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Hebrews 4:13

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Open.-Better, expose, lay bare. The Greek word is peculiar, and it seems impossible to determine with certainty exact metaphor which it here present. It is usually applied to wrestler who by dragging back neck overthrows his adversary: and prostrate has been suggested as meaning here. Another explanation refers to the word to drawing the back of a criminal's 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 sacrificial victim with head throw back. Unto Eyes of Him.-Rather, unto His Eyes: with Whom we have to do. Last solemn words recall the connection of the whole passage. No thought of unbelief or disobedience Escape His eye: first beginnings of apostasy are Manifest before Him. Hebrews 4: 14-16 are link connecting all preceding parts 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 three verses with what precedes is too close to justify this. Pulpit Commentary Verse 13.-Neither is there any Creature that is not Manifest in His Sight; but all things are Naked and Laid Open unto Eyes of Him with Whom we have to do. The main difficulty in this verse is as to the meaning of the word. Verb has the classical Greek sense of seizing by throat, or bending back neck, as in wrestling. And this, with the further idea of overthrowing or laying prostrate, is prevailing sense in Philo, from whom Wetstein quotes many passages in illustration. Taking, then, with most modern commentators, sense of bending back neck as the primary one, we have only to consider what secondary meaning is here to be attached to it. Some take the idea to be that of being thrown on the ground supine, so as to be thoroughly exposed to view. So Bengel:, resupino, Graece et Latine dicitur pro patefacio. Corpora quae prona jacent vix nuda censentur; nam se ipsa tegunt: resupinata, secundum partes nobilissimas quasque et distinctissimas visui patent. Many see allusion to the Roman custom of exposing criminals reducto capite, retortis cervieibus, so that all might see their face. There is, however, no other known instance of a Greek verb being used with this reference, which there seems to be no necessity for assuming. The idea may be simply general one thus expressed by Delitzsch, that whatever shamefaced Creature bow its head, and would fain withdraw and cloak itself from the Eyes of God, has indeed throat, as it were, bent back before those Eyes, with no possibility of Escape, exposed and Naked to their view.

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Wesley's Notes for Hebrews 4:13

4: 13 in his sight-It is God whose Word is thus powerful: It is God in whose sight every creature is manifest; and of this his Word, working on conscience, gives fullest conviction. But all things are naked and open-Plainly alluding to sacrifices under law which were first flay, and then cleave asunder through neck and backbone; so that everything both without and within was exposed to open view. People's Bible Notes for Hebrews 4: 13 Heb 4: 13 Neither is there any creature. In Christ appears in personal form, while in gospel we have his spoken Word. Here reference is to personal Word. That is not manifest in his sight. Every creature is manifest before him, and all our deeds and thoughts are open to his eyes.

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Coffman's Commentaries on the Bible

The writer expresses concern in this verse that some of his readers might conclude that they had missed entering into their rest. Apparently some of the original readers had doubts because the Lord had not yet return. They expect him to return soon after he ascends into heaven. Later, the writer urges his readers to wait patiently for the Lord to return. None of the original readers had failed to enter their rest because they had missed Lord's return. Some people interpret this verse to mean that readers should fear that they would not go to heaven if they prove unfaithful. This cannot be meaning because God has promised heaven to every believer regardless of our faithfulness to Him to equate inheritance with heaven results in glaring inconsistency. It would mean that believers, by entering church, are already heirs of the kingdom. Why then are they uniformly exhort to become heirs by faithful labor when they are already heirs? Teaching that compare crossing Jordan with believer's death has clouded the divine Revelation concerning Christia's future rest. Crossing Jordan marks the beginning of God's testing of the New Israelite generation. He had previously tested former generation during wilderness wanderings. Each succeeding generation throughout the history of Israel faces its own tests. People's responses to these tests determine the amount of rest they experience. Likewise, Christia's response to his tests determines how much rest he or she will enjoy. Another view is that rest refers to the present life of believer who rests in the Lord: Faith rest Life. Having been save, we enter into our rest as believers by surrendering our lives to Him and enjoying peace with God. This view seems unlikely because of how the writer equates rest and inheritance after the pattern of Old Testament usage, namely, as future possession. Furthermore, if rest equals enjoying our spiritual blessings now, writer should have warn his readers about losing their rest if they depart from God. Writer himself could have done this. Instead, he warn them about failing to enter into their rest. The Writer uses the term rest as Moses does, as equivalent to entering into all the inheritance that God promised His people. For Christians, this inheritance is everything that God desires to bestow on us when we see Him. It is eschatological rest, not present rest. We enter into our rest after we cease from our labors in this life. We then enter into our Sabbath rest, rest that follows a full period of work. I believe this is the correct view. The Eschatological understanding of my rest in Psalm 95: 11 is presuppose in Hebrews 4: 1 and is fundamental to exhortation to diligence to enter God's rest in Hebrews 4: 1-11. Readers might fail to enter their rest, in sense of losing part of their inheritance, if they apostatize.

