edged sword cuts both ways. If one would use it, he must be prepared for its cutting in regard to his own conduct and doctrine just as to that of others. It pierces and divides, that is, penetrating beneath the surface of things, it distinguishes in finest precision between things that differ. Soul and spirit could never be distinguished by mere observation or human wisdom. Yet the Word of God clearly discerns between the two, attributing to the former all that expresses feeling, emo­tion, passion; and to the latter intellect, reasoning, understanding, conscience. These two entities in man are entirely above natural science, though natural science actually bears witness to the necessity of their existence. But joints and marrow are more naturally understandable, and the scientist knows the distinction, the one being external, the other the necessary internal ingredient by which the joints operate effectually. This is but one sym­bolic illustration then of the Word's character of dividing in any realm between outward form and inward opera­tion. How we need this for the guidance of our own souls!

But more: it discerns the very thoughts and intents of the heart. In these things we are all too likely to be self-deceived, and in order to maintain self-respect will seek to persuade ourselves that our motives are actually better than they are; or to hide our actual intentions or desires under a plausible cover of avowing that we want the leading of the Lord! But let us honestly read the Word of God, and it will expose to us these secret work­ings, and make manifest the counsels of the heart. This is strikingly seen in Jeremiah 42, where Johanan and the remnant of Israel required of Jeremiah as to the will of God, declaring their absolute intention of obeying God's Word. But the Word given them also discerned the actual dissembling of their hearts, (vs. 20, 21), and Jeremiah told them they would not obey the Word of God, but do their own will. Then their brazen actions proved the Word of the Lord to be right, but they excused themselves by denying it to be the Word of God! How little does man suspect the actual deceit of his own heart! May God give us to judge ourselves by His Word, the only trustworthy standard. It can be a grievous snare to us to assume that our preferences are consistent with the Word of God, then when the Word is given us to the contrary, to object that it must be a wrong translation or wrong interpretation, and thus dismiss it without honest inquiry.

Therefore do the true-hearted believers welcome the application of its edge; for, if not pleasant to nature, it is profitable to us and due to God. As we are further told, it penetrates "even to dividing, of soul and spirit, of both joints and marrow, and capable of judging heart's thoughts and intents." No word of man has any such effect. It may be instructive, or pathetic, or alarming to say nothing of its lighter qualities; but the word of God has the energy of its source and its own unmistakable character. It arrests the conscience, it sounds the heart, so that feelings and motives can no longer be hid. Christ, its great theme, shines as the True Light and makes everything manifest that is not like Himself. And how much there is in that horrid thing, self, which was never for an instant in Him!

Thus God's word acts "to dividing of soul and spirit," two things so closely allied and so resembling as to yield to no other discriminating means. "Of both joints and marrow" seems to be a figure of close physical conjunction, which are beyond the reach of human instrument, as "soul and spirit" still more impalpably. It is possible that both phrases go beyond severing one from the other, and mean that each is pierced by the word of God as nothing else could. For it is the life of the Spirit, and in no way an instrument of death, save to that which it expels as foreign and evil.

The word of God is also said to be able to discern "heart's thoughts and intents." Every working within the heart is thereby judged. There is no sparing of our own will. This the believer can hail, having a new nature which hates evil and feels according to Christ, the only One who, though man, never did His own will, and who is applied as a test and pattern. Thoughts before they are articulated in word, intents not yet reaching action, are sifted and vanish. Now where spiritual integrity exists, this is just what is wanted and desired; for we, from our new birth, are sanctified by the Spirit to the obedience of Christ; nor could it be otherwise, if Christ be our life. For life is prompt to act according to its nature, as we cannot fail to see, even in the bent of any animal according to its kind. Only in our case we have still the old Adam in us, which is never good and in the Christian to be always refused, now that we have a new and eternal life in Christ, which alone the Spirit exercises and directs, strengthens and cheers.

