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Selected Verse: Hebrews 1:3 - King James
| Verse |
Translation |
Text |
| Heb 1:3 |
King James |
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; |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
Who being--by pre-existent and essential being.
brightness of his glory--Greek, the effulgence of His glory. "Light of (from) light" [Nicene Creed]. "Who is so senseless as to doubt concerning the eternal being of the Son? For when has one seen light without effulgence?" [ATHANASIUS, Against Arius, Orations, 2]. "The sun is never seen without effulgence, nor the Father without the Son" [THEOPHYLACT]. It is because He is the brightness, &c., and because He upholds, &c., that He sat down on the right hand, &c. It was a return to His divine glory (Joh 6:62; Joh 17:5; compare Wisdom 7:25-26, where similar things are said of wisdom).
express image--"impress." But veiled in the flesh.
The Sun of God in glory beams
Too bright for us to scan;
But we can face the light that streams
For the mild Son of man. (Co2 3:18)
of his person--Greek, "of His substantial essence"; "hypostasis."
upholding all things--Greek, "the universe." Compare Col 1:15, Col 1:17, Col 1:20, which enumerates the three facts in the same order as here.
by the word--Therefore the Son of God is a Person; for He has the word [BENGEL]. His word is God's word (Heb 11:3).
of his power--"The word" is the utterance which comes from His (the Son's) power, and gives expression to it.
by himself--omitted in the oldest manuscripts.
purged--Greek, "made purification of . . . sins," namely, in His atonement, which graciously covers the guilt of sin. "Our" is omitted in the oldest manuscripts. Sin was the great uncleanness in God's sight, of which He has effected the purgation by His sacrifice [ALFORD]. Our nature, as guilt-laden, could not, without our great High Priest's blood of atonement sprinkling the heavenly mercy seat, come into immediate contact with God. EBRARD says, "The mediation between man and God, who was present in the Most Holy Place, was revealed in three forms: (1) In sacrifices (typical propitiations for guilt); (2) In the priesthood (the agents of those sacrifices); (3) In the Levitical laws of purity (Levitical purity being attained by sacrifice positively, by avoidance of Levitical pollution negatively, the people being thus enabled to come into the presence of God without dying, Deu 5:26)" (Lev. 16:1-34).
sat down on the right hand of the Majesty on high--fulfilling Psa 110:1. This sitting of the Son at God's fight hand was by the act of the Father (Heb 8:1; Eph 1:20); it is never used of His pre-existing state co-equal with the Father, but always of His exalted state as Son of man after His sufferings, and as Mediator for man in the presence of God (Rom 8:34): a relation towards God and us about to come to an end when its object has been accomplished (Co1 15:28). |
| Notes on the Bible, by Albert Barnes, [1834] |
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" Heb 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; Heb 1:8, Heb 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, Co1 15:40-41; to the light which Paul saw on the way to Damascus, Act 22:11; to the shining of Moses' face, Co2 3:7; to the celestial light which surrounds the angels, Rev 18:1; and glorified saints, Luk 9:31-32; and to the dazzling splendor or majesty in which God is enthroned; Th2 1:9; Pe2 1:17; Rev 15:8; Rev 21:11, Rev 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 Psa 84:11; Mal 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 Joh 1:18; Joh 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. Mat 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 Rom 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 Col 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" Co2 9:4; Co2 11:17; Heb 3:14; "substance" Heb 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;" Joh 17:5. He was "in the beginning with God, and was God;" Joh 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; Rev 1:11, Rev 1:17; Joh 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.")
It may have been that it was by him that the perfections of God were made known before the incarnation to the angelic world, but on that point the Scriptures are silent.
(2) on earth he was the brightness of the divine glory, and the express image of his person:
(a) It was by him, eminently, that God was made known to human beings - as it is by the beams of the sun that that is made known.
(b) He bore an exact resemblance to God. He was just such a being as we should suppose God to be were he to become incarnate, and to act as a man.
