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What the Fathers say
Eastern Fathers
John Chrysostom
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. …
Theophylact of Ohrid
Not only, he says, does He search and know the hearts of men, but even if you were to point to angels and archangels, to cherubim and seraphim, all things are open before Him. Nothing can be hidden from His eyes. To illustrate more vividly how all things are naked and open before the face of the Word of God, he used a figurative expression taken from sheep when they are flayed. …
Oecumenius
"And no creature is hidden from his sight." But what do I say about men, he says? Nor can any other creature hide or be concealed from that watchful eye, whether you speak of angels, or Cherubim, or Seraphim. "but all are naked." Nothing can be hidden from the inspecting power of Christ. All things are bare before Him, and no covering or character can allow anyone to conceal themselves from those eyes. …
Western Saints
Thomas Aquinas
Then when he says, before him no creature is hidden, he shows that anything invisible according to its nature is not hidden from God. For if something is not seen by us, it is because it is more simple and more subtle than our bodily or intellectual eyes, such as separated substances, which we cannot see in this life. But nothing is simpler and subtler than the divine intellect. Therefore, no creature is invisible in His sight. But does He know things in a merely general way, as some claim? …
Bonaventure
It was necessary that our Hierarch be endowed with awareness, in regard to the threefold wisdom within Him: the innate, that is, the wisdom of angels and of the first man, the infused, and the eternal. Through the first, He knows all things which we are able to know by means of the proper disposition; through the second, He comprehends gloriously and infinitely, because "to His wisdom there is no limit"; through the third, He comprehends all things. …
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