“substantia,” but so as to differ from and to add something unto οὐσία, “substance,” or being; which in the divine nature can be nothing but a special manner of subsistence. New American Standard Bible Copyright ©1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. Only here.

Psalms 80:17. Who being the brightness of his glory.—God has revealed Himself in the works of creation and providence, but the brightness or effulgence of His glory is only seen in His Son. But the truth is, he intends not to speak directly and absolutely of either nature of Christ; but treating ex professo of his person, some things that he mentions concerning him have a special foundation in and respect unto his divine nature, some in and unto his human, as must every thing that is spoken of him.

corresponds to the Hebrew נָשָׁאIsaiah 46:3; Isaiah 66:9, curo, conservo, to sustain, to preserve, as a mother does her child. BibliographyZerr, E.M. "Commentary on Hebrews 1:3". The apostle evidently expresseth by it כָּבוֹד or גְּבוּרָה not as they are used appellatively for glory, power, or majesty, but as they are names and denote the essential glory of God, “The glorious God.” So that. κ. τ. λ. the radiance of his glory and the exact image of his substance. We showed before the universality of his kingdom and moral rule over the whole creation; but this is not all. Tools. Joseph Benson's Commentary. “And God saw the light, that it was good; and God divided the light from the darkness.” (Genesis 1:4), “Ye are the light of the world. "Commentary on Hebrews 1:3". There is yet another word, which I suppose the apostle had a principal aim to express, and this is רֹכֵב. And in the like variety is καθαρισμός also used. Thus the fruit of the church, being secured from the rage and persecution of Satan, is said to be “caught up unto God, and to his throne,” Revelation 12:5. A few instances we may give unto this purpose, holding ourselves unto an allusion to the sun and its beams. Now, there was scarcely any thing of old that more gloriously represented God than that of the engraving of his name on a plate of gold, to be worn on the front of the mitre of the high priest; at the sight whereof the great conqueror of the east fell down before him.


And thus, also, when God promiseth to bring forth the Son as the cornerstone of the church, he promiseth to engrave upon him the seven eyes of the Lord, Zechariah 3:9, or the perfection of his wisdom and power, to be expressed unto the church in him. BibliographyIce, Rhoderick D. "Commentary on Hebrews 1:3". Here, then, the apostle tacitly enters upon a comparison of Christ with Aaron, the high priest, as he had done before with all the prophetical revealers of the will of God; and as he named none of them in particular, no more doth he here name Aaron: but afterwards, when he comes more largely to insist on the same matter again, he expressly makes mention of his name, as also of that of Moses.
When we name a creature, we name that which hath a derived and dependent being. "Gary Hampton Commentary on Selected Books". Of this description there are three parts; the first declaring what he is; the second, what he doth, or did; and the third, the consequent of them both, in what he enjoyeth. Menegoz objects that though a mirror perfectly reflects the object before it and the wax bears the very image of the seal, the mirror and the wax have not the same nature as that which they represent. | GotQuestions.org, Is there power in the name of Jesus? And this, upon the close of his work, he requested, as due unto him upon compact and promise, John 17:5. `The Son of God in glory beams Too bright for us to scan; But we can face the light that streams From the mild Son of man. That is to be communicated unto us, But how is this to be done? To fancy a providence in God, without a continual energetical operation; or a wisdom without a constant care, inspection, and oversight of the works of his hands; is not to have apprehensions of the living God, but to erect an idol in our own imaginations. The ancients, also as Chrysostom, Theophylact, and OEcumenius, lay the chief weight of their whole exposition of this place on the words omitted in that translation. Let us then see what it is that is here ascribed unto the Lord Christ: καθαρισμὸν ποιησάμενος. Mundi, c. li. Now, what is thus spoken of God in general is by Paul particularly applied unto the Son: Colossians 1:16-17, “All things were created by him, and for him: and he is before all things, and by him all things consist.” He did not only make all things, as we have declared, and that for himself and his own glory, but also he continues at the head of them; so that by him and by his power they consist, — are preserved in their present state and condition, kept from dissolution, in their singular existence, and in a consistency among themselves. These are directional quantities. This itself was the supreme revelation of God, and it was only after accomplishing this He could sit down at God’s right hand as one who had finished the work of mediating the eternal covenant.

Thus, the author is communicating that Jesus shines forth or radiates what is praiseworthy, honorable, and glorious about … It signifies also “to feed, nourish, and cherish, 1 Kings 4:7; Ruth 4:15; Zechariah 11:16. φέρων τε παντα, that is, מְכַלְכֵּל כָל, “sustinens, nutriens omnia,” — “sustaining and cherishing all things” But this word hath no respect unto rule or disposal. And this was to instruct them in the way and manner whereby God would dwell amongst them. For the first, some assert that these words intend only the divine nature of Christ, wherein he is consubstantial with the Father. When he had made purification. "George Haydock's Catholic Bible Commentary". A rainbow that shone like an emerald encircled the throne. But whereas all revelations and institutions springing from the first promise are completed and finished in the gospel, it may suffice to show that what we assert is true with peculiar reference thereunto.


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