He was the embodied representation of the Deity. He was pure - like God. He was benevolent - like God. He spake to the winds and storms - like God. He healed diseases - like God. He raised the dead - like God. He wielded the power which God only can wield, and he manifested a character in all respects like what we should suppose God would evince if he appeared in human flesh, and dwelt among people and this is saying much. It is in fact saying that the account in the Gospels is real, and that the Christian religion is true. Uninspired men could never have drawn such a character as that of Jesus Christ, unless that character had actually existed. The attempt has often been made to describe God, or to show how be would speak and act if he came down to earth.
Thus, the Hindus speak of the incarnations of Vishnu; and thus Homer, and Virgil, and most of the ancient poets, speak of the appearance of the gods, and describe them as they were supposed to appear. But how different from the character of the Lord Jesus! they are full of passion, and lust, and anger, and contention, and strife; they come to mingle in battles, and to take part with contending armies, and they evince the same spirit as men, and are merely "men of great power, and more gigantic passions; "but Christ is God in human nature. The form is that of man; the spirit is that of God. He walks, and eats, and sleeps as a man; he thinks, and speaks, and acts like God. He was born as a man - but the angels adored him as God. As a man he ate; yet by a word he created food for thousands, as if he were God. Like a man he slept on a pillow while the vessel was tossed by the waves; like God be rose, and rebuked the winds and they were still. As a man he went, with affectionate interest, to the house of Martha and Mary. As a man he sympathized with them in their affliction, and wept at the grave of their brother; like God he spoke, and the dead came forth to the land of the living. As a man he traveled through the land of Judea. He was without a home. Yet everywhere the sick were laid at his feet, and health came from his touch, and strength from the words of his lips as if he were God. As a man he prayed in the garden of Gethsemane; he bore his cross to Calvary; he was nailed to the tree: yet then the heavens grew dark, and the earth shook and the dead arose as if he were God. As a man he slept in the cold tomb - like God he rose, and brought life and immortality to light.
He lived on earth as a man - he ascended to heaven like God. And in all the life of the Redeemer, in all the variety of trying situations in which he was placed, there was not a word or action which was inconsistent with the supposition that he was the incarnate God. There was no failure of any effort to heal the sick or to raise the dead; no look, no word, no deed that is not perfectly consistent with this supposition; but on the contrary, his life is full of events which can be explained on no other supposition than that he was the appropriate shining forth of the divine glory, and the exact resemblance of the essence of God. There are not two Gods - as there are not two suns when the sun shines. It is the one God, in a mysterious and incomprehensible manner shining into the world in the face of Jesus Christ. See note on Co2 4:6. As the wax bears the perfect image of the seal - perfect not only in the outline, but in the filling up - in all the lines, and features, and letters, so is it with the Redeemer. There is not one of the divine perfections which has not the counterpart in him, and if the glory of the divine character is seen at all by people, it will be seen in and through him.
And upholding all things by the word of his power - That is, by his powerful word, or command. The phrase "word of his power" is a Hebraism, and means his efficient command. There could not be a more distinct ascription of divinity to the Son of God than this. He upholds or sustains all things - that is, the universe. It is not merely the earth; not only its rocks, mountains, seas, animals and human beings, but it is the universe - all distant worlds. How can he do this who is not God? He does it by his word - his command. What a conception! That one simple command should do all this! So the world was made when God "spake and it was done; he commanded and it stood fast;" Psa 33:9. So the Lord Jesus commanded the waves and the winds, and they were still Mat 8:26-27; so he spoke to diseases and they departed, and to the dead land they arose; compare Gen 1:3. I do know how people can "explain away" this ascription of infinite power to the Redeemer. There can be no higher idea of omnipotence than to say that he upholds all things by his word; and assuredly he who can "hold up" this vast universe so that it does not sink into anarchy or into nothing, must be God. The same power Jesus claimed for himself; see Mat 28:18.
