13<\/strong>. in his sight<\/em> ] i.e. in the Sight of God, not of “the Word of God.” “He seeth all man’s goings,” Job 34:21<\/span>. “Thou hast set our secret sins in the light of Thy countenance,” Psa 90:8<\/span>; comp. Psa 139:1-12<\/span>.<\/p>\n opened<\/em> ] 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.<\/em> 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<\/span>; Lev 1:9<\/span>). This anatomic examination of victims by the Priests was called momoskopia<\/em> since it was necessary that every victim should be “without blemish” ( amomos<\/em>), and Maimonides says that there were no less than 73 kinds of blemishes. Hence Polycarp (ad Phil<\/em>, iv.) says that “all things are rigidly examined ( ) by God.” The usage of Philo, however, decisively shews that the word means “ laid prostrate<\/em>.” For the truth suggested see Pro 15:11<\/span>; “I try the reins,” Jer 17:10<\/span>; Psa 51:6<\/span>; Pro 20:27<\/span>, “the candle of the Lord searching all the inner parts of the belly.”<\/p>\n unto the eyes<\/em> ] “The Son of God, who hath His eyes like unto a flame of fire.” Rev 2:18<\/span>.<\/p>\n with whom we have to do<\/em> ] This might be rendered, “to whom our account must be given.” Thus in Luk 16:2<\/span>, “render thy account” ( ). Perhaps, however, our A. V. correctly represents it “Him with whom our concern is.” Comp. 1Ki 2:14 ; 2Ki 9:5<\/span> (LXX.), where a similar phrase occurs in this sense.<\/p>\n Neither is there any creature that is not manifest in his sight – <\/B>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.<\/P> All things are naked – <\/B>Exposed; uncovered. There is nothing that can be concealed from God; Psa 139:11-12<\/span>.<\/P> The veil of night is no disguise,<\/P> No screen from thy all-searching eyes;<\/P> Thy hands can seize thy foes as soon.<\/P> Thro midnight shades as blazing noon.<\/P> And opened – <\/B> – <\/SPAN><\/span> tetrachelismena. The word used here – <\/SPAN><\/span> Trachelizo – properly means:<\/P> (1)To lay bare the neck, or to bend it back, so as to expose the throat to being cut;<\/P> (2)To expose; to lay open in any way.<\/P> 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.<\/P> 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 – <\/SPAN><\/span> 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.<\/P> 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?<\/P> 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!<\/P> With whom we have to do – <\/B>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.<\/P> <\/p>\n Verse 13<\/span>. Neither is there any creature that is not manifest<\/B><\/I>] God, from whom this word comes, and by whom it has all its efficacy<\/I>, is infinitely wise<\/I>. He well knew how to construct his word, so as to suit it to the state of all hearts<\/I>; and he has given it that infinite fulness of meaning, so as to suit it to all cases<\/I>. And so infinite is he in his knowledge<\/I>, and so omnipresent<\/I> is he, that the whole creation is constantly exposed to his view<\/I>; nor is there a creature<\/I> of the affections, mind<\/I>, or imagination<\/I>, 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<\/I> to which the apostle particularly refers, and which are called, in the preceding verse, the propensities<\/I> and suggestions of the heart<\/I>.<\/P> <\/P> But all things<\/B><\/I> are naked and opened<\/I>] . It has been supposed that the phraseology here is sacrificial<\/I>, the apostle referring to the case, of slaying<\/I> and preparing a victim<\/I> to be offered to God<\/I>. <\/P> 1. It is slain<\/I>;<\/P> 2. It is flayed<\/I>, so it is naked<\/I>;<\/P> 3. It is cut open<\/I>, so that all the intestines are exposed to view;<\/P> 4. It is carefully inspected<\/I> by the priest, to see that all is sound<\/I> before any part is offered to him who has prohibited all imperfect<\/I> and diseased<\/I> offerings; and,<\/P> 5. It is divided<\/I> 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<\/span>, where see the note.<\/P> <\/P> 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<\/I> so as to expose the face to full view, that every feature might be seen; and this was often done with criminals<\/I>, in order that they might be the better recognized<\/I> and ascertained<\/I>. To this custom Pliny<\/I> 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<\/I> quod contigit<\/I> desuper intueri delatorum supina ora, retortasque cervices. Agnoscebamus et fruebamur, cum velut piaculares<\/I> publicae sollicitudinis victimae, supra sanguinem noxiorum ad<\/I> lenta supplicia gravioresque poenas ducerentur<\/I>. Plin<\/I>. 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.”<\/P> <\/P> The term was also used to describe the action of wrestlers<\/I> 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<\/I>. Diogenes the philosopher, observing one who had been victor in the Olympic games often fixing his eyes upon a courtezan<\/I>, said, in allusion to this custom: , . “See how this mighty champion (martial ram) is<\/I> drawn by the neck by a common girl<\/I>.” See Stanley, page 305.<\/P> <\/P> With whom we have to do.<\/B><\/I>] . To whom we<\/I> must give an account<\/I>. He is our Judge<\/I>, and is well qualified to be so, as all our hearts and actions are naked<\/I> and open<\/I> to him.