Laid bare (5136) (trachelizo from trachelos = neck) means to bend back the neck as the surgeon does for operating, as the anesthesiologist does that he might be able to see the vocal cords thus enabling him to insert the tube that conducts life giving oxygen thru the airway! Figuratively as used here (the only NT use), trachelizo means to lay bare or open and the perfect tense pictures this effect as enduring or permanent. Trachelizo was also used to describes the bending back of the neck of an animal to be slaughtered for an offering in order to expose the throat. It may refer to the wrestler’s art of seizing one by the throat, rendering him limp and powerless. Wuest writes that trachelizo means “to seize and twist the neck or throat.” It was used of combatants who handled their antagonists in that way. It meant also “to bend back the neck of the victim to be slain, to lay bare or expose by bending back.” Hence the verb came to mean “to lay bare, to uncover, to expose.” (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos) Vincent adds that... The exact metaphor, however, it is impossible to determine. The following are the principal explanations proposed: taken by the throat, as an athlete grasps an adversary; exposed, as a malefactor’s neck is bent back, and his face exposed to the spectators; or, as the necks of victims at the altar are drawn back and exposed to the knife. The idea at the root seems to be the bending back of the neck, and the last explanation, better than any other, suits the previous figure of the sword. The custom of drawing back the victim’s neck for sacrifice is familiar to all classical students. See Hom. Il. i. 459; ii. 422; Pindar, Ol. xiii. 114. The victim’s throat bared to the sacrificial knife is a powerful figure of the complete exposure of all created intelligence to the eye of him whose word is as a two-edged sword. (Vincent, M. R. (2002). Word Studies in the New Testament 4:429) Friberg writes that trachelizo means... strictly take hold of by the neck; only passive in the NT, as a metaphor drawn from ancient custom, either of making an enemy face his conquerors by a sword fixed under his chin, of fastening a lock grip on an opponent in wrestling, or of bending back the head of a sacrificial victim, ready for the knife be exposed, i.e. be easily known. (Friberg, T., Friberg, B., & Miller, N. F. Analytical Lexicon of the Greek New Testament. Baker Academic) Vine writes that trachelizo... literally means to have the throat exposed. It is taken from the games, and signified to bend back the neck. Here the metaphor may be taken either from the sacrifice of a victim or from a mode of punishment. Whatever the metaphorical sense is, the warning is that there is no hiding oneself in any part of our being from God. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson or Logos) MacArthur adds that trachelizo had two distinct uses in ancient times: It was used of a wrestler taking his opponent by the throat. In this position the two men were unavoidably face to face. The other use was in regard to a criminal trial. A sharp dagger would be bound to the neck of the accused, with the point just below his chin, so that he could not bow his head, but had to face the court. Both uses had to do with grave face-to-face situations. When an unbeliever comes under the scrutiny of God’s Word, he will be unavoidably face-to-face with the perfect truth about God and about himself. (MacArthur, John: Hebrews. Moody Press or Logos) Thayer has the following entry for trachelizo... 1. to seize and twist the neck or throat; used of combatants who handle thus their antagonists (Philo, Plutarch, Diogenes Laërt, others). 2. to bend back the neck of the victim to be slain, to lay bare or expose by bending back; hence, tropically, to lay bare, uncover, expose God's sharp Word shows us where we are wrong not only in what we do, but in how we think and feel. We would like to hide our guilt but we cannot. God has perfect knowledge of what is going on in His world, even to the point of knowing the very thoughts of our hearts. This calls us to repent before we have to face the final judgment. Barnes writes that... 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. (Albert Barnes. Barnes NT Commentary) Barclay summarizes the three potential meanings of trachelizo writing... (i) It was a wrestler’s word and was used for seizing an opponent by the throat in such a way that he could not move. We may escape God for long enough but in the end he grips us in such a way that we cannot help meeting him face to face. God is one issue that no man can finally evade. (ii) It was the word that was used for flaying animals. Animals were hung up and the hide was taken off them. Men may judge us by our outer conduct and appearance but God sees into the inmost secrets of our hearts. (iii) Sometimes when a criminal was being led to judgment or to execution, a dagger, with point upwards, was so fixed below his chin that he could not bow his head in concealment but had to keep it up so that all could see his face and know his dishonour. When that was done, a man was said to be tetrachēlismenos. In the end we have to meet the eyes of God. We may avert our gaze from people we are ashamed to meet; but we are compelled to look God in the face. Kermit Eby writes in The God in You: “At some time or other, a man must stop running from himself and his God—possibly because there is just no other place to run to.” There comes a time to every man when he has to meet that God from whose eyes nothing ever can be concealed (Barclay, W: The Daily Study Bible Series. The Westminster Press or Logos) TO THE EYES OF HIM WITH WHOM WE HAVE TO DO: tois opthalmois autou pros on hemin ho logos: (Ecclesiastes 12:14; Matthew 7:21,22; 25:31,32; John 5:22, 23, 24, 25, 26, 27, 28, 29; Acts 17:31; Romans 2:16; Romans 