Pipa x. ¢. A. Controlling all things by his own powerful word.—Stuart. _
Kabep. . After he had made expiation.—Stuart. Having made expiation, —Bloomfeld. When he had made purification.—Conybeare and Howson. When he had made atonement.—Craik. After he had by himself purified us from sins by making an expiation,— Z'urner.—Ep.
88 AN EXPOSITION OF THE [CHAP. I
spake in the revelation of the gospel, ascending unto such a mani- festation of him as that they might understand his eminency above all formerly used in the like ministrations; as also how he was pointed out and shadowed by sundry types and figures under the Old Tes- tament.
Of this description there are three parts; the first declaring what he is; the second, what he doth, or did; and the third, the conse- quent of them both, in what he enjoyeth.
Of the first part of this description of the Messiah there are two branches, or it is two ways expressed: for he affirms of him, first, that he is the “brightest beam,” or “splendour of the glory ;” and, secondly, “the express image,” or “character of his Father’s person.”
In the second also there are two things assigned unto him,—the former relating unto his power, as he is the brightness of glory, he “sustaineth,” or ruleth and disposeth of “all things by the word of his power;’—the latter unto his love and work of mediation,—“ by himself,” or in his own person, he hath “ purged our sins.”
His present and perpetual enjoyment, as a consequent of what he was and did, or doth, is expressed in the last words: “ He sat down at the right hand of the Majesty on high.”
Some of these expressions may well be granted to contain some of those dvevéynra, “things hard to be understood,” which Peter affirms to be in this epistle of Paul, 2 Epist. iii. 16; which unstable and unlearned men have in all ages wrested unto their own destruction. The things intended are unquestionably sublime and mysterious; the terms wherein they are expressed are rare, and nowhere else used in the Scripture to the same purpose, some of them not at all, which deprives us of one great help in the interpretation of them; the metaphors used in the words, or types alluded unto by them, are abstruse and dark: so that the difficulty of discovering the true, precise, and genuine meaning of the Holy Ghost in them is such as that this verse, at least some part of it, may well be reckoned among those places which the Lord hath left in his word to exercise our faith, and diligence, and dependence on his Spirit, for a right under- standing of them. It may be, indeed, that from what was known and acknowledged in the Judaical church, the whole intention of the apostle was more plain unto them, and more plainly and clearly delivered than now it seemeth unto us to be, who are deprived of their advantages. However, both to them and us the things were and are deep and mysterious; and we shall desire to handle (as it becometh us) both things and words with reverence and godly fear, looking up unto Him for assistance who alone can lead us into all truth. ;
We begin with a double description given us of the Lord Christ at the entrance of the verse, as to what he is in himself. And here
VER. 3.] EPISTLE TO THE HEBREWS. 89
a double difficulty presents itself unto us;—first, In general unto what nature in Christ, or unto what of Christ, this description doth belong; secondly, What is the particular meaning and importance of the words or expressions themselves.
For the first, some assert that these words intend only the divine nature of Christ, wherein he is consubstantial with the Father. Herein as he is said to be “God of God, and Light of Light,”—an ex- pression doubtless taken from hence,—receiving, as the Son, his nature and subsistence from the Father, so fully and absolutely as that he is every way the same with him in respect of his essence, and every way like him in respect of his person; so he is said to be “ the bright- ness of his glory,” and “the character of his person” on that account. This way went the ancients generally; and of modern expositors very many, as Calvin, Brentius, Marlorat, Rollock, Gomar, Pareau, Estius, Tena, & Lapide, Ribera, and sundry others.
Some think that the apostle speaks of him as incarnate, as he is declared in the gospel, or as preached, to be “the image of God,” 2 Cor. iv. 4. And these take three ways in the explication of the words and their application of them unto him:—
First, Some affirm that their meaning is, that whereas God is in himself infinite and incomprehensible, so that we are not able to contemplate on his excellencies, but that we are overpowered in our minds with their glory and majesty, he hath in Christ the Son, as incarnate, contemperated his infinite love, power, goodness, grace, greatness, and holiness, unto our faith, love, and contemplation, they all shining forth in him, and being eminently expressed in him. So . Beza.
Secondly, Some think that the apostle pursues the description that he was entered upon, of the kingly office of Jesus Christ as heir of all; and that his being exalted in glory unto power, rule, and do- minion, expressing and representing therein the person of his Father, is intended in these words. So Cameron.