<\/P> <\/P> This is the true meaning of in this place; and it is used in precisely the same meaning in Mat 12:36<\/span>; Mat 18:23<\/span>; Lu 16:2<\/span>. Ro 14:12<\/span>: So then every one of us<\/I> , shall give an account of<\/I> himself to God<\/I>. And Heb 13:17<\/span>: They watch for your souls<\/I>, , as those who must<\/I> give account<\/I>. We translate the words, With whom we have to do<\/I>; of which, though the phraseology is obsolete<\/I>, yet the meaning is nearly the same. To whom a worde to us<\/I>, is the rendering of my old MS. and Wiclif. Of whom we speake<\/I>, is the version of our other early translators.<\/P> <\/p>\n Neither is there any creature that is not manifest in his sight: <\/span> 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<\/span>; not any one is <\/span>, without light, invisible, unapparent, obscure, or possible to be covered, or hid, or concealed from his view or face: where the relative <\/span> agreeth with <\/span>, God in Christ, and not with <\/span>, or the word, Heb 4:12<\/span>, 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. <\/P> 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, <\/span> 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<\/span>,10<\/span>; he that made the eye, must see best. <\/P> 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<\/span>,10<\/span>; Psa 94:9<\/span>; Pro 20:12<\/span>. 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. <\/P> <\/p>\n 13. creature<\/B>visible orinvisible. <\/P> in his sight<\/B>in God’s<\/I>sight (Heb 4:12<\/span>). “God’swisdom, simply manifold, and uniformly multiform, withincomprehensible comprehension, comprehends all thingsincomprehensible.” <\/P> opened<\/B>literally,”thrown on the back so as to have the neck laid bare,” as avictim with neck exposed for sacrifice. The Greek<\/I> perfecttense implies that this is our continuous<\/I> state in relation toGod. “Show, O man, shame<\/I> and fear<\/I> towards thy God,for no veil, no twisting, bending, coloring, or disguise, can coverunbelief<\/I>” (Greek,<\/I> ‘disobedience,’ Heb4:11<\/span>). Let us, therefore, earnestly labor to enter the rest lestany fall through practical unbelief (Heb4:11<\/span>).<\/P><\/p>\n Neither is there any creature that is not manifest in his sight<\/strong>,…. 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:<\/p>\n but all things are naked and opened unto the eyes of him with whom we have to do<\/strong>. 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.<\/p>\n 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.<\/p>\n That is not manifest <\/B> (<\/SPAN><\/span>). Old adjective (<\/SPAN><\/span> privative and <\/SPAN><\/span>, to show), here only in the N.T. God’s microscope can lay bare the smallest microbe of doubt and sin.<\/P> Naked <\/B> (<\/SPAN><\/span>). Both soul and body are naked to the eye of God.<\/P> Laid open <\/B> (<\/SPAN><\/span>). Perfect passive participle of <\/SPAN><\/span>, late verb to bend back the neck (<\/SPAN><\/span>, Mt 18:6<\/span>) as the surgeon does for operating, here only in N.T. See Ro 16:4<\/span> for the peril of risking one’s neck ( <\/SPAN><\/span>). God’s eyes see all the facts in our inmost hearts. There are no mental reservations from God.<\/P> With whom we have to do <\/B> ( <\/SPAN><\/span>). “With whom the matter or account for us is.” There is a slight play here on <\/SPAN><\/span> of verse 12<\/span>. Surely every servant of Christ today needs to gaze into this revealing mirror and be honest with himself and God. <\/P> <\/p>\n 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<\/span>.<\/P> Creature (<\/B><\/B><\/span><\/span>)<\/B><\/P> See on Rom 8:19<\/span>; see on 2Co 5:17<\/span>; see on Col 1:15<\/span>. Here in the sense of thing created<\/I>.<\/P> Opened (<\/B><\/B><\/span><\/span>)<\/B><\/P> N.T.oo lxx. Only later Greek. Evidently connected with <\/span><\/span> <\/span>neck throat<\/I>. The exact metaphor, however, it is impossible to determine. The following are the principal explanations proposed: taken by the throat<\/I>, as an athlete grasps an adversary; exposed<\/I>, 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>. i. 459; ii. 422; Pindar, Ol<\/I>. 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.<\/P> With whom we have to do (<\/B> <\/B><\/span><\/span>)<\/B><\/P> Rend. with whom is our reckoning<\/I>; that is to whom we have to give account<\/I>.<\/P><\/p>\n <\/strong><\/p>\n 1) “Neither is there any creature,”<\/strong> (kai ouk estin ktisis) “Neither does there exist any creature,” – “and there is (exists) not a creature,” Psa 33:13-15<\/span>; Psa 90:8<\/span>; Psa 130:7-8<\/span>.<\/p>\n 2) “That is not manifest in his sight,”<\/strong> (aphanes enopion autou) “Unmanifested before the living word, Jesus Christ,” Joh 1:14<\/span>. For the eyes of the Lord are still everywhere “beholding the evil and the good; Pro 15:3<\/span>.<\/p>\n 3) “But all things are naked and opened,”<\/strong> (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<\/span>; as to lay on the back facing God.<\/p>\n 4) “Unto the eyes of him,”<\/strong> (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<\/span> declares, “he seeth all.”