§6. The original of the power of Christ in life, and its efficacy in operation, being laid down, he farther declares it by its properties and effects:

First, this power is described by its properties. It is endued with a cutting power, in the comparative degree; (TOμlepos) sharper, more piercing, (vxep TuGav) than any. The preposition added to the comparative degree increaseth the signification; the construction expressing the greatest distance between the things compared-Than any two-edged sword," (paxaipur

Toμov, that is, auiolopov, gladius biceps, anceps, urinque incidens;) double edged, or mouthed, cutting every way. (5) "the mouth of the sword," is an hebraism, but the allusion is so elegant, that most languages have admitted it. The metaphor is doubtless taken from wild beasts, whom mankind first feared, that devoured with their mouths, which, when the sword began to be used for destruction, gave them occasion to call its edge by the name of its "mouth:” (Solopos) double mouthed, cutting each way, that leaves nothing unpierced whereunto it is applied. Christ, in the exercise of his power, is "more piercing than any two-edged sword." God oftentimes sets forth himself and his power, with allusion to things sensible, the better to convey some notion of them to our dull and contracted understandings: so he is said to be a “consuming fire," and that he will be "as a lion;" things of great terror. This of a "sword," is often mentioned with respect to Christ, Isa. xlix, 2, Rev. i, 16, "Out of his mouth went a sharp two-edged sword;" principally with respect to the exercise of his power by his word, which is called the "sword of the Spirit," Eph. vi, 17, the sword on his thigh, Psalm xlv, 5, 6, when he goeth forth to subdue the souls of men to himself; which is also the "rod of his power," Psalm cx, 2.

But it is Christ himself, as the principal efficiency, who makes the word powerful and sharp. And whereas there is a two-fold use of a sword; the one natural, to cut or pierce through all opposition, and as an armor of defence; the other moral, to execute punishments, whence the sword is taken for the authority of punishing, and for punishment itself: Rom. xiii, 4: so the Lord Christ by his word and Spirit pierces into the souls of men, (as in the next clause,) notwithstanding all the defence of pride, security, obstinacy, and unbe lief, which they wrap themselves in, and executes judgments on wicked men, false professors, and apostates. "He smites the earth with the rod of his mouth, and slays the wicked with the breath of his lips," Isa. xi, 4; he cuts off the life of their carnal hopes, false peace, and worldly security, by the two-edged sword that proceeds out of his mouth.

$7. Secondly, this power of the word is described by its effects (dinvæμLεvos, perveniens, penetrans) piercing, is here elegantly used in pursuit of the former allusion, to express the power of Christ as a sword, "piercing into theinmost recesses, and, as it were, the secret chambers of the mind and heart. The object of this "piercing" is the soul and spirit. Some think that by (x) soul, the natural and unregenerate part is intended; and by (veupa) spirit, that which is in it renewed and regenerate; but whereas our apostle makes a distinction between soul and spirit, as he doth in other places, he most probably intends by (ux) the soul, the affections, appetite, and desires; and by (TVεupa) the spirit, the mind or understanding, the (TO εμovinov) conducting part of the soul. For setting out the penetrating power of the word of God, with reference to the souls of men, he distributes the "soul" into, as it were, its principal constituent parts

or faculties; that is the mind, that conducts and guides it; and the passions that steer and balance it; wherein all the most secret recesses, and springs of all its actings lie. And this sense is confirmed from the following words wherein the same thing is asserted under a different notion. "The joints and marrow." 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 to all their outward duties and performances, either in perseverance or backsliding.

