Mar 16:19, Act 7:56, Heb 1:3, 8:1, 1Pe 3:22 | Clarke | e4.org | Verse 19. After the Lord had spoken ] These things, and conversed with them for forty days, he was taken up into heaven , there to appear in the presence of God for us.

‏ Mark 16:19

Verse 19. After the Lord had spoken] These things, and conversed with them for forty days, he was taken up into heaven, there to appear in the presence of God for us.

‏ Acts 7:56

‏ Hebrews 1:3

Verse 3. The brightness of his glory] απαυγασματηςδοξης The resplendent outbeaming of the essential glory of God. Hesychius interprets απαυγασμα by ηλιουφεγγος, the splendour of the sun. The same form of expression is used by an apocryphal writer, Wisdom Wisdom 7:26, where, speaking of the uncreated wisdom of God, he says: "For she is the splendour of eternal light, απαυγασμαγαρ εστιφωτοςαιδιου, and the unsullied mirror of the energy of God, and the image of his goodness." The word αυγασμα is that which has splendour in itself απαυγασμα is the splendour emitted from it; but the inherent splendour and the exhibited splendour are radically and essentially the same.

The express image of his person] χαρακτηρτης υποστασεως αυτου. The character or impression of his hypostasis or substance. It is supposed that these words expound the former; image expounding brightness, and person or substance, glory. The hypostasis of God is that which is essential to him as God; and the character or image is that by which all the likeness of the original becomes manifest, and is a perfect fac-simile of the whole. It is a metaphor taken from sealing; the die or seal leaving the full impression of its every part on the wax to which it is applied.

From these words it is evident, 1. That the apostle states Jesus Christ to be of the same essence with the Father, as the απαυγασμα, or proceeding splendour, must be the same with the αυγασμα, or inherent splendour.

2. That Christ, though proceeding from the Father, is of the same essence; for if one αυγη, or splendour, produce another αυγη or splendour, the produced splendour must be of the same essence with that which produces it.

3. That although Christ is thus of the same essence with the Father, yet he is a distinct person from the Father; as the splendour of the sun, though of the same essence, is distinct from the sun itself, though each is essential to the other; as the αυγασμα, or inherent splendour, cannot subsist without its απαυγασμα, or proceeding splendour, nor the proceeding splendour subsist without the inherent splendour from which it proceeds.

4. That Christ is eternal with the Father, as the proceeding splendour must necessarily be coexistent with the inherent splendour. If the one, therefore, be uncreated, the other is uncreated; if the one be eternal, the other is eternal.

Upholding all things by the word of his power] This is an astonishing description of the infinitely energetic and all pervading power of God. He spake, and all things were created; he speaks, and all things are sustained. The Jewish writers frequently express the perfection of the Divine nature by the phrases, He bears all things, both above and below; He carries all his creatures; He bears his world; He bears all worlds by his power. The Hebrews, to whom this epistle was written, would, from this and other circumstances, fully understand that the apostle believed Jesus Christ to be truly and properly God.

Purged our sins] There may be here some reference to the great transactions in the wilderness.

1. Moses, while in communion with God on the mount, was so impressed with the Divine glories that his face shone, so that the Israelites could not behold it. But Jesus is infinitely greater than Moses, for he is the splendour of God's glory; and,

2. Moses found the government of the Israelites such a burden that he altogether sank under it. His words, Nu 11:12, are very remarkable: Have I conceived all this people? Have I begotten them, that thou shouldest say unto me, CARRY them in thy BOSOM-unto the land which thou swearest unto their fathers? But Christ not only carried all the Israelites, and all mankind; but he upholds ALL THINGS by the word of his power.