When he had by himself purged our sins - "By himself" - not by the blood of bulls and lambs, but by his own blood. This is designed to bring in the grand feature of the Christian scheme, that the purification made for sin was by his blood, instead of the blood which was shed in the temple-service. The word rendered here "purged" means "purified" or "expiated;" see notes on Joh 15:2. The literal rendering is, "having made purification for our sins." The purification or cleansing which he effected was by his blood; see Jo1 1:7 "The blood of Jesus Christ cleanseth from all sin." This the apostle here states to have been the great object for which he came, and having done this, he sat down on the right hand of God; see Heb 7:27; Heb 9:12-14. It was not merely to teach that he came; it was to purify the hearts of people, to remove their sins, and to put an end to sacrifice by the sacrifice of himself.
Sat down on the right hand of the Majesty on high - Of God; see the notes on Mar 16:19; Eph 1:20-23. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
Being (ὢν)
Representing absolute being. See on Joh 1:1. Christ's absolute being is exhibited in two aspects, which follow:
The brightness of his glory (ἀπαύγασμα τῆς δόξης αὐτοῦ)
Of God's glory. For brightness rend. effulgence. Ἀπαύγασμα, N.T.o. lxx, only Wisd. 7:26. oClass. It is an Alexandrian word, and occurs in Philo. Interpretation is divided between effulgence and reflection. 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). Δόξα glory is the expression of the divine attributes collectively. It is the unfolded fullness of the divine perfections, differing from μορφὴ θεοῦ form of God (Phi 2:6), in that μορφὴ is the immediate, proper, personal investiture of the divine essence. Δόξα is attached to deity. μορφὴ is identified with the inmost being of deity Δόξα is used of various visible displays of divine light and splendor, as Exo 24:17; Deu 5:24; Exo 40:34; Num 14:10; Num 16:19, Num 16:42; Eze 10:4; Eze 43:4, Eze 43:5; Eze 1:28, Eze 3:23; Lev 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, Exo 33:18-23; Exo 34:5, Exo 34:7.
The express image of his person (χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ)
Rend the very image (or impress) of his substance The primary sense of ὑπόστασις 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., Co2 9:4; Co2 11:17, Heb 3:14; Heb 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 Sa1 13:21. In Rut 1:12, Psa 37:8, Eze 19:5, it means ground of hope: in Jdg 6:4, Wisd. 16:21, sustenance in Psa 38:5; Psa 136:15, the substance or material of the human frame: in Sa1 13:23; Eze 26:11, an outpost or garrison: in Deu 11:6; Job 22:20, possessions. The theological sense, person, is later than the apostolic age. Here, substantial nature, essence. Χαρακτὴρ from χαράσσειν 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, Lev 13:28; 2 Macc. 4:10; 4 Macc. 15:4. The kindred χάραγμα mark, Act 17:29; Rev 13:16, Rev 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 (φέρων τε τὰ πάντα)
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, Col 1:17, is here said or implied of Christ: τὰ πάντα ἐν αὐτῷ συνέστηκεν all things (collectively, the universe) consist or maintain their coherence in him. So the Logos is called by Philo the bond (δεσμὸς) of the universe; but the maintenance of the coherence implies the guidance and propulsion of all the parts to a definite end. All things (τὰ πάντα) collectively considered; the universe; all things in their unity. See Heb 2:10; Rom 8:32; Rom 11:36; Co1 8:6; Eph 1:10; Col 1:16.
By the word of his power (τῷ ῥήματι τῆς δυνάμεως αὐτοῦ)
The phrase N.T.o., but comp Luk 1:37, and see note. The word is that in which the Son's power manifests itself. Ἀυτοῦ his refers to Christ. Nothing in the context suggests any other reference. The world was called into being by the word of God (Heb 11:3), and is maintained by him who is "the very image of God's substance."