"For the word of God is living and effective, sharper than any two-edged sword; piercing even to the dividing of soul and spirit, both of joints and marrow, and a discerner of the thoughts and intents of the heart. Neither is there a creature that is not manifest in His sight, but all things are naked and laid bare unto the eyes of Him with whom we have to do." Thus the word of God acts in the power of Him whose word it is. It brings the soul into His presence. The aroused conscience brings everything before God for judgment. Mists roll off as before the sun; and if the light shine as when at first, at God's bidding, it broke out upon the darkness and the yeasty waves of the shoreless and barren sea, still we have the word which says: "God saw the light, that it was good." The beginning of communion with God, whatever may be the matter of it, is the reception of the truth. "Soul and spirit" as thus named together can only be the two parts of the immaterial nature of man; which Scripture, spite of what many think, everywhere clearly distinguishes from one another. The soul is the lower, sensitive, instinctive, emotional part, which, where not, as in man, penetrated with the light of the spirit, is simply animal; and which also, where man is not in the power of the Spirit of God, will still gravitate towards this. The spirit is intelligent and moral, that which knows human things (1 Cor. 2:11). In the "natural man," which is really the psychic man, the man soul-led (1 Cor. 2:14), conscience, with its recognition of God, is in abeyance, and the mind itself becomes earthly. Important enough it is, therefore, to divide between "soul and spirit." Joints and marrow" convey to us the difference between the external and the internal, the outward form and the essence hidden in it. Not at all that even the form is unimportant. Everything in nature forbids such a thought. But its beauty and effectiveness depend upon its appropriateness to the idea which rules in it. The word of God must thus be in the highest sense the book of science. All the highest and deepest knowledge is in it, and that of things naturally inaccessible to man; while everything, also, is in right relation and proportion, nothing overbalanced. It has, indeed, none of the pedantry or technical knowledge in which science is apt to shroud its wisdom, but a sweet, homely simplicity and familiarity of greeting, welcoming all comers to it, which deceives the would-be wise, who cannot understand how God's light should shine for babe and for philosopher, and how God's learning can have so little savor of the schools. Yet, is it true wisdom to make nought of it for this? Rather, does it not show us God's real desire for the education of the masses, about which men are beginning to show such very tardy earnestness? All the highest, deepest, and most practical knowledge made the possession of all that will with a Divine Teacher also for the lowly but inquiring soul!

(Vv. 12, 13). We are reminded that the Word of God is not a dead letter; it lives and acts by penetrating the heart of man. The result for the one whose conscience and heart come under its influence is twofold: firstly, it reveals the thoughts and intents of the heart; secondly, it brings the soul into the presence of God with whom we have to do.

The Word exposes to us the hidden lusts of the “soul” and the reasonings and unbelief of the “spirit”, so revealing to us the true character of the flesh by searching the secret thoughts and intents of the heart. Here it is not a question of outward sins, but rather the hidden motives and spring of evil. The Word discovers to us the hidden depths of the heart, making manifest how much of “self” is the secret motive of the life. Moreover, being the Word of God, it brings us into the presence of God. It is God speaking to me, laying bare my heart in His presence, there to confess all that the Word detects. How was it that Israel fell in the wilderness? Was it not because “the word preached did not profit them”? Had they by faith let that Word have its place in their hearts, it would have led them to discover and judge the secret roots of unbelief that hindered them from entering into rest.

The Scripture we have quoted, speaks of soul and spirit being divided by the two-edged sword of the Spirit, the word of God (Heb. 4:12). What can this mean? It certainly speaks of inward conflict. It is happy indeed when the soul and the spirit in man are of one mind. But it is not always so. Have we not experienced this conflict between spirit and soul? Have we not had the experience of the soul desiring some gratification of the flesh, something dishonouring to the Lord, and the voice of the spirit plainly saying that was wrong, and should not be indulged in. Sometimes we feel as if soul and spirit were having an argument within us, and if we did not pay heed to the voice of the spirit, we would surely go astray. The Word of God through the spirit is “a discerner of the thoughts and intents of the heart,” telling us what is right, and what is wrong. How wise and good of God to give us this inward voice, the higher part of man’s being, that only man possesses, for man alone is held responsible for all that he does.

Hebrews 4:12. Vol. III. 310. — I think that, where distinguished as here, "soul" and" spirit" refer respectively to the seat or source of the feelings, and of the intelligence. Every man has both soul and spirit, and they are so linked and close that the Word of God alone can rightly divide between their sometimes conflicting emotions and judgments. It judges all, searches into the thoughts and intents of the heart." But then we have Christ as our high priest interceding for us, and maintaining us in spite of the sifting process, according to the value of His work.

With these facts before us, the way is prepared for us to see a new and beautiful harmony in the Scripture teaching as to soul and spirit. That these are quite distinct from one another, though so nearly related, the word of God bears abundant witness. "Your whole spirit and soul and body," and "piercing even to the dividing asunder of soul and spirit," are passages sufficiently plain. But the question naturally arises, How, then, are they distinguished, and what are their relationships to one another? In the answer to this which the inspired writings furnish, we find also the fullest confirmation of the fact of the existence of these two separate entities in the compound nature of man.

