Neither is there any creature invisible in his sight: but all things are naked and open to his eyes, to whom our speech is.

“And Scripture calls by the name of "sword" the Word which has the power of trying and of discerning thoughts and which "extends even to the division of soul and spirit, of joints and marrow." … Every soul at the time of the passion was subjected to a sort of test, as it were, according to the words of the Lord, who said, "You will all fall away because of me." Simeon prophesies concerning Mary that, standing beside the cross and looking at what was happening and hearing his words—even after the testimony of Gabriel, after the secret knowledge of her divine conception, after the great showing of miracles—"Even you will flee," he says, "a certain perplexity about your soul." For the Lord must taste of death for the sake of all, and, being made a propitiation for the world, he must justify all people in his blood. Therefore, some doubt will touch even you yourself who have been taught from above concerning the Lord. That is the sword. "That the thoughts of many hearts may be revealed," meaning that, after the scandal which happened at the cross of Christ to both the disciples and to Mary herself, some swift healing will follow from the Lord, confirming their hearts in their faith in him. Thus we see that even Peter, after having stumbled, clung more firmly to his faith in Christ. What was human, therefore, was proved unsound in order that the power of the Lord might be manifested.”

“And why speak I of men? he says. For even if thou speak of Angels, of Archangels, of the Cherubim, of the Seraphim, even of any "creature" whatsoever: all things are laid open to that Eye, all things are clear and manifest; there is nothing able to escape it; "All things are naked and opened unto the eyes of Him, with whom we have to do." But what is "opened"? It is a metaphor from the skins which are drawn off from the victims. For as in that case, when a man has killed them, and has drawn aside the skin from the flesh, he lays open all the inward parts, and makes them manifest to our eyes; so also do all things lie open before God. And observe, I pray thee, how he constantly needs bodily images; which arose from the weakness of the hearers. For that they were weak, he made plain, when he said that they were "dull," and "had need of milk, not of strong meat." "All things are naked," he says, "and opened unto the eyes of Him, with whom we have to do." (c. v. 11, v. 12.) Next he discourses of the Son, "with whom we have to do," he says. What is "with whom we have to do"? To Him (he would say) we have to render account for the things we have done? Even so. How then must we act that we fall not, nor be faint-hearted?”

“Above, the Apostle took up two authorities, one from Genesis 2:2, the other from Psalm 94:8, and he concluded his intention from the second authority, namely the Psalm. Here he concludes the same thing from the first. And concerning this he does two things. For first he sets down the conclusion; second he sets down the reason for the consequence, at the place, "For he who has entered." Concerning the first, it must be known that the Apostle, in the whole series of these words, makes mention of a threefold rest. The first is the rest of God from his works; the second is the temporal rest, which the children of Israel had in the land of promise; the third is the eternal rest, which is designated through these two. But the Apostle here, before he makes mention of the eternal rest, says that after the earthly rest there is still left, that is, there remains, a sabbatism for the people of God, which in the old law was represented by the sabbath, namely the eternal rest. Isaiah 58:13: "You shall be called the delicate sabbath, and holy of the Lord." Isaiah 66:23: "There shall be month from month, and sabbath from sabbath," that is, perpetual rest. And he says "sabbatism," because just as in the old law the sabbath represented the rest of God from his works, of which it is said in Genesis 2:2, so that rest will be of the saints from their works. Apocalypse 14:13: "From now on, even now, the Spirit says, that they may rest from their labors." Hence he adds, "For he who has entered into his rest," because just as God worked for six days and rested on the seventh, so through the six days the present time is signified, on account of the perfect number. He, therefore, who works perfectly, rests on the seventh from his works, just as God also rested from his; not, however, from just any works whatsoever, for there are certain perpetual works there, namely to see, to love, and to praise: Apocalypse 4:8: "They had no rest night and day, saying: Holy, holy, holy," etc. — but rest from laborious works. Isaiah 40:31: "They who hope in the Lord shall have strength, they shall take up wings as eagles, they shall run and not labor, they shall walk and not faint." Then, when he says "let us hasten," he induces to haste. And concerning this he does two things. For first he sets down the admonition; second he adds the reason concerning the entrance into that rest, at the place, "is living." Likewise concerning the first he does two things. For first he admonishes to make haste; second he shows the danger of one who delays, at the place, "lest into the same." He says therefore: since, then, a sabbatism remains, etc., let us hasten therefore to enter into that rest. And he significantly says "to enter," because it is not among the exterior goods, to which there is a going-out, but it is among