2. He is the image of His substance. A solar ray reveals the light, but not completely, unless indeed it guides the eye back along its pencilled line to the orb of day. If the Son of God were only an effulgence, Christ could still say that He Himself is the way to the Father, but He could not add, “He that hath seen Me hath seen the Father.”[3] That the revelation may be complete, the Son must be, in one sense, distinct from God, as well as one with Him. Apparently this is the notion conveyed in the metaphor of the “image.” Both truths are stated together in the words of Christ: “As the Father hath life in Himself, so hath He given to the Son to have life in Himself.”[4] If the Son is more than an effulgence, if He is “the very image” of God’s essence, nothing in God will remain unrevealed. Every feature of His moral nature will be delineated in the Son. If the Son is the exact likeness of God and has a distinct mode of subsisting He is capable of all the modifications in His form of subsisting which may be necessary, in order to make a complete revelation of God intelligible to men. It is possible for Him to become man Himself. He is capable of obedience, even of learning obedience by suffering, and of acquiring power to succour by being tempted. He can taste death. We might add, if we were studying one of St. Paul’s Epistles (which we are not at present doing), that this distinction from God, involved in His very Sonship, made Him capable of emptying Himself of the Divine form of subsisting and taking upon Him instead of it the form of a servant. This power of meeting man’s actual condition confers upon the Son the prerogative of being the complete and final revelation of God.
3. He upholds all things by the word of His power. This must be closely connected with the previous statement. If the Son is the effulgence of God’s glory and the express image of His essence, He is not a creature, but is the Creator. The Son is so from God that He is God. He so emanates from Him that He is a perfect and complete representation of His being. He is not in such a manner an effulgence as to be only a manifestation of God, nor in such a manner an image as to be a creature of God. But, in fellowship of nature, the essence of God is communicated to the Son in the distinctness of His mode of subsisting. The Apostle’s words fully justify—perhaps they suggested—the expressions in the Nicene and still earlier creeds, “God of God, Light of Light, very God of very God.” If this is His relation to God, it determines His relation to the universe, and the relation of the universe to God. Philo had described the Word as an effulgence, and spoken also of Him as distinct from God. But in Philo these two statements are inconsistent. For the former means that the Word is an attribute of God, and the latter means that He is a creature. The writer of the Epistle to the Hebrews says that the Word is not an attribute, but a perfect representation of God’s essence. He says also that He is not a creature, but the Sustainer of all things. These statements are consistent. The one, in fact, implies the other; and both together express the same conception which we find in St. John’s Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him; and without Him was not anything made that hath been made.”[5] It is also the teaching of St. Paul: “In Him were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones, or dominions, or principalities, or powers: all things have been created through Him, and unto Him; and in Him all things consist.”[6]
But the Apostle has a further motive in referring to the Son as Upholder of all things. As Creator and Sustainer He reveals God. He upholds all things by the word of His power. “The invisible things of God are perceived through the things which are made, even His everlasting power and Divinity.”[7] There is a revelation of God prior even to that given in the prophets.
4. Having made purification of sins, He took His seat on the right hand of the Majesty on high. We come now, at last, to the special revelation of God which forms the subject of the Epistle. The Apostle here states his central truth on its two sides. The one side is Christ’s priestly offering; the other is His kingly exaltation. We shall see as we proceed that the entire structure of the Epistle rests on this great conception,—the Son of God, the eternal Priest-King. By introducing it at this early stage, the author gives his readers the clue to what will very soon prove a labyrinth. We must hold the thread firmly, if we wish not to be lost in the maze. The subject of the treatise is here given us. It is “The Son as Priest-King the Revealer of God.” The revelation is not in words only, nor in external acts only, but in love, in redemption, in opening heaven to all believers. It is well termed a revelation. For the Priest-King has rent the thick veil and opened the way to men to enter into the true holiest place, so that they know God by prayer and communion.
FOOTNOTES:
[1] Rom. x. 6–8.
[2] Newman, Arians, p. 182 (ed. 1833).
[3] John xiv. 6, 9.
[4] John v. 26.
[5] John i. 1, 3.