<\/p>\n 5) “With whom we have to do,”<\/strong> (proshon hemin ho logos) “Toward whom (with whom) is our account, our record of conduct, Pro 15:11<\/span>; Ecc 12:13-14<\/span>.<\/p>\n 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<\/span>; Psa 103:14<\/span>.<\/p>\n 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. <\/p>\n 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. <\/p>\n (13) In his sight<\/strong>.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. <\/em>Touched by this word, every creature returns of force to its own likenessshows itself as it is.<\/p>\n Opened.<\/strong>Better, exposed, laid bare.<\/em> The Greek word is peculiar (literally meaning, to take by the neck<\/em>), <\/em>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).<\/p>\n Unto the eyes of him . . .<\/strong>Rather, unto His eyes: with Whom<\/em> (or, and with Him<\/em>) we have to do.<\/em> 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.<\/p>\n Heb. 4:14-16<\/span> are the link connecting all the preceding part of the Epistle with the next great section, . Heb. 5:1<\/span> to Heb. 10:18<\/span>. 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.<\/p>\n 13<\/strong>. <\/strong> Thus far is described the searching action of the word <\/strong> upon our inmost being; now is correspondently described the complete passive subjection of our being to the scrutiny of the same word<\/strong>. <\/p>\n Creature<\/strong> Of any nature, but especially human. From the fact that sight <\/strong> and eyes <\/strong> are affirmed, Lunemann, Alford, and Moll tell us that it is no longer the word<\/strong>, but God, that is described. But: 1. That forgets that nearly every term so far gives personality to this word<\/strong>. Living, energizing, going through, discerning, are its attributes. Now what are sight <\/strong> and eyes <\/strong> other than powers of discerning; powers which are attributed to the word <\/strong> in a very intense degree? 2. The word <\/strong> 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<\/span>. <\/span>Heb 4:12<\/span> describes the active scrutiny of the word <\/strong> upon us; Heb 4:13<\/span> antithetically describes our absolute nakedness beneath that same scrutiny, namely, of the word<\/strong>. <\/p>\n Opened<\/strong> The Greek word literally signifies throated. <\/em> It is used of a wrestler grasped by the throat, <\/em> 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 <\/em> of the throat <\/em> 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 <\/em> to the view of the word <\/strong> as the victim’s throat to the eye of his sacrificer. <\/p>\n Have to do<\/strong> Literal Greek, him to whom is to us the word. <\/em> To this divine word <\/strong> there is incumbent upon us an answering human word<\/strong>. From this stern apostle <\/strong> and word <\/strong> turn we now to our gracious High-Priest.<\/p>\n ‘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.’<\/p>\n 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.<\/p>\n 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<\/span>). 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<\/span>; Heb 2:17<\/span>), and their constant walk with Him under the yoke of Christ (Mat 11:29<\/span>). He knows that they are enjoying His rest, and are resting from their old works.<\/p>\n We Have A Great High Priest Who Will Maintain Us In Our Rest (Heb 4:14-16<\/span>).<\/p>\n 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<\/span> to Heb 3:1<\/span>, our great High Priest. It is because of our great High Priest that the rest is attainable. Thus Heb 3:2<\/span> to Heb 4:13<\/span> is sandwiched in between those two references to the work of our great High Priest so as to draw attention to that fact.<\/p>\n 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<\/span> to Heb 4:13<\/span>. They both close that section, generally re-emphasising what was said at its opening in Heb 2:17<\/span>, 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.<\/p>\n 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<\/span> 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<\/span> it is the High Priesthood of ‘Jesus’ Who is concerned with making propitiation for the sins of the people; in Heb 3:1<\/span> 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<\/span>. All aspects are combined.<\/p>\n 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<\/span>), His priestly work having been completed, in order to grant rest to His people continually.<\/p>\n Heb 4:13<\/span><\/em><\/strong>. <\/strong>Neither is there any creature, <\/em><\/strong>&c.<\/strong> It has been greatly debated among commentators, whether this and the preceding verse are to be understood of Christ,<\/em> the divine Logos, <\/em>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 <\/em>as accompanied with the divine efficacy of the Speaker, <\/em>to whom he here plainly turns his discourse. In his sight, <\/em>and with whom we have to do, <\/em>evidently mean the great Author of that word, whose almightypoweranduniversalknowledgegiveto the word the efficacy above assigned to it. The words rendered Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n