Notes on Heb 1:3
Saturday, 21. October 2006, 15:08:17
Setting the Stage Contextually
The author to the Hebrews begins his missive with one of several contrasts to support his major theme, that the NT covenant is superior (by way of fulfillment) to the OT covenant. This first contrast is the superiority of NT revelation to the OT in terms of the authority and definitive nature of that revelation. In various means and ways (or "various times and locations" -- no hard and fast distinction should really be made between POLUMERWS and POLUTROPWS; they are emphasizing the varied character of the OT revelation without at all suggesting any kind of disunity). Specifically, under the OT regime (PALAI) God spoke through the prophets to the fathers, a course of revelation that took place over centuries through many different individuals, and ending with 2 Chronicles (or perhaps Malachi). This is contrasted with what, from the writer's perpsective, has just taken place (EP' ESCATOU TWN hHMERWN, although it should be noted that this phrase, considered in the light of the whole of Hebrews, and indeed, the entire NT, takes on a rich eschatological signficiance): God has spoken to us now in his Son. It his helpful to see the contrasts this way:
1.Long ago vs. the last days (to the fathers vs. to us)
2.Variously in the prophets vs. centrally in the Son
The temporal description and the fact that the Son is no mere prophet strongly suggest that God's recent speaking is of a climactic and definitive nature, and that his speaking to us long ago is meant to be interpreted in the light of his most recent revelation.
Description of the Son
As mentioned above, the Son is not simply a prophet, but occupies a position that is inherently superior to them (indeed, a position superior to the angels, below whom human beings in general have been made "a little lower," Ps 8:5), a superiority that derives both from the ontology (being) of the Son and from his role in redemptive history (indeed, the two are not easily or naturally separated).
The first two descriptions are of the role of the Son as the Son in redemptive history, and clearly indicate a distinction between the Father and the Son. God has appointed him "heir of all things." This description particularly highlights the messianic role of the Son, and has echoes of the enthronement theology suggested by the synoptic gospels (which particularly pick up on Psalm 2 and other threads from the OT). As is made plain throughout Hebrews, and from other passages of the NT writings, this inheritance is particularly related to Christ's work on the cross and subsequent resurrection and ascension. Secondly, in a manner suggestive of the prologue of John (John 1:1-3), the Son's role in creation, as the one "through whom" (DI' hOU) he created the world (TOUS AIWNAS-- perhaps the best modern translation might be "the universe"). The Son here, as in John, is shown to be God's active agent in creation, the divine speech (Logos) who has brought all the worlds into existence. Within the economy of redemption (which includes creation!), the Son has a particular set of responsibilities or tasks which are distinct from the Father.
Does this mean that the Son necessarily is ontologically subordinate to the Father? The actual language used in the next two descriptions argues against such an assertion.
1."Being the radiance of God's glory..." Being (WN), while not a technical philosophical expression, implies strongly that the subject is the nature of the Son. I would take "of glory" (THS DOCHS) as a subjective genitive, so that the apaugasma (radiance, splendor), actually consists of the glory of God, a visible manifestation of that which "Jehovah shares with no other" (Isa 48:11): that which God shares with no other is part of the nature of the Son. When one observes the Son, one sees the glory of God in the most direct sense possible for human beings to do.
2."The visible manifestation of his substance..." CARACTHR, the lexicons inform us, may have a variety of meanings contextually. Here, the parallelism with the prior phrase, and it's combination with hUPOSTASIS, practically forces the meaning that I have given it in my paraphrase. Again, the subjective genitive indicates that the "express image" is what consists of the visible part of the "nature" or "substance."
The writer then returns to the role of the Son in the redemptive economy.
1.Bearing [up] all things by the word of his power..." This activity is parallel to the creative word of God through the Son, though this word (RHMA) is directly attributed to the Son, so that the Son of his own power maintains "all things," which has normally been understood as the providential care of God in relationship to creation.