When he had by himself purged our sins (καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος)
Omit by himself; yet a similar thought is implied in the middle voice, ποιησάμενος, 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. Καθαρισμός purification occurs in Mark, Luke John, 2nd Peter, oP., and only here in Hebrews. The verb καθαρίζειν to purify is not often used in N.T of cleansing from sin. See Co2 7:1; Jo1 1:7, Jo1 1:9. Of cleansing the conscience, Heb 9:14. Of cleansing meats and vessels, Mat 23:25, Mat 23:26, Mar 7:19, Act 10:15; Act 11:9. Of cleansing the heart, Act 15:9. The meaning here is cleansing of sins. In the phrase "to cleanse from sin," always with ἀπὸ 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 (ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς)
Comp. Psa 110:1, Heb 8:1; Heb 10:12; Heb 12:2; Eph 1:20; Rev 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 Heb 8:1-13; Heb 9:12 ff. Μεγαλωσύνη majesty, only here, Heb 8:1; Jde 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. Ἐν ὑψηλοῖς, lit. in the high places. Const. with sat down, not with majesty. The phrase N.T.o. lxx, Psa 92:4; Psa 112:5. Ἐν τοῖς ὑψίστοις in the highest (places), in the Gospels, and only in doxologies. See Mat 21:9; Mar 11:10; Luk 2:14. Ἐν τοῖς ἐπουρανίοις in the heavenly (places), only in Ephesians. See Eph 1:3, Eph 1:20; Eph 2:6; Eph 3:10; Eph 6:12. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Who sat down - The third of these glorious predicates, with which three other particulars are interwoven, which are mentioned likewise, and in the same order, Col 1:15, Col 1:17, Col 1:20. Who, being - The glory which he received in his exaltation at the right hand of the Father no angel was capable of; but the Son alone, who likewise enjoyed it long before. The brightness of his glory - Glory is the nature of God revealed in its brightness. The express image - Or stamp. Whatever the Father is, is exhibited in the Son, as a seal in the stamp on wax. Of his person - Or substance. The word denotes the unchangeable perpetuity of divine life and power. And sustaining all things - Visible and invisible, in being. By the word of his power - That is, by his powerful word. When he had by himself - Without any Mosaic rites or ceremonies. Purged our sins - In order to which it was necessary he should for a time divest himself of his glory. In this chapter St. Paul describes his glory chiefly as he is the Son of God; afterwards, Heb 2:6, &c., the glory of the man Christ Jesus. He speaks, indeed, briefly of the former before his humiliation, but copiously after his exaltation; as from hence the glory he had from eternity began to be evidently seen. Both his purging our sins, and sitting on the right hand of God, are largely treated of in the seven following chapters. Sat down - The priests stood while they ministered: sitting, therefore, denotes the consummation of his sacrifice. This word, sat down, contains the scope, the theme, and the sum, of the epistle. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
The brightness of his glory - Απαυγασμα της δοξης The resplendent outbeaming of the essential glory of God. Hesychius interprets απαυγασμα by ᾑλιου φεγγος, the splendor of the sun. The same form of expression is used by an apocryphal writer, Wis. 7:26, where, speaking of the uncreated wisdom of God, he says: "For she is the splendor of eternal light, απαυγασμα γαρ εστι φωτος αΐδιου, and the unsullied mirror of the energy of God, and the image of his goodness." The word αυγασμα is that which has splendor in itself απαυγασμα is the splendor emitted from it; but the inherent splendor and the exhibited splendor are radically and essentially the same.
The express image of his person - Χαρακτηρ της ὑποστασεως αυτου· The character or impression of his hypostasis or substance. It is supposed that these words expound the former; image expounding brightness, and person or substance, glory. The hypostasis of God is that which is essential to him as God; and the character or image is that by which all the likeness of the original becomes manifest, and is a perfect fac-simile of the whole. It is a metaphor taken from sealing; the die or seal leaving the full impression of its every part on the wax to which it is applied.
From these words it is evident,
1. That the apostle states Jesus Christ to be of the same essence with the Father, as the απαυγασμα, or proceeding splendor, must be the same with the αυγασμα, or inherent splendor.
2. That Christ, though proceeding from the Father, is of the same essence; for if one αυγη, or splendor, produce another αυγη, or splendor, the produced splendor must be of the same essence with that which produces it.