3. The Israelites murmured against Moses and against God, and provoked the heavy displeasure of the Most High; and would have been consumed had not Aaron made an atonement for them, by offering victims and incense. But Jesus not only makes an atonement for Israel, but for the whole world; not with the blood of bulls and goats, but with his own blood: hence it is said that he purged our sins διαυτου, by himself his own body and life being the victim. It is very likely that the apostle had all these things in his eye when he wrote this verse; and takes occasion from them to show the infinite excellence of Jesus Christ when compared with Moses; and of his Gospel when compared with the law. And it is very likely that the Spirit of God, by whom he spoke, kept in view those maxims of the ancient Jews, concerning the Messiah, whom they represent as being infinitely greater than Abraham, the patriarchs, Moses, and the ministering angels. So Rabbi Tanchum, on Isa 52:13, Behold my servant shall deal prudently, says, Zeh melek hammashiach, this is the King Messiah; and shall be exalted, and be extolled, and be very high. "He shall be exalted above Abraham, and shall be extolled beyond Moses, and shall be more sublime than the ministering angels-."See the preface.

The right hand of the Majesty on high] As it were associated with the supreme Majesty, in glory everlasting, and in the government of all things in time and in eternity; for the right hand is the place of the greatest eminence, 1Ki 2:19. The king himself, in eastern countries, sits on the throne; the next to him in the kingdom, and the highest favourite, sits on his right hand; and the third greatest personage, on his left.

‏ Hebrews 8:1

CHAPTER VIII.

The sum, or chief articles, of what the apostle has spoken,

concerning the eternal priesthood of Christ, 1-5:

The excellency of the new covenant beyond that of the old, 6-9.

The nature and perfection of the new covenant stated from the predictions of the prophets, 10-12.

By this new covenant the old is abolished, 13.

NOTES ON CHAP. VIII.

Verse 1. Of the things which we have spoken this is the sum] The word κεφαλαιον, which we translate sum, signifies the chief, the principal, or head; or, as St. Chrysostom explains it, κεφαλαιοναειτομεγιστονλεγεται, "that which is greatest is always called kephalaion," i.e. the head, or chief.

Who is set on the right hand of the throne] This is what the apostle states to be the chief or most important point of all that he had yet discussed. His sitting down at the right hand of the throne of God, proves, 1. That he is higher than all the high priests that ever existed. 2. That the sacrifice which he offered for the sins of the world was sufficient and effectual, and as such accepted by God. 3. That he has all power in the heavens and in the earth, and is able to save and defend to the uttermost all that come to God through him. 4. That he did not, like the Jewish high priest, depart out of the holy of holies, after having offered the atonement; but abides there at the throne of God, as a continual priest, in the permanent act of offering his crucified body unto God, in behalf of all the succeeding generations of mankind. It is no wonder the apostle should call this sitting down at the right hand of the throne of the Divine Majesty, the chief or head of all that he had before spoken.

‏ 1 Peter 3:22

Verse 22. Who is gone into heaven] Having given the fullest proof of his resurrection from the dead, and of his having accomplished the end for which he came into the world.

On the right hand of God] In the place of the highest dignity, honour, and influence.

The Vulgate, one copy of the Itala, Augustine, Fulgentius, Cassiodorus, and Bede, have the following remarkable addition after the above words: Deglutiens mortem, ut vitae aeternae haeredes efficeremur. "Having abolished (swallowed down) death, that we might be made heirs of eternal life." But this addition is found in no Greek copy, nor in any other of the ancient versions.

Angels and authorities and powers] That is, all creatures and beings, both in the heavens and in the earth, are put under subjection to Jesus Christ. He has all power in the heavens and in the earth. He alone can save; and he alone can destroy. None need fear who put their trust in him, as he can do whatsoever he will in behalf of his followers, and has good and evil spirits under his absolute command. Well may his enemies tremble, while his friends exult and sing. He can raise the dead, and save to the uttermost all that come unto the Father through him.

If he have all power, if angels and authorities and powers be subject to him, then he can do what he will, and employ whom he will. To raise the dead can be no difficulty to him, because he has power over all things. He created the world; he can destroy it, and he can create it anew. We can conceive nothing too difficult for Omnipotence. This same omnipotent Being is the friend of man. Why then do we not come to him with confidence, and expect the utmost salvation of which our souls and bodies are capable?