Seven Statements about the Son: Exact Imprint of God’s Nature

Hebrews 1:2b-3 contains seven statements about Christ, the Son of God. This post examines the fourth of those seven statements: [The Son] is … the exact imprint of his nature. As I did in the first post in this series, I’ll start with the ending phrase and then move forward to the first phrase.

• His Nature
  The his, of course, refers to God the Father. It’s God’s nature our text is referring to.
  
  The word nature means substance, essence or being. It’s the essential nature of something. God’s nature, then,  is what God really is, and this statement tells us that  Christ is the “exact imprint ” of what God really is.

• The Exact Imprint
  The word translated exact imprint is the word used for an impression made on metal by a die or by a stamp on hot wax. The word was also used more generally for anything that was a copy of an original, or for something that is just like the thing it comes from.
  
  The point of saying that Christ is the exact imprint of God’s nature is to tell us that the Son shows us exactly what God is. Christ is exactly like God, not just like him in a few ways, but of exactly the same essence or being. Christ is essentially identical to God. Paul says something very similar in Colossians 1:15 when he says that Christ is “is the image of the invisible God.”
   
  It’d be possible, I suppose, for the word “imprint” to lead us in the wrong direction were it not for the rest of the phrase. An imprint is often something less than the original, like the imprint of a stamp is less than the whole stamp; but in this case, we know that Christ is the imprint of what God really is—the whole of God’s essence or being— so he can’t be anything less than what God is.
  
   
  However, while an exact imprint is just like the original, it is also distinct from it, and this may well be another of the truths that our author is expressing by the word “exact imprint.” Christ is exactly like the Father; he shows us the Father perfectly; he is of the same nature or being as the Father; yet he is distinct from the Father..

Can you see how closely related this statement is to the previous one, which said that Christ is the radiance of God’s glory? That Christ is the radiance of God’s glory means that he show us all of what God is. So, also, with this statement. Christ is the exact imprint of God’s nature, which means that he shows us exactly what God is. These are, I think, parallel statements. I bet you’re not surprised that the church fathers used this statement latest in their arguments against the Arians, too.

 

What does the statement that Christ is the exact imprint of God’s nature mean for us?

• It is another affirmation of Christ’s deity: that he is equal with God, and of the same nature as God. It is also an affirmation of Christ’s distinction from the Father.
• It teaches us that we can know the invisible God only through Christ, since Christ is God’s perfect representation, and he came to earth to show us God
• It should cause us to worship Christ as God..

Can you think of other things to add to the list of what this statement means for us?  Is there anything else you’d like to add or discuss?

Seven Statements about the Son: Radiance of the Glory of God

In this post, we’re moving on the the third of the seven statements about the Son made by the writer in Hebrews 1:2b-3. Christ, the writer tells us, is the radiance of the glory of God. Athanasius used this statement in his fight against the Arian heresy because he said that it showed that Christ was co-eternal with God the Father. Just what exactly does it mean that Christ “is the radiance of the glory of God,” and how did this help Athanasius prove that Christ was without beginning in the same way that the Father is without beginning?

• The Radiance
  
  The word translated radiance can be understood in two ways. It can refer to the shining forth of brightness like the rays of the sun shine forth from the sun; or it can refer to the reflecting of brightness like a mirror reflects light.
   
  The Message takes the word in this second way, saying that the “Son perfectly mirrors God.” A few commentaries interpret it this way, too, explaining that the Son reflects God’s glory. Most translations and commentaries, however, seem to understand radiance in the first way—that Christ shines forth with God’s glory. Commonly, the word effulgence, which means “the quality of being bright and sending out rays of light,” is used to describe this sort of radiance. God’s glory is in Christ, we might say, and he beams it outward. One way to express this idea might be to say that Christ expresses the glory of God to us in the same way that the brightness of the sun shows forth the sun itself.
   
  As you can probably tell from how much space I’ve given to explaining the second way of understanding radiance, this is the meaning that I think is the most likely. But either way, the statements tell us that we see the glory of God in the Son.
   
• The Glory of God
  The phrase “the glory of God” is almost synonymous with God himself in all his majesty. All of what God is, taken together, is the glory of God.  Wherever God is present, his glory is present, too; and God’s glory is inseparable from God.
  
