Hebrews 4:13
Verse
Context
The Living Word
12For the word of God is living and active. Sharper than any double-edged sword, it pierces even to dividing soul and spirit, joints and marrow. It judges the thoughts and intentions of the heart.13Nothing in all creation is hidden from God’s sight; everything is uncovered and exposed before the eyes of Him to whom we must give account.
Sermons






Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 fullness 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 - Παντα δε γυμνα και τετραχηλισμενα. 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 center, one half lying in the divided cavity of each side of the backbone. This is probably the metaphor in Ti2 2:15 (note). But there is reason to suspect that this is not the metaphor here. The verb τραχηλιζω, from which the apostle's τετραχηλισμενα 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, etc., 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: Ιδε κριον αρειμανιον, ὡς ὑπο του τυχοντος κορασιου τραχηλιζεται. "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 - Προς ὁν ἡμιν ὁ λογος· 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 λογος in this place; and it is used in precisely the same meaning in Mat 12:36; Mat 18:23; Luk 16:2. Rom 14:12 : So then every one of us λογον δωσει, shall give an account of himself to God. And Heb 13:17 : They watch for your souls, ὡς λογον αποδωσοντες, 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.
Jamieson-Fausset-Brown Bible Commentary
creature--visible or invisible. in his sight--in God's sight (Heb 4:12). "God's wisdom, simply manifold, and uniformly multiform, with incomprehensible comprehension, comprehends all things incomprehensible." opened--literally, "thrown on the back so as to have the neck laid bare," as a victim with neck exposed for sacrifice. The Greek perfect tense implies that this is our continuous state in relation to God. "Show, O man, shame and fear towards thy God, for no veil, no twisting, bending, coloring, or disguise, can cover unbelief" (Greek, 'disobedience,' Heb 4:11). Let us, therefore, earnestly labor to enter the rest lest any fall through practical unbelief (Heb 4:11).
John Gill Bible Commentary
Seeing then that we have a great high priest,.... That Christ is a priest, and an high priest, has been observed already, in Heb 2:1 but here he is called a great one, because of the dignity of his person, as follows, and the virtue of his sacrifice; and because of the place where he now officiates as a priest, heaven and with respect to the continuation of his priesthood; and likewise because he makes others priests unto God; and this great high priest is no other than the Word of God before spoken of: so the divine Logos, or Word, is often called a priest, and an high priest, by Philo the Jew (t). This great high priest believers "have", and have an interest in him; he is called to this office, and invested with it; he has been sent to do his work as a priest; and he has done the greatest part of it, and is now doing the rest; and saints receive Christ as such, and the blessings of grace from him, through his sacrifice and intercession: that is passed into the heavens; he came down from thence, and offered himself a sacrifice for the sins of his people; and having done this, he ascended thither again, to appear for them, and to make intercession for them; whereby he fully answers to his character as the great high priest: and what makes him more fully to appear so is what follows, Jesus, the Son of God: the former of these names signifies a Saviour, and respects his office; the latter is expressive of his dignity, and respects his person; who is the Son of God in such sense as angels and men are not; not by creation, nor adoption; but by nature; not as man and Mediator, but as God, being of the same nature with his Father, and equal to him; and it is this which makes him a great high priest, and gives virtue and efficacy to all he does as such: wherefore, let us hold fast our profession: of faith, of the grace and doctrine of faith, and of Christ, and salvation by him, and of the hope of eternal life and happiness; which being made both by words and deeds, publicly and sincerely, should be held fast; which supposes something valuable in it, and that there is danger of dropping it; and that it requires strength, courage, and greatness of mind, and an use of all proper means; and it should be held without wavering; for it is good and profitable, it recommends the Gospel; and it has been made publicly before witnesses; and not to hold it fast is displeasing to God, and resented by him: and the priesthood of Christ is an argument to enforce this duty, for he is the high priest of our profession; he has espoused our cause, and abode by it; he has bore witness to the truth of the Gospel himself; he prays for the support of our faith; he pities and succours; and he is passed into the heavens, where he appears for us, owns us, and will own us. (t) Alleg. 1. 2. p. 76. De Profugis, p. 466. & de Somniis, p. 597.