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Calvin's Commentary on the Bible

The PROMISE OF God's REST IS FULLY realized THROUGH CHRIST: LET US STRIVE TO OBTAIN IT by HIM, OUR SYMPATHIZING HIGH PRIEST. 1. LET US. Fear-not with slavish terror, but godly fear and trembling. Since so many have fall, we have cause TO fear. Being leave US-still remaining TO US after others have, by neglect, lost IT. His REST-God's heavenly REST, OF which Canaan IS type. TO-day still continue, during which there IS danger OF failing TO reach REST. TO-day, rightly used terminates in REST which, when once OBTAIN, IS never lose. The Foretaste OF REST IS give in inward REST which believer's soul has in CHRIST. Should seem TO come short OF IT-Greek, TO have come short OF IT; should be find, when great trial OF all shall take place, TO have fallen short OF attaining PROMISE. The word seems to IS mitigating mode of expression, though not lessening reality. BENGEL and OWEN take IT, Lest there be any semblance or appearance OF falling short. 2. Gospel preached. Unto them-In type: earthly Canaan, wherein they fail TO realize perfect REST, suggesting TO them that they should look beyond TO heavenly land OF REST, TO which faith IS avenue, and from which unbelief excludes, AS IT does from earthly Canaan. Word preach-literally, Word OF hearing: Word heard by them. Not being mix with faith in them that hear-So Syriac and Old Latin Versions, older than any OF OUR manuscripts, and LUCIFER, read, AS world do not unite with hearers in faith. Word heard being food which, AS bread OF life, must pass into flesh and blood THROUGH man's appropriating IT TO Himself in faith. Hearing alone IS OF AS little value AS undigested food in a bad stomach. The Whole OF oldest extant manuscript authority supports different reading, unmingled AS they were in faith with its hearers, that IS, with its believing, obedient hearers, AS Caleb and Joshua. So hearing IS used FOR obey in context, Hebrews 4: 7, TO-day, IF ye will hear His voice. Disobedient, instead OF being blend in same body, separate themselves AS Korah: tacit reproof TO like separatists from Christian assembling together. 3. FOR-justifying His assertion OF need OF faith, Hebrews 4: 2. We which have believe-we who at CHRIST's coming shall be found TO have believe. Do enter-that IS, are TO enter: So two OF oldest manuscripts and LUCIFER and Old Latin. Two other oldest manuscripts read, LET US enter. Into REST-Greek, into REST which IS PROMISE in ninety-fifth Psalm. AS He say-God's saying that unbelief excludes from entrance implies that belief gains entrance into REST. What, however, Paul mainly here dwells on in quotation IS that PROMISE REST has not yet been enter into.

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John Trapp Complete Commentary

PASTOR LIFE Sermons on Hebrews

Attitude of GratitudeHebrews 13:10-16David Cook
The Fear of LonelinessHebrews 13:1-6Ernest L. Easley
Blessed Wishes!Hebrews 13:20-21Fran

13 Neither is there any creature that is not manifest in his sight: but all things are naked and open unto eyes of him with whom we have to do. Ver. 13. Neither is there any creature] No, not creature of heart, most secret thoughts and intentions. That is not manifest in his sight] Or in sight of it, that is, of word preach; but every least fibre, smallest string in heart, that would escape sight of most exact anatomist, is hereby cut up. See 1 Corinthians 14: 24. But all things are naked and open] Naked, for outside, and open, dissect, quarter, cleft in back bone, for inside. Erasmus rendereth it, resupinata, making it a metaphor for those that lie with their faces upwards, that all passengers may see who they are. Theodoret readeth it, Hath throat cut. So opened as entrails of a man that is anatomize, or of beast that is cut np and quarter; and not only naked, as when skin is pulled off. He uses a metaphor take from sheep whose skin is take off, and he hangs up by neck with his back toward the wall, and all his entrails lay bare, and exposed to open view. Unto eyes of him] Or rather, of it, of word, wherewith we have to do. Word, like sacrificing sword, slit open, and as it were unridgeth conscience. Copyright Statement These files are public domain. Text Courtesy of Biblesupport. Com. Use by Permission. Bibliography Trapp, John. Commentary on Hebrews 4: 13. John Trapp Complete Commentary. Https: https: / www. Studylight. Org / commentaries / jtc / Hebrews-4. Html.

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Greek Testament Critical Exegetical Commentary

And there is no creature unseen in His presence: but all things are naked and prostrate to His eyes; with whom we have to do. Copyright Statement These files are public domain. Text Courtesy of Biblesupport. Com. Use by Permission. Bibliography Alford, Henry. Commentary on Hebrews 4: 13. Greek Testament Critical Exegetical Commentary. Https: https: / www. Studylight. Org / commentaries / hac / Hebrews-4. Html.

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Sources

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