the interior goods. Exodus 15:17: "You shall bring them in, and you shall plant," etc. Matthew 25:21: "Enter into the joy of your lord." There is, then, a manifold reason why one must hasten to enter. One is, because the way is far off. Proverbs 7:19: "He has gone on a very long journey." Luke 19:12: "A certain nobleman went into a far country." It is called far off on account of the distance of the state, because there is the fullness of every good, and immunity from every evil; there is also, for the one who desires, perfect vision and possession, but here all things are contrary to these. Likewise one must hasten, because time is very short. Job 14:5: "The days of man are short." Likewise, because this time, besides being short and little, is also uncertain. Ecclesiastes 9:12: "Man does not know his end." Likewise, on account of the urgent calling. For the interior calling urges us through the goad of charity. Isaiah 59:19: "When he shall come as a violent river, which the spirit of the Lord drives," etc. 2 Corinthians 5:14: "The charity of Christ urges us." Psalm 118:32: "I have run the way of your commandments." Likewise, on account of the danger of the one who delays, as is evident concerning the foolish virgins, Matthew 25:1 and following, who, coming late, could not enter. And therefore he says, "lest anyone fall into the same example of unbelief." As if to say: the ancients were not able to enter on account of unbelief. Hence let us take care, by the example of another's fault, not to be unbelieving, and by the example of the punishment, namely that we not be excluded as they were. Luke 1:39: "She went into the hill country with haste." For to this end the past punishments of others are shown to us, that we may take care. Proverbs 19:25: "When the pestilent man is scourged, the fool will become wiser." The Gloss: "It is worse, unless you take care." From this it seems that he who is not corrected by the punishment of another will be punished more gravely. But against this: for then the sin of Adam, because he did not sin by the example of another, would be less grave. I respond. It must be said that these expressions are always to be understood with other things being equal. For it happens that two sins, considered in themselves, are not one graver than the other, yet on account of some accompanying circumstance, one is aggravated and not the other: just as two acts of adultery are in themselves equal, yet that which is from deliberate malice is graver than that which is from passion or weakness. And likewise an idle word is graver, when it is done from deliberate malice. But how one must hasten, the Apostle teaches in 1 Corinthians 9:25, because he who runs, and he who competes, abstains from all things. One must hasten, therefore, by laying aside impediments, not only that we abstain from sins, but also that we avoid the occasions of sins. Proverbs 4:11: "I will lead you through the paths," etc. But against this, Proverbs 19:2: "He who is hasty of foot shall stumble." I respond. Haste is twofold: namely, of precipitation, and this is reprehensible; the other, of slightness and speed, and this is praiseworthy. For, as the Philosopher says, all men ought to deliberate long, but to carry out the things deliberated swiftly; therefore when haste takes away deliberation, then it precipitates, and it is vicious, and according to this the objection is verified; but the haste which is in the execution of things deliberated is virtuous, and is praised, and to this the Apostle here exhorts. Then, when he says, "For the word of God is living," etc., he sets down the reason for the aforesaid admonition, and especially as regards the danger. But this reason is taken from the side of Christ. In him, however, there is a twofold nature: one, namely divine, according to which he is the Word of the Father; the other is human, according to which he is the priest offering himself on the cross. First, therefore, he sets down the reason taken from the side of the divinity; second, the reason taken from the side of the humanity, at the place, "having, therefore." Concerning the Son of God, he says three things. For first he assigns his power, because the word of God is living; second his knowledge, at the place, "and a discerner"; third his authority, at the place, "to whom is our account." He shows his power in three ways. First as regards nature; second as regards power, at the place, "and effectual"; third as regards operation, at the place, "and more penetrating." He says, therefore, "The word of God is living." This text in itself seems to have a difficulty, yet considering another translation, it is plainer. For where we have "sermo," in the Greek there is "logos," which is the same as "verbum." Hence "sermo," that is, "Word." And thus Augustine also expounds that saying of John 12: "The word which I have spoken," that is, I myself who am the Word. Wisdom 18:15: "Your almighty word, O Lord, leaping down from heaven, from the royal thrones, came." And likewise here "the word of God is living," that is, the living Word of God. For the Word of God, conceived from eternity, is in the paternal intellect the primordial word, of which it is said in Ecclesiasticus 1:5: "The word of God on high is the fountain of wisdom." And because it is primordial, therefore from it all other words are derived, which are nothing other than certain conceptions expressed in the mind of an angel, or our own. Hence that word is the expression of all words, as it were a certain fountain. And those things which