2."Having made cleansing for sins he has sat at the right hand of the Majesty above..." This is the fulfillment, or completion, of redemptive history. Here, note that it is parallel in scope both to creation and providence. Note the direct reference to enthronement here. To sit at one's right hand is the place of privilege and power, and suggests the equality of the Son and the Father in their joint rule of the cosmos.
Well, this should be considered "extremely rough draft" or "notes" stage, but this is the sort of thing we should be doing here on the list. Below, I have included examples from major translations on vs. 3.
Heb 1:3 Who being the brightness of [his] glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; AV
Heb 1:3 The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven. NIV
Heb 1:3 who being [the] effulgence of his glory and [the] expression of his substance, and upholding all things by the word of his power, having made [by himself] the purification of sins, set himself down on the right hand of the greatness on high, DBY
Heb 1:3 Who, being the outshining of his glory, the true image of his substance, supporting all things by the word of his power, having given himself as an offering making clean from sins, took his seat at the right hand of God in heaven; BBE
Heb 1:3 who being the effulgence of his glory, and the very image of his substance, and upholding all things by the word of his power, when he had made purification of sins, sat down on the right hand of the Majesty on high; ASV
Heb 1:3 Who being the brightness of [his] glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself made purification of our sins, sat down on the right hand of the Majesty on high; WEBSTER
Heb 1:3 He is the reflection of God's glory and the exact imprint of God's very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high, NRSV
Heb 1:3 He reflects the glory of God and bears the very stamp of his nature, upholding the universe by his word of power. When he had made purification for sins, he sat down at the right hand of the Majesty on high, RSV
Heb 1:3 His Son is the reflection of God's glory and the exact likeness of God's being. He holds everything together through his powerful words. After he had cleansed people from their sins, he received the highest position, the one next to the Father in heaven. GWT
Heb 1:3 qui cum sit splendor gloriae et figura substantiae eius portansque omnia verbo virtutis suae purgationem peccatorum faciens sedit ad dexteram Maiestatis in excelsis Vulgate
The author to the Hebrews begins his missive with one of several contrasts to support his major theme, that the NT covenant is superior (by way of fulfillment) to the OT covenant. This first contrast is the superiority of NT revelation to the OT in terms of the authority and definitive nature of that revelation. In various means and ways (or "various times and locations" -- no hard and fast distinction should really be made between POLUMERWS and POLUTROPWS; they are emphasizing the varied character of the OT revelation without at all suggesting any kind of disunity). Specifically, under the OT regime (PALAI) God spoke through the prophets to the fathers, a course of revelation that took place over centuries through many different individuals, and ending with 2 Chronicles (or perhaps Malachi). This is contrasted with what, from the writer's perpsective, has just taken place (EP' ESCATOU TWN hHMERWN, although it should be noted that this phrase, considered in the light of the whole of Hebrews, and indeed, the entire NT, takes on a rich eschatological signficiance): God has spoken to us now in his Son. It his helpful to see the contrasts this way:
1.Long ago vs. the last days (to the fathers vs. to us)
2.Variously in the prophets vs. centrally in the Son
The temporal description and the fact that the Son is no mere prophet strongly suggest that God's recent speaking is of a climactic and definitive nature, and that his speaking to us long ago is meant to be interpreted in the light of his most recent revelation.
Description of the Son
As mentioned above, the Son is not simply a prophet, but occupies a position that is inherently superior to them (indeed, a position superior to the angels, below whom human beings in general have been made "a little lower," Ps 8:5), a superiority that derives both from the ontology (being) of the Son and from his role in redemptive history (indeed, the two are not easily or naturally separated).