14:9, 10, 11, 12; 2Corinthians 5:10; Revelation 20:11, 12, 13, 14, 15) PONDER THE PHRASE: "WITH WHOM WE HAVE TO DO" To the eyes (3788) (ophthalmos) anthropomorphic description of God, Who sees all and knows all. You cannot hide, be you a saved or unsaved sinner. God's eyes see all the facts in our inmost hearts. There is neither wall nor veil to God's eye, nor thinnest film of obscurity. Surely every servant of Christ today needs to gaze into this revealing mirror and be honest with himself and God, Who knows us better than we know ourselves! In the Revelation, on the isle of Patmos the apostle John has a face to face encounter with the risen, glorified Christ writing... His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire. (Re 1:14-note) Comment: John's description is that of a penetrating discernment that is able to search the inmost depths of our soul. His gaze is searching, revealing and infallible, thereby revealing with piercing clarity the reality of everything there is to know. John had seen these same eyes filled with tears when He wept at the grave of Lazarus (Jn 11:35), but now the aged apostle sees that these are the eyes of the Righteous Judge before whom all creation is laid bare (cp 2Ti 4:1-note, 2Ti 4:8-note). Tony Garland commenting on Rev 1:14 writes: His eyes are singled out as being like a flame of fire . This evokes the image of a gaze which instantly pierces the deepest darkness to lay bear all sin. It is a reference to His omniscience, omnipresence, and judgment. There is no evil activity of men which Jesus does not see (Job 28:24; Ps. 90:8; 94:9; 139:23; Pr 15:3). There is no den of iniquity so dark that Jesus is not there (Job 34:22; Ps. 139:7; Jer. 23:24; Am 9:2). There is no work of man which will go unjudged by His piercing gaze (1Co 3:15; 2Co 5:10; He 4:13). Truly, God is an all-consuming fire (Num. 11:1; Dt 5:25; 9:3; 2Ki 1:10; Ps 50:3; 78:63; Is 33:14; Lk 9:54; He 12:29; Re 11:5). When speaking to the church at Thyatira, after mentioning His “eyes like a flame of fire” (Re 2:18), Jesus continues, “I know your works” (Re 2:19). He says to the same church, “all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works” (Re 2:23). His piercing eyes are an identifying description in Re 19:12. It is impossible to escape His gaze! “And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account” (He 4:13). Wiersbe comments that... God uses the Word to enable us to see the sin and unbelief in our own hearts. The Word exposes our hearts; and then, if we trust God, the Word enables our hearts to obey God and claim His promises. This is why each believer should be diligent to apply himself to hear and heed God's Word. In the Word we see God, and we also see how God sees us. We see ourselves as we really are. This experience enables us to be honest with God, to trust His will, and to obey Him. (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos) Hughes gives this illustration... God sees everything. This can be discomforting if we have something to hide. This was the experience of some boys who were stealing apples, because as they were in the act it so happened that the great American astronomer Samuel Alfred Mitchell was observing the sun through his telescope as it descended, and just as it set there came into view the crest of an orchard-covered hill some seven miles distant where Dr. Mitchell watched the two boys—one picking apples while the other stood guard making sure they were not seen! (from Walter Paxendale, Dictionary of Illustrations for Pulpit and Platform Chicago: Moody Press, 1949, p. 419) To do (3056) (logos) means an account or something said. Literally the Greek reads "to whom the account is to us", "to whom is our word" or "with whom our matter is". The idea is with whom our final reckoning has to be made. The ESV and the NIV render it "to whom we must give account." Guzik exhorts us to... Remember the context. The writer to the Hebrews trusts that he has pierced the hearts of his audience, who were contemplating “giving up” on Jesus. In this passage, he has made it plain that they can’t give up on Jesus can keep it “hidden” from God. The word of God has discovered and exposed their condition. (David Guzik. The Enduring Word Commentary Series) Ryrie writes that it is A play on the Greek term for "word"; i.e., if our lives conform to "the word of God" (v. 12), then our word (account) in the day of judgment will be acceptable to God. (The Ryrie Study Bible: New American Standard Translation: 1995. Moody Publishers) With whom we have to do - Other renderings... to Whom we [must] [give] account (He 4:13NKJV) to whom we must give account (He 4:13NIV) to whom we must give account. (Wuest) This is the God to Whom we must explain all that we have done (NLT - first edition, not the revision) with whom is our reckoning or to whom we have to give account. (Marvin Vincent) Hughes applies this truth commenting that... The man who acknowledges that he is now and that he will be hereafter "naked and exposed to the eyes of the One with whom we have to reckon" (NEB), and that the discernment of God is always without error and His judgment righteous and equitable (Is 11:3f), is a man who is standing on the threshold of divine grace; for it is against the background of human guilt and powerlessness that the grace of God which, in Christ, brings forgiveness and victory is most particularly displayed. In the final words of Ecclesiastes, Solomon writes... The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person. For God will bring every act to judgment, everything which is hidden, whether it is good or evil. (Ecclesiastes 12:13, 14) God “shall illuminate the crypts of the darkness which naturally fills the self deceiving heart.” Phillip Hughes writes that... In that day of manifestation both the hypocritical and the hypercritical will