Hebrews 1:3

Being [ω ν]. Representing absolute being. See on John 1:1. Christ's absolute being is exhibited in two aspects, which follow : The brightness of his glory [α π α υ γ α σ μ α τ η ς δ ο ξ η ς α υ τ ο υ]. Of God's glory. For brightness rend. effulgence. jApaugasma, N. T. o. LXX, only Wisd. 7 26. o Class. It is an Alexandrian word, and occurs in Philemon 1:165 Interpretation is divided between effulgence and reflection. 166 Effulgence or outraying accords better with the thought of the passage; for the writer is treating of the preincarnate Son; and, as Alford justly remarks, "the Son of God is, in this his essential majesty, the expression and the sole expression of the divine light; not, as in his incarnation, its reflection." The consensus of the Greek fathers to this effect is of great weight. The meaning then is, that the Son is the outraying of the divine glory, exhibiting in himself the glory and majesty of the divine Being. "God lets his glory issue from himself, so that there arises thereby a light - being like himself" (Weiss). Doxa glory is the expression of the divine attributes collectively. It is the unfolded fullness of the divine perfections, differing from morfh qeou form of God (Philippians 2:6), in that morfh is the immediate, proper, personal investiture of the divine essence. Doxa is attached to deity. morfh is identified with the inmost being of deity Doxa is used of various visible displays of divine light and splendor, as Exodus 24:17; Deuteronomy 5:24; Exodus 40:34; Numbers 14:10; Numbers 14:15; Numbers 19:42; Ezekiel 10:4; Ezekiel 43:4; Ezekiel 43:5; Ezekiel 50:28, in 23; Leviticus 9:23, etc. We come nearer to the sense of the word in this passage in the story of Moses's vision of the divine glory, Exodus 33:18-23; Exodus 34:5; Exodus 34:7.

The express image of his person [χ α ρ α κ τ η ρ τ η ς υ π ο σ τ α σ ε ω ς α υ τ ο υ] Rend the very image (or impress) of his substance The primary sense of uJpostasiv substance is something which stands underneath; foundation, ground of hope or confidence, and so assurance itself. In a philosophical sense, substantial nature; the real nature of anything which underlies and supports its outward form and properties. In N. T., 2 Corinthians 9:4; 2 Corinthians 9:11; 2 Corinthians 9:17; Hebrews 3:14; Hebrews 11:1, signifying in every instance ground of confidence or confidence In LXX, it represents fifteen different words, and, in some cases, it is hard to understand its meaning notably 1 Samuel 13:21 In Ruth 1:12; Psalms 37:8; Ezekiel 19:5, it means ground of hope. in Jude 1:6 :4, Wisd. 16 21, sustenance in Psalms 38:5; Psalms 136:15, the substance or material of the human frame : in 1 Samuel 13:23; Ezekiel 26:11, an outpost or garrison : in Deuteronomy 11:6; Job 22:20, possessions. The theological sense, person, is later than the apostolic age. Here, substantial nature, essence. Carakthr from carassein to engrave or inscribe, originally a graving - tool; also the die on which a device is cut. It seems to have lost that meaning, and always signifies the impression made by the die or graver. Hence, mark, stamp, as the image on a coin (so often) which indicates its nature and value, or the device impressed by a signet. N. T. o. LXX, Leviticus 13:28; Leviticus 2 Macc. 4 10; 4 Macc. 14 4. The kindred caragma mark, Acts 17:29; Revelation 13:16; Revelation 13:17. Here the essential being of God is conceived as setting its distinctive stamp upon Christ, coming into definite and characteristic expression in his person, so that the Son bears the exact impress of the divine nature and character.

