The priest was one thing, the beast to be sacrificed another, the altar another, the fire on the altar another, the incense added another, each of them limited and designed unto its peculiar end; so that the atonement could not be made by any one of them, nor the sacrifice consist in them. 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. Here it is used to denote the sovereign majesty inherent in God (cf. Proverbs 31 is a powerful chapter that describes a virtuous woman. It is from “wrath,” and “curse,” and “vengeance” eternal. 3. "John Owen Exposition of Hebrews". So, then, the right hand of God is not here taken absolutely, as in other places, for the power and strength of God; but with the adjunct of sitting at it, it shadows out a place and eminency of glory, as he is considered on his throne of majesty; and therefore it is here termed “the right hand of majesty,” and not of omnipotency or power. ". We hope you will join us on our quest for more love, more joy, more peace, more power...more of God! In the manifestation of God unto us, he is said to be εἰκὼν τοῦ θεοῦ τοῦ ἀορα. 'The sun is never seen without effulgence, nor the Father without the Son' (Theophylact). All these things, I say, doth the Scripture insist frequently and largely upon, to set forth the excellency of the love of Christ, to render it admirable and amiable unto us. To bear, then, or uphold, and to rule and dispose, may be both well intended in this word; as they are both expressed in that prophecy of Christ, Isaiah 9:6, “The rule” (or “government”) “shall be upon his shoulder,” — that together with his power and rule he may sustain and bear the weight of his people.
Besides, they were wont to express their faith in this mystery with words unto this purpose: כָּבוֹד, “glory,” is sometimes put for God himself: Psalms 85:9, לִשְׁכֹּן כָּבוֹד בְּאַרְצֵגוּ, — “That glory may dwell in our land;” that is, the God of glory, or glorious God. That is one reason why He said, "he that hath seen me hath seen the father", Haldane's Exposition on the Epistle to the Romans, Commentary Critical and Explanatory - Unabridged, Kretzmann's Popular Commentary of the Bible, Lange's Commentary on the Holy Scriptures, That the apostle states Jesus Christ to be of the same essence with the Father, as the, That Christ, though proceeding from the Father, is of the same essence; for if one, That although Christ is thus of the same essence with the Father, yet he is a distinct person from the Father; as the splendor of the sun, though of the same essence, is distinct from the sun itself, though each is essential to the other; as the.
"Commentary on Hebrews 1:3". When we name a creature, we name that which hath a derived and dependent being. I shall not enter into any dispute about the meaning of the word ὐποστασις, or the difference between it and οὐσία.
In the Old Testament the token of the divine presence is the Shechinah, the “cloud of glory” (called “the glory” in Romans 9:4; comp. From a compound of apo and augazo; an off-flash, i.e. The two clauses, ὂς to αὐτοῦ, have frequently been accepted as exhibiting the Trinitarian versus the Arian and Sabellian positions; the Sabellians accepting the ἀπαύγασμα as representing their view of the modal manifestation of Godhead, the Arians finding it possible to accept the second clause, but neither party willing to accept both clauses—separate or individual existence of the Son being found in the figure of the seal, while identity of nature seemed to be affirmed in ἀπαύγασμα. BibliographyZerr, E.M. "Commentary on Hebrews 1:3". But, as was said, these words denote not the rule, power, or authority of Christ, typed by the kingdom of David, but his glory and majesty, represented by the magnificent throne of Solomon. καθαρίζω doth most frequently denote real actual purification, either of outward defilements, by healing and cleansing, as Mark 1:40; Mark 7:19, Luke 5:12; or from spiritual defilements of sin, by sanctifying grace, as Acts 15:9, 2 Corinthians 7:1, Ephesians 5:26.
absolutely and immediately, as it is the glory of the Father?
Mundi, c. li. Brightness of his glory , [ apaugasma (Greek #541)] - the effulgence of His glory.
And the temple was filled with smoke from the glory and radiance and splendor of God and from His power; and no one was able to enter the temple until the seven plagues of the seven angels were finished. To which he adds, that we may know that he hath not so left us to stand by ourselves on that first foundation as that we have any power or ability, being made, to do or act any thing without him, that in him, — that is, in his power, care, providence, and by virtue of his effectual influence, — our lives are supported and continued, that we are acted, moved, and enabled thereby to do all we do, be it never so small, wherein there is any effect of life or motion. — Bloomfield. ; Fausset, A. R.; Brown, David. No man hath seen God at any time; the only begotten Son who is in the bosom of the Father, intimately acquainted with all His counsels, He hath declared Him. And so by the whole he confirmeth the proposition he had in hand concerning the excellency and eminency of Him by whom the gospel was revealed, that their faith in him and obedience unto him might not be shaken or hindered. Acquaintances, hobbies, friends, interests and plans that once controlled your time, now begin to revolve around your new relationship. (1.) 3. This might fully be manifested by a consideration of the first promise, the foundation of all future revelations and institutions, with an induction of all ensuing instances. Proverbs 31:27 reads, “she looketh well to the ways of her household, and eateth not the bread of idleness.”. Wherefore the apostle in many places takes great pains to undeceive them, to rectify their mistake, and to prove that God had no such design in giving them the law as that which they would impose upon him. This writer and his contemporary fellow-Christians, had reached the conviction here expressed, partly from Christ’s words and partly from their own experience of His power. These the Jews principally rested on and trusted unto. The meaning of φέρως is seen in such expressions as that of Moses in Numbers 11:14 οὐ δυνήσομαι ἐγὼ μόνος φέρειν πάντα τὸν λαὸν τοῦτον, where the idea of being responsible for their government and guidance is involved. 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.
And hence it is that those who have attempted to come unto God by the light of that manifestation which he hath made of himself any other way than in and by Christ Jesus, bare all failed and come short of his glory.
(figurative) assemble; flow (together), be lightened): the American Standard Revised Version substitutes the active "radiant" for the passive "were lightened" in Psalm 34:5 Isaiah 60:5 (English Revised Version, the King James Version "flow … After making purification for sins, He sat down at the right hand of the Majesty on high. The instance of Jacob’s blessing Joseph’s children testifies also the constant usage of those ancient times, from the intimation of nature itself, Genesis 48:17-19; and the disposal of the sheep and goats at the last day to the right hand and left gives the privilege to the former. “He is the image of the invisible God,” Colossians 1:15. This information should not be considered complete, up to date, and is not intended to be used in place of a visit, consultation, or advice of a legal, medical, or any other professional. His majesty and glory inexpressible; — all that can be given of God in heaven.
God in himself is said to be “in thick darkness,” as also to dwell “in light,” whereunto no creature can approach; which expressions, though seeming contrary, yet teach us the same thing, — namely, the infinite distance of the divine nature from our apprehensions and conceptions, “no man having seen God at any time.” But this God, invisible, eternal, incomprehensibly glorious, hath implanted sundry characters of his excellencies and left footsteps of his blessed properties on the things that he hath made; that, by the consideration and contemplation of them, we might come to some such acquaintance with him as might encourage us to fear and serve him, and to make him our utmost end. These are directional quantities. Matthew 6:19-21 tells us that where your treasure is, there is your heart also.
The resurrection and ascension of Jesus demonstrated the perfection of His sacrifice. For in the sacrifices there was a supposition of sin, and an appearance of a compensation to be made, that the sinner might go free; but in the moral law there is nothing but absolute, universal, and exact righteousness required or admitted, without the least provision of relief for them who come short therein. To say there is an allusion in the words, and that the Son is not properly, but by a metaphor, “the brightness of glory,” is to teach the apostle how to express himself in the things of God. As our great high priest He offered the body which had been prepared for Him. It is utterly impossible, and repugnant to the very nature and being of God, that he should make, create, or produce any thing without himself, that should have either a self-subsistence or a self-sufficiency, or be independent on himself. “For as I passed by and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD…” (Acts 17:23). Secondly, ποιησάμενος, “having made,” is rendered in the present tense, “making;” which seems to direct the sense of the words to another thing and action of Christ than what is here intended. apaugasma. Be a woman of radiance!
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