{Being} ((936e)). Absolute and timeless existence (present
active participle of eimi) in contrast with genomenos in
verse 4 like (886e) in Joh 1:1 (in contrast with egeneto in
1:14 ) and like huparch(936e) and genomenos in Php 2:6f . {The
effulgence of his glory} (apaugasma t(8873) dox(8873)). The word
apaugasma, late substantive from apaugaz(935c), to emit brightness
(aug(882c) augaz(935c) 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 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} (charakt(8872) t(8873) hupostase(9373)). Charakt(8872) is an old
word from charass(935c), to cut, to scratch, to mark. It first was
the agent (note ending =t(8872)) or tool that did the marking, then
the mark or impress made, the exact reproduction, a meaning
clearly expressed by charagma ( Ac 17:29 Re 13:16f. ).
Menander had already used (Moffatt) charakt(8872) 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 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 Php 2:5-11 pictures the real and eternal deity
of Christ free from the philosophical language here employed. But
even Paul's simpler phrase morph(8820)theou (the form of God) has
difficulties of its own. The use of Logos in Joh 1:1-18 is
parallel to Heb 1:1-4 . {And upholding} (pher(936e) te). Present
active participle of pher(935c) closely connected with (936e) (being)
by e 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} ( (9369) r(886d)ati t(8873) duname(9373) autou). Instrumental
case of
(886d)a (word). See 11:3 for
(886d)ati theou (by the word
of God) as the explanation of creation like Genesis, but here
autou refers to God's Son as in 1:2 . {Purification of sins}
(katharismon t(936e) hamarti(936e)). Katharismos is from kathariz(935c),
to cleanse ( Mt 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 poi(8873)amenos like heuramenos in 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
kathiz(935c), "took his seat," a formal and dignified act. {Of the
Majesty on high} ( (8873) megalosun(8873) en hups(886c)ois). Late word from
megas, only in LXX ( De 32:3 2Sa 7:23 , etc.), Aristeas, Heb
1:3 8:1 Jude 1:25 . Christ resumed his original dignity and
glory ( Joh 17:5 ). The phrase en hups(886c)ois occurs in the
Psalms ( Ps 93:4 ), here only in N.T., elsewhere en hupsistois
in the highest ( Mt 21:9 Lu 2:14 ) or en tois epouraniois in
the heavenlies ( Eph 1:3,20 ). Jesus is here pictured as King
(Prophet and Priest also) Messiah seated at the right hand of
God.
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