Tyndale Open Study Notes
4:13 To be naked and exposed speaks figuratively of being vulnerable, helpless, or unprotected. The guilty are not able to hide from God’s penetrating word of judgment (cp. Rev 3:17).
Hebrews 4:13
The Living Word
12For the word of God is living and active. Sharper than any double-edged sword, it pierces even to dividing soul and spirit, joints and marrow. It judges the thoughts and intentions of the heart.13Nothing in all creation is hidden from God’s sight; everything is uncovered and exposed before the eyes of Him to whom we must give account.
- Scripture
- Sermons
- Commentary
2 Corinthians Teaching - God Who Raises the Dead
By K.P. Yohannan5.0K00:00Christian MinistryFear Of GodPSA 139:23PRO 1:7ECC 12:13MAT 10:28ROM 14:122CO 5:112CO 5:14HEB 4:131PE 1:171JN 4:18K.P. Yohannan discusses the profound motivations behind Christian ministry as illustrated in 2 Corinthians, emphasizing the duality of the fear of the Lord and the love of Christ. He highlights how Paul was driven by a reverent fear of God, which instilled a sense of responsibility and accountability in his ministry. Yohannan contrasts this with the contemporary view of God as merely a friend, urging believers to recognize the seriousness of their relationship with the Almighty. He shares a personal story about his son to illustrate the weight of disappointment and the importance of honoring God. Ultimately, he calls on ministers and believers alike to live with a deep reverence for God, understanding the gravity of their actions and the impact on their relationship with Him.
Attributes of God (Series 2): The Omniscience of God
By A.W. Tozer4.7K47:42Attributes of GodJOB 36:4PSA 147:5MAT 11:25HEB 4:13In this sermon, the preacher uses the analogy of a cracked piece of glass being transformed into a beautiful piece of art to illustrate how God can turn our brokenness into something beautiful. He references a passage from the book of Psalms that speaks of being lifted up from a lowly position to a place of honor. The preacher also discusses the importance of both theological and experiential knowledge of God, emphasizing that knowing God intellectually enhances our ability to experience Him personally. He concludes by highlighting God's omniscience, explaining that God knows all things effortlessly and perfectly.
(1 John #26) the Love That Casts Out Fear
By J. Glyn Owen3.2K37:54FearMAT 6:33JHN 13:34ROM 12:101CO 13:4HEB 4:131JN 4:17In this sermon, the preacher focuses on 1 John chapter 4 verses 17 and 18. He emphasizes that our love is made perfect through our relationship with God. He explains that because God is love, there is no fear in love, and perfect love casts out fear. The preacher also discusses the concept of judgment and how God's love allows sinners to live on and saints who are sinning to continue living. He concludes by challenging the listeners to examine their own lives and see if their love for God and His people is being perfected.
The Deceitfulness of the Heart
By Paris Reidhead1.6K1:01:20DeceitfulnessGEN 16:13JOB 7:20PSA 56:8PSA 139:2JER 17:1ACT 15:8HEB 4:13In this sermon, the preacher emphasizes the deceptive nature of sin and the false promises it offers. He warns against being deceived by the temporary pleasures and illusions of sin, comparing it to cyanide that may smell sweet but ultimately leads to death. The preacher also highlights how the heart can deceive in matters of profit, leading people to seek quick and illegal ways to gain wealth. He references Jeremiah 17 to emphasize that God knows the motives and actions of every individual and will judge them accordingly. The sermon aims to awaken sinners and encourage them to turn away from sin and seek righteousness.
Don't Flee From Difficulties
By Erlo Stegen1.6K1:00:57DifficultiesGEN 16:7HEB 4:13In this sermon, the preacher discusses the story of Hagar from the book of Genesis. He emphasizes the importance of letting go of the past and surrendering to God's will. The preacher highlights how Hagar, who was mistreated by her mistress Sarai, fled into the wilderness. However, the angel of the Lord found her and instructed her to return and submit to Sarai's authority. The preacher also mentions how the angel promised Hagar that her descendants would be numerous. Overall, the sermon emphasizes the need to confront and reconcile with past mistakes in order to move forward in one's spiritual journey.