And upholding all things [φ ε ρ ω ν τ ε τ α π α ν τ α]. Rend. maintaining. Upholding conveys too much the idea of the passive support of a burden. "The Son is not an Atlas, sustaining the dead weight of the world" (quoted by Westcott). Neither is the sense that of ruling or guiding, as Philo (De Cherub. § 11), who describes the divine word as "the steersman and pilot of the all." It implies sustaining, but also movement. It deals with a burden, not as a dead weight, but as in continual movement; as Weiss puts it, "with the all in all its changes and transformations throughout the aeons." It is concerned, not only with sustaining the weight of the universe, but also with maintaining its coherence and carrying on its development. What is said of God, Colossians 1:17, is here said or implied of Christ : ta panta ejn aujtw sunesthken all things (collectively, the universe) consist or maintain their coherence in him. So the Logos is called by Philo the bond [δ ε σ μ ο ς] of the universe; but the maintenance of the coherence implies the guidance and propulsion of all the parts to a definite end. All things [τ α π α ν τ α] collectively considered; the universe; all things in their unity. See ch. Hebrews 2:10; Romans 8:32; Romans 11:36; 1 Corinthians 8:6; Ephesians 1:10; Colossians 1:16.

By the word of his power [τ ω ρ η μ α τ ι τ η ς δ υ ν α μ ε ω ς α υ τ ο υ]. The phrase N. T. o., but comp Luke 1:37. and see note. The word is that in which the Son's power manifests itself. jAutou his refers to Christ. Nothing in the context suggests any other reference. The world was called into being by the word of God (ch. 11. 3), and is maintained by him who is "the very image of God's substance."

When he had by himself purged our sins [κ α θ α ρ ι σ μ ο ν τ ω ν α μ α ρ τ ι ω ν π ο ι η σ α μ ε ν ο ς]. Omit by himself; 167 yet a similar thought is implied in the middle voice, poihsamenov, which indicates that the work of purification was done by Christ personally, and was not something which he caused to be done by some other agent. Purged, lit. having made purification The phrase N. T. o LXX, Job 7:21. Kaqarismov purification occurs in Mark, Luke John, 2nd Peter, o P., and only here in Hebrews. The verb kaqarizein to purify is not often used in N. T of cleansing from sin. See 2 Corinthians 7:1; 1 John 1:7; 1 John 1:9 Of cleansing the conscience, Hebrews 9:14. Of cleansing meats and vessels, Matthew 23:25; Matthew 23:26; Mark 7:19; Acts 10:15; Acts 11:9. Of cleansing the heart, Acts 14:9. The meaning here is cleansing of sins. In the phrase "to cleanse from sin," always with ajpo from. In carrying on all things toward their destined end of conformity to the divine archetype, the Son must confront and deal with the fact of sin, which had thrown the world into disorder, and drawn it out of God's order. In the thought of making purification of sins is already foreshadowed the work of Christ as high priest, which plays so prominent a part in the epistle.

Sat down on the right hand of the majesty on high [ε κ α θ ι σ ε ν ε ν δ ε ξ ι α τ η ς μ ε γ α λ ω σ υ ν η ς ε ν υ ψ η λ ο ι ς] Comp. Psalms 110:1, ch. Hebrews 8:1; Hebrews 10:12; Hebrews 12:2; Ephesians 1:20; Revelation 3:21. The verb denotes a solemn, formal act; the assumption of a position of dignity and authority The reference is to Christ's ascension. In his exalted state he will still be bearing on all things toward their consummation, still dealing with sin as the great high priest in the heavenly sanctuary. This is elaborated later. See ch. Hebrews 8; Revelation 9:12 ff. Megalwsunh majesty, only here, ch. 8 1; Jude 1:25. Quite often in LXX There is suggested, not a contrast with his humiliation, but his resumption of his original dignity, described in the former part of this verse. jEn uJyhloiv, lit. in the high places. Const. with sat down, not with majesty. The phrase N. T. o. LXX, Psalms 92:4; Psalms 112:5. jEn toiv uJyistoiv in the highest [π λ α χ ε σ], in the Gospels, and only in doxologies. See Matthew 21:9; Mark 11:10; Luke 2:14. jEn toiv ejpouranioiv in the heavenly [π λ α χ ε σ], only in Ephesians See Hebrews 1:3; Hebrews 1:20; Hebrews 2:6; Hebrews 3:10; Hebrews 6:12.