Hebrews 1:3

Being. Gr. on, an expression denoting eternal, timeless existence (see on Rev. 1:4). The related verb form en occurs with this same idea in the expression in John 1:1; “in the beginning was [en] the Word” (see comment there). Christ did not come into existence “in the beginning” — in the beginning He already was. When He came to this world, He that already was, became flesh. He had not previously been flesh (see on John 1:14).

Brightness. Gr. apaugasma, “outshining,” “outraying,” “reflection,” “radiance.” The Father and the Son are inseparable. The Son reveals the Father, is the outshining of the Father. As when we look at the sun, we see not the sun itself but its rays, so we see not the Father but the Son, the Father Himself being invisible, “dwelling in the light which no man can approach unto; whom no man hath seen, nor can see” (1 Tim. 6:16).

Glory. Gr. doxa (see on Rom. 3:23; 1 Cor. 11:7). The glory of God is the sum total of all His attributes. On a certain occasion Moses asked God, “I beseech thee, shew me thy glory” (Ex. 33:18). In response to the appeal God said, “I will make all my goodness pass before thee” (Ex. 33:19; cf. ch. 34:5-7). God’s glory is His character (see DA 20; PK 312, 313; GW 417). Christ did not become the brightness of God’s glory. He already was, and always had been (see on John 1:1; see Vol. V, p. 917). This constitutes the essential and eternal ground of His personality.

Express image. Gr. charakter, originally, a tool used for engraving or marking. Later it came to mean the marking itself. The same duality of meaning may be noted in certain English words. Thus “seal” may mean the impression made upon the receiving medium, as well as the instrument used, and “stamp” denotes both the instrument used and the imprint made. As a seal or stamp impresses an exact image of itself upon the wax, so Christ is the exact counterpart of God.

Person. Gr. hupostasis, literally, “that which stands under,” hence, “subsistence,” “essence,” “actual being,” “reality.” It signifies reality as contrasted with imagination and fancy, and is used for the essence of things, the inmost nature of anything, the real self. It is also used to denote firmness, steadfastness, assurance, confidence.

When Christ is said to be the “express image” of the Father’s hupostasis it means more than outward likeness. He is the exact and true expression of the very inmost nature of God. As is the Father, so is the Son: one in essence, one in character, one in mind and purpose. So alike are they that Christ could say, “He that hath seen me hath seen the Father” (John 14:9), “I and my Father are one” (ch. 10:30). Indeed, one of the great purposes of Christ’s coming to this earth was to give men a true picture of the Father.

Upholding. Gr. pherd, “to bear,” “to carry,” “to bear along,” “to bear up.” Here there may be the added meaning of movement, purpose, guidance; proceeding with definite intent. Christ is the one who is upholding all things in the entire universe and who keeps the heavenly bodies in their appointed paths. Compare the phrase, “by him all things consist,” that is, hold together (Col. 1:17). Pherd is more comprehensive than our English word “consist,” since it embraces the concept of purposeful working, of planning. This definition changes the concept from that of a mere power sustaining the physical universe to that of an intelligent Being who has a plan and is in the process of carrying it out.

Word. Gr. rhema, “utterance,” “word,” “command.” In ch. 11:3 the worlds are said to have been framed by the rhema of God. Compare the use of rhema in Rom. 10:8, 17, 18; Eph. 6:17; 1 Peter 1:25.

His. That is, Christ’s.

Power. Gr. dunamis, “might,” “strength,” “the ability to perform.”

By himself. Important textual evidence may be cited (cf. p. 10) for the omission of this phrase. The idea is contained, however, in the form of the Greek expression translated “had . . . purged.” Christ trod the wine press alone (Isa. 63:3).

Purged. By His atonement Christ accomplished both the cleansing of sin in general — which work was made possible by the sacrifice on the cross and will at last issue in the purification of the universe from sin — and the cleansing of the individual from sin. This latter work, also made possible by the cross, is still in progress and will not be finished till the last soul is saved.

On the cross Christ finished His work as victim and sacrifice. He shed His blood, and thus was a “fountain opened ... for sin and for uncleanness” (Zech. 13:1). But His work as intercessor continues on. He is our advocate with the Father (see Heb. 7:25).

Christ overcame every temptation. Though the sins of the world were laid upon Him, His own soul was unsullied. He repelled every suggestion to evil. Satan never secured a foothold anywhere. He made a thousand attacks upon Christ, but not one succeeded.

Our. Textual evidence favors (cf. p. 10) the omission of this word. The reading therefore is that Christ “by himself purged sins,” or rather, “made purification of sins.” It is true that Christ purged “our” sins, but the author here takes a more inclusive view.

Sat down. Christ’s sitting down was a formal seating, an installation into office, an inauguration, a coronation. It was an investiture with authority, an acknowledgment of His right to exercise jurisdiction. It was the beginning, not the end, of His activity as special mediator. It was the placing of God’s seal upon His mediatorial work. By thus seating Christ at His own right hand, God placed His approval upon the work Christ had done in the earth and accepted it, addressed Him as high priest, and authorized Him henceforth to function as mediator after the order of Melchisedec (ch. 7:17).

The seat on the right hand of the Majesty on high was given Christ in view of His purgation of sin. He had succeeded where Adam had failed. He had won for Himself the right to speak and act for mankind. Therefore, far from sitting down to rest, He was now beginning His new activity. As a judge on earth takes his seat on the bench, as the chairman of an assembly “takes the chair” and proceedings begin, so Christ took His seat at the right hand of God, and thus received official recognition before the assembled multitudes that He served by the appointment and will of God.

The priests in the service on earth offered the blood of the victims the people brought to the sanctuary, the blood of slain animals. It was necessary that Christ as high priest should have “somewhat also to offer” (ch. 8:3). This “somewhat” was not “the blood of goats and calves, but ... his own blood” (ch. 9:12). This blood He could not offer until it had been shed on Calvary. But as soon as it was shed, He could begin His ministry. This He did immediately after He was installed in office. He was now a priest forever, and was ready to intercede for man in the holy places in heaven.

Right hand. The place of honor and authority. There is doubtless an allusion to Ps. 110:1.

Majesty. Gr. megaldsune, literally, “greatness.” The word occurs in the NT only here and in Heb. 8:1; Jude 25. An attribute of divinity is here used in place of the divine name, doubtless for literary purposes.

On high. Literally, “in [the] heights,” that is, heaven (cf. Ps. 93:3).