are said of that word are in a certain way fitted to other words, according to their own manner. Of that word, however, it is said that it is living. But a thing is called living, so long as it has its own motion and operation. For just as a spring welling up is called living, so also is that word which has perpetual vigor. Psalm 118:89: "Forever, O Lord, your word remains in heaven." John 5:26: "For as the Father has life in himself, so he has given to the Son also to have life in himself." Or it can be referred to the human nature. For he is living, although he is reckoned dead by others, because since he has risen, he now dies no more. Apocalypse 1:18: "I was dead, and behold I am living forever and ever." Likewise also the word of Scripture is living and unfailing. Romans 9:6: "But not as though the word of God has fallen away." Consequently, when he says "and effectual," he shows his power. But the word is called effectual on account of the greatest power and the infinite effective force which it has. For through him all things were made, John 1:3, and Psalm 32:6: "By the word of the Lord the heavens were established." Likewise it is effectual because from it all words uttered by God, through the mediation of an angel or a man, have their efficacy. Ecclesiastes 8:4: "His word is full of power." Isaiah 55:11: "The word which shall go forth from my mouth shall not return to me void, but it shall do whatever I have willed," etc. Then, when he says "and more penetrating," he shows his operation. And concerning this he does two things. First he sets down his operation; second he explains it, at the place, "and reaching." He says, therefore, "and more penetrating." That is properly said to penetrate which enters into the depths of a thing. But this can happen in two ways. In one way, because it operates in the inmost parts of the thing. Isaiah 26:12: "For you have wrought all our works in us." In another way, because it knows the inmost parts of the thing. John 2:25: "He did not need that anyone should bear witness concerning man, for he himself knew what was in man." Ecclesiasticus 24:45: "I will penetrate the lower parts of the earth." For the operation of God and his knowledge reach and penetrate the inmost parts of a thing. Hence he says, "more than every two-edged sword." For among all things a sword is more penetrating on account of its sharpness, and especially a two-edged sword, which namely is sharp on both its sides. And therefore, because the word of God is sharp, both for operating and for knowing, it is therefore compared to a two-edged sword. Ephesians 6:17: "And the sword of the Spirit, which is the word of God." Isaiah 27:1: "In that day the Lord will visit with his hard, and great, and strong sword," etc. Or it is called two-edged as regards operation, because it has an edge for promoting goods and destroying evils. Apocalypse 1:16: "Out of his mouth went a sword sharp on both sides." Or as regards knowledge; and it is said to be more penetrating than every two-edged sword, that is, than every human intellect, which is called two-edged, because it has a way to either side of the conclusion, until it comes to the end of its inquiry, and there it fixes its point, namely in the truth. For in the order of causes we see that the prior cause always operates more inwardly than the posterior cause. Hence that which nature produces is more inward than that which is produced through art. Since, therefore, God is the first cause absolutely, therefore by his operation is produced that which is most inward to the thing itself, namely its being. Consequently, when he says "and reaching," etc., he makes manifest what he had said about the operation. And concerning this he does two things, for first he shows this as regards spiritual things, second as regards bodily things, at the place, "of the joints also and of the marrow." For according to the Apostle there are three things in man, namely body, soul, and spirit. 1 Thessalonians 5:23: "Your whole spirit, and soul, and body," etc. What the body is, indeed, is known. The soul, however, is that which gives life to the body; but "spirit," in bodily things, is said of something subtle, and therefore it signifies immaterial substances. Isaiah 31:3: "Egypt is man, and not God; and their horses flesh, and not spirit." Spirit, therefore, in us is called that by which we communicate with spiritual substances. But soul is that by which we communicate with brute animals. And thus spirit is the human mind, namely intellect and will. From this, however, some say that there are different souls in us. One, namely, which perfects and gives life to the body, and this is called soul properly; but the other is the spirit, having the intellect by which we understand, and the will by which we will. And therefore these two are called substances rather than souls. But this has been condemned in the book On Ecclesiastical Dogmas. And therefore it must be said that the essence of the soul is one and the same, which by its essence gives life to the body, and by its power, which is called intellect, is the principle of understanding. And by this it understands eternal things. How this is, is evident as follows. For we see that the more perfect a form is, the less its operation is subjected to matter; as is evident that the forms of the elements, because they are most imperfect, do not extend beyond matter. Since, then, the soul is the noblest among all forms, it must have some operation, and especially the rational soul, which entirely exceeds the power