In John 1:1 the reader is introduced to Logos (translated Word in English Bibles, with the first letter of the word often capitalized, indicating deity). We read: In the beginning was the Word, and the Word was with God. He was with God in the beginning. There is agreement on what Logos means in the passage. Logos here refers to the person, Jesus Christ. The verse context further clarifies that meaning. Context tends to persuade readers, if there is doubt to resolve.
In Hebrews 4:12, there appears the same word, logos. It is not capitalized in the English versions, usually indicating that deity is not inferred by translators, so means something other than the person of Jesus. It is generally believed that the word here refers to Scripture. Translators, in the context, use the word it (neuter gender, referring to the logos antecedent). If they believed it referred to a male they would have used him – as John 1 does. (KJV) But in the following verse (4:13) there is reference to a person, not to neuter wordings. Context here seems contradictory. As reluctant as we are to challenge some translators and clerics, there are strong reasons to believe that interpreters have commonly been wrong about the passage. What is here in the Hebrews text that would apply logos to the word (Scripture) and not to the person of Jesus as John does apply it? It appears that during the Reformation period 500 or so years ago, priests began to apply logos to Scripture more than to Jesus. The idea caught on, and gained such acceptance that an important truth is lost or, at best, garbled in the interpretation. If a passage teaches an important truth about the life and ongoing ministry of Jesus, we do not apply it elsewhere, even to Scripture.
If one believes that it applies to Scripture, in what way can it be shown that Scripture is living and active? In what way does it divide soul and spirit? In what way does it divide joints and marrow? In what way does it judge the thoughts and attitudes of the heart? These are functions reserved to Christ, not Scripture. Scripture can truthfully describe the activity, but someone is needed to carry it through. A textbook can describe a surgical procedure. A surgeon manages the scalpel. Christ, through the Holy Spirit, accomplishes this described activity. Reference here to the word of God, should be Word (Jesus)of God, as John perceived the Logos of God. The passage here is too vital to Christology and understanding to pass over lightly, or misplace.
Readers may want more to be convinced, so we turn to context, following the rules for language antecedents. The verses leading up to this verse refer to historical persons, in this instance, Moses and Joshua. The name Joshua (savior) later became Hosea, and later Jesus in translations. This term is used for Jesus Christ, the Messiah. The text notes that neither Joshua nor Moses, could lead the people into rest. They gained their land, but not peace. No man (hero) could give peace, but there is one, Logos, who can lead into rest. He understands what is needed even for body factors that lead to rest. The verses following refer to this person from whom no one hides – a person, with eyes, who can minister to every account. This special passage deals with Jesus and faith persons, not only in scriptural words, but in person. We gain a new perception of Jesus when we ascribe this passage to him. Here is one of the most personal notifications of the Lord to mankind. He is intimate, understanding, at the most fundamental level of human experience. In this we learn that Jesus Christ is with us, pilgrims seeking guidance for life. It offers insight into the scriptural words: Christ in you the hope of glory. (Colossians 1:27) *Mark W. Lee, Sr. — 2016, 2020