The Throne of Grace
By Bill McLeod1.5K52:10GraceEXO 26:31PSA 29:2PSA 96:9ACT 2:37HEB 3:15HEB 4:13HEB 4:16In this sermon, the preacher emphasizes the importance of worshiping the Lord in the beauty of holiness rather than relying on superficial appearances. He shares the story of Duncan Campbell, a revivalist who experienced God's grace after being left for dead on the battlefield during World War I. The preacher also shares a personal anecdote about forgetting his pregnant wife at a store, but quickly moves on to discuss the power of the Word of God. He references Hebrews 4:12, highlighting how the Word is living, powerful, and able to discern the thoughts and intentions of the heart. The sermon concludes with examples of individuals being deeply impacted by the Word of God, leading to repentance and a recognition of their own sinfulness.
(True Faith and False) the Rest of Faith
By Zac Poonen1.5K50:30MAT 11:28ROM 12:31CO 12:18COL 3:15HEB 4:13In this sermon, the speaker shares a personal experience of being content with a small audience in a weekly cottage meeting. He emphasizes the importance of being free from the desire for a larger ministry and being satisfied with what God has given. The speaker warns against breaking through the boundaries that God has set for us, using the analogy of a serpent biting those who try to break through a wall. He also highlights the need to recognize and accept our financial boundaries, trusting that God will provide for our needs. The sermon encourages listeners to be content within their own circles and rejoice in the larger body of Christ.
Make It Your Aim to Fear God
By Tim Conway1.1K06:19ROM 14:122CO 5:11PHP 2:12HEB 4:13HEB 10:31This sermon emphasizes the importance of feeling the overwhelming love of Christ, being compelled to live a holy and blameless life, and experiencing the power of the cross and resurrection in a tangible and real way. It challenges believers to not be casual with the Word of God but to recognize its significance and the accountability they will face before the judgment seat of Christ. The message urges Christians to work out their salvation with fear and trembling, emphasizing the seriousness of walking away from God and His truth.
This Heart Is Too Small - Part 1
By Joshua Daniel1.1K08:33PSA 139:1PRO 15:3MAT 7:20GAL 6:7HEB 4:13REV 3:14This sermon delves into the message to the church of Laodicea in Revelation 3, emphasizing the importance of being true and faithful witnesses before God. It highlights the need to focus on our inner character rather than just outward appearances, as God sees through us like an x-ray, knowing our words and works. The speaker challenges the congregation to reflect on the fruit they are bearing and the sincerity of their faith.
And Not Be Burned?
By Erlo Stegen1.1K06:18PRO 6:27PRO 28:13HEB 4:13JAS 1:151JN 1:9This sermon delves into the analogy of sin being likened to a fire that, if hidden within, will not only burn but ultimately lead to death. It emphasizes the danger of concealing sin within oneself, as it will consume and destroy. The focus is on the hidden sins, particularly immorality, that individuals may harbor in their hearts, leading them astray.
This Heart Is Too Small - Part 3
By Joshua Daniel1.1K09:41PSA 51:6PRO 28:13HEB 4:13JAS 5:16REV 3:16This sermon emphasizes the danger of hiding sin and putting on a false appearance before God. It highlights the importance of being transparent and truthful in our relationship with God, acknowledging our spiritual poverty and need for His truth in our lives. The speaker shares personal experiences of accountability and the consequences of not recognizing one's own spiritual state.
Rest & Fight - Part 1
By Stephen Kaung1.0K1:19:22GEN 1:1EXO 20:8MAT 11:28HEB 4:1HEB 4:13In this sermon, the preacher focuses on the words of Jesus in Matthew 11:28, where He invites all who are burdened and weary to come to Him for rest. The preacher emphasizes that Jesus is the only one who can truly give us rest because He took upon Himself our sins and paid the penalty for them on the cross. The preacher shares a personal experience of finding rest in Jesus at a young age. The sermon also references Hebrews 4:1-13, highlighting the importance of entering into God's rest and the need to fear failing to receive this promise.
Hardcore Christianity - Part 1
By Jose Muniz98914:43MAT 5:6JHN 14:151CO 6:19HEB 4:13This sermon emphasizes the importance of being 'hardcore' for Christ, likening it to being a living stone that testifies to God's power, grace, and mercy. It discusses the concept of hungering and thirsting for righteousness, highlighting the need for a strong desire and passion for God's ways. Additionally, it delves into the idea of accountability, stressing the role of the Holy Spirit as the ultimate accountability partner who knows our thoughts, motives, and intentions.
