New American Standard Bible
And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high,
King James Bible
Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
Darby Bible Translation
who being the effulgence of his glory and the expression of his substance, and upholding all things by the word of his power, having made by himself the purification of sins, set himself down on the right hand of the greatness on high,
World English Bible
His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
Young's Literal Translation
who being the brightness of the glory, and the impress of His subsistence, bearing up also the all things by the saying of his might -- through himself having made a cleansing of our sins, sat down at the right hand of the greatness in the highest,
Hebrews 1:3 Parallel
CommentaryBarnes' Notes on the Bible
Who being the brightness of his glory - This verse is designed to state the dignity and exalted rank of the Son of God, and is exceedingly important with reference to a correct view of the Redeemer. Every word which is employed is of great importance, and should be clearly understood in order to a correct apprehension of the passage. First, in what manner does it refer to the Redeemer? To his divine nature? To the mode of his existence before he was incarnate? Or to him as he appeared on earth? Most of the ancient commentators supposed that it referred to his divine dignity before he became incarnate, and proceed to argue on that supposition on the mode of the divine existence. The true solution seems to me to be, that it refers to him as incarnate, but still has reference to him as the incarnate "Son of God." It refers to him as Mediator, but not simply or mainly as a man. It is rather to him as divine - thus, in his incarnation, being the brightness of the divine glory, and the express image of God. That this is the correct view is apparent, I think, from the whole scope of the passage. The drift of the argument is, to show his dignity as "he has spoken to us" Hebrews 1:1, and not in the period antecedent to his incarnation. It is to show his claims to our reverence as sent from God - the last and greatest of the messengers which God bas sent to man. But, then it is a description of him "as he actually is" - the incarnate Son of God; the equal of the Father in human flesh; and this leads the writer to dwell on his divine, character, and to argue from that; Hebrews 1:8, Hebrews 1:10-12. I have no doubt, therefore, that this description refers to his divine nature, but it is the divine nature as it appears in human flesh. An examination of the words used will prepare us for a more clear comprehension of the sense. The word "glory" - δόξα doxa - means properly "a seeming, an appearance;" and then:
(1) praise, applause, honor:
(2) dignity, splendor, glory;
(3) brightness, dazzling light; and,
(4) excellence, perfection, such as belongs to God and such as there is in heaven.
It is probably used here, as the word - כבוד kaabowd - is often among the Hebrews, to denote splendor, brightness, and refers to the divine perfections as resembling a bright light, or the sun. The word is applied to the sun and stars, 1 Corinthians 15:40-41; to the light which Paul saw on the way to Damascus, Acts 22:11; to the shining of Moses' face, 2 Corinthians 3:7; to the celestial light which surrounds the angels, Revelation 18:1; and glorified saints, Luke 9:31-32; and to the dazzling splendor or majesty in which God is enthroned; 2 Thessalonians 1:9; 2 Peter 1:17; Revelation 15:8; Revelation 21:11, Revelation 21:23. Here there is a comparison of God with the sun; he is encompassed with splendor and majesty; he is a being of light and of infinite perfection. It refers to "all in God" that is bright, splendid, glorious; and the idea is, that the Son of God is the "brightness" of it all.
The word rendered "brightness" - ἀπαύγασμα apaugasma - occurs nowhere else in the New Testament. It means properly "reflected splendor," or the light which emanates from a luminous body. The rays or beams of the sun are its "brightness," or that by which the sun is seen and known. The sun itself we do not see; the beams which flow from it we do see. The meaning here is, that if God be represented under the image of a luminous body, as he is in the Scriptures (see Psalm 84:11; Malachi 4:2), then Christ is the radiance of that light, the brightness of that luminary - Stuart. He is that by which we perceive God, or by which God is made known to us in his real perfections; compare John 1:18; John 14:9. - It is by him only that the true character and glory of God is known to people. This is true in regard to the great system of revelation but it is especially true in regard to the views which people have of God. Matthew 11:27 - "no man knoweth the Son but the Father; neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him."
The human soul is dark respecting the divine character until it is enlightened by Christ. It sees no beauty, no glory in his nature - nothing that excites wonder, or that wins the affections, until it is disclosed by the Redeemer. somehow it happens, account for it as people may, that there are no elevating practical views of God in the world; no views that engage and hold the affections of the soul; no views that are transforming and purifying, but those which are derived from the Lord Jesus. A man becomes a Christian, and at once he has elevated, practical views of God. He is to him the most glorious of all beings. He finds supreme delight in contemplating his perfections. But he may be a philosopher or an infidel, and though he may profess to believe in the existence of God, yet the belief excites no practical influence on him; he sees nothing to admire; nothing which leads him to worship him; compare Romans 1:21.
And the express image - The word used here - χαρακτὴρ charaktēr - likewise occurs nowhere else in the New Testament. It is that from which our word "character" is derived. It properly means a "engraving-tool;" and then something "engraved" or "stamped" - "a character" - as a letter, mark, sign. The image stamped on coins, seals, wax, expresses the idea: and the sense here is, that if God be represented under the idea of a substance, or being, then Christ is the exact resemblance of that - as an image is of the stamp or die. The resemblance between a stamp and the figure which is impressed is exact; and so is the resemblance between the Redeemer and God; see Colossians 1:15. "Who is the image of the invisible God."