3. That although Christ is thus of the same essence with the Father, yet he is a distinct person from the Father; as the splendor of the sun, though of the same essence, is distinct from the sun itself, though each is essential to the other; as the αυγασμα, or inherent splendor, cannot subsist without its απαυγασμα, or proceeding splendor, nor the proceeding splendor subsist without the inherent splendor from which it proceeds.
4. That Christ is eternal with the Father, as the proceeding splendor must necessarily be coexistent with the inherent splendor. If the one, therefore, be uncreated, the other is uncreated; if the one be eternal, the other is eternal.
Upholding all things by the word of his power - This is an astonishing description of the infinitely energetic and all pervading power of God. He spake, and all things were created; he speaks, and all things are sustained. The Jewish writers frequently express the perfection of the Divine nature by the phrases, He bears all things, both above and below; He carries all his creatures; He bears his world; He bears all worlds by his power. The Hebrews, to whom this epistle was written, would, from this and other circumstances, fully understand that the apostle believed Jesus Christ to be truly and properly God.
Purged our sins - There may be here some reference to the great transactions in the wilderness.
1. Moses, while in communion with God on the mount, was so impressed with the Divine glories that his face shone, so that the Israelites could not behold it. But Jesus is infinitely greater than Moses, for he is the splendor of God's glory; and,
2. Moses found the government of the Israelites such a burden that he altogether sank under it. His words, Num 11:12, are very remarkable: Have I conceived all this people? Have I begotten them, that thou shouldest say unto me, Carry them in thy Bosom - unto the land which thou swearest unto their fathers? But Christ not only carried all the Israelites, and all mankind; but he upholds All Things by the word of his power.
3. The Israelites murmured against Moses and against God, and provoked the heavy displeasure of the Most High; and would have been consumed had not Aaron made an atonement for them, by offering victims and incense. But Jesus not only makes an atonement for Israel, but for the whole world; not with the blood of bulls and goats, but with his own blood: hence it is said that he purged our sins δι' αὑτου, by himself his own body and life being the victim. It is very likely that the apostle had all these things in his eye when he wrote this verse; and takes occasion from them to show the infinite excellence of Jesus Christ when compared with Moses; and of his Gospel when compared with the law. And it is very likely that the Spirit of God, by whom he spoke, kept in view those maxims of the ancient Jews, concerning the Messiah, whom they represent as being infinitely greater than Abraham, the patriarchs, Moses, and the ministering angels. So Rabbi Tanchum, on Isa 52:13, Behold my servant shall deal prudently, says, זה מלך המשיח Zeh melek hammashiach, this is the King Messiah; and shall be exalted, and be extolled, and be very high. "He shall be exalted above Abraham, and shall be extolled beyond Moses, and shall be more sublime than the ministering angels." See the preface.
The right hand of the Majesty on high - As it were associated with the supreme Majesty, in glory everlasting, and in the government of all things in time and in eternity; for the right hand is the place of the greatest eminence, Kg1 2:19. The king himself, in eastern countries, sits on the throne; the next to him in the kingdom, and the highest favourite, sits on his right hand; and the third greatest personage, on his left. |
28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.
34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
1 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
1 A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
26 For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?
3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.
20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.
17 And he is before all things, and by him all things consist.
15 Who is the image of the invisible God, the firstborn of every creature:
18 But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.
5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
62 What and if ye shall see the Son of man ascend up where he was before?
20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
22 And hath put all things under his feet, and gave him to be the head over all things to the church,
23 Which is his body, the fulness of him that filleth all in all.
19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.
12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.
13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:
14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.
7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
2 Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.
18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.
3 And God said, Let there be light: and there was light.
26 And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.
27 But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!
9 For he spake, and it was done; he commanded, and it stood fast.
6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
1 In the beginning was the Word, and the Word was with God, and the Word was God.
17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:
11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
1 In the beginning was the Word, and the Word was with God, and the Word was God.
5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
1 Now faith is the substance of things hoped for, the evidence of things not seen.
14 For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;
17 That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting.
4 Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting.