Crisis in Fellowship
By Paris Reidhead9861:00:25FellowshipMAT 6:33ACT 5:1ACT 5:13EPH 4:25PHP 2:3COL 3:23HEB 4:13In this sermon, the speaker reflects on a scene from history where the early church experienced great awe and fear of God. He emphasizes that the message they proclaimed was the message God wanted proclaimed, which is of utmost importance. The speaker also mentions a re-evaluation among evangelical thinkers regarding the message to be proclaimed in modern times. He highlights the need for a genuine relationship with God, being filled with the Holy Spirit, and loving God with our whole hearts. The sermon encourages listeners to reflect on their own beliefs and relationship with Jesus.
The Attributes of God - Part 6
By William MacDonald90838:32Attributes of GodPSA 139:7JER 23:23MAT 18:20ROM 11:33HEB 4:13REV 2:9In this sermon, the preacher discusses the wonders of God's creation, both in the natural world and in the spiritual realm. He emphasizes the finely tuned nature of the universe and encourages gratitude for the gift of eyesight. The preacher also highlights the omnipresence of God, stating that He is everywhere at once and has a special presence when His people gather. The sermon further explores the marvels of the human body, such as the compacted DNA that holds all the genes and the incredible capacity of the human mind. The preacher concludes by referencing a verse in Matthew where Jesus affirms God's knowledge and care even for the smallest creatures like sparrows.
Gospel Meetings-Shannon Hills 02
By Worth Ellis7841:16:29NUM 32:23LUK 12:2ROM 3:9ROM 3:23HEB 4:13In this sermon, the preacher emphasizes the importance of following a specific order in obtaining knowledge and salvation. She explains that just as there is a specific sequence in material things, there is also a sequence in obtaining spiritual knowledge. The preacher then offers the forgiveness of sins through belief in Jesus Christ and his sacrifice on the cross. She urges the audience to repent and accept Jesus as their savior. The sermon also includes a story from the newspaper about a tragic incident in a bank, which serves as a reminder that our sins will eventually be exposed. The preacher concludes by quoting Galatians 6:7-8, which warns about the consequences of sowing to the flesh versus sowing to the spirit.
Gospel Meetings-Shannon Hills 06
By Worth Ellis77854:39JER 23:29JHN 1:11JHN 3:1JHN 3:3JHN 16:8ROM 6:23ROM 10:9HEB 4:13In this sermon, the preacher emphasizes the importance of being born again in order to see and enter the Kingdom of God. He explains that being born again means surrendering to God and accepting Jesus as one's Savior. The preacher also highlights three reasons why being born again is necessary: to leave behind one's past, to receive eternal life and forgiveness of sins, and to be accepted by God. He supports his message with references to John 16:8 and the first chapter of the Gospel.
(1 Timothy) the Priority of the Spiritual Perspective
By Brian Brodersen66253:27LUK 10:7EPH 6:51TI 5:171TI 6:1HEB 4:13In this sermon, the preacher highlights the dedication and hard work of Alexander McLaren, a renowned preacher from the 1800s. McLaren's commitment to studying and preaching the Word of God is emphasized, as he would even put on work boots to symbolize the labor involved in his preparation. The sermon also discusses the relevance of the Word of God, stating that it is always applicable, despite the sinful condition of humanity. The concept of judgment is brought up, explaining that breaking God's law leads to guilt, shame, and a sense of impending judgment. The importance of discussing judgment with others in a respectful and matter-of-fact manner is emphasized. The sermon concludes by referencing the Apostle Paul's teachings on servanthood and the need for believers to honor and serve their masters, as a way to demonstrate their faith.
David's Attempt to Cover His Sin Part 1
By Chuck Smith64225:05DavidNUM 32:232SA 11:1HEB 4:13In this sermon, Pastor Chuck Smith discusses the story of David's attempt to cover his sin after committing adultery with Bathsheba. He highlights the common human tendency to try and hide our sins and guilt, as seen in Adam and Eve's attempt to cover their nakedness in the Garden of Eden. David's first attempt to cover his sin was by bringing Uriah, Bathsheba's husband, back from battle and encouraging him to go home and spend time with his wife. However, when Uriah refuses to go home, David resorts to getting him drunk in the hopes that he will go home and cover up David's sin. The sermon emphasizes the importance of relying on God's strength and the power of His Spirit to overcome our fleshly desires and live in righteousness.