be shown for What they really are. (Paul's Second Epistle to the Corinthians) ULTIMATE, FINAL ACCOUNTABILITY We must give a personal account to God for what we have said and done in our own lives (cp at the Bema Seat 2Cor 5:10, Ro 14:10, 11, 12-note, cp 1Co 3:11, 12, 13, 14, 15); non-believers at the Great White Throne Judgment - Re 20:11-note, Re 20:12-note, Re 20:13-note, Re 20:14-note, Re 20:15-note). A personal relationship to God requires personal responsibility. Every time you read the Word, you are exposed to His pure light and revelation always calls for a response. Do not be deceived, for dear Bible believing, Bible church attending Christian, to whom much is given, much is expected (Lk 12:48, cp the same principle in Jas 3:1)! Everyone, must render an account to God for the life they lived while on earth (cp the motivation in 1Pe 1:17-note). This is one appointment we will not be allowed to miss (even if we wanted to) and this certainty should motivate us to reverential, loving, obedience as we ponder the truth that nothing can be concealed from God. We all should emulate C H Spurgeon who when ask for permission to write his life story replied, "You may write my life in the skies—I have nothing to hide!" Holman Bible Commentary says that... Ending with this solemn thought causes us to ask, "Who can represent guilty sinners before a God who sees everything?" This leads to the next section on the high-priestly work of Christ (He 4:14, 15, 16, etc) and its provision of mercy and help for wandering sinners. ><>><>><> He's Watching - In this age of electronics, we have all become aware of bugging devices. A person's office, hotel room, or telephone can be monitored so that every sound is picked up. This is accomplished through highly sensitive microphones that are so small they can easily be hidden. Heads of state, government officials, and business people in strategic positions must be exceedingly careful of what they say, especially when entering a strange setting. The awareness that they might be overheard is sure to make them think twice before they speak. Did you ever stop to think that God sees everything we do and hears everything we say every moment of the day? Hebrews 4:13 says that "all things are naked and open to the eyes of Him to whom we must give account." This truth is both comforting and sobering--comforting because God stands ready to deliver us when we are in trouble (Ps. 33:18-19), and sobering because "the eyes of the Lord are in every place, keeping watch on the evil and the good" (Prov. 15:3). What a profound effect this should have on the way we live! The next time you are tempted or in trouble, remember that God is watching and listening. —Richard De Haan (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) There is no time of day or night, No place on land or sea That God, whose eye is never dim, Does not see you and me. --DJD To know that God sees us brings both conviction and comfort ><>><>><> Today in the Word (click here) has the following devotional... Wednesday, April 8, 1998 Read: Hebrews 4:12-16 In [Christ] and through faith in him we may approach God with freedom and confidence. - Ephesians 3:12 TODAY IN THE WORD - The British pastor Charles Spurgeon once made this observation about our need for the application of the Scriptures: ""When a soldier is wounded in battle, it is of little use for him to know that there are those at the hospital who can bind his wounds and medicines there to ease all the pains which he now suffers. What he needs is to be taken there and the remedies applied. It is thus with our souls. To meet this need there is one, the Spirit of truth, who takes of the things of Jesus and applies them to us."" Although the writer of Hebrews may not specifically have had the comforting power of God's Word in mind here, Spurgeon's point is helpful. Only the Word of God, applied with surgical precision by the Spirit of God, can meet the needs of the human heart. Why did the author mention the Scriptures at this point (v. 12)? Because sin is so deceitful (Heb. 3:13) and the danger of drifting away so real that our only safe guide is the Word of God. The Word is so potent that it can expose the deepest motives of our hearts. We need this penetrating work desperately, as did the Hebrews, because ""the heart is deceitful above all things and beyond cure. Who can understand it?"" (Jer. 17:9). God's Word can reveal our tendency toward waywardness and help keep us on the path of faithfulness to Christ. We have another source of help and strength in our struggle. In addition to the living written Word, we have the living incarnate Word in the Person of Jesus Christ. In verse 14, Jesus is presented in His ministering role as our great High Priest. Jesus took the blood of His sacrifice into the heavenly sanctuary, just as Israel's high priest took the blood of animal sacrifices into the inner sanctuary of the temple to make atonement for sin. We are encouraged to approach Jesus in our weakness because He was tempted in every way that we are tempted (v. 15). The difference, of course, is that Jesus never succumbed to temptation. He never sinned. Instead of Jesus' sinlessness being a barrier between Him and us, we are encouraged to come to Him for mercy and grace in our time of need (v. 16). TODAY ALONG THE WAY - With today's passage we begin the second section of our study, the superiority of Christ's priesthood (see the April 1 study for our brief outline of the book of Hebrews). We're in for several weeks of encouragement and blessing as we consider Christ's priestly work on our behalf. That ministry is available to you today, especially if you are facing a time of need. Bring your burden, problem, or sin to the Lord right now and thank Him for His mercy and grace to deal with it. (See Moody Bible Institute's Today in the Word)