§8. The last expression, "a discerner of the thoughts and intents of the heart," is plainly declarative of what is elsewhere ascribed to him; namely, that he is (napdiorywolns) "He that knoweth and searcheth the hearts of men." This is a "This is a peculiar property of God, and is affirmed to be so; Jer. xvii, 10; 1 Sam. xvi, 7; Psal. vii, 9; and in an especial manner is ascribed to the Lord Christ, John ii, 24, 25; and xxi, 17; Rev. ii, 23. This is eminently expressed in that confession of Peter, "Lord, thou knowest all things, thou knowest that I love thee;" by virtue of thy omniscience whereby thou knowest all things, thou knowest my heart and the love therein which I have to thee. "And is a discerner," (uprlinos, judex, discretor,) one that upon accurate inspection and consideration, judgeth and giveth sentence. It differs from (иpilns) a judge, as adding the act of judging to the right and power of judgment; which is sufficient to evince, that the son of Christ is here principally intended.

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By (napdias) the "heart," the whole soul and all its faculties, as constituting one rational principle of moral actions, is intended; and so includes the "soul and

spirit" before mentioned. Here two things are ascribed to it.

1. (Evouμnses) Thoughts, cogitations; whatever is inwardly conceived (ev Tw up) in the mind, with a peculiar respect to the irascible appetite, Gen. vi, 5, "The figment of the cogitations of the heart;" the thoughts which are suggested by the inclinations of the affections, with their commotions in the mind.

2. (Evvoia) Designs, or purposes inwardly framed (εy Tw You) in the understanding; the principles that men are guided by in their actings, according to which they frame their actual purposes and intentions. Upon the whole, the apostle's design in these words is, to declare the intimate and absolute acquaintance "the word of God" hath with the inmost frames, purposes, desires, resolutions, and actings of the minds of professors; and the sure unerring judgment which he makes of them.

§9. "There is not a creature that is not manifest;" that is, every creature is eminently, illustriously manifest. (Oux E TITIS) "There is not a creature," any thing created, persons or things,-angels, men, devils,.-— professors and persecutors, as well as the sincere,-and all things concerning them, their inward frames of mind and heart, their various inclinations and affections; their state and condition, their temptations and secret actings, &c.—(A@avns) “That is not manifest." The Greek word (ava) is to appear, to shine forth; and the expression (aavus) not manifest, is opposed to (ETQars) illustrious, perspicuous, eminently manifest. It is more than (a@avios) merely one out of sight," Luke xxiv, 31. The negation, therefore, includes a plain, clear, illustrious appearance, nothing shrowding, hiding, or interposing itself to obscure it; (EVATION RU8)

before him; (in conspectu ejus) in his sight. Every creature is continually under his view.

§10. "But all things are naked and opened unto the eyes of him with whom we have to do." All agree that this term (TETрaxyhopeva) opened, is as much as (TεQavepaμeva) absolutely open or manifest. (Tpaxyλos) the neck, is a word of common use, and thence (Tрaxapai) "to be manifest," must derive its signification from some posture of the "neck;" and as joined here with (yuuvos) "naked," it may allude— either to wrestlers and contenders in games, who were stript of their clothes; whence comes (yuμvašw) “vigorously to exercise;" and (yvuvasiov) "a place of such exercise." Then in contending when one was thrown on his back (resupinatus) he was (трaxyλwμεvos) exposed, laid open, with his throat and neck upwards; and hence the word comes to signify things that are open, naked, evident, manifest,-or, rather, the allusion may be to beasts, which, when slain and stripped of their skins, are hanged with the "neck opened and exposed," so that all may see them. Some add, that the expression (τραχηλιζειν) is as much as (διχοτομειν) το divide into parts, or (dia tus paxews oxisɛiv) to cut, cleave, or divide, through the backbone, that all may be discovered. However, it is evident that the apostle, while instructing the Hebrews, hath a great regard to the customs in use among themselves; which consideration makes it probable that here he alludes to the beasts that were sacrificed. When slain, the beast was flayed by the priests, whereby its carcass was made (Yuuvov) naked, laid open to the view of all; then were all its entrails exposed by opening the belly and the neck, after which the body was cut through the chinebone, whereby it became (тетρаxyλoμεvov) opened and divided; every part of it exposed to view. Thence the apostle