Old Testament Survey - Part 6
By Dick Woodward50227:27GEN 3:6GEN 3:9PSA 32:5PRO 3:5ISA 30:21JHN 10:27ROM 12:2HEB 4:13JAS 4:171JN 1:9This sermon delves into Genesis chapter 3, exploring the crisis of sin and the beginning of communication between God and man. It emphasizes the importance of aligning with God's will, understanding the consequences of disobedience, and engaging in meaningful dialogue with God to find one's true purpose and direction.
The Omnipresence of God
By Roy Daniel3431:12:08Character Of GodPSA 139:7PRO 15:3ISA 59:2JER 23:24MAT 28:20HEB 4:131JN 3:20In this sermon, the preacher discusses three attributes of God that are interconnected and have the power to radically transform lives. The sermon begins with a personal anecdote about a child who is afraid of someone being under their bed, highlighting the unexpected dangers that can lurk in the darkness. The preacher then leads into a prayer, acknowledging God's holiness, love, and unchanging nature. The sermon emphasizes that these attributes of God have profound implications for our lives and can bring about life-changing transformation when embraced.
06 the Excellency of Christ (Song 5:10-16)
By Mike Bickle3455:20The Beauty of ChristDevotion to GodNUM 6:24PSA 103:14PRO 15:3SNG 5:10MAT 11:28JHN 15:15ROM 8:28PHP 3:8HEB 4:13REV 2:18Mike Bickle emphasizes the spiritual beauty of Christ as depicted in Song of Solomon 5:10-16, contrasting it with the natural beauty of a husband. He highlights how the Apostle Paul viewed the excellency of Christ as a motivation for radical obedience, urging believers to see Jesus more clearly to deepen their devotion. The bride's lovesickness for her beloved, despite trials and disappointments, serves as a model for unwavering love and pursuit of Christ. Bickle encourages believers to recognize the incomparable beauty and attributes of Jesus, which should inspire a deeper relationship with Him. Ultimately, he calls for a commitment to prioritize Christ above all other loves in life.
Jesus' Eyes of Fire, Part 2
By Mike Bickle2155:12Intimacy With GodJesus' NatureJOB 34:21PSA 27:8PRO 15:3MAL 3:2LUK 3:16LUK 24:32HEB 4:13HEB 12:29REV 1:13REV 2:19Mike Bickle emphasizes the significance of Jesus' 'eyes of fire' in Revelation, which symbolize His omniscience, passionate desire, and ability to purify and judge. He explains that these eyes see everything, penetrate our hearts, and reveal God's consuming love and jealousy for His people. Bickle encourages believers to seek intimacy with Jesus by focusing on His face, which leads to a deeper understanding of His heart and a transformative experience of His fire. The sermon highlights the dual nature of Jesus' fire as both a source of empowerment and a means of judgment, urging the church to embrace His presence with reverence and love.
You Shall See Greater Things
By Phil Beach Jr.1336:37Divine WisdomHoly SpiritSeeking ChristGEN 28:10PSA 139:1MAT 7:7JHN 1:43JHN 14:6EPH 3:20PHP 4:19COL 2:9HEB 4:13JAS 1:5Phil Beach Jr. emphasizes the divine wisdom of God through the story of Nathanael in John 1, illustrating how Jesus reveals our hearts and invites us to see greater things. He encourages believers to seek a deeper relationship with Christ rather than getting caught up in the miraculous or superficial experiences. Beach highlights that true fulfillment comes from knowing Jesus as the gateway to the Father and the fullness of God. He urges the congregation to move beyond mere belief in God's knowledge of their hearts to a transformative revelation of His majesty and glory. The sermon concludes with a call to seek the deeper truths of Christ and to find satisfaction in Him alone.