The Word of God. — Meanwhile, in the conflict in which we are called to engage, and in the journey of life here, God has provided by the action of His Word on His people to teach them what they need, and to show them whence come their thoughts and their deeds. Of this we are now to learn. And first what the Word is, and then what the Word does. It is quick, or living. As God's Word, it has His character, and is so called (Acts 7:38; 1 Peter 1:23) — a character peculiar to itself, being the Word of the living God. Next, it is powerful, or rather, active. It is also sharp, sharper than any two-edged sword. Of its dissecting power we next read. It can pierce, so as to divide between soul and spirit, joints and marrow. Further, it is a discerner of the thoughts and intents of the heart. The whole man, and every part of the man, can be laid bare by it. Body, soul, and spirit, and the workings of his heart, all can be detected by it. Terrible, how terrible, would this be, if grace were not known! But to help those who are partakers of the grace of salvation the Word can thus act.

We have said of body, soul, and spirit, because the mention of joints and marrow, if not taken in a metaphorical sense (for which from the passage there seems no warrant), must be held to refer to the workings of the body, that vessel which should be kept in due subjection. Then soul and spirit refer to the other two parts of man, who is in himself a tripartite creature (1 Thess. 5:23) — the former, the animal soul, which we possess as well as the beasts; the latter, the higher part of man, which he derived from the inbreathing of the Divine breath (Gen. 2:7). All then that constitutes a man is under the discriminating power of the Divine Word. Further, of the heart we read, and of the feelings and the thoughts; the first of these two last referring to "the action of the affections," the latter, translated intents, "to the action of the reason." So Bishop Westcott on the passage. Full provision thus made for man to discern whence spring his motives and his acts, we learn next of God, that there is no "creature that is not manifest in His sight: but all things are naked and opened to the eyes of Him with whom we have to do" (Heb. 4:13). We cannot deceive Him. He would by the action of His Word prevent us from deceiving ourselves.

In this part of the Epistle from Heb. 3:1, of which these verses are the close, the saints are exhorted to consider the Lord Jesus as the Apostle of our confession, that is as the sent One of God, through whom the Word of God upon which our confession is founded has been communicated to us. He is also our High Priest to sustain us according to that confession, though in weakness here, by His succour and sympathy. This second great subject of Priesthood is taken up from Heb. 4:14 and continued through several chapters. But what we have now to do with is the Word of God, by which clearly the Scriptures are indicated. For just as the Lord Jesus is the Word incarnate (John 1, "In the beginning was the Word"), as the mind of God and the expression of His mind, so the Scriptures are also the Word of God. Both reveal and communicate the knowledge of God who otherwise is invisible and inaccessible to any creature. The characters attributed to it are deeply to be observed, for they make it the most powerful help that God could give to the really upright in soul to pursue the path of God across the world that is opposed to us in every principle of it. It is "Living," even as the Lord Jesus could say "The words that I speak unto you they are spirit and they are life." It is the incorruptible seed by which we are born again, "The Word of God which liveth and abideth for ever." (1 Peter 1:23.) It is this that gives it its perennial freshness, the best-known passage yielding fresh thoughts to those who look into it; also its unfathomable depth. Powerful, too (or "operative" more literally) it is sharper than any two-edged sword, Piercing to divide asunder soul and spirit, intimately connected as they are in our being, enabling us to distinguish between what is natural (that is the soul), and what is spiritual (i.e. the spirit). Thus, instead of living to ourselves and seeking ease where we are but pilgrims and strangers, we are taught to cultivate what is of the Spirit and detect what would impede our pressing on to the rest of God. Then it is a discerner of the thoughts and intentions of the heart, that we may not deceive ourselves, and leading us to take cognizance of things in their roots in self-judgment, that we should only have known otherwise by their bitter fruit. And, lastly — the connection between the two verses being very remarkable — we are brought by His Word into the presence of Him in whose sight every creature is manifest, set consciously before Him as to the hidden springs of things within us, naked and laid bare before the all-searching eyes of Him with whom we have to do. It is serious work, but invaluable for those who know His grace, enabling us to pursue our path brightly for Him with nothing allowed that the heart condemns, nothing to hinder our confidence toward God.