Of his person - The word "person" with us denotes an individual being, and is applied to human beings, consisting of body and soul. We do not apply it to anything dead - not using it with reference to the body when the spirit is gone. It is applied to man - with individual and separate consciousness and will; with body and soul; with an existence separate from others. It is evident that it cannot be used in this sense when applied to God, and that this word does not express the true idea of the passage here. Tyndale renders it, more accurately, "substance." The word in the original - ὑπόστασις hupostasis - whence our word "hypostasis," means, literally, a "foundation," or "substructure." Then it means a well-founded trust, firm expectation, confidence, firmness, boldness; and then "reality, substance, essential nature." In the New Testament, it is rendered "confident," or "confidence" 2 Corinthians 9:4; 2 Corinthians 11:17; Hebrews 3:14; "substance" Hebrews 11:1; and "person" in the passage before us. It is not used elsewhere. Here it properly refers to the essential nature of God - what distinguishes him from all other beings, and which, if I may so say, "constitutes him God;" and the idea is, that the Redeemer is the exact resemblance of "that." This resemblance consists, probably, in the following things - though perhaps the enumeration does not include all - but in these he certainly resembles God, or is his exact image:
(1) In his original mode of being, or before the incarnation. Of this we know little. But he had a "glory with the Father before the world was;" John 17:5. He was "in the beginning with God, and was God;" John 1:1. He was in intimate union with the Father, and was one with Him, in certain respects; though in certain other respects, there was a distinction. I do not see any evidence in the Scriptures of the doctrine of "eternal generation," and it is certain that that doctrine militates against the "proper eternity" of the Son of God. The natural and fair meaning of that doctrine would be, that there was a time when he had not an existence, and when he began to be, or was begotten. But the Scripture doctrine is, that he had a strict and proper eternity. I see no evidence that he was in any sense a "derived being" - deriving his existence and his divinity from the Father. The Fathers of the Christian church, it is believed, held that the Son of God as to his divine, as well as his human nature, was "derived" from the Father. Hence, the Nicene creed speaks of him as "begotten of the Father before all worlds; God of God, Light of Light, very God of very God, begotten not made" - language implying derivation in his divine nature. They held, with one voice, that he was God (divine); but it was in this manner; see Stuart, Excursus III. on the Epistle to the Hebrews. But this is incredible and impossible. A derived being cannot in any proper sense be "God"; and if there is any attribute which the Scriptures have ascribed to the Saviour with special clearness, it is that of proper eternity; Revelation 1:11, Revelation 1:17; John 1:1.
(Perhaps the doctrine of Christ's natural or eternal Sonship had been as well understood without the help of the term "generation," which adds nothing to our stock of ideas on the subject, and gives rise, as the above remarks prove, to objections which attach altogether to the "word," and from which the "doctrine" itself is free. In fairness however, it should be remembered that, like many other theological terms, the term in question, when applied to Christ's Sonship, is not to be understood in the ordinary acceptation, as implying derivation or extraction. It is used as making some approach to a proper term only, and in this case, as in others of like nature, it is but just to respect the acknowledged rule that when human phraseology is employed concerning the divine nature, all that is imperfect, all that belongs to the creature, is to be rejected, and that only retained which comports with the majesty of the Creator. It is on this very principle that Prof. Stuart, in his first excursus, and Trinitarians generally, have so successfully defended the use of the word "person" to designate a distinction in the Godhead. Overlooking this principle, our author deduces consequences from the doctrine of eternal generation, which do not properly belong to it, and which its advocates distinctly repudiate.
That doctrine cannot militate against the proper eternity of the Son, since, while it uses the term "generation," not "more human," but with every thing of human informity separated from it, it supplies also the adjunct "eternal." Whatever some indiscreet advocates of the eternal Sonship may have affirmed, it should never be forgotten, that the ablest friends equally with the author, contend that there is no "Derivation or communication of essence from the Father to the Son." "Although the terms "Father" and "Son" indicate a relation analogous to that among people, yet, as in the latter case, it is a relation between two material and separate beings, and in the former, is a relation in the same Spiritual essence, the one can throw no light upon the other; and to attempt to illustrate the one by the other is equally illogical and presumptuous. We can conceive the communication of a material essence by one material being to another, because it takes place in the generation of animals; but the communication of a spiritual, indivisible, immutable essence is altogether inconceivable, especially when we add, that the supposed communication does not constitute a different being, but takes place in the essences communicating."
Dick's Theology, vol. 2, page 71. It is readily allowed that the Fathers, and many since their times, have written unguardedly on this mysterious subject: but their errors, instead of leading us to reject the doctrine entirely, should lead us only to examine the Scriptures more fully, and form our opinions on them alone. The excellent author already quoted has well remarked: "I cannot conceive what object they have in view who admit the Divinity, but deny the natural Sonship of our Saviour, unless it be to get rid of the strange notions about communication of essence and subordination which have prevailed so much; and in this case, like too many disputants, in avoiding one extreme, they run into the other.")
LibraryDecember the Eleventh the Speech of the Incarnation
"He hath spoken to us in His Son." --HEBREWS i. And that blessed Son spake my language. He came into my troubled conditions and expressed Himself out of my humble lot. My surroundings afforded Him a language in which He made known His good news. The carpenter's shop, the shepherd on the hill, the ladened vine, a wayside well, common bread, a friend's sickness, the desolation of a garden, the darkness of "the last things"--these all offered Him a mode of speech in which He unveiled to me the heart …
John Henry Jowett—My Daily Meditation for the Circling Year
Mason -- Messiah's Throne
The Winsome Jesus.
Meditations of the Blessed State of the Regenerate Man after Death.
A Psalm of David. The LORD says to my Lord: "Sit at My right hand Until I make Your enemies a footstool for Your feet."
So then, when the Lord Jesus had spoken to them, He was received up into heaven and sat down at the right hand of God.
Jesus said to him, "Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, 'Show us the Father '?
2 Corinthians 4:4
in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God.
He is before all things, and in Him all things hold together.
who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds.
But to which of the angels has He ever said, "SIT AT MY RIGHT HAND, UNTIL I MAKE YOUR ENEMIES A FOOTSTOOL FOR YOUR FEET "?
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