15 Who is the image of the invisible God, the firstborn of every creature:
21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.
27 All things are delivered unto me of my Father: and 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.
9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?
18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
2 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.
11 For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly.
23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.
11 Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;
8 And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.
17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.
9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
31 Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.
32 But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.
1 And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
7 But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:
11 And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus.
40 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.
41 There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.
10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:
11 They shall perish; but thou remainest; and they all shall wax old as doth a garment;
12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.
8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.
1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:
14 Glory to God in the highest, and on earth peace, good will toward men.
10 Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.
9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.
5 A good man sheweth favour, and lendeth: he will guide his affairs with discretion.
4 For thou, LORD, hast made me glad through thy work: I will triumph in the works of thy hands.
25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.
1 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.
1 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.
3 For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.
4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:
5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.
6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.
7 For if that first covenant had been faultless, then should no place have been sought for the second.
8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:
9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.
10 For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:
11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.
12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.
13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.
21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;
1 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
1 A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
9 And put no difference between us and them, purifying their hearts by faith.
9 But the voice answered me again from heaven, What God hath cleansed, that call not thou common.
15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.
19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?
26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.
25 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.
14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
21 And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I shall not be.
3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.
37 For with God nothing shall be impossible.
16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.
36 For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
10 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.
17 And he is before all things, and by him all things consist.
17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.
28 And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark; it is a rising of the burning, and the priest shall pronounce him clean: for it is an inflammation of the burning.
20 Whereas our substance is not cut down, but the remnant of them the fire consumeth.
6 And what he did unto Dathan and Abiram, the sons of Eliab, the son of Reuben: how the earth opened her mouth, and swallowed them up, and their households, and their tents, and all the substance that was in their possession, in the midst of all Israel:
11 With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground.
23 And the garrison of the Philistines went out to the passage of Michmash.
15 But overthrew Pharaoh and his host in the Red sea: for his mercy endureth for ever.
5 My wounds stink and are corrupt because of my foolishness.
4 And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass.
5 Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion.
8 Cease from anger, and forsake wrath: fret not thyself in any wise to do evil.
12 Turn again, my daughters, go your way; for I am too old to have an husband. If I should say, I have hope, if I should have an husband also to night, and should also bear sons;
21 Yet they had a file for the mattocks, and for the coulters, and for the forks, and for the axes, and to sharpen the goads.
1 Now faith is the substance of things hoped for, the evidence of things not seen.
14 For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;
17 That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting.
4 Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting.
7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation.
5 And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD.
18 And he said, I beseech thee, shew me thy glory.
19 And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.
20 And he said, Thou canst not see my face: for there shall no man see me, and live.
21 And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock:
22 And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by:
23 And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.
23 And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the LORD appeared unto all the people.
23 Then I arose, and went forth into the plain: and, behold, the glory of the LORD stood there, as the glory which I saw by the river of Chebar: and I fell on my face.
28 As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spake.
5 So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house.
4 And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east.
4 Then the glory of the LORD went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD'S glory.
42 And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation: and, behold, the cloud covered it, and the glory of the LORD appeared.
19 And Korah gathered all the congregation against them unto the door of the tabernacle of the congregation: and the glory of the LORD appeared unto all the congregation.
10 But all the congregation bade stone them with stones. And the glory of the LORD appeared in the tabernacle of the congregation before all the children of Israel.
34 Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle.
24 And ye said, Behold, the LORD our God hath shewed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth.
17 And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.
6 Who, being in the form of God, thought it not robbery to be equal with God:
1 In the beginning was the Word, and the Word was with God, and the Word was God.
6 But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?
20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.
17 And he is before all things, and by him all things consist.
15 Who is the image of the invisible God, the firstborn of every creature:
19 Bathsheba therefore went unto king Solomon, to speak unto him for Adonijah. And the king rose up to meet her, and bowed himself unto her, and sat down on his throne, and caused a seat to be set for the king's mother; and she sat on his right hand.
13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
12 Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers?