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my part, I understand as much of the nature, glory,' and properties of the Son by this expression, "He is the brightness of glory," as I do by any of the most accurate expressions which have been arbitrarily invented to signify the same thing. This, and this alone, is clearly intended by them: that he is one distinct from God the Father, related unto him, and partaker of his glory.

(6.) These things being promised, we may discern the general import of the expressions. The words themselves being no where else used in scripture, we may receive some light from those in other places which are nearest allied to them. Such are these and the like: "We have seen his glory, the glory of the only Son of God," John i, 14; "He is the image of the invisible God," Col. i, 15; "The glory of God shines forth in him," 2 Cor. iv, 6. Now in these and the like places, the glory of the Divine nature is so intimated, as that we are directed to look to the glory of the absolutely invisible and incomprehensible God, in him incarnate. And this is the apostle's general mean ing; the Son, in whom God speaks to us in the revelation of the gospel, doth in his own person so every way answer the excellencies and perfections of God the Father, that he is in him expressly represented to our faith and contemplation.

§3. 2. It remains then, that we consider the expressions severally, with the reasons why the apostle thus expresses the Divine glory of Jesus Christ.

(Ός ων απαυγασμα της δόξης) "Who being the brightness," light, lustre, majesty "of glory." The apostle, in my judgment, (which is humbly submitted to consideration) alludes to something that the people were instructed by, typically, under the Old Testament, with respect to this great mystery, the manifestation of the glory of God to them by the Son, the

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second person in the Trinity. The ark, which was the most signal representation of the presence of God amongst them, was called "his glory." So the wife of Phineas, upon the taking of the ark, affirmed, that the glory was departed, 1 Sam. iv, 22, "The glory is departed from Israel, for the ark of God is taken." And the psalmist, mentioning the same thing, calls it "his glory" absolutely; Psalm lxxviii, 61, "He gave his glory into the hand of his enemies," that is, the ark. Now, on the filling of the tabernacle with the signs of God's presence in cloud and fire, the Jews affirm, that there was a constant (añavyαope, a xen) or majestic, shining glory resting on the ark; which was the (axαvyacμa τns dons) the splendor of the glory of God in that typical representation of his preserice; and this was to instruct them in the way and manner whereby God would dwell amongst them. The apostle, therefore, calling them from the types, by which they had been obscurely instructed in these mysteries to the things themselves represented, acquaints them with what that typical glory and splendor signified; namely, the eternal glory of God, with the essential beaming and brightness of it in the Son, in and by whom the glory of the Father shineth forth to us.

§4. The apostle adds, that he is (xapaniиp úrоoÎLOENG auls) "the express figure or image of his person;" that is, of the person of God the Father. Hence observe, that,

The hypostasis of the Father, is the Father himself, Of him is the Son said to be the express image. As is the Father, so is the Son. And this agreement and likeness between the Father and the Son is essential; not accidental, as those things are between relations finite and corporeal. What the Father is, doth, hath; that the Son is, doth, hath; or else the Father, as the

Father, could not be fully satisfied in him, nor represented by him.

By character two things seem to be intended, First, that the Son in himself is (ev popOn Oe8) "in the likeness of God," Phil. ii, 6. Secondly, that unto us he is (EIXAY OE8) "the image of God," representing him to us, Col. i, 6. For these words (μopy, εixwv, xepaulup) are used of the Lord Christ with respect to God the Father; and they seem to be thus distinguished by their use: (εν μορφή Θες υπαρχων) being or subsisting in the form of God, implies that he is essentially so; for there is no (pop) or form in the Deity, but what is essential. This he was absolutely, antecedently to his incarnation; the whole nature of God being in him, and consequently was in the form of God. In the manifestation of God to us, he is said to be (εXV TS Oε8 αорalov, Col. i, 6) "the image of the invisible God," because in him, as partaker of the nature of the Father, do the power, goodness, holiness, grace, and all other glorious properties of God shine forth, 2 Cor. iv, 6; and both these seem to be comprised in this word (xapanlap) express image, both that the whole nature of God is in him, as also that by him God is declared and expressed to us. The ordinary engraving of rings, or seals, or stones, is generally thought to be alluded to. It may be also that the apostle had respect to some representation of the glory of God by engraving amongst the institutions of Moses. Now there was scarcely any thing of old that more gloriously represented God, than that of engraving his name on a plate of gold, to be worn on the front of the mitre of the high-priest, Exod. xxviii, 36, "Thou shalt make a plate of pure gold, and grave upon it, like the engraving of a signet, (p) "Holiness to Jehovah." Here was that

name of God, which denotes his essence and being, characterized, and engraven to represent his holiness and glory to the people. And thus also when God promiseth to bring forth the Son, as the corner stone of the church, he promiseth "to engrave upon him the seven eyes of the Lord," Zech. iii, 9; or the perfection of his wisdom and power to be expressed unto the church in him. There having been, then, this representation of the presence of God, by the character, or engraving of his glorious name upon the plate of gold which the high priest was to wear that he may bear iniquities, the apostle lets the Hebrews know, that in Christ the Son is the real accomplishment of what was typified thereby.

$5. (II.) After the description of the person of Christ, the apostle returns to shew what he doth or did, and begins with asserting his power. He shewed before, that by him the worlds were created: he adds,

1. That he continues to uphold, or to rule and dispose of all things which he so made. For the explication of these words, two things are to be considered; First, In what sense Christ is said to uphold all things; and, Secondly, How he doth it by the word of his power.

1. How Christ is said to uphold all things. The term (Epwv) upholding, is taken by expositors in a double sense, and accordingly is variously rendered. Some render it by upholding, supporting, bearing, carrying. And this, saith Chrysostom on the place, is "a greater work than that of the creation.”

By the former all things were brought forth from nothing, by the latter are they preserved from that return to nothing, which their own nature, not capable of existence without dependence on their first cause,

would precipitate them into. Others take the word to express his ruling, governing, and disposing of all things which he made; and so it may denote, either the putting forth that power over all things which is given to the Son as Mediator; or else that providential rule over all, which he hath with his Father; which seems rather to be intended, because of the way expressed whereby he exerciseth this rule, "by the word of his power." But I see no reason why we should suppose an inconsistency in these senses, and not rather conclude that they are both implied. For, as absolutely, it is the same Divine power and providence which is exercised in upholding, as in disposing of all things; so also rule and government is a matter of weight and burden, Isa. ix, 6, "The government shall be on his shoulder." Among men this is done with much labor and travail; but he doth it with inexpressible facility "by the word of his power." And to take the expression in its most comprehensive sense, is most safe.

§6. 2. Our next inquiry is after the manner whereby the Son upholdeth and disposeth of all things (TW púμale Tys duvaμews)"by the word of his power." (Pμa) word, in the New Testament, is used in the same latitude and extent with (7) dabar in the Old. That which in this place is denoted by it, with its adjunct (TES duvaμews) of power, is the Divine power executing the counsels of the will and wisdom of God; or, the efficacy of God's providence, whereby he worketh and effecteth all things according to the counsel of his will. Now the efficacy of Divine providence is called "the word of God;" to intimate, that as rulers accomplish their will by a word of command, about things subject to their pleasure, Matt. viii, 9, so doth God accomplish his whole mind and will in all things by his pow

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