of matter. And this operation we call understanding, upon which follows its inclination, namely willing. But there is a threefold difference among the operations of the soul, such that it is called "soul" as regards those powers by which the soul operates with the body; but "spirit" as regards those by which it operates without the body. The first difference, however, between these powers and the operations proceeding from them, is that of reason itself as against sensuality, which is the power by which the soul operates with the body, because reason apprehends immaterial things, but sensuality material and sensible things. The second difference is of the parts of sensuality, because sensuality has one state and order according as it tends to its proper object from its own nature, and another according as it is regulated by reason. For the concupiscible power itself is considered in one way as it is a certain force ordered to its own object, and in another way as it participates in reason. The third difference is of the parts of reason itself, according to its diverse objects, because it either tends toward God, and this is the highest thing in it; or toward spiritual effects, or toward temporal effects. But the word of God works and discerns all these divisions and differences, namely how sensuality is distinguished from reason, and also the difference of sensuality in itself, and also the difference of the parts of reason, and what arises in the soul from the consideration of spiritual and earthly things. In another way it can be expounded according to the Gloss, in two ways: that by "soul" are understood carnal sins, which occur by act and delight of the body, such as lust, gluttony, and the like; but by "spirit," spiritual sins, which occur by act of the mind, such as pride, vainglory, and the like. Or by "soul" are understood evil thoughts, but by "spirit," good ones. And thus the sense is: "reaching," that is, discerning, unto the division of soul and spirit, that is, between carnal and spiritual sins, or between good and evil thoughts. Consequently, when he says "of the joints also and of the marrow," he declares what he had said about the operation of God, as regards temporal things. It must be known, however, that something cannot, by penetrating, reach something else, on account of two things: one is on account of a binding-together, the other is on account of an enclosure. Neither of these can impede the word of God. In us, indeed, there are certain bindings-together, namely of sinews and arteries. Certain things also are deeply enclosed and hidden, such as the marrow which is enclosed in the bones; but all these things are manifest and subject to the divine gaze. And therefore nothing is difficult for it to penetrate. Or by "joints" can be understood the conjunction which exists between the parts of the soul with one another, as between soul and spirit; as if to say: it not only reaches to knowing the difference and division of soul and spirit, but also to knowing how they are joined. For it knows how sensuality is ruled by reason. But "marrow" can be understood as that which lies hidden in reason and sensuality. Matthew 10:28: "Fear him who can send both soul and body into Gehenna." Then, when he says "and a discerner of thoughts," he treats of the knowledge of the word. And concerning this he does two things. For first he shows that all things are subject to his knowledge; second he shows how he knows, at the place, "but all things are naked." From two things, however, it happens that something is not known: namely, either because it is hidden within something. And thus especially hidden are those things which lie hidden in the heart, because it is very deep and unsearchable. Jeremiah 17:9: "The heart of man is depraved and unsearchable"; but according to the Septuagint interpreters it is thus: "The heart of man is deep," etc. But thoughts lie hidden in the heart. These, however, the word of God knows. Isaiah 1:16: "Take away the evil of your thoughts from my eyes"; and therefore as regards this he says "discerner of thoughts." In another way something is not known, because it is entirely unknown and invisible, and thus the things that are in the will are unknown. But in the will is the very intention of the end, which by its own nature is invisible. For what a man does or thinks is made manifest through the deed, but with what intention he does it is utterly uncertain. These things, however, are not hidden from God. Therefore he adds "and of the intentions of the heart." Psalm 7:9: "Searching hearts and reins," that is, thoughts and intentions. It must be known, however, that what he says, "penetrating," can be referred to operation, as has been said. And thus "penetrating" and "discerner" differ. But if it be referred to thought, then what he says here, "and a discerner," is an explanation of that former statement, as if to say: you say that it is more penetrating, etc.; it is true, because it is also a discerner of the joints and the marrow, that is, of thoughts and intentions. For "joints" are called certain bindings-together; and thus a thought, in which there is, as it were, a certain binding-together of terms, can be called a "joint," while it tends from one thing to another. Isaiah 58:6: "Loose the bonds of wickedness." Likewise Isaiah 5:18: "Woe to you who draw iniquities with the cords of vanity." Likewise marrow is the innermost thing lying hidden in the bones. Job 21:24: "His bones are watered with marrow." Then, when he says, "and there is no creature