Surrender to Jesus
By P. Hickmott0ACT 2:36ACT 2:38ROM 2:4ROM 14:11GAL 2:20PHP 2:10HEB 4:13P. Hickmott preaches about the undeniable authority and lordship of Jesus Christ, emphasizing that every individual is accountable to God and will face judgment. He urges listeners to fully surrender to Jesus as Lord, not just as Savior, and to trust Him completely, acknowledging their sinful state and repenting. The sermon highlights the importance of yielding to God's goodness and allowing His love to lead to genuine repentance, ultimately leading to a transformed life in Christ.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 fullness 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 - Παντα δε γυμνα και τετραχηλισμενα. 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 center, one half lying in the divided cavity of each side of the backbone. This is probably the metaphor in Ti2 2:15 (note). But there is reason to suspect that this is not the metaphor here. The verb τραχηλιζω, from which the apostle's τετραχηλισμενα 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, etc., 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: Ιδε κριον αρειμανιον, ὡς ὑπο του τυχοντος κορασιου τραχηλιζεται. "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 - Προς ὁν ἡμιν ὁ λογος· 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 λογος in this place; and it is used in precisely the same meaning in Mat 12:36; Mat 18:23; Luk 16:2. Rom 14:12 : So then every one of us λογον δωσει, shall give an account of himself to God. And Heb 13:17 : They watch for your souls, ὡς λογον αποδωσοντες, 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.
Jamieson-Fausset-Brown Bible Commentary
creature--visible or invisible. in his sight--in God's sight (Heb 4:12). "God's wisdom, simply manifold, and uniformly multiform, with incomprehensible comprehension, comprehends all things incomprehensible." opened--literally, "thrown on the back so as to have the neck laid bare," as a victim with neck exposed for sacrifice. The Greek perfect tense implies that this is our continuous state in relation to God. "Show, O man, shame and fear towards thy God, for no veil, no twisting, bending, coloring, or disguise, can cover unbelief" (Greek, 'disobedience,' Heb 4:11). Let us, therefore, earnestly labor to enter the rest lest any fall through practical unbelief (Heb 4:11).
John Gill Bible Commentary
Seeing then that we have a great high priest,.... That Christ is a priest, and an high priest, has been observed already, in Heb 2:1 but here he is called a great one, because of the dignity of his person, as follows, and the virtue of his sacrifice; and because of the place where he now officiates as a priest, heaven and with respect to the continuation of his priesthood; and likewise because he makes others priests unto God; and this great high priest is no other than the Word of God before spoken of: so the divine Logos, or Word, is often called a priest, and an high priest, by Philo the Jew (t). This great high priest believers "have", and have an interest in him; he is called to this office, and invested with it; he has been sent to do his work as a priest; and he has done the greatest part of it, and is now doing the rest; and saints receive Christ as such, and the blessings of grace from him, through his sacrifice and intercession: that is passed into the heavens; he came down from thence, and offered himself a sacrifice for the sins of his people; and having done this, he ascended thither again, to appear for them, and to make intercession for them; whereby he fully answers to his character as the great high priest: and what makes him more fully to appear so is what follows, Jesus, the Son of God: the former of these names signifies a Saviour, and respects his office; the latter is expressive of his dignity, and respects his person; who is the Son of God in such sense as angels and men are not; not by creation, nor adoption; but by nature; not as man and Mediator, but as God, being of the same nature with his Father, and equal to him; and it is this which makes him a great high priest, and gives virtue and efficacy to all he does as such: wherefore, let us hold fast our profession: of faith, of the grace and doctrine of faith, and of Christ, and salvation by him, and of the hope of eternal life and happiness; which being made both by words and deeds, publicly and sincerely, should be held fast; which supposes something valuable in it, and that there is danger of dropping it; and that it requires strength, courage, and greatness of mind, and an use of all proper means; and it should be held without wavering; for it is good and profitable, it recommends the Gospel; and it has been made publicly before witnesses; and not to hold it fast is displeasing to God, and resented by him: and the priesthood of Christ is an argument to enforce this duty, for he is the high priest of our profession; he has espoused our cause, and abode by it; he has bore witness to the truth of the Gospel himself; he prays for the support of our faith; he pities and succours; and he is passed into the heavens, where he appears for us, owns us, and will own us. (t) Alleg. 1. 2. p. 76. De Profugis, p. 466. & de Somniis, p. 597.
Tyndale Open Study Notes
4:13 To be naked and exposed speaks figuratively of being vulnerable, helpless, or unprotected. The guilty are not able to hide from God’s penetrating word of judgment (cp. Rev 3:17).