Who being the brightness Απαυγασμα, the effulgence, or out-beaming, or splendour; of his The Father's; glory In Scripture, the glory of God signifies the perfections of God. See Romans 1:23; and in and by the Son of God, the glorious nature and attributes of the Father have shone forth probably to angels, at least to men; as on mount Sinai, when his voice shook the earth, (Hebrews 12:26,) in the tabernacle and temple. Compare Exo 24:10 with John 1:18, and 1 Timothy 6:16. The divine glory, which was manifested to Isaiah in the vision recorded Isaiah 6:1-4, is expressly said, John 12:41, to have been the glory of Christ. This glory indeed was veiled in flesh when he became incarnate, yet he still possessed it, and it shone forth, in some degree, on many occasions, especially at his transfiguration, and even in his whole ministry; infinite wisdom manifesting itself in his discourses; almighty power in his miracles; unspeakable love in his benevolent actions; and holiness unparalleled in his spirit and conduct daily. So that he was fitly denominated the Holy One of God. And the express image Stamp or delineation; of his person Or substance, as υποστασεως signifies. That is, he is one who has the whole nature of God in him, as he is his eternal Son; and declares and represents, in a most conspicuous manner, the divine properties to our faith and contemplation as incarnate: whatever the Father is, is exhibited in the Son as a seal in the stamp on wax. For the word χαρακτηρ, here rendered express image, properly signifies an image made by engraving, such as that on a seal; also the image which the seal makes on wax by impression. Phavorinus says, it is διατυπωσις δηλουσα την υποστασιν, a form, or draught, manifesting the substance whence it was taken. And the word υποστασις, rendered person, he says, is ουσια μετα των ιδιωματων, the substance with the properties. So that the clause here, according to him, is a draught manifesting, or exhibiting the substance and properties of God. “According to the Greek commentators on the place,” says Whitby, “it is the same with our Lord's being in the form of God before he took our nature on him.” See on Philippians 2:6; Colossians 1:15, where this is explained at large. And upholding Φερων, sustaining, or preserving and governing; all things Visible and invisible. This expression is parallel to 1 Chronicles 1:17; 1 Chronicles 1:17, τα παντα εν αυτω συνεστηκε, by him all things consist. According to Pierce, the meaning of both passages is, that as the Son gave being to all things, so he maintains them in being. By the word of his power That is, by his powerful word: in the same divine manner in which all things were created; for he only spake, and they were done. When he had by himself By the sacrifice of himself, (Hebrews 9:26,) without any Mosaic rites or ceremonies; purged our sins Καθαρισμον ποιησαμενος, having effected a purification of them, or made atonement to satisfy the demands of divine justice. In order to which it was necessary he should for a time divest himself of his glory. This is the fourth fact treated of in this epistle, namely, that the Author of the gospel laid down his life a sacrifice for sin; of which, when offered, God declared his acceptance, by setting Jesus at his own right hand. The gospel, therefore, hath a priesthood and sacrifice more efficacious than the priesthood and sacrifices of the law taken together. For an expiation made by a person so great in himself, and so dear to God as his own Son, and made by the appointment of God, could not but be acceptable to him; consequently it must be a sure foundation for that hope of pardon, by which the gospel encourages sinners to repent. Sat down The Jewish priests stood while they ministered: Christ's being said to sit down, therefore, denotes the consummation of his sacrifice: on the right hand of the Majesty Of God; on high In the highest heavens. The apostle's meaning is, that our Lord, after his ascension, was invested in the human nature with that visible glory and power which he enjoyed with God before the world, as mentioned by himself, John 17:5. Our Lord's sitting down at the right hand of God is affirmed in this epistle no less than five different times, because it presupposes his resurrection from the dead, and implies his being put in possession of the highest authority in heaven, under the Father. Consequently it is a clear proof that he is really the Son of God. It must be observed, that in this chapter the apostle describes Christ's glory chiefly as he is the Son of God; afterward, Hebrews 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 Chapter s.
Related Commentaries of Hebrews 1:3
Hebrews 1:3
3 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;