invisible in his sight," he shows that that which by nature is invisible is not hidden from God. For the reason something is not seen by us is that it is simpler and more subtle than our eye, whether bodily or intellectual: such as are the separated substances, which we cannot see in this life. But nothing is simpler or more subtle than the divine intellect; therefore no creature is invisible in his sight. But does he know only in the universal, as some have held? No, but all things are naked and open to his eyes. But by "eye" is understood the cognitive power. For spiritual things are understood through sensible things. But he significantly says "eyes" in the plural, on account of the diversity of things understood, because he does not know only one thing, but also a multitude of things. He also says "naked and open." For something is known in two ways. In one way, on the surface; in another way, in depth, just as a naked man is seen on the surface, but not one who is clothed; but all things are manifest to God, which are seen on the surface. For there is nothing external that impedes the knowledge of God, as a garment impedes a man from being seen. And therefore he says "naked." Job 26:6: "Hell is naked before him." He also says "open," because nothing is so hidden in a thing that it escapes the knowledge of God. But against this, Habakkuk 1:13: "Your eyes are clean, that you should not see evil, and you will not be able to look upon iniquity"; therefore not all things are naked. I respond. It must be said that in God there is the knowledge of simple understanding, and the knowledge of approval. In the first way he knows all things, even evil things, and those things which are not; in the second way he knows good things, as regards those things which are. Consequently he shows the perfection of his authority, when he says, "to whom is our account." This authority, however, is the authority of judging. Acts 10:42: "He it is who was appointed by God judge of the living and the dead." To him, therefore, is our account, namely that we render a reckoning of our works. 2 Corinthians 5:10: "We must all be made manifest before the judgment seat of Christ, that each one may receive the proper things of the body, according as he has done, whether good or evil." And therefore, because he is thus powerful, thus knowing, and thus great, let us hasten therefore to enter, etc. For to render judgment three things are required: first, indeed, the power of coercing subjects. Ecclesiastes 7:6: "Do not become a judge, unless you are able by strength to break through iniquities." And this belongs to Christ, according to that saying of Matthew, last chapter: "All power is given to me," etc. Second, zeal for righteousness is required, namely that someone pronounce judgment not out of hatred or envy, but out of love of justice. Proverbs 3:12: "Whom the Lord loves, he chastises, and as to a father," etc. And this love of justice is present most of all in Christ. Isaiah 11:5: "And justice shall be the girdle of his loins," etc. Third, wisdom is required, according to which judgment is formed. Ecclesiasticus 10:1: "A wise judge shall judge his people," etc. But Christ is the power of God, and the wisdom of God, 1 Corinthians 1:24. But this judiciary power belongs to Christ according as he is man, John 5:27: "He gave him power to execute judgment, because he is the Son of Man," not, indeed, on account of the condition of nature, according to Augustine, because then all men would have this kind of power, but on account of the grace of headship, which Christ received in his human nature. But judiciary power belongs to Christ in this way according to his human nature, on account of three things: first, on account of his fittingness and affinity to men. For just as God operates through intermediate causes, as being nearer to the effects, so he judges men through the man Christ, that the judgment may be sweeter. For we do not have a high priest who cannot have compassion, etc., as has been said. Second, because in the final judgment, as Augustine says on John, there will be a resurrection of the bodies of the dead, which God raises up through the Son of Man, just as through that same Christ he raises up souls, inasmuch as he is the Son of God. Third, because, as Augustine says in the book On the Words of the Lord, it was right that those to be judged should see the judge. But those to be judged are the good and the wicked; it remains, therefore, that in the judgment the form of man should be shown to the good and the wicked, and the form of God should be reserved for the good alone. But this power belongs primarily to the man, both on account of the divine person, and on account of the dignity of headship, and on account of the fullness of habitual grace; and he also acquired these things by his merits. This indeed was fittingly done, that he who fought for the justice of God and conquered should be judge according to the justice of God, and that he who was unjustly judged should condemn the guilty with justice. Apocalypse 3:21: "I have overcome, and have sat down on the Father's throne"; by which is understood the judiciary power. Psalm 9:4: "Sitting on the throne, you who judge justice." Augustine, On the Words of the Lord: "He will sit as judge, who stood under a judge; and he will condemn the guilty, who was falsely made guilty."”

“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.”

“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.”

“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).”