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Exegetical and Hermeneutical Commentary of Hebrews 4:13

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Neither is there any creature that is not manifest in his sight: but all things [are] naked and opened unto the eyes of him with whom we have to do.

13. in his sight ] i.e. in the Sight of God, not of “the Word of God.” “He seeth all man’s goings,” Job 34:21. “Thou hast set our secret sins in the light of Thy countenance,” Psa 90:8; comp. Psa 139:1-12.

opened ] The Greek word must have some such meaning, but it is uncertain what is the exact force of the metaphor from which it is derived. It comes from , “the neck,” and has been explained to mean: (1) “seized by the throat and thrown on the back”; or (2) “with the neck forced back like that of a malefactor compelled to shew his face” (Sueton. Vitell. 17); or (3) “with the neck held back like that of animals in order that the Priest may cut their throats”; or (4) “flayed”; or (5) “anatomised” (comp. Lev 1:6; Lev 1:9). This anatomic examination of victims by the Priests was called momoskopia since it was necessary that every victim should be “without blemish” ( amomos), and Maimonides says that there were no less than 73 kinds of blemishes. Hence Polycarp (ad Phil, iv.) says that “all things are rigidly examined ( ) by God.” The usage of Philo, however, decisively shews that the word means “ laid prostrate.” For the truth suggested see Pro 15:11; “I try the reins,” Jer 17:10; Psa 51:6; Pro 20:27, “the candle of the Lord searching all the inner parts of the belly.”

unto the eyes ] “The Son of God, who hath His eyes like unto a flame of fire.” Rev 2:18.

with whom we have to do ] This might be rendered, “to whom our account must be given.” Thus in Luk 16:2, “render thy account” ( ). Perhaps, however, our A. V. correctly represents it “Him with whom our concern is.” Comp. 1Ki 2:14 ; 2Ki 9:5 (LXX.), where a similar phrase occurs in this sense.

Fuente: The Cambridge Bible for Schools and Colleges

Neither is there any creature that is not manifest in his sight – There is no being who is not wholly known to God. All his thoughts, feelings, plans, are distinctly understood. Of the truth of this there can be no doubt. The design of the remark here is, to guard those to whom the apostle was writing from self-deception – since they could conceal nothing from God.

All things are naked – Exposed; uncovered. There is nothing that can be concealed from God; Psa 139:11-12.

The veil of night is no disguise,

No screen from thy all-searching eyes;

Thy hands can seize thy foes as soon.

Thro midnight shades as blazing noon.

And opened – – tetrachelismena. The word used here – Trachelizo – properly means:

(1)To lay bare the neck, or to bend it back, so as to expose the throat to being cut;

(2)To expose; to lay open in any way.

Why the word is used here has been a matter of inquiry. Some have supposed that the phrase is derived from offering sacrifice, and from the fact that the priest carefully examined the victim to see whether it was sound, before it was offered. But this is manifestly a forced exposition. Others have supposed that it is derived from the custom of bending back the head of a criminal so as to look full in his face, and recognize him so as not to be mistaken; but this is equally forced and unnatural. This opinion was first proposed by Erasmus, and has been adopted by Clarke and others. Bloomfield, following, as he says, the interpretation of Chrysostom, Grotius (though this is not the sentiment of Grotius), Beza, Atling, Hammond, and others, supposes the allusion to be to the custom of cutting the animal down the back bone through the spinal marrow, and thus of laying it open entirely.

This sense would well suit the connection. Grotius supposes that it means to strip off the skin by dividing it at the neck. and then removing it. This view is also adopted substantially by Doddridge. These explanations are forced, and imply a departure more or less from the proper meaning of the Greek word. The most simple and obvious meaning is usually the best in explaining the Bible. The word which the apostle employs relates to the neck – trachelos – and not to the spinal marrow, or the skin. The proper meaning of the verb is to bend the neck back so as to expose it in front when an animal is slain – Passow. Then it means to make bare; to remove everything like covering; to expose a thing entirely – as the naked neck is for the knife. The allusion here is undoubtedly to the sword which Paul had referred to in the previous verse, as dividing the soul and spirit, and the joints and marrow; and the meaning is, that in the hand of God, who held that sword, everything was exposed.

We are in relation to that, like an animal whose neck is bent back, and laid bare, and ready for the slaughter. Nothing hinders God from striking; there is nothing that can prevent that sword from penetrating the heart – any more than when the neck of the animal is bent back and laid bare, there is anything that can hinder the sacrificing priest from thrusting the knife into the throat of the victim. If this be the true interpretation, then what an affecting view does it give of the power of God, and of the exposedness of man to destruction! All is bare, naked, open. There is no concealment; no hindrance; no power of resistance. In a moment God can strike, and his dreadful sentence shall fall on the sinner like the knife on the exposed throat of the victim. What emotions should the sinner have who feels that he is exposed each moment to the sentence of eternal justice – to the sword of God – as the animal with bent-back neck is exposed to the knife! And what solemn feelings should all have who remember that all is naked and open before God! Were we transparent so that the world could see all we are, who would dare go abroad?

Who would wish the world to read all his thoughts and feelings for a single day? Who would wish his best friends to look in upon his naked soul as we can look into a room through a window? O what blushes and confusion; what a hanging down of the head, and what an effort to escape from the gaze of people would there be, if every one knew that all his secret feelings were seen by every person whom he met! Social enjoyment would end; and the now frivolous and blithe multitudes in the streets would become processions of downcast and blushing convicts. And yet all these are known to God. He reads every thought; sees every feeling; looks through the whole soul. How careful should we be to keep our hearts pure; how anxious that there should be nothing in the soul that we are not willing to have known!

With whom we have to do – Literally, with whom is our account. Our account; our reckoning is to be with him before whom all is naked and open. We cannot, therefore, impose on him. We cannot pass off hypocrisy for sincerity. He will judge us according to truth, not according to appearances; and his sentence, therefore, will be just. A man who is to be tried by one who knows all about him, should be a pure and holy man.

Fuente: Albert Barnes’ Notes on the Bible

Verse 13. Neither is there any creature that is not manifest] God, from whom this word comes, and by whom it has all its efficacy, is infinitely wise. He well knew how to construct his word, so as to suit it to the state of all hearts; and he has given it that infinite fulness of meaning, so as to suit it to all cases. And so infinite is he in his knowledge, and so omnipresent is he, that the whole creation is constantly exposed to his view; nor is there a creature of the affections, mind, or imagination, that is not constantly under his eye. He marks every rising thought, every budding desire; and such as these are supposed to be the creatures to which the apostle particularly refers, and which are called, in the preceding verse, the propensities and suggestions of the heart.

But all things are naked and opened] . It has been supposed that the phraseology here is sacrificial, the apostle referring to the case, of slaying and preparing a victim to be offered to God.

1. It is slain;

2. It is flayed, so it is naked;

3. It is cut open, so that all the intestines are exposed to view;

4. It is carefully inspected by the priest, to see that all is sound before any part is offered to him who has prohibited all imperfect and diseased offerings; and,

5. It is divided exactly into two equal parts, by being split down the chine from the nose to the rump; and so exactly was this performed, that the spinal marrow was cloven down the centre, one half lying in the divided cavity of each side of the backbone. This is probably the metaphor in 2Ti 2:15, where see the note.

But there is reason to suspect that this is not the metaphor here. The verb , from which the apostle’s comes, signifies to have the neck bent back so as to expose the face to full view, that every feature might be seen; and this was often done with criminals, in order that they might be the better recognized and ascertained. To this custom Pliny refers in the very elegant and important panegyric which he delivered on the Emperor Trajan, about A. D. 103, when the emperor had made him consul; where, speaking of the great attention which Trajan paid to the public morals, and the care he took to extirpate informers, c., he says: Nihil tamen gratius, nihil saeculo dignius, quam quod contigit desuper intueri delatorum supina ora, retortasque cervices. Agnoscebamus et fruebamur, cum velut piaculares publicae sollicitudinis victimae, supra sanguinem noxiorum ad lenta supplicia gravioresque poenas ducerentur. Plin. Paneg., cap. 34. “There is nothing, however, in this age which affects us more pleasingly, nothing more deservedly, than to behold from above the supine faces and reverted necks of the informers. We thus knew them, and were gratified when, as expiatory victims of the public disquietude, they were led away to lingering punishments, and sufferings more terrible than even the blood of the guilty.”

The term was also used to describe the action of wrestlers who, when they could, got their hand under the chin of their antagonists, and thus, by bending both the head and neck, could the more easily give them a fall this stratagem is sometimes seen in ancient monuments. But some suppose that it refers to the custom of dragging them by the neck. Diogenes the philosopher, observing one who had been victor in the Olympic games often fixing his eyes upon a courtezan, said, in allusion to this custom: , . “See how this mighty champion (martial ram) is drawn by the neck by a common girl.” See Stanley, page 305.

With whom we have to do.] . To whom we must give an account. He is our Judge, and is well qualified to be so, as all our hearts and actions are naked and open to him.

This is the true meaning of in this place; and it is used in precisely the same meaning in Mat 12:36; Mat 18:23; Lu 16:2. Ro 14:12: So then every one of us , shall give an account of himself to God. And Heb 13:17: They watch for your souls, , as those who must give account. We translate the words, With whom we have to do; of which, though the phraseology is obsolete, yet the meaning is nearly the same. To whom a worde to us, is the rendering of my old MS. and Wiclif. Of whom we speake, is the version of our other early translators.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Neither is there any creature that is not manifest in his sight: is not only copulative, but rational, showing the ground of the former efficacy of the gospel word, because its Author seeth and knoweth all persons and things, and filleth it with this power and force. For every creature which God the Son created, angel, or man, or any other, from the greatest to the least, from the leviathan to a mite, and all parts of every creature, especially of every creature to whom the gospel is preached, Mar 16:15; not any one is , without light, invisible, unapparent, obscure, or possible to be covered, or hid, or concealed from his view or face: where the relative agreeth with , God in Christ, and not with , or the word, Heb 4:12, as the following relative evinceth. To this God-man no spirit nor thought can be hid; it shall not be so from the efficacious power of his word; much less shall infidelity or hypocrisy be hid from it, or his most piercing eye.

But all things are naked and opened; but all things in general and particular, not any one excepted, are bare, naked, unclothed, the covering is removed, all secrets are open and manifest to view, God the Son seeth within and without, all are unveiled to him, and laid open as by dissection, a metaphor taken from the sacrificed beasts, which being skinned, were cut open from the neck, and so divided by the chine to the rump, or by the throat downward embowelled by the priests, so as every part within may be clearly seen whether clean or unclean. The truth of which is, the every thing in the world, even the most secret and inward thoughts of the heart of a sinner, which is a great deep, is opened and laid forth to every scruple unto God in Christ; every secret unbelief, apostatizing principle, or hypocrisy, he discerneth clearly and fully, Jer 17:9,10; he that made the eye, must see best.

Unto the eyes of him with whom we have to do; his eyes who pierceth beyond the vultures, into things and places that no eye can discern, the souls of men, Job 28:7,10; Psa 94:9; Pro 20:12. All this is asserted concerning the person of whom Paul writes, Christ, God-man, the great gospel Minister, whose word is so powerfully piercing: of him and his word is all this speech and discourse; he it is who is the all-knowing and impartial Judge, and makes his gospel word of counsel, promise, and threatenings to cut so deeply, and search the secrets of the hearts of all.

Fuente: English Annotations on the Holy Bible by Matthew Poole

13. creaturevisible orinvisible.

in his sightin God’ssight (Heb 4:12). “God’swisdom, simply manifold, and uniformly multiform, withincomprehensible comprehension, comprehends all thingsincomprehensible.”

openedliterally,”thrown on the back so as to have the neck laid bare,” as avictim with neck exposed for sacrifice. The Greek perfecttense implies that this is our continuous state in relation toGod. “Show, O man, shame and fear towards thy God,for no veil, no twisting, bending, coloring, or disguise, can coverunbelief” (Greek, ‘disobedience,’ Heb4:11). Let us, therefore, earnestly labor to enter the rest lestany fall through practical unbelief (Heb4:11).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Neither is there any creature that is not manifest in his sight,…. Christ is the Lord God omniscient; there is no creature, in general, rational, or irrational, animate or inanimate, but what are known to him, and seen by him; for all creatures are made, and upheld by him, and he is omnipresent; and in particular, there is no man but is manifest to him; so , “creature”, is often used by the Rabbins for “man”; all men, openly profane men, who are enemies to Christ, and his people, are under his eye and notice; he knows their persons, he sees their actions, even those that are most secretly devised and performed against him, and his saints; and he takes such notice of them, as to bring them into judgment for them; he knows formal professors of religion, and upon what foot they have taken up their profession, and how they keep their lusts with their profession; he can distinguish between profession and grace; and he knows and observes the springs and progress of their apostasy: and as for true believers, he knows their persons, and knows them to be his; he sees their sins and their weaknesses; he takes notice of their graces, and observes their wants; and there is nothing in them, or belongs to them, but what is before him, even the secret desires of their souls. So Philo the Jew says q the divine Word reaches to, and comprehends all things, nothing escapes him: and this phrase is very commonly used of the divine Being by the Jews, , “all things are manifest before him” r; and this being used of Christ, is no inconsiderable proof of his proper deity:

but all things are naked and opened unto the eyes of him with whom we have to do. The words are an allusion to wrestlers, who exercised naked, and took each other by their necks and collars; and when one was thrown upon his back, as the word rendered “opened” is by some translated, he was publicly exposed and known: or to the putting of a creature in such a posture when sacrificed; or rather to the cutting of it up, and laying open its entrails: and especially to the manner of doing it among the Jews, with which these persons, the apostle writes to, were acquainted: and it was this; when the lamb for the daily sacrifice was slain, the priest hung it up by the foot, and skinned it; and when he came to the breast, he cut off the head; and having finished the skinning of it, he divided the heart, and took out the blood; then he cut off the shoulders; and when he came to the right leg, he cut it off, and then cut it down through the chine bone, and , “all of it was manifest before him” s. The very phrase before used. The word here used seems to answer to , which, with the Arabians, signifies, “to know”, or make known; and , with the Rabbins; is used for a companion, a familiar one that is well known; the theme in the Hebrew, is, , the “neck”. The last clause, “with whom we have to do”, manifestly points at the person here spoken of, Jesus Christ: saints have a concern with him now, as their way to the Father, as their Saviour and Redeemer; they have to do with his blood for pardon and cleansing, and with his righteousness for justification, and with his fulness for every supply of grace; and with him as their King to rule over them, protect and defend them, and as their prophet to teach them, and their high priest to intercede for them. Moreover, the words may be rendered, “to whom we must give an account”; and so the Syriac version renders them, “to whom they give an account”; as all men must at the great day: and all this that is said of the Word of God should engage to care, watchfulness, and circumspection in the course of a profession of religion.

q De Sacrif. Abel, p. 140. r Tzeror Hammor, fol. 122. 2. Vid. Seder Tephillot, fol. 281. 1. Ed. Basil. s Misna Tamid, c. 4. sect. 2.

Fuente: John Gill’s Exposition of the Entire Bible

That is not manifest (). Old adjective ( privative and , to show), here only in the N.T. God’s microscope can lay bare the smallest microbe of doubt and sin.

Naked (). Both soul and body are naked to the eye of God.

Laid open (). Perfect passive participle of , late verb to bend back the neck (, Mt 18:6) as the surgeon does for operating, here only in N.T. See Ro 16:4 for the peril of risking one’s neck ( ). God’s eyes see all the facts in our inmost hearts. There are no mental reservations from God.

With whom we have to do ( ). “With whom the matter or account for us is.” There is a slight play here on of verse 12. Surely every servant of Christ today needs to gaze into this revealing mirror and be honest with himself and God.

Fuente: Robertson’s Word Pictures in the New Testament

From the word of God the writer proceeds to God himself as cognizant of all things; thus giving a second ground for the exhortation of Heb 4:11.

Creature ()

See on Rom 8:19; see on 2Co 5:17; see on Col 1:15. Here in the sense of thing created.

Opened ()

N.T.oo lxx. Only later Greek. Evidently connected with neck throat. The exact metaphor, however, it is impossible to determine. The following are the principal explanations proposed: taken by the throat, as an athlete grasps an adversary; exposed, as a malefactor’s neck is bent back, and his face exposed to the spectators; or, as the necks of victims at the altar are drawn back and exposed to the knife. The idea at the root seems to be the bending back of the neck, and the last explanation, better than any other, suits the previous figure of the sword. The custom of drawing back the victim’s neck for sacrifice is familiar to all classical students. See Hom. Il. i. 459; ii. 422; Pindar, Ol. xiii. 114. The victim’s throat bared to the sacrificial knife is a powerful figure of the complete exposure of all created intelligence to the eye of him whose word is as a two-edged sword.

With whom we have to do ( )

Rend. with whom is our reckoning; that is to whom we have to give account.

Fuente: Vincent’s Word Studies in the New Testament

1) “Neither is there any creature,” (kai ouk estin ktisis) “Neither does there exist any creature,” – “and there is (exists) not a creature,” Psa 33:13-15; Psa 90:8; Psa 130:7-8.

2) “That is not manifest in his sight,” (aphanes enopion autou) “Unmanifested before the living word, Jesus Christ,” Joh 1:14. For the eyes of the Lord are still everywhere “beholding the evil and the good; Pro 15:3.

3) “But all things are naked and opened,” (panta de gumna kai tetrachelismena) “But all things are naked (bare), even having been laid open,” Even hell and her occupants are open to his eyes continually, Job 26:6; as to lay on the back facing God.

4) “Unto the eyes of him,” (tois ophthalmois autou) “To his eyes,” before his eyes, so that he can behold them, all things, as the all-seeing-Master of his children, servants, and stewards; He beholds all continuously; Job 34:21 declares, “he seeth all.”

5) “With whom we have to do,” (proshon hemin ho logos) “Toward whom (with whom) is our account, our record of conduct, Pro 15:11; Ecc 12:13-14.

The eyes of this omniscient (all-knowing and all-seeing God) are symbolized by the seal on the American dollar bill where the eye overlooks the pyramid, Psa 94:11; Psa 103:14.

Fuente: Garner-Howes Baptist Commentary

13. Neither is there any creature, etc. The conjunction here, as I think, is causal, and may be rendered for; for in order to confirm this truth, that whatever is hid in man is discerned and judged by God’s word, he draws an argument from the nature of God himself. There is no creature, he says, which is hid from the eyes of God; there is, therefore, nothing so deep in man’s soul, which cannot be drawn forth into light by that word that resembles its own author, for as it is God’s office to search the heart, so he performs this examination by his word.

Interpreters, without considering that God’s word is like a long staff by which he examines and searches what lies deep in our hearts, have strangely perverted this passage; and yet they have not relieved themselves. But all difficulty disappears when we take this view, — that we ought to obey God’s word in sincerity and with cordial affection, because God, who knows our hearts, has assigned to his word the office of penetrating even into our inmost thoughts. The ambiguous meaning of the last words has also led interpreters astray, which they have rendered, “Of whom we speak;” but they ought, on the contrary, to be rendered, With whom we have to do. The meaning is, that it is God who deals with us, or with whom we have a concern; and that, therefore, we ought not to trifle with him as with a mortal man, but that whenever his word is set before us, we ought to tremble, for nothing is hid from him.

Fuente: Calvin’s Complete Commentary

(13) In his sight.Still the proper subject is the word of God; but, as explained above, it has assumed the meaning, God speaking and present in His word. Touched by this word, every creature returns of force to its own likenessshows itself as it is.

Opened.Better, exposed, laid bare. The Greek word is peculiar (literally meaning, to take by the neck), and it seems impossible to determine with certainty the exact metaphor which it here presents. It is usually applied to a wrestler who by dragging back the neck overthrows his adversary: and prostrate has been suggested as the meaning here. Another explanation refers the word to the drawing back of a criminals head, so as to expose his face to public gaze; but, though we read of such a custom in Latin authors, we have no proof that the Greek word was used in this sense. There seems no good reason for supposing any allusion to a sacrificial victim with head thrown back (slain, or ready to be slain).

Unto the eyes of him . . .Rather, unto His eyes: with Whom (or, and with Him) we have to do. The last solemn words recall the connection of the whole passage. No thought of unbelief or disobedience escapes His eye: the first beginnings of apostasy are manifest before Him.

Heb. 4:14-16 are the link connecting all the preceding part of the Epistle with the next great section, . Heb. 5:1 to Heb. 10:18. Following the example of Luther, Tyndale and Coverdale begin the fifth chapter here; but the connection of the three verses with what precedes is too close to justify this.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

13. Thus far is described the searching action of the word upon our inmost being; now is correspondently described the complete passive subjection of our being to the scrutiny of the same word.

Creature Of any nature, but especially human. From the fact that sight and eyes are affirmed, Lunemann, Alford, and Moll tell us that it is no longer the word, but God, that is described. But: 1. That forgets that nearly every term so far gives personality to this word. Living, energizing, going through, discerning, are its attributes. Now what are sight and eyes other than powers of discerning; powers which are attributed to the word in a very intense degree? 2. The word is the sole subject thus far, and it is a violation of grammar to suppose a change without an indication of change. 3. All the commentators we know overlook the correspondence above mentioned between Heb 4:12-13. Heb 4:12 describes the active scrutiny of the word upon us; Heb 4:13 antithetically describes our absolute nakedness beneath that same scrutiny, namely, of the word.

Opened The Greek word literally signifies throated. It is used of a wrestler grasped by the throat, and prostrated by his antagonist, and so Alford renders it, “prostrate.” By Roman custom, a criminal’s face and throat were exposed to public gaze by a dagger placed under his chin. But the real allusion is to the exposure of the throat of an animal to the knife of the slaughterer, produced by the drawing back of his head for that purpose. Hence the true meaning is, that we are as exposed to the view of the word as the victim’s throat to the eye of his sacrificer.

Have to do Literal Greek, him to whom is to us the word. To this divine word there is incumbent upon us an answering human word. From this stern apostle and word turn we now to our gracious High-Priest.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And there is no creature that is not manifest in his sight: but all things are naked and laid open before the eyes of him with whom we have to do.’

And not only is all of man open to Him, but all men, and indeed all His creatures (including especially human creatures). They are all openly revealed in His sight. They cannot hide from Him. They are laid bare before Him, and they have to have dealings with Him because He is the Creator. There is nothing that is not open to Him.

This mention of creatures supports the idea that entering into rest has to do with our being new creatures in Christ Jesus (2Co 5:17). With regard to the ‘old’ creatures he knows their unbelief and disobedience. He knows them for what they are. With regard to the new He knows them as acceptable in His sight because of the work of their great High Priest (Heb 4:14; Heb 2:17), and their constant walk with Him under the yoke of Christ (Mat 11:29). He knows that they are enjoying His rest, and are resting from their old works.

We Have A Great High Priest Who Will Maintain Us In Our Rest (Heb 4:14-16).

The account, having dealt in some depth with the question of man’s response to God, and the need for the readers to ensure that they are partakers of Christ who have entered into God’s rest, now returns to the subject mentioned in Heb 2:17 to Heb 3:1, our great High Priest. It is because of our great High Priest that the rest is attainable. Thus Heb 3:2 to Heb 4:13 is sandwiched in between those two references to the work of our great High Priest so as to draw attention to that fact.

Many criticise the chapter division here, suggesting that these three verses should commence chapter 5, but that is to miss the fact that they are very essential to the closing of Heb 2:17 to Heb 4:13. They both close that section, generally re-emphasising what was said at its opening in Heb 2:17, as well as preparing for the next. But we would agree with the one who chose where to end the chapter as it is, for we feel that its closest and most necessary connection is with the former section. For Christians enter into their rest precisely because of His having offered Himself as a once-for-all sacrifice, and because they have access to Him on His throne where his gracious and merciful activity is available on their behalf.

For we should note that reference to the High Priest does not commence here. In fact the High Priesthood of Jesus the Son of God has been spoken of in every chapter. In Heb 1:3 it is the High Priesthood of ‘the Son’, and His work is seen as completed, He has made cleaning for sin; in Heb 2:17 it is the High Priesthood of ‘Jesus’ Who is concerned with making propitiation for the sins of the people; in Heb 3:1 He is closely compared with Moses with His being seen as the builder of the house consisting of His people to whom He offers rest; and here the ideas of ‘Son’ and ‘Jesus’ are combined in the term ‘Jesus the Son of God’, the Man Who is God, but where the thought is similar to Heb 1:3. All aspects are combined.

As the great (superior to the earthly) High Priest He is greater than the angels, He has been humbled in order to become restored Man and be like His brothers and sisters, and He has been concerned with establishing His house and granting His people rest. Now again He is seen as having passed through the heavens to be seated at God’s right hand (Heb 1:3), His priestly work having been completed, in order to grant rest to His people continually.

Fuente: Commentary Series on the Bible by Peter Pett

Heb 4:13. Neither is there any creature, &c. It has been greatly debated among commentators, whether this and the preceding verse are to be understood of Christ, the divine Logos, or of the gospel and scripture revelation. The interpretation given of the preceding verse, shews the idea that we have of it. But the sacred writer, by the present verse, evidently understands the word as accompanied with the divine efficacy of the Speaker, to whom he here plainly turns his discourse. In his sight, and with whom we have to do, evidently mean the great Author of that word, whose almightypoweranduniversalknowledgegiveto the word the efficacy above assigned to it. The words rendered naked and opened, are generally explained as metaphorical, and taken from sacrifices. (See the Reflections.) The last clause may either signify, as in our translation, with whom we have to do, or to whom we must give an account, or concerning whom we are speaking.

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 4:13 . Transition from the word of God to God Himself. That the twofold and the , Heb 4:13 , cannot be referred to Christ, [69] follows from the correct interpretation of , Heb 4:12 . That, however, in general not the total notion (so Ebrard still) can form the subject of the pronouns, Heb 4:13 , but only the to be deduced therefrom, is evident from the expression , which is appropriate only to the latter, not to the former. The transition from the word of God to God Himself was, moreover, a very natural one, inasmuch as in the word of God , God Himself is present and operative.

] as Rom 8:39 , and frequently, in the most universal sense: any creature , and indeed here not merely as regards its external existence, but also as regards its inner essence. Quite mistakenly Grotius, who is followed by Carpzov: Videtur mihi hoc loco significare opus hominis , quia id est velut creatura hominis.

] on the contrary . See on Heb 2:6 .

laid bare . Hesychius: . means: to bend back the neck of the victim, in the act of slaying, in order to lay bare the chest, then generally: to lay bare, disclose, expose to view . See the Lexicons of Passow and Pape on the word. Comp. Hom. Il . 1:459: , sc . ; Orpheus, Argon . 311: , ; P. Fr. Ach. Nitsch, Beschreibung des huslichen, gottesdienstlichen u. s. w. Zustandes der Griechen , 2 Aufl. Th. I. p. 667. Others, as Elsner, Wolf, Baumgarten, Kuinoel, Bleek, de Wette, Bisping, and Maier, would, after the precedent of Perizonius, ad Aeliani Var. Hist. 12:58, derive the signification “lay bare” to , from the practice in antiquity of laying hold of transgressors by the neck when they were being led away to execution, and bending back the head, that they might be exposed to the gaze of all. Appeal is made not amiss to Suetonius in favour of this custom, Vitell . 17: donec (Vitellius) religatis post terga manibus, injecto cervicibus laqueo, veste discissa, seminudus in forum tractus est reducto coma capite, ceu noxii solent, atque etiam mento mucrone gladii subrecto, ad visendam praeberet faciem neve submitteret. In like manner to Pliny, Panegyr . 34. 3 : Nihil tamen gratius, nihil seculo dignius, quam quod contigit desuper intueri delatorum supina ora retortasque cervices. Yet a Roman custom cannot in itself afford a standard for determining the signification of a Greek word. Yet others, as Cameron, Brochmann, and Klee, suppose the general signification: “to lay bare,” for , to arise from the circumstance that the verb is used also of the wrestler , who grasps his opponent by the throat, and hurls him down backwards, whereby the face of the latter is exposed to the full view of the spectators (Cameron: Videtur esse metaphora petita a re palaestrica. Nam luctatores turn demum adversarium dicuntur , cum obstricto collo ita versant, ut objiciant spectatorum oculis nudum conspiciendum et retectum undiquaque, id quod turn demum maxime fit, quum ejus cervicibus inequitant). But the exposing of the face of the thrown opponent was a circumstance of no importance in the of the athlete, because not at all necessarily connected therewith. Further, and not less improbable derivations, see in Bleek.

. . .] is to be taken in close combination only with the immediately preceding, not likewise, as is done by Michaelis, Bloomfield, and Hofmann ( Schriftbew . I. 2 Aufl. p. 104), with the first , and upon falls no emphasis (against Ebrard and Alford). The words for the rest have too little the character of independence to justify our taking them alone, with Alford, and separating them by a colon from that which precedes.

