Robertson Word Pictures - Hebrews 1:3 - 1:3

Online Resource Library

Commentary Index | Return to PrayerRequest.com

Robertson Word Pictures - Hebrews 1:3 - 1:3


(Show All Books | Show All Chapters)

This Chapter Verse Commentaries:

Being (ōn). Absolute and timeless existence (present active participle of eimi) in contrast with genomenos in Heb 1:4 like ēn in Joh 1:1 (in contrast with egeneto in Joh 1:14) and like huparchōn and genomenos in Phi 2:6.

The effulgence of his glory (apaugasma tēs doxēs). The word apaugasma, late substantive from apaugazō, to emit brightness (augē, augazō in 2Co 4:4), here only in the N.T., but in Wisdom 7:26 and in Philo. It can mean either reflected brightness, refulgence (Calvin, Thayer) or effulgence (ray from an original light body) as the Greek fathers hold. Both senses are true of Christ in his relation to God as Jesus shows in plain language in Joh 12:45; Joh 14:9. “The writer is using metaphors which had already been applied to Wisdom and the Logos” (Moffatt). The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (Joh 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2Co 4:6.

The very image of his substance (charaktēr tēs hupostaseōs). Charaktēr is an old word from charassō, to cut, to scratch, to mark. It first was the agent (note ending = tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by charagma (Act 17:29; Rev 13:16.). Menander had already used (Moffatt) charaktēr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person. The word hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Heb 11:1 hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Heb 1:1-4 in his controversy with Arius. Paul in Phi 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul’s simpler phrase morphē theou (the form of God) has difficulties of its own. The use of Logos in John 1:1-18 is parallel to Heb 1:1-4.

And upholding (pherōn te). Present active participle of pherō closely connected with ōn (being) by te and like Col 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented.

By the word of his power (tōi rēmati tēs dunameōs autou). Instrumental case of rēma (word). See Heb 11:3 for rēmati theou (by the word of God) as the explanation of creation like Genesis, but here autou refers to God’s Son as in Heb 1:2.

Purification of sins (katharismon tōn hamartiōn). Katharismos is from katharizō, to cleanse (Mat 8:3; Heb 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2Pe 1:9; Job 7:21. Note middle participle poiēsamenos like heuramenos in Heb 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle.

Sat down (ekathisen). First aorist active of kathizō, “took his seat,” a formal and dignified act.

Of the Majesty on high (tēs megalosunēs en hupsēlois). Late word from megas, only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Heb 1:3; Heb 8:1; Jud 1:25. Christ resumed his original dignity and glory (Joh 17:5). The phrase en hupsēlois occurs in the Psalms (Psa 93:4), here only in N.T., elsewhere en hupsistois in the highest (Mat 21:9; Luk 2:14) or en tois epouraniois in the heavenlies (Eph 1:3, Eph 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God.