Tidvra 8: youd na) rerpayndrvoutva. The unusual application of the word rpaynr/fowos in this place hath made work more than enough for critics. But the design of the apostle is open and plain, however the use of the word be rare, with some especial allusion. All agree that rerpaynruo- véve is as much as repavepwuéva, “absolutely open” or “ manifest.” Only CGEcumenius hath a peculiar conceit about it. It is, saith he, xdrw xbarrovra, xal riv rpdynrov exindivovra, dik rd wd loybew ars- vious rH b0kn exsivn rod xpirod xual Oe0d gutv "Inoot-— bowing down, and declining or turning aside the neck, as not being able to be- hold the glory of Jesus, our Judge and God.” But he gives us another signification of the word himself. Tpdéynaos, “the neck,” is a word commonly used in Scripture, and in all authors. Thence rpuxnriowas, in the sense here used, “to be manifest,” must re- ceive its signification from some posture of the neck; and as joined here with yowré¢, “naked,” it may have respect unto a double allu- sion. First, unto wrestlers and contenders in games. First they were made naked, or stripped of their clothes; whence, as it is known, comes youd and yuuvéorv, “vigorously to exercise,” and a place of such exercise. Then, in their contending, when one was thrown on his back, when he was “resupinatus,” he was rpaynriZouevos, “laid open, with his throat and neck upwards.” Hence the word comes to signify things that are “ open, naked, evident, manifest.” The face and neck of a naked person being turned upwards, it is manifest who he is. This is to have “ os resupinatum;” and, as he speaks, “atlam resupinat amici” [Juv., Sat. iii. 112], of him who sees what is in it to the bottom. There is yet anotherallusion that may be intended, and this is taken from beasts that are slain, and, being stripped of their
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364 AN EXPOSITION OF THE [CHAP. Iv.
skins, are hanged by the neck, that all may see and discern them. This is also mentioned by Cicumenius. And Varinus gives us a further sense, and says that rpaynr/Zev is as much as diyorouer, “to divide into parts;” or d:& ris paxews oxiZew, “to cut,” “ cleave,” or “ divide through the back-bone,” that all may be discovered. And from these two significations I suppose the design of the apostle in this allu- sion may most probably be collected. It is evident that he hath great regard unto, and doth much instruct the Hebrews by and from the customs in use amongst themselves. Unto one of them doth he here seem to have respect, namely, the beasts that were sacrificed. The first thing that was done with the body of it, after it was slain, was its being flayed. This work was done by the priests. Hereby the carcass of the beast was made yuyvév, “ naked,” laid open to the view of all. Then were all its entrails opened, from the neck down to the belly; after which the body was cut into its pieces through the chine-bone: whereby in both the senses mentioned, both of opening and division, it became rerpuynrsouévoy, “opened and divided,” so that every part of it was exposed to view. Hence the apostle, having compared the Word of God before in his operations to a “two-edged sword, that pierceth to the dividing asunder of the joints and marrow,” as did the sharp knife or instrument of the sacrificer; here affirms that “all things” whatever, and so conse- quently the hearts and ways of professors, were “ evident, open, and naked before him,” as the body of the sacrificed beast was to the priests when flayed, opened, and cut to pieces. This is the most probable account of these expressions in particular, whose general design is plain and evident. And this appears yet further from the next words.
Tog 6pburmoig wbrod, “to the eyes of him.” He followeth on his former allusion; and having ascribed the evidence of all things unto the omniscience of the Word, by the simili- tude before opened, in answer thereunto he mentions his eyes wherewith he beholds the things so naked and open before him. Both expressions are metaphorical, containing a declaration of the omniscience of Christ, whom he further describes in the last words, by our respect unto him in all these things.
Iipig tv yuiv 6 Aébyos. How variously these words are rendered, and thereby what various senses are put upon them, hath been de- clared. But both the proper signification of them and the design ot the place direct us to one certain sense, namely, “to whom we must give an account.” Aédyosis “an account;” there is no other word used in the New Testament. to express it. Ilpds %y is properly “unto whom,” and not “of whom,” or “concerning whom;” that is, it expresseth the object of the action here mentioned, and not the sub- ject of the proposition, And the whole is rightly rendered, “to
Tois 6pbar- ois avrou.
VER. 12, 13.] EPISTLE TO THE HEBREWS. 365
whom we must give an account;” or, “before whom our account is to be made.” And this answers the design of the apostle in the place. For evidencing unto them the efficacy and omniscience of the Word of God, trying all things, and discerning all things, he minds them of their near concernment in these matters, in that he and they must all give up their final accounts unto and before him who is so intimately acquainted with what they are, and with what- soever they shall do in this world.