] towards whom exists for us the relation , i.e. with whom we have to do . Calvin: vertendum erat: cum quo nobis est ratio: cujus orationis hic est sensus, Deum esse, qui nobiscum agit, vel cum quo nobis est negotium, ideoque non esse ludendum quasi cum homine mortali, sed quoties verbum ejus nobis proponitur, contremiscendum esse, quia nihil ipsum lateat. Comp. 1Ki 2:14 and 2Ki 9:5 : .

Aristides, Leuctr . iv. p. 465: , , , . Further examples in Wetstein and Bleek. Incorrectly do Luther, Vatablus, Cameron, Schlichting, Cornelius a Lapide [Piscator hesitates between this and the rendering above given], Grotius, Calov, Wolf, Schulz, Stengel, al. , generally with an appeal to , i. 7, 8, and a comparison of Heb 5:11 , take as equivalent to . Moreover, something entirely foreign is imported by Ewald when, with a reference to ii. 10 f., he finds in the words the sense: “to whom, as a friend and brother, we can always most confidently speak.” Finally, the Peshito, Chrysostom, Oecumenius, Theophylact, Primasius, Erasmus Paraphr. , Clarius, Zeger, Owen, Limborch, Michaelis, Whitby, Cramer, Stuart, Hofmann, al. , explain: to whom we shall have to give an account of our actions. In itself this interpretation would be admissible; but, inasmuch as the words must in consequence thereof be taken in reference to an event yet future, we should necessarily expect the addition of .

[69] As is done even by Dorscheus, Calov, Wittich, Braun, Brochmann, and Schttgen, although they do not explain hypostatically the word of God in ver. 12.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2285
GOD SEES OUR INMOST THOUGHTS

Heb 4:13. All things are naked and opened unto the eyes of him with whom we have to do.

MEN will commit those things in secret, which they would not commit, if they knew that the eye of a fellow-creature was upon them. But, if they duly considered the omniscience of God, they would be as watchful over their conduct in their most hidden recesses, as they now are in the noon-day. Yea, they would impose a far greater restraint on their inmost thoughts, than they now do on their outward actions. To fortify the Hebrews against apostasy, the Apostle endeavoured to impress upon their minds the thought that every motion of their hearts was strictly noticed by God.
From his words we shall consider,

The omniscience of God

There is not any thing in the whole creation which is not manifest in his sight. At one glance he beholds,

All things

[All that is past, however long since, or however forgotten by us, is as fresh in his memory, as if it had been transacted this very moment [Note: Isa 41:22.]. All present things, in whatever quarter of the globe, and however hidden from mortal eyes, are visible to him [Note: Job 28:24.] All future events, whomsoever they concern, even the eternal states of all that ever shall be born, are known by him with as much certainty as if they were already accomplished [Note: Isa 46:9-10. Act 15:8.] ]

All men

[The actions of men are not only noticed by him, but weighed in a most perfect balance [Note: 1Sa 2:3. Job 31:4.] Their words are all distinctly heard by him, and recorded before him [Note: Psa 139:4. 2Ki 6:12.]. Their very thoughts, how secret or transient soever they be, are also marked, and written by him in the book of his remembrance [Note: Eze 11:5. Gen 6:5.] The priests, when inspecting the sacrifices that had been flayed and cut asunder, did not so infallibly discern any blemish that might be found, either on their external part or in their inwards, as God discerns every imagination of the thoughts of our hearts [Note: . This may be further illustrated by Psa 11:4. his eye-lids try, &c.] ]

That we may not give our assent to this truth without being suitably affected with it, let us consider,

II.

The concern we have in it

The words of the text include a double interpretation
We shall include both senses by observing,

We have to do with God in every transaction of our lives

[The law of God extends to the whole of our conduct: every action therefore, with every word and thought, is an act of obedience to him or of disobedience: there is not a possibility of detaching ourselves from him for an instant, so as to assert our independence in the least respect. Our minds should be constantly full of love to him; and our every purpose and desire should have respect to his glory [Note: 1Co 10:31.]. How deeply then are we interested in approving ourselves to him! If we had merely to do with our fellow-creatures, it might suffice to have our actions right, even though there were some defect in our motives and principles; but when we have to do with the heart-searching God, we should be careful that every motion of our hearts be agreeable to his mind and will.]

We must give an account to God [Note: .] of all that we do

[Every thing we do is noticed by God, in order that it may be recompensed at the day of judgment [Note: Jer 17:10.]. The book of his remembrance will assuredly be opened in that day [Note: Rev 20:12.]; and every action, word, and thought, during our whole lives, will have an influence on his decision. However trivial any thing may be in our eyes, or even imperceptible by us, it will enhance our happiness or misery to all eternity: how anxious then should we be to walk as in Gods sight! and how should we labour daily to lay up an increasing weight of glory, instead of treasuring up wrath against the day of wrath [Note: 2Co 4:17. with Rom 2:5.]!

We may improve this subject,

For the awakening of the careless

[You may think, like those of old, that God does not see or regard your ways [Note: Psa 94:7.]; but, if Achan was detected and punished by Gods immediate interference in this world [Note: Jos 7:14; Jos 7:18; Jos 7:25.], how much more shall you be in the day of righteous retribution!]

For the encouragement of the sincere

[If God notices the defects of his people, he both makes allowance for them, and observes also their excellencies [Note: Comp. Psa 103:14. with Rev 2:9.]: nor have they so much as a good desire, which he does not mark with special approbation [Note: Psa 38:9. Mal 3:16. 1Ki 14:13.]. Let all then stir up their hearts to seek and serve him [Note: 1Ch 28:9.]: so, notwithstanding their defects, they shall receive his plaudit in the day of judgment [Note: 1Co 4:5.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.

Ver. 13. Neither is there any creature ] No, not the creature of the heart, the most secret thoughts and intentions.

That is not manifest in his sight ] Or in the sight of it, that is, of the word preached; but every the least fibre, the smallest string in the heart, that would escape the sight of the most exact anatomist, is hereby cut up. See 1Co 14:24 .

But all things are naked and open ] Naked, for the outside, and opened, dissected, quartered, cleft in the back bone (as the word here signifies), for the inside. Erasmus rendereth it, resupinata, making it a metaphor from those that lie with their faces upwards, that all passengers may see who they are. Theodoret readeth it, Hath the throat cut. So opened (say some others) as the entrails of a man that is anatomized, or of a beast that is cut np and quartered; and not only naked, as when the skin is pulled off. He useth a metaphor (saith an interpreter) taken from a sheep whose skin is taken off, and he hanged up by the neck with his back toward the wall, and all his entrails laid bare, and exposed to open view.

Unto the eyes of him ] Or rather, of it, of the word, wherewith we have to do. The word, like a sacrificing sword, slits open, and as it were unridgeth the conscience.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

13 .] and there is not a creature (for the concrete , as so often, see reff. The term embraces all created things, visible and invisible, cf. Col 1:16 ) unseen (a classical word: see Palm. and Rost’s references) in his presence (first as to the gen. pron. : to what does it refer? to , or to itself? The idea of its referring to Christ falls with the untenableness of the personal meaning of : although Calov., Schttgen, al., abandoning that, yet hold it. Then of the two other, it seems much the more obvious to refer it to , especially in the presence of , and below. Nor is there any harshness in this; from speaking of the uttered word of God, whose powers are not its own but His, the transition to Himself, with Whom that word is so nearly identified, is simple and obvious. The expression , common in the N. T. and especially in St. Luke, is apparently Alexandrine, and borrowed from the LXX, where it answers to the Heb. ): but ( , in the strongly adversative sense which it several times has in our Epistle: cf. ch. Heb 2:6 , and note there, also Heb 4:15 below; ch. Heb 9:12 ; Heb 10:27 ; Heb 12:13 . This it gains by its force of passing altogether to a new subject, excluding entirely from view that which is last treated: q. d. “tantum absit, ut. ut.”) all things are naked (it had been said by Bhme, that this metaphorical meaning of was unknown to the Greeks: but see Herod. viii. 19, : also i. 126; ix. 44: and , Diod. Sic. i. p. 69. The herald in the Areopagus forbade the witnesses , , Lucian, Gymnas. p. 401. And Marc. Antonin. xii. 2, says, in language very similar to this, ) and prostrate (see at the end of this note: resupinata, manifesta ; , Hesych. The various meanings given to this difficult word , form a curious chapter in the history of exegesis. Its first and most common classical acceptation seems to be, to take by the throat , as an adversary in a struggle, or an athlete in wrestling might do, for the purpose of overthrowing. So (to give merely one example among many which will be found in Wetstein, and better arranged in Bleek) , Plut. de Curiositate, p. 521 b. And thus some have interpreted it here: “ laid open ,” as an athlete, caught by the neck and overthrown, lies for all to see. But as Bl. remarks, this last particular, which does in fact carry the whole weight of the comparison, comes in far too accidentally and subordinately. Another meaning has been proposed by Perizonius (on lian, Var. Hist. xii. 58) derived from the practice of stripping and bending back the necks of malefactors, that all might see their faces and shame, so producing the very opposite of the privacy which a man seeks when ashamed, by bowing down his head and covering his face. Thus Sueton. Vitel. 17: “(Vitellius) relegatis post terga manibus, injecto cervicibus laqueo, veste discissa, seminudus in forum tractus est reducto coma capite ceu noxii solent, atque etiam mento mucrone gladii subrecto, ut visendam prberet faciem, neve submitteret.” And Pliny, Panegyr. 34. 3: “Nihil tamen gratius, nihil sculo dignius, quam quod contigit desuper intueri delatorum supina ora retortasque cervices, agnoscebamus et fruebamur, quum velut piaculares public sollicitudinis victim supra sanguinem noxiorum ad lenta supplicia gravioresque pnas ducerentur.” And this is the interpretation followed by Elsner, Wolf, Baumgarten, Kuinoel, Bretschneider, Bleek, De Wette, al. But here again, though the meaning is apposite enough, we have no precedent for the Greek word being thus used, or for any such custom being familiar to Greeks. So that this interpretation can hardly be the true one. The ancients give very various renderings. Chrys. says: : but does not justify such an application of the word. c.: , . . , . Thdrt.: , , , . , , , . Thl.: . , , . , , , . He then mentions the second alternative of c. above, and ends, . I have given all these to shew how various have been the renderings, and how universally acknowledged the difficulty of the word. The objection to the sacrificial rendering is, that the word never seems to have been used of any such process: see all the meanings given in Palm and Rost sub voce. In seeking for a way out of the difficulty, it seems to me that the frequent use of the word by Philo, ought, in a passage cast so much, as we have seen, in Philo’s mode of rhetorical expression, to enter as a considerable element into our decision. Wetst. gives us twenty passages in which the word and its compound occur in that writer: and the uniform meaning is, to lay prostrate , generally in a metaphorical sense: e. g. De Cherub. 24, vol. i. p. 153, , : De Vita Mos. i. 54, vol. ii. p. 127, : Quod Omnis Probus Liber, 22, p. 470, , , , . And as we have seen in the beginning of this note, this is the simplest and most frequent sense in the classical writers. See also very numerous examples in Wetstein. I would therefore accept this metaphorical sense here, and regard the word as signifying entire prostration and subjugation under the eye of God: not only naked, stripped of all covering and concealment, but also laid prostrate in their exposure, before His eye. I own myself not thoroughly satisfied with this, but I am unable to find a better rendering which shall at the same time be philologically justified) to His eyes (dat. commodi: for His eyes to see); with Whom we have to do (there could not be a happier rendering than this of the E. V., expressing our whole concern and relation with God, One who is not to be trifled with, considering that His word is so powerful, and His eye so discerning. And so Calv., Beza, Bengel, Kuin., Bleek, De W., Lnem., Ebrard, Delitzsch, al. The ancients, without exception, confined this relation to one solemn particular of it, and rendered, “ to whom our account must be given :” so Chrys.: . And many of the moderns also take this view: e. g. Erasm. (par.), Michaelis, Bretschneider, Stuart, al. Others suppose it to mean, “concerning whom is our discourse,” referring to ch. Heb 5:11 , . So Luther, a-Lapide, Schlichting, Grot., Wolf, al. But, even conceding that may well bear this meaning, which has not been shewn (see Bleek, p. 591 note), the meaning itself is far too vapid here, and finds no fit representation in the Epistle itself, which cannot be said to be, in any such sense, or .

As regards the punctuation, and emphasis, it seems better to make an independent clause and to set a colon at , than as commonly done, to join , . For by so doing, we weaken very much the force of the sentence, in which, after the predicative clause, the stress is on : and besides, we violate the strict propriety of , making it = ).

Fuente: Henry Alford’s Greek Testament

Neither, &c. = And there is not (Greek. ou) a created thing. See Rom 8:39.

that, &c. Literally not manifested. Greek. aphanes. Only here. Compare App-106.

in His sight = before His eyes. The Divine X-rays allow nothing to be hidden. Figure of speech Anthropopatheia. App-6.

opened. Greek. trachelizomai. Only here. This word in classical Greek. is used of bending back the neck (trachelos) of animals to be sacrificed, and may refer to the separating of the victim into its parts. See Lev 1:6-9; &c.

unto = to.

with. Greek. pros. App-104.

we have to do. Literally is our account (Greek. logos, as Heb 4:2).

Fuente: Companion Bible Notes, Appendices and Graphics

13.] and there is not a creature (for the concrete , as so often, see reff. The term embraces all created things, visible and invisible, cf. Col 1:16) unseen (a classical word: see Palm. and Rosts references) in his presence (first as to the gen. pron. : to what does it refer? to , or to itself? The idea of its referring to Christ falls with the untenableness of the personal meaning of : although Calov., Schttgen, al., abandoning that, yet hold it. Then of the two other, it seems much the more obvious to refer it to , especially in the presence of , and below. Nor is there any harshness in this; from speaking of the uttered word of God, whose powers are not its own but His, the transition to Himself, with Whom that word is so nearly identified, is simple and obvious. The expression , common in the N. T. and especially in St. Luke, is apparently Alexandrine, and borrowed from the LXX, where it answers to the Heb. ): but (, in the strongly adversative sense which it several times has in our Epistle: cf. ch. Heb 2:6, and note there, also Heb 4:15 below; ch. Heb 9:12; Heb 10:27; Heb 12:13. This it gains by its force of passing altogether to a new subject, excluding entirely from view that which is last treated: q. d. tantum absit, ut. ut.) all things are naked (it had been said by Bhme, that this metaphorical meaning of was unknown to the Greeks: but see Herod. viii. 19, : also i. 126; ix. 44: and , Diod. Sic. i. p. 69. The herald in the Areopagus forbade the witnesses , , Lucian, Gymnas. p. 401. And Marc. Antonin. xii. 2, says, in language very similar to this, ) and prostrate (see at the end of this note: resupinata, manifesta; , Hesych. The various meanings given to this difficult word , form a curious chapter in the history of exegesis. Its first and most common classical acceptation seems to be, to take by the throat, as an adversary in a struggle, or an athlete in wrestling might do, for the purpose of overthrowing. So (to give merely one example among many which will be found in Wetstein, and better arranged in Bleek) , Plut. de Curiositate, p. 521 b. And thus some have interpreted it here: laid open, as an athlete, caught by the neck and overthrown, lies for all to see. But as Bl. remarks, this last particular, which does in fact carry the whole weight of the comparison, comes in far too accidentally and subordinately. Another meaning has been proposed by Perizonius (on lian, Var. Hist. xii. 58) derived from the practice of stripping and bending back the necks of malefactors, that all might see their faces and shame, so producing the very opposite of the privacy which a man seeks when ashamed, by bowing down his head and covering his face. Thus Sueton. Vitel. 17: (Vitellius) relegatis post terga manibus, injecto cervicibus laqueo, veste discissa, seminudus in forum tractus est-reducto coma capite ceu noxii solent, atque etiam mento mucrone gladii subrecto, ut visendam prberet faciem, neve submitteret. And Pliny, Panegyr. 34. 3: Nihil tamen gratius, nihil sculo dignius, quam quod contigit desuper intueri delatorum supina ora retortasque cervices, agnoscebamus et fruebamur, quum velut piaculares public sollicitudinis victim supra sanguinem noxiorum ad lenta supplicia gravioresque pnas ducerentur. And this is the interpretation followed by Elsner, Wolf, Baumgarten, Kuinoel, Bretschneider, Bleek, De Wette, al. But here again, though the meaning is apposite enough, we have no precedent for the Greek word being thus used, or for any such custom being familiar to Greeks. So that this interpretation can hardly be the true one. The ancients give very various renderings. Chrys. says: : but does not justify such an application of the word. c.: , . . , . Thdrt.: , , , . , , , . Thl.: . , , . , , , . He then mentions the second alternative of c. above, and ends, . I have given all these to shew how various have been the renderings, and how universally acknowledged the difficulty of the word. The objection to the sacrificial rendering is, that the word never seems to have been used of any such process:-see all the meanings given in Palm and Rost sub voce. In seeking for a way out of the difficulty, it seems to me that the frequent use of the word by Philo, ought, in a passage cast so much, as we have seen, in Philos mode of rhetorical expression, to enter as a considerable element into our decision. Wetst. gives us twenty passages in which the word and its compound occur in that writer: and the uniform meaning is, to lay prostrate, generally in a metaphorical sense: e. g. De Cherub. 24, vol. i. p. 153, , : De Vita Mos. i. 54, vol. ii. p. 127, : Quod Omnis Probus Liber, 22, p. 470, , , , . And as we have seen in the beginning of this note, this is the simplest and most frequent sense in the classical writers. See also very numerous examples in Wetstein. I would therefore accept this metaphorical sense here, and regard the word as signifying entire prostration and subjugation under the eye of God: not only naked, stripped of all covering and concealment,-but also laid prostrate in their exposure, before His eye. I own myself not thoroughly satisfied with this, but I am unable to find a better rendering which shall at the same time be philologically justified) to His eyes (dat. commodi: for His eyes to see); with Whom we have to do (there could not be a happier rendering than this of the E. V., expressing our whole concern and relation with God, One who is not to be trifled with, considering that His word is so powerful, and His eye so discerning. And so Calv., Beza, Bengel, Kuin., Bleek, De W., Lnem., Ebrard, Delitzsch, al. The ancients, without exception, confined this relation to one solemn particular of it, and rendered, to whom our account must be given: so Chrys.: . And many of the moderns also take this view: e. g. Erasm. (par.), Michaelis, Bretschneider, Stuart, al. Others suppose it to mean, concerning whom is our discourse, referring to ch. Heb 5:11, . So Luther, a-Lapide, Schlichting, Grot., Wolf, al. But, even conceding that may well bear this meaning, which has not been shewn (see Bleek, p. 591 note), the meaning itself is far too vapid here, and finds no fit representation in the Epistle itself, which cannot be said to be, in any such sense, or .

Fuente: The Greek Testament

Heb 4:13. , a creature) A word quite general: presently afterwards we find , all things.- , in His sight) His, GODS, Heb 4:12. The analysis of the statement will be easy, if both of its parts are put in the nominative case: It is GOD, whose word is quick or living: it is GOD, before whom there is no creature that is not manifest. So, in ch. Heb 11:23, the nominative case is to be understood: By faith the parents of Moses concealed Moses. Ibid., 11″30: By faith the Israelites went round the walls of Jericho, that they might fall down. The omniscience of GOD is laid open to men by the word; and those who have not the word still feel that omniscient power in their consciences. A remarkable argument for the truth of religion from its efficacy.-) , I throw one on his back, is used in Greek and Latin for I lay open. Bodies which lie on the belly are scarcely considered naked, for they cover themselves: those lying on their back are laid open to the view in all their noblest and most distinguishing parts. Show, O man, shame and fear towards thy GOD; for no veil, no twisting, bending, colouring, or disguise, can cover faithlessness.-, of Him) This again is to be referred to GOD.- , with whom we have to do) We have to do with Him, with God, with such a one as is described, Heb 4:12-13, [whose face and judgment we cannot escape.-V. g.] We have therefore need of earnestness [Heb 4:11, ]. The relative , whom, has the power of the demonstrative pronoun: , , concern, business. So the LXX., Jdg 18:28, , they had no business with any man; 2Ki 9:5, ; comp. Act 19:38. There is the same expression in Chrysostom, ., p. 336, , , the daughters of the priests, who have nothing to do with the priesthood.

Fuente: Gnomon of the New Testament

is there: 1Sa 16:7, 1Ch 28:9, 2Ch 6:30, Psa 7:9, Psa 33:13-15, Psa 44:21, Psa 90:8, Psa 139:11, Psa 139:12, Pro 15:3, Pro 15:11, Jer 17:10, Jer 17:23, Jer 17:24, Joh 2:24, Joh 21:17, 1Co 4:5, Rev 2:23

naked: Job 26:6, Job 34:21, Job 38:17

with: Ecc 12:14, Mat 7:21, Mat 7:22, Mat 25:31, Mat 25:32, Joh 5:22-29, Act 17:31, Rom 2:16, Rom 14:9-12, 2Co 5:10, Rev 20:11-15

Reciprocal: Gen 3:8 – hid Gen 11:5 – General Gen 13:13 – before Gen 18:21 – see Num 5:18 – uncover Jos 7:11 – dissembled Jos 22:22 – he knoweth 1Sa 23:12 – They will 2Sa 7:20 – knowest 2Sa 11:8 – go down 2Sa 18:13 – for there is no 1Ki 8:39 – for thou 1Ki 10:3 – hid from the king 1Ki 14:6 – why feignest 2Ch 16:9 – the eyes Job 11:11 – he knoweth Job 31:4 – General Job 34:22 – no Job 42:2 – no Psa 10:14 – Thou hast Psa 11:4 – his eyes Psa 119:96 – but thy Psa 119:168 – for all my Psa 139:4 – thou knowest Pro 5:21 – General Pro 20:27 – searching Pro 24:12 – doth not he that Son 5:12 – His eyes Jer 7:11 – even Jer 16:17 – General Jer 23:25 – heard Jer 29:23 – even I Jer 32:19 – for Eze 11:5 – for Dan 2:22 – he knoweth Dan 5:23 – and whose Hos 5:3 – know Hos 7:2 – are before Amo 5:12 – I know Mal 3:16 – that thought Mat 6:4 – seeth Mat 7:29 – having Mat 9:4 – knowing Mat 12:25 – Jesus Mat 16:8 – when Mat 22:11 – when Mat 23:28 – ye also Mat 26:21 – Verily Mar 1:22 – they were Mar 2:8 – when Mar 8:17 – knew Mar 9:33 – What Mar 12:15 – knowing Mar 14:13 – Go Mar 14:15 – he will Luk 4:32 – General Luk 6:8 – But Luk 9:47 – perceiving Luk 18:4 – he said Luk 20:23 – he Luk 24:38 – and why Joh 4:16 – Go Joh 4:41 – because Joh 5:6 – and knew Joh 5:42 – I know Joh 6:15 – perceived Joh 6:43 – Murmur Joh 6:61 – General Joh 6:64 – For Joh 8:7 – and said Joh 13:18 – I know Joh 16:19 – Jesus Joh 16:30 – are Joh 21:15 – thou knowest Act 1:24 – Lord Act 2:37 – they Act 8:21 – for Act 15:8 – which Rom 8:27 – And he Rom 10:17 – and hearing 1Co 14:24 – he is convinced 2Co 11:11 – God Col 3:16 – the word 1Th 2:4 – but God 1Jo 3:20 – and 1Jo 5:7 – the Word

Fuente: The Treasury of Scripture Knowledge

Heb 4:13. The foregoing verse and remarks have special reference to the Word of God as an inspired volume. But if God can produce a book that has such qualities, then He certainly has a mind that is likewise able. Everything that we think (or do) is seen by the eyes of the Infinite One, because his “eyes are in every place, beholding the evil and the good” (Pro 15:3).

Fuente: Combined Bible Commentary

Heb 4:13. The power of this word comes really from Him whose it is. More accurately, the Word of God is God Himself speaking. The writer, therefore, naturally turns from the instrument to the author.

Neither is there any creatureany created thing visible or invisible (Col 1:16; even, perhaps, thought, the creature of the mind: Michaelis).

that is not manifest in his, i.e Gods, sight (a Hebraism common in St. Luke, in St. Paul, and in Alexandrian writers).

But all things are naked and laid bare to the eyes of him with whom we have to do. These phrases, though their general meaning is clear, have been variously explained. Laid bare may refer to the victims which were hung up by the neck, opened, and the backbone cleft from the neck downwards, so that the priest might see any blemish which made the victim unfit for sacrifice (so the ancient Greek Fathers explained it); but there are no known instances of this meaning of the word: others say the reference is to the athlete caught by the neck and thrown prostrate on his back for all to see his defeat. The first of these interpretations is on the whole the more probable, the words being addressed to Jews who were more familiar with sacrifices than with the games. Anyhow, the general meaning is clear, that before God we are all manifest, stripped of every covering and concealment, our very thoughts, our secret faults, revealed to the eyes of him with whom we have to do, i.e with whom our business is (a sense that may be seen in Jdg 8:7; Jdg 8:28). The Greek Fathers give the words a narrower meaning.

to whom our account is to be given; but the English Version is at once idiomatic and accurate. All this description applies, of course, to our relation to Christ, and many commentators regard the words as applied to Him in this passage; but unless we accept the explanation that the Word of God is the personal LogosChrist Himself (not a natural interpretation)it is more grammatical and more accurate to regard the verse as applicable primarily to God who is Judge of all, though at the last He gives all judgment to the Son.

Fuente: A Popular Commentary on the New Testament

There is not any one place of scripture, I think, which more fully informs us of the perfect and exact knowledge of Almighty God, as to all persons and things, than this before us.

Observe, 1. The object, all and everything, our persons, our actions, the manner of our actions, the design and end of our actions: he knows what we have been and done, and what we will be and do.

Observe, 2. The full manifestation and clear representation of all persons and things unto God.

1. All things are here said to be naked, unclothed, their dress and paint taken off: These words are and allusion to bodies, which being stripped and unclothed, all see what they are; there may be many deformities, blemishes, yea, ulcers, upon a body undiscerned, while it is clothed and covered; but when naked, every scar appears, and nothing is hid; all things are naked in his sight; that is, he as plainly discerns what they are, as we discern what a body is that stands naked before us. The knowledge which God has of persons and things, is a clear and distinct knowledge.

2. All things are here said to be open as well as naked, unto God; a metaphor taken, says St. Chrysostom, from the sacrificed beasts, which being excoriated, their skins plucked off, they were cut down from the neck to the rump, so that all the inwards of the best lay bare, and every part might be clearly seen; it is one thing to see a sheep alive, with its skin and fleece on, and another thing to see it naked and flayed; but a farther thing to see it opened and emboweled, with all its intestines and inwards exposed to the eye.

Others think there is in the original word an allusion to anatomists, who open and dissect human bodies, the heart, the liver, the lungs, the bowels, all exactly appear whether sound or decayed: Such a kind of anatomy doth God make upon man’s heart; his piercing eye sees and discerns what is flesh, and what is spirit in us, what is faith, what is fancy, what is grace in reality, and what in appearance only.

Doubtless the phrase doth signify a most intimate, full, and thorough knowledge of all persons, and all things, which is found in that God with whom we have to do, and to whom we must give and account for all that we have done.

Fuente: Expository Notes with Practical Observations on the New Testament

Heb 4:13. Neither is there any creature Especially no human creature; that is not manifest , unapparent; in his sight Namely, in the sight of God, whose word is thus powerful; for it is God in whose sight, or before whom, Greek , , every creature is manifest, and of this his word, working on the conscience, gives the fullest conviction; but all things are naked and opened , expressions used with a plain allusion to the state in which the sacrifices called burnt-offerings were laid on the altar. They were stripped of their skins, their breasts were ripped open, their bowels were taken out, and their back-bone was cleft from the neck downward, as the latter word signifies. So that every thing, both within and without them, was exposed to open view, particularly to the eye of the priest, in order to a thorough examination, Lev 1:5-6. And being found without blemish, they were laid in their natural order on the altar, and burned, Heb 4:8. The apostles meaning is, that neither infidelity, nor hypocrisy, nor worldly- mindedness; neither covetousness, nor pride, nor ambition, nor any sinful disposition, however secretly it may lurk in the mind, can be concealed from our judge; with whom we have to do , to whom we must give an account. So the word frequently signifies. See Mat 12:36; Mat 18:23; Luk 16:2; and particularly Rom 14:12, where the final judgment is spoken of. So every one of us, , shall give an account of himself to God; and Heb 13:17, they watch for your souls, , as those who must give account.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

4:13 Neither is there any creature that is not manifest in {i} his sight: but all things [are] naked and opened unto the eyes of him with whom we have to do.

(i) In God’s sight.

Fuente: Geneva Bible Notes

Our Lord will examine every Christian; not one can avoid His judgment seat. This prospect should motivate every Christian to remain faithful to God until we see Him. We should "fear" (anticipate seriously, Heb 4:1) as we prepare for it (cf. 1Jn 2:28). Will God find us faithful when we see Him?

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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