The first two descriptions are of the role of the Son as the Son in redemptive history, and clearly indicate a distinction between the Father and the Son. God has appointed him "heir of all things." This description particularly highlights the messianic role of the Son, and has echoes of the enthronement theology suggested by the synoptic gospels (which particularly pick up on Psalm 2 and other threads from the OT). As is made plain throughout Hebrews, and from other passages of the NT writings, this inheritance is particularly related to Christ's work on the cross and subsequent resurrection and ascension. Secondly, in a manner suggestive of the prologue of John (John 1:1-3), the Son's role in creation, as the one "through whom" (DI' hOU) he created the world (TOUS AIWNAS-- perhaps the best modern translation might be "the universe"). The Son here, as in John, is shown to be God's active agent in creation, the divine speech (Logos) who has brought all the worlds into existence. Within the economy of redemption (which includes creation!), the Son has a particular set of responsibilities or tasks which are distinct from the Father.
Does this mean that the Son necessarily is ontologically subordinate to the Father? The actual language used in the next two descriptions argues against such an assertion.
1."Being the radiance of God's glory..." Being (WN), while not a technical philosophical expression, implies strongly that the subject is the nature of the Son. I would take "of glory" (THS DOCHS) as a subjective genitive, so that the apaugasma (radiance, splendor), actually consists of the glory of God, a visible manifestation of that which "Jehovah shares with no other" (Isa 48:11): that which God shares with no other is part of the nature of the Son. When one observes the Son, one sees the glory of God in the most direct sense possible for human beings to do.
2."The visible manifestation of his substance..." CARACTHR, the lexicons inform us, may have a variety of meanings contextually. Here, the parallelism with the prior phrase, and it's combination with hUPOSTASIS, practically forces the meaning that I have given it in my paraphrase. Again, the subjective genitive indicates that the "express image" is what consists of the visible part of the "nature" or "substance."
The writer then returns to the role of the Son in the redemptive economy.
1.Bearing [up] all things by the word of his power..." This activity is parallel to the creative word of God through the Son, though this word (RHMA) is directly attributed to the Son, so that the Son of his own power maintains "all things," which has normally been understood as the providential care of God in relationship to creation.
2."Having made cleansing for sins he has sat at the right hand of the Majesty above..." This is the fulfillment, or completion, of redemptive history. Here, note that it is parallel in scope both to creation and providence. Note the direct reference to enthronement here. To sit at one's right hand is the place of privilege and power, and suggests the equality of the Son and the Father in their joint rule of the cosmos.
Well, this should be considered "extremely rough draft" or "notes" stage, but this is the sort of thing we should be doing here on the list. Below, I have included examples from major translations on vs. 3.
Heb 1:3 Who being the brightness of [his] glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; AV
Heb 1:3 The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven. NIV
Heb 1:3 who being [the] effulgence of his glory and [the] expression of his substance, and upholding all things by the word of his power, having made [by himself] the purification of sins, set himself down on the right hand of the greatness on high, DBY
Heb 1:3 Who, being the outshining of his glory, the true image of his substance, supporting all things by the word of his power, having given himself as an offering making clean from sins, took his seat at the right hand of God in heaven; BBE
Heb 1:3 who being the effulgence of his glory, and the very image of his substance, and upholding all things by the word of his power, when he had made purification of sins, sat down on the right hand of the Majesty on high; ASV
Heb 1:3 Who being the brightness of [his] glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself made purification of our sins, sat down on the right hand of the Majesty on high; WEBSTER
Heb 1:3 He is the reflection of God's glory and the exact imprint of God's very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high, NRSV
Heb 1:3 He reflects the glory of God and bears the very stamp of his nature, upholding the universe by his word of power. When he had made purification for sins, he sat down at the right hand of the Majesty on high, RSV
Heb 1:3 His Son is the reflection of God's glory and the exact likeness of God's being. He holds everything together through his powerful words. After he had cleansed people from their sins, he received the highest position, the one next to the Father in heaven. GWT
Heb 1:3 qui cum sit splendor gloriae et figura substantiae eius portansque omnia verbo virtutis suae purgationem peccatorum faciens sedit ad dexteram Maiestatis in excelsis Vulgate
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