Hebreus 1:3

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Who being the brightness... — Who being the effulgence of His glory and the exact image of His substance. The first figure is familiar to us in the words of the Nicene Creed (themselves derived from this verse and a commentary upon it), “God of God, Light of Light, Very God of Very God.” Again striking parallels to the language present themselves in Philo, who speaks of the spirit breathed into man at his creation as an “effulgence of the Blessed and Thrice-blessed Nature”; and in the well-known passage of the Book of Wisdom, “She (Wisdom) is the effulgence of the everlasting light, the unspotted mirror of the power of God, and the image of His goodness” (Wis. 7:26). In the Old Testament the token of the divine presence is the Shechinah, the “cloud of glory” (called “the glory” in Romanos 9:4; comp. Hebreus 9:5 in this Epistle); here it is the divine nature itself that is denoted by the “glory.” Of the relation between this word and that which follows (“substance”) it is difficult to speak, as the conceptions necessarily transcend human language; but we may perhaps say (remembering that all such terms are but figurative) that the latter word is internal and the former external, — the latter the essence in itself, the former its manifestation. Thus the “Son” in His relation to “God” is represented here by light beaming forth from light, and by exact impress — the perfect image produced by stamp or seal. These designations, relating to the essential nature of the Son, have no limitation to time; the participle “being” must be understood (comp. Filipenses 2:6; João 1:1) of eternal, continuous existence. The word “person” is an unfortunate mistranslation in this place. Most of the earlier English versions have “substance,” person being first introduced in the Genevan Testament in deference to Beza.

By the word. — The thought seems suggested by Gênesis 1. (Salmos 33:9); the spoken word was the expression of His power. What is said above of “being” applies to “upholding,” except that the latter implies a previous creative act.

When he had by himself purged our sins. — The older MSS. omit “by Himself” and “our,” so that the words must be rendered, when He had made purification of sins. At first the change may seem a loss; but it is easily seen that the simpler statement is more majestic, and also more suitable in this place; the more complete explanation of the truth belongs to a later stage (Hebreus 9). To “make purification of sins” is an unusual phrase (comp. Mateus 8:3, “his leprosy was cleansed”), meaning, to make purification by the removal of sins (João 1:29; 1 João 3:5; 2 Pedro 1:9).

Sat down on the right hand of the Majesty on high. — See Hebreus 8:1; Hebreus 12:2; Mateus 26:64; Marcos 14:62; also Hebreus 1:13, and Hebreus 10:12. This figure, which we meet with more than twenty times in the New Testament, is throughout derived from the first words of Salmos 110, which are descriptive of the exaltation of the Messiah. Jehovah’s investiture of the Son of Man with unlimited dominion (Daniel 7:14) and supreme dignity (Efésios 1:20); the Saviour’s rest after the accomplishment of His work on earth (Hebreus 8:1); His waiting for the complete and final subjection of His enemies, are the ideas signified. On the Psalm see below (Hebreus 1:13).

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