  We are told in Colossians 2:9 that “the whole fullness of deity dwells bodily” in Christ, and I’d think that the phrase “the whole fullness of deity” used in this verse is very close to the idea of the glory of God. In Colossians 2:9, then, we have the fullness of deity dwelling in Christ; in this statement from Hebrews 1, it’s God’s glory (or his majesty) radiating or reflecting from Christ.  If the the first statement from Colossians is a claim of deity for Christ, so is our statement from Hebrews.

To summarize, we can understand the statement that Christ is the radiance of the glory of God to mean that God’s majesty (or his deity) shines forth in Christ. It is another way of saying that he is God.

 

This is the way Athanasius understood it, too, and he argued for Christ’s full and eternal deity from this statement in ATHANASIUS, Against Arius:

But these men dare to separate them, and to say that He is alien from the substance and eternity of the Father; and impiously to represent Him as changeable, not perceiving, that by speaking thus, they make Him to be, not one with the Father, but one with created things. Who does not see, that the brightness cannot be separated from the light, but that it is by nature proper to it, and co-existent with it, and is not produced after it?

According to Athanasius, this statement in Hebrews showed that Christ is of the same nature as God; that he is eternal in the same way God is; that he is both inseparable from God, and yet distinct from him.

 

So what does the statement that Christ is the radiance of the glory of God mean for us?

• Just like the previous statement in this series, this one is also a strong affirmation of Christ’s deity and co-eternality with the Father, and should be useful as biblical evidence for the full eternal deity of Christ
• That Christ is the radiance of the glory of God compels us to worship him.
• Because of this statement, you can sing Shine, Jesus, Shine guilt-free, since it is not without at least one morsel of theological meat: Jesus does indeed shine with the Father’s glory, and that tell us some important things about him. 

Can you think of other things to add to the list of what this statement means for us?  How do you understand the word “radiance” in this statement? Anything else you’d like to add or discuss is welcome, too. 

Seven Statements about the Son: Creator of the World

This post examines the second of the seven statements about the Son made by the writer in Hebrews 1:2b-3: through whom also he created the world. I’m starting at the beginning of the statement this time, so it’s forward ho!

• Through Whom He Created
  This statement tells us that Christ is the agent of creation, an idea that is found in other places in the New Testament as well. One of these texts, Colossians 1:16, was used in the previous post in this series, where Paul tells us that “by [Christ] all things were created.” Another is John 1:3:

  All things were made through him, and without him was not any thing made that was made.

  Want more? There’s also 1 Corinthians 8:6:

  … one Lord, Jesus Christ, through whom are all things and through whom we exist.

  It is through Christ that God made the world and everything in it. All that exists is in one of two wholly separate classes, either creator or created. Christ is in the creator class, which means he cannot be a created being. And he must be eternal, because in order to have been the one through whom the universe is created, he must have existed before the beginning, or in the eternal realm. He himself, then, could have no beginning. Both of these things—that he has creative power and that he is eternal—are affirmations of Christ’s diety. That he created means he is one with the Father, eternal God himself.
  

• The World
  The word used here is literally “the ages.” Some take this to mean that Christ is the one through whom all times are created, and of course, that Christ created all times is true. But the word can also be used to simply mean “world” (or in this case, since it’s plural, “worlds”) and that’s the way I’m more inclined to think the writer of Hebrews meant it to be taken. I’d think it refers to the whole universe in the same way that the all things that Christ inherits refers to the whole universe. Either way, however, it means that Christ is the agent by which everything that exists came into existence. 

So what does the statement that God created the world through Christ mean to us?

• It is a strong affirmation of Christ’s diety and of his equality with the Father, which should cause us to worship him.
  
• Knowing that Christ possesses the creative power that called the universe into existence should give those who belong to him, who are “new creation” in him, the impetus to act as the new creation they are in Christ.
  

Can you think of other things to add to the list of what this statement means for us? As you can see, I’ve come up a little short on this one! And how do you understand the word “worlds” in this statement? Anything